Chapter 41 – Non-dual action/practice toward "attaining without attaining" buddhahood

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TEXT:

(Introduction to the Madhyamaka Perspective on the Chapter:
Chapter 41, as divided into 10 sections with summarizing titles, explores the profound attributes of irreversible bodhisattvas, the inexpressible nature of all dharmas, and the paradoxical "attainment without attainment" of buddhahood. From a Madhyamaka viewpoint, the chapter centers on "how to attain without attaining the goal" through "acting without acting" (U2T-in-action): bodhisattvas realize and embody the Union of the Two Truths [U2T] — conventional truth (saṃvṛti-satya), where dharmas arise dependently (pratītyasamutpāda) as relatively functional appearances with causal efficacy (e.g., perfections, levels, merits, compassionate maturation), and ultimate truth (paramārtha-satya), where these are empty (śūnya) of inherent existence (svabhāva).
This union is non-dual: dependent arising and emptiness are interdependent, transcending eternalism (reifying entities, increase/decrease) and nihilism (denying function, attainment).
Tathatā (suchness, real nature) is the inconceivable inseparability, pointed to via negations (non-arising, inexpressible) and skillful means (upāya), enabling irreversible progress — acting compassionately without grasping, accumulating merits without reification, attaining without inherent goal. The section titles highlight this as U2T, emphasizing profound dependent origination in action.)
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The venerable Subhūti said to the Blessed One,
"Blessed Lord, irreversible bodhisattva great beings are endowed with great attributes.
Blessed Lord, irreversible bodhisattva great beings are endowed with incalculable and inestimable attributes.
Blessed Lord, irreversible bodhisattva great beings are endowed with unshakeable attributes.”

“Subhūti, it is so! It is so!” replied the Blessed One.
"Subhūti, irreversible bodhisattva great beings are endowed with great attributes.
Subhūti, irreversible bodhisattva great beings are endowed with incalculable and inestimable attributes.
Subhūti, irreversible bodhisattva great beings are endowed with unshakeable attributes.

If you ask why, it is because they have acquired the infinite and limitless wisdom that is not shared in common with any śrāvakas or pratyekabuddhas.
Abiding in this wisdom, irreversible bodhisattva great beings have actualized the kinds of exact knowledge ‍— the kinds of exact knowledge in consequence of which they cannot succumb to any response, even when questioned by the world with its gods, humans, and asuras.”

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[Section 1. The profound states: profound is a designation of emptiness, or Union of the Two Truths [U2T].]

(Summary 1: The Profound States – Profound as Designation of Emptiness or U2T:
Subhūti praises irreversible bodhisattvas' great, incalculable, unshakeable attributes, affirmed by the Buddha as stemming from unshared wisdom yielding exact knowledge impervious to worldly challenges.
Subhūti requests revelation of profound states for completing practices like perfections and omniscience.
The Buddha equates "profound" with designations like emptiness, signlessness, wishlessness, non-arising, nirvāṇa, real nature, and dharmadhātu.
Madhyamaka views these attributes as U2T embodiments: conventionally, dependently arisen signs of maturation (functional wisdom overcomes queries); ultimately, empty — no inherent "greatness" (incalculable avoids reification).
Profound states point to tathatā: designations are conventional labels (dependent), empty of svabhāva (ultimate), uniting as non-dual nirvāṇa-like reality.
This sets the stage for U2T-in-action: bodhisattvas practice perfections (conventional function) in profound emptiness (ultimate), irreversible because aligned with suchness — inconceivable yet empowering compassionate inquiry.)
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Subhūti then requested,
"Blessed Lord, since the tathāgatas, arhats, completely awakened buddhas have the power to reveal, over eons numerous as the grains of sand of the river Gaṅgā, the attributes, indications, and signs on account of which irreversible bodhisattva great beings are called irreversible bodhisattva great beings,
Blessed Lord, please reveal the profound states
in which bodhisattva great beings, when practicing the six perfections,
complete the four applications of mindfulness;
in which they complete the correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, and the noble eightfold path;
in which they complete the truths of the noble ones, the meditative concentrations, the immeasurable attitudes, and the formless absorptions;
in which they complete the aspects of liberation, the serial steps of meditative absorption, emptiness, signlessness, and wishlessness;
in which they complete the extrasensory powers, the meditative stabilities, and the dhāraṇī gateways;
in which they complete 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 in which they complete [all the goals], up to and including all-aspect omniscience.”

“Excellent, Subhūti! Excellent!” replied the Blessed One.
"Subhūti, it is excellent that you are thinking to ask the Tathāgata about those profound states, for the sake of irreversible bodhisattva great beings.
Subhūti,
this term profound is a designation of emptiness.
This is a designation of signlessness, wishlessness, non-conditioning, non-arising, non-attachment, non-cessation, nirvāṇa, quiescence, real nature, the very limit of reality, and the realm of phenomena.
Subhūti, these designations of nirvāṇa are said to be profound states.”

[Section 2. All dharmas are profound: All dharmas are empty of inherent existence [T2] ⇐⇒ because of being dependently co-arisen, interdependent, relatively functional, co-defined, co-evolving, co-imputed by the mind [T1]. and vice versa [U2T].]

(Summary 2: All Dharmas Are Profound – All Dharmas Empty [T2] Because Dependently Arisen [T1], and Vice Versa [U2T]:
The Buddha declares "profound" designates all dharmas — from forms, feelings, senses, elements, dependent origination, perfections, emptinesses, paths, powers, to omniscience and enlightenment.
From U2T, all dharmas are profound because conventionally functional (dependently co-arisen, interdependent, relatively effective—e.g., senses perceive, paths lead to liberation); ultimately empty (no inherent existence, thus "profound" as non-graspable).
The list exhausts phenomena, showing universality: even nirvāṇa/enlightenment is profound, avoiding nihilism (dharmas function) and eternalism (no svabhāva).
Tathatā emerges as inconceivable suchness: the union where dependent appearances [T1] reveal emptiness [T2], pointing beyond designations — profound as the non-dual ground for bodhisattva practice.)
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“Is it a designation of nirvāṇa but not of all phenomena?”

“Subhūti,” replied the Blessed One,
"the term profound is indeed a designation of all phenomena.
If you ask why, Subhūti, physical forms are profound.
Feelings, perceptions, formative predispositions, and consciousness are profound.
Subhūti, the eyes are profound.
The ears, nose, tongue, body, and mental faculty are profound.
Subhūti, sights are profound.
Sounds, odors, tastes, tangibles, and mental phenomena are profound.
Subhūti, visual consciousness is profound.
Visually compounded sensory contact and feelings conditioned by visually compounded sensory contact are profound.
Subhūti, auditory consciousness, olfactory consciousness, gustatory consciousness, tactile consciousness, and mental consciousness are profound.
Mentally compounded sensory contact [and so forth], and feelings conditioned by mentally compounded sensory contact [and so forth], are profound.
Subhūti, the earth element is profound.
The water element, the fire element, the wind element, the space element, and the consciousness element are profound.
Subhūti, ignorance, formative predispositions, consciousness, name and form, the six sense fields, sensory contact, sensation, craving, grasping, the rebirth process, actual birth, and aging and death are profound.
Subhūti, all the perfections, all the aspects of emptiness, and the thirty-seven factors conducive to enlightenment are profound.
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, emptiness, signlessness, wishlessness, the extrasensory powers, the meditative stabilities, and the dhāraṇī gateways are profound.
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 profound.
Subhūti, [the goals], up to and including all-aspect omniscience, are profound.
Enlightenment is profound.

[Section 3. How dharmas are profound? Dharmas are as profound as the real nature of all dharmas as pointed out by the Union of the Two Truths about all phenomena [U2T].]

(Summary 3: How Dharmas Are Profound? – Dharmas Profound as Real Nature Pointed by U2T
Dharmas are profound "as the real nature" of themselves — forms as real nature of forms, up to enlightenment as real nature of enlightenment.
Madhyamaka interprets this as U2T: conventionally, dharmas appear distinct (dependent labels); ultimately, their real nature is emptiness (no svabhāva beyond designations). Profundity is tathatā itself — suchness where dharmas are "as" their nature, neither identical (eternalism) nor separate (dualism).
This union enables irreversibility: bodhisattvas complete practices (conventional) by realizing profundity (ultimate), acting without grasping inherent essences.
Tathatā is pointed to as inconceivable equivalence: real nature unites arising/emptiness, fostering non-conceptual wisdom.)
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“Subhūti, if you ask how physical forms are profound;
how feelings, perceptions, formative predispositions, and consciousness are profound;
how the sense fields, the sensory elements, and the links of dependent origination are profound;
how all the perfections, all the aspects of emptiness, and the thirty-seven factors conducive to enlightenment are profound;
how [the fruitional attributes], up to and including the eighteen distinct qualities of the buddhas, are profound;
how [the goals], up to and including all-aspect omniscience, are profound;
and how enlightenment is profound,
physical forms are as profound as the real nature of physical forms.
Feelings, perceptions, formative predispositions, and consciousness are as profound as the real nature of consciousness [and so forth].
The sense fields, sensory elements, and links of dependent origination are as profound as the real nature of the links of dependent origination [and so forth].
All the perfections, all the aspects of emptiness, and the thirty-seven factors conducive to enlightenment are as profound as the real nature of the thirty-seven factors conducive to enlightenment [and so forth].
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, emptiness, signlessness, wishlessness, the extrasensory powers, the meditative stabilities, and the dhāraṇī gateways are as profound as the real nature of the dhāraṇī gateways [and so forth].
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 as profound as the real nature of the distinct qualities of the buddhas [and so forth].
[The goals], up to and including all-aspect omniscience, are as profound as the real nature of all-aspect omniscience [and so forth].
Enlightenment is as profound as the real nature of enlightenment.”

[Section 4. How is the real nature of dharmas? In the real nature of dharmas there are indeed no inherently existing dharmas, nor is there any real nature other than dharmas. All dharmas are not inherently existent/functional, not completely non-existent/non-functional, not both, not neither.‍ They are empty because dependent, dependent because empty. Such is the real nature of all phenomena / dharmas [U2T].]

(Expanded Analysis of Section 4: How Is the Real Nature of Dharmas? – No Inherently Existing Dharmas in Real Nature, Nor Real Nature Other Than Dharmas; All Empty Because Dependent, Dependent Because Empty [U2T]
Section 4 directly addresses the query on the real nature (tathatā, suchness) of all dharmas, using a recurring formula: "In the real nature of physical forms there are indeed no physical forms [T2], nor is there any real nature other than physical forms [T1] — such is the real nature of physical forms [U2T]."
This pattern extends to all phenomena, from aggregates and sense fields to perfections, emptinesses, paths, powers, omniscience, and enlightenment.
From a Madhyamaka perspective, this section is a profound articulation of the Union of the Two Truths [U2T], negating extremes while pointing to the inconceivable inseparability of conventional appearances and ultimate emptiness.
As the user insightfully notes, it embodies "not accepting dharmas as inherently existing, not completely rejecting them as non-existent (not something other)" — a rejection of eternalism (svabhāva-based existence) and nihilism (absolute non-existence), aligning with Nāgārjuna's tetralemma in Mūlamadhyamakakārikā (e.g., Chapter 15 on essence).
This non-dual middle way reveals tathatā as the true nature: dharmas are dependently co-arisen (relatively functional, T1) precisely because they are empty of inherent existence [T2], and vice versa [U2T], without falling into reification or denial.
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Madhyamaka Negation of Extremes: Neither Inherent Existence Nor Absolute Otherness
The phrase "there are indeed no physical forms" in the real nature negates inherent existence (svabhāva): ultimately (paramārtha-satya), no dharma possesses self-nature independent of causes, conditions, or conceptual imputation. Forms (rūpa) and all dharmas lack an autonomous, unchanging core—they do not "exist" as self-established entities. This counters eternalism, where one might reify dharmas as truly "there," leading to attachment, grasping, or the illusion of permanence. For irreversible bodhisattvas, this realization dissolves apprehending (upādāna): they "turn away" from reified dharmas without effort, as there's nothing inherently graspable to begin with.
Yet, the text immediately balances this with "nor is there any real nature other than physical forms," rejecting nihilism — the view that emptiness means complete non-existence or a void separate from phenomena. Real nature (tathatā) is not an "other" realm, entity, or transcendent ground apart from dharmas; it is not a blank nothingness that annihilates functionality. As the user points out, this avoids "completely rejecting them as non-existent (not something other)": dharmas are not discarded as illusory in an absolute sense, which would undermine conventional efficacy (e.g., forms appearing, perfections practiced). Instead, tathatā manifests through dharmas themselves—emptiness is the very condition for their dependent arising, not a negation that erases them.
This dual negation echoes Madhyamaka's prasajya-pratiṣedha (non-affirming negation): it doesn't posit a third entity (both existence and non-existence) or a void (neither). Dharmas are "not inherently existent/functional, not completely non-existent/non-functional, not both, not neither," as the section title summarizes. This tetralemma clears conceptual proliferations (prapañca), revealing the middle way: emptiness (śūnyatā) is not a "thing" but the absence of svabhāva, enabling interdependent functionality without inherent bounds.
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U2T as Mutual Entailment: Empty Because Dependent, Dependent Because Empty
The formula points to the core Madhyamaka insight: dependent co-arising (pratītyasamutpāda, T1) and emptiness [T2] are synonymous, not sequential or oppositional. Dharmas are empty because they depend on causes/conditions (e.g., forms arise from elements, imputed by mind) — no independent essence. Conversely, they dependently arise because empty — if inherently existent, they couldn't change, interact, or function relatively.
This union [U2T] is non-dual: T1 (conventional, saṃvṛti-satya) describes how dharmas appear and operate (relatively functional, co-defined, co-evolving); T2 (ultimate) reveals their lack of svabhāva. Without this inseparability, one falls into extremes—reifying dependencies (eternalism) or denying appearances (nihilism).
For example, applied to physical forms: conventionally, forms function (e.g., visible, tangible, causing perceptions); ultimately, empty (no self-nature apart from imputation). Real nature is "such" (tathā) — neither affirming inherent forms nor positing a separate emptiness.
This U2T resolves the user's observation: not accepting inherent existence (no forms in real nature) avoids grasping; not rejecting as non-existent (no other nature) preserves compassionate engagement, as dharmas remain relatively valid for teaching and maturation.
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Implications for Irreversible Bodhisattvas: U2T-in-Action and Pointing to Tathatā
In the chapter's context, this understanding marks irreversibility: bodhisattvas realize dharmas' real nature, practicing perfections (conventional) without reification (ultimate), accumulating merits without absolute increase/decrease. They "act without acting"—engaging dharmas conventionally (e.g., turning away from grasping, pointing to nirvāṇa) without absolute apprehension or rejection. This skillful means (upāya) matures beings: establish in emptiness those indulging in discrimination, without making emptiness an "entity" or non-entity.
Tathatā, the inconceivable true nature, is precisely this union—suchness beyond words, where dharmas are "as they are": empty-yet-dependent, functional-yet-non-inherent.
The section points to it indirectly: by negating inherent/other, it evokes the non-conceptual ground, empowering bodhisattvas to attain without attaining (as in Section 10). Without U2T, practice devolves into dualism; with it, irreversibility arises as effortless alignment with reality's profound dependent origination.
In summary, Section 4 encapsulates Madhyamaka's essence: through U2T, dharmas' real nature transcends acceptance/rejection of existence/non-existence, revealing tathatā as inconceivable suchness — empty because dependent, dependent because empty. This not only confirms the user's interpretation but expands it as the foundation for the chapter's theme of non-dual action toward buddhahood.)
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“Blessed Lord, how is the real nature of physical forms?
Blessed Lord, how is the real nature of feelings, perceptions, formative predispositions, and consciousness?
Blessed Lord, how is the real nature of the sense fields, sensory elements, and links of dependent origination?
Blessed Lord, how is the real nature of all the perfections, all the aspects of emptiness, and the thirty-seven factors conducive to enlightenment?
Blessed Lord, how is the real nature of [the fruitional attributes], up to and including the eighteen distinct qualities of the buddhas?
Blessed Lord, how is the real nature of [the goals], up to and including all-aspect omniscience?
Blessed Lord, how is the real nature of enlightenment?”

“Subhūti,” replied the Blessed One,
"in the real nature of physical forms there are indeed no physical forms, nor is there any real nature other than physical forms ‍— such is the real nature of physical forms.
Subhūti, in the real nature of feelings, perceptions, formative predispositions, and consciousness there is indeed no consciousness [and so forth], nor is there any real nature other than consciousness [and so forth] ‍— such is the real nature of consciousness [and so forth].
Subhūti, in the real nature of the sense fields, sensory elements, and links of dependent origination there are indeed no links of dependent origination [and so forth], nor is there any real nature other than the links of dependent origination [and so forth] ‍— such is the real nature of the links of dependent origination [and so forth].
Subhūti, in the real nature of all the perfections, all the aspects of emptiness, and the factors conducive to enlightenment there are indeed no factors conducive to enlightenment [and so forth], nor is there any real nature other than the factors conducive to enlightenment [and so forth] ‍— such is the real nature of the factors conducive to enlightenment [and so forth].
In the real nature of the truths of the noble ones, the meditative concentrations, the immeasurable attitudes, and the formless absorptions, there are indeed no formless absorptions [and so forth], nor is there any real nature other than the formless absorptions [and so forth] ‍— such is the real nature of the formless absorptions [and so forth].
In the real nature of the aspects of liberation, the serial steps of meditative absorption, emptiness, signlessness, and wishlessness, there is indeed no emptiness, signlessness, and wishlessness [and so forth], nor is there any real nature other than emptiness, signlessness, and wishlessness [and so forth] ‍— such is the real nature of emptiness, signlessness, and wishlessness [and so forth].
In the real nature of 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, there are indeed no distinct qualities of the buddhas [and so forth], nor is there any real nature other than the distinct qualities of the buddhas [and so forth] ‍— such is the real nature of the distinct qualities of the buddhas [and so forth].
Subhūti, in the real nature of [the goals], up to and including all-aspect omniscience, there is indeed no all-aspect omniscience [and so forth], nor is there any real nature other than all-aspect omniscience [and so forth] ‍— such is the real nature of all-aspect omniscience [and so forth].
Subhūti, in the real nature of enlightenment, there is indeed no enlightenment, nor is there any real nature other than enlightenment ‍— such is the real nature of enlightenment.”

[Section 5. Irreversible bodhisattvas have turned away from all dharmas, not apprehending/reifying anything without complete rejection. They are able to use dharmas conventionally, without using them in absolute terms [U2T-in-action], without apprehending anything in absolute terms, without attachment, reification, effort or absolute, without opposing them in absolute terms, without accepting / rejecting / changing them in absolute terms, just conventionally, relatively.]

(Summary 5: Irreversible Bodhisattvas Turned Away from All Dharmas, Not Apprehending Without Rejection – Using Dharmas Conventionally Without Absolute Use [U2T-in-Action]
Bodhisattvas turn away from all grasping (mundane/supramundane, contaminated/uncontaminated), pointing to nirvāṇa; they dwell in Prajñāpāramitā teachings, reflecting without adulteration, generating incalculable merits from one enlightenment-mind, spurning cyclic existence.
U2T-in-action: conventionally, turning away refines practice (dependent merits accumulate, eons spurned); ultimately, no inherent grasping to reject (emptiness).
Merits are functional yet empty—no absolute "turning" or "pointing."
Tathatā: suchness as subtle method—inconceivable, yet bodhisattvas act compassionately without effort, embodying union in daily reflection.)

(Expanded Analysis of Section 5: Irreversible Bodhisattvas Have Turned Away from All Dharmas, Not Apprehending/Reifying Anything Without Complete Rejection – Using Dharmas Conventionally Without Absolute Use [U2T-in-Action], Without Apprehending/Absolute Terms, Without Attachment/Reification/Effort/Absolute, Without Opposing/Absolute Terms, Without Accepting/Rejecting/Changing/Absolute Terms, Just Conventionally/Relatively.
Section 5 builds on the profound real nature (tathatā) described in prior sections, shifting to the practical implications for irreversible bodhisattvas: they "turn away" from all dharmas — from physical forms and aggregates to perfections, emptinesses, fruitional attributes, and even grasping of mundane/supramundane, contaminated/uncontaminated phenomena — while simultaneously "pointing toward nirvāṇa."
Subhūti marvels at this "subtle method," and the Buddha responds by instructing bodhisattvas to dwell in accordance with Prajñāpāramitā teachings (in accord with the Middle Way and with reality as it is), reflecting without adulteration, thereby generating incalculable roots of virtue from a single enlightenment-mind setting and spurning cyclic existence for immeasurable eons.
From a Madhyamaka perspective, this section exemplifies U2T-in-action: the dynamic embodiment of the Union of the Two Truths [U2T], where bodhisattvas engage dharmas conventionally (dependently co-arisen, relatively functional—T1) without reifying or apprehending them absolutely (empty of inherent existence—T2).
This "turning away without complete rejection" avoids the extremes of eternalism (accepting inherent existence, leading to attachment/reification) and nihilism (absolute rejection, undermining compassionate function).
As the section title captures, it's about using dharmas "just conventionally, relatively"—without absolute opposition, acceptance/rejection/changing—aligning action with tathatā, the inconceivable suchness that transcends dualistic effort.
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Madhyamaka's Subtle Method: Turning Away as Non-Dual Detachment
The "subtle method" Subhūti praises is Madhyamaka's middle way praxis: bodhisattvas "have indeed turned away" from dharmas, signifying detachment from reification (not accepting them as inherently existing), yet they do so without nihilistic erasure (not completely rejecting as non-existent).
For instance, turning away from physical forms means negating their svabhāva (inherent solidity or independence), as established in Section 4's real nature formula — no inherent forms to grasp. However, this isn't absolute denial; forms remain conventionally valid for pointing to nirvāṇa (e.g., using illusory forms to teach impermanence).
This extends to all categories: mundane (worldly attachments) vs. supramundane (spiritual goals), contaminated (defiled by ignorance) vs. uncontaminated (pure paths) — bodhisattvas transcend grasping these as inherently dual, recognizing them as empty designations.
From U2T, this turning away is non-dual:
conventionally [T1], it functions as skillful renunciation—dependently arisen reflection purifies mind, generates merits, and spurns saṃsāra (cyclic existence).
Ultimately [T2], there's no inherent "turning" or "pointing," as dharmas lack svabhāva to abandon or attain—emptiness dissolves the very basis for attachment or effort.
The union resolves apparent contradiction: detachment arises dependently from realizing emptiness, empowering relative action without absolute opposition. Without U2T, turning away risks nihilism (rejecting all function) or eternalism (reifying nirvāṇa as "other"); with it, bodhisattvas act effortlessly, as the title notes—without attachment/reification/effort in absolute terms.
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U2T-in-Action: Conventional Engagement Without Absolute Apprehension
The Buddha's instruction to "dwell in accordance with the teachings as they are revealed in the perfection of wisdom" operationalizes U2T: bodhisattvas reflect, investigate, persevere, and strive conventionally (T1—dependent mental processes yielding incalculable, immeasurable roots of virtue), but without adulteration (T2—no inherent "striving" to reify, as all is empty).
A single enlightenment-mind setting generates merits surpassing eons of saṃsāra-spurning, illustrating relative functionality: conventionally, merits accumulate interdependently (e.g., reflection conditions virtue); ultimately, empty—no absolute increase or entity to "acquire."
This aligns with the user's emphasis on not accepting/rejecting in absolute terms: bodhisattvas use dharmas (e.g., mind-settings, teachings) relatively—conventionally pointing to nirvāṇa—without changing them absolutely (no inherent modification possible in emptiness).
Irreversibility emerges here as U2T-in-action: bodhisattvas spurn cyclic existence "by all means" (conventional effort) while avoiding faults that turn from enlightenment (ultimate non-grasping). The section title's phrasing—"without apprehending anything in absolute terms, without opposing them in absolute terms, without accepting/rejecting/changing them in absolute terms"—captures this: no reification (eternalism), no absolute negation (nihilism). Instead, just conventional/relative use: dharmas as tools for maturation, like illusions in a dream—functional yet non-absolute. This skillful means (upāya) prevents "adulteration," ensuring practice remains aligned with reality's non-dual flow.
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Pointing to Tathatā: Inconceivable Suchness Beyond Dualistic Effort
Tathatā, the true nature, is evoked as the ground of this subtle method: suchness where turning away and pointing coincide without contradiction—inconceivable, as it's beyond conceptual acceptance/rejection. Bodhisattvas dwell in it by reflecting "in accordance with" Prajñāpāramitā—not forcing change (absolute effort) but allowing dependent merits to arise naturally from emptiness.
This transcends dualisms: saṃsāra/nirvāṇa, grasping/non-grasping, effort/effortlessness. As irreversible, they embody tathatā's luminosity—compassionate action (pointing beings to liberation) arises effortlessly from realizing dharmas' emptiness, without absolute "doing."
In the broader chapter, this sets up later sections (e.g., non-increase/decrease, attaining without attaining): merits are incalculable because dependently vast yet empty of inherent measure.
The section thus teaches U2T-in-action as the path's essence — act relatively without absolute fixation, revealing suchness as non-dual harmony.
In summary, Section 5 portrays irreversibility as Madhyamaka's lived U2T: subtle detachment from reification without nihilistic rejection, enabling conventional use of dharmas for merit-generation and saṃsāra-spurning. This "just conventionally, relatively" approach, as the title emphasizes, points to tathatā — the inconceivable union where acceptance/rejection dissolve, fostering effortless progress toward buddhahood.)
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“Blessed Lord, how wonderful it is that by such a subtle method irreversible bodhisattva great beings have indeed turned away from physical forms, and have also pointed toward nirvāṇa!
They have indeed turned away from feelings, perceptions, formative predispositions, and consciousness, and have also pointed toward nirvāṇa!
They have indeed turned away from the sense fields, sensory elements, and links of dependent origination, and have also pointed toward nirvāṇa!
They have indeed turned away from all the perfections, all the aspects of emptiness, and the factors conducive to enlightenment, and have also pointed toward nirvāṇa!
They have indeed turned away from [the fruitional attributes], up to and including the distinct qualities of the buddhas, and have also pointed toward nirvāṇa!
They have indeed turned away from all grasping for phenomena that are mundane, supramundane, common, uncommon, contaminated, and uncontaminated, and have also pointed toward nirvāṇa!”

[Section 6. Acting/training without acting/training, more and more in accord with the Middle Way and with reality as it is. Accumulating without accumulating merit and wisdom together. Increasing merit and wisdom conventionally, relatively, but not in absolute terms. Merits would be manifold, immeasurable, inestimable, inconceivable, and incomparable. Why. Because all dharmas are empty of inherent existence [U2T]; and because it is acting more and more in accord with reality (tathātā, suchness) as pointed out by the Union of the Two Truths  [U2T-in-action].]

(Summary 6-8: Accumulation of Merits Without Accumulation – Inexpressible, Inexhaustible Nature of Dharmas [U2T]; Prajñāpāramitā as Mother [U2T]; Dedication Without Dedication [U2T-in-Action]
Analogies (man's obsessive thoughts, woman's illness) illustrate vast merits from Prajñāpāramitā practice, surpassing offerings or perfections without it. Prajñāpāramitā is the "mother" generating bodhisattvas, completing dharmas. All dharmas are empty, inexhaustible, incalculable — inexpressible (beyond tetralemma). Emptiness is inexpressible, without increase/decrease; practices don't "enhance" (names only); dedication to enlightenment as real nature, non-changing.
Madhyamaka: merits accumulate conventionally (dependent efficacy, mother's generation functional); empty ultimately (inexpressible, no increase—avoids eternalism/nihilism).
U2T-in-action: dedicate without reifying (skillful means), Prajñāpāramitā unites arising/emptiness as motherly suchness. Tathatā: inconceivable inexpressibility—non-habituated, pointing to accumulation without absolute growth.)

(Expanded Analysis of Section 6: The Accumulation of Merit Without Accumulation, the Accumulation of Wisdom Without Accumulation – The Merit and Wisdom from Practicing the Perfection of Wisdom Surpasses All Other Practices, Even Those of the Śrāvakas and Pratyekabuddhas, Because It Is Conjoined with the Perfection of Wisdom / Emptiness [U2T]
Section 6 introduces an analogy to illustrate the immense, incalculable merits (puṇya) and wisdom (jñāna) generated by bodhisattvas practicing Prajñāpāramitā (the perfection of wisdom). A man obsessed with meeting a restrained woman has countless thoughts over a day and night; similarly, bodhisattvas spurn cyclic existence (saṃsāra) for eons through reflection on Prajñāpāramitā teachings. This single enlightenment-mind setting yields roots of virtue (kuśala-mūla) that are incalculable, immeasurable, and inestimable, surpassing even prolonged saṃsāra-rejection.
From a Madhyamaka perspective, this section exemplifies the paradoxical "accumulation without accumulation" via the Union of the Two Truths in action (U2T-in-action): merits and wisdom arise dependently as relatively functional outcomes (conventional truth, T1—pratītyasamutpāda, enabling surpassing of lesser vehicles like śrāvakas and pratyekabuddhas), yet are empty of inherent existence (ultimate truth, T2—śūnyatā, no absolute "accumulation" or quantifiable essence). This union transcends eternalism (reifying merits as inherent growth) and nihilism (denying their efficacy), pointing to tathatā (suchness) as the inconceivable ground where practice conjoined with emptiness yields superior results without adulteration or dualistic effort. The analogy and emphasis on "conjoined with the perfection of wisdom / emptiness" highlight U2T-in-action: obsessive reflection (conventional intensity) grounded in non-grasping insight (ultimate emptiness), making bodhisattva practice irreversible and supremely effective.
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The Analogy as Illustration of Dependent Intensity: Conventional Accumulation Grounded in Emptiness
The man's desire-preoccupied thoughts — numerous and persistent despite the woman's unavailability — serve as a metaphor for bodhisattvas' unwavering reflection on Prajñāpāramitā. Conventionally [T1], this depicts dependent arising: thoughts arise interdependently from conditions (desire, arrangement), multiplying over time; similarly, bodhisattvas' training, investigation, and reflection depend on the teachings, generating vast merits from one bodhicitta (enlightenment-mind) moment. These merits enable spurning saṃsāra "for so many eons," surpassing even direct rejection of faults— a relative functionality that "goes without saying" for maintaining enlightenment-directed mind without adulteration.
Expanded Madhyamaka Insight: Drawing from Nāgārjuna's MMK 24:18-19, where dependent origination is the very meaning of emptiness, the analogy shows merits as pratītyasamutpāda — arising from causes (reflection) without inherent production. The man's "extremely many" thoughts are incalculable not because of an eternal essence but due to interdependent flux; likewise, bodhisattva merits are immeasurable (apramāṇa) because dependently vast, not inherently boundless (avoiding eternalism, as in Candrakīrti's critique of reified "immeasurable" in Prasannapadā). Ultimately [T2], no inherent "thoughts" or "merits" exist to count—emptiness negates quantification, making them inestimable (asaṃkhyeya). U2T resolves: accumulation functions relatively (T1—surpassing śrāvaka/pratyekabuddha practices, as their wisdom lacks full emptiness-conjunction), yet is empty (T2—no absolute hoard). This "without accumulation" prevents attachment to merits, aligning with the chapter's later non-increase/non-decrease theme.
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Surpassing Other Practices: Conjunction with Emptiness as U2T Superiority
The section implies Prajñāpāramitā-conjoined practice surpasses all others, including śrāvakas' and pratyekabuddhas' (hinted in the title's "even those"), because it integrates emptiness. Conventionally, bodhisattvas' merits from reflection exceed eons of saṃsāra-spurning—dependent on wisdom's depth, enabling irreversible progress. This superiority stems from U2T: śrāvakas/pratyekabuddhas realize partial emptiness (e.g., selflessness of persons), but bodhisattvas conjoin all practices with full śūnyatā (dharmas' emptiness), making virtues "incalculable" and wisdom "infinite" (as in Section 1's unshared wisdom).
Expanded: In MMK 18:5-6, Nāgārjuna notes views of self/non-self lead to extremes; bodhisattvas transcend via emptiness, conjoined here with perfections.
T1: Conjunction dependently amplifies efficacy—reflection conditions vast roots, surpassing lesser vehicles' limited scope (śrāvakas focus on personal nirvāṇa).
T2: No inherent "surpassing"—emptiness equalizes all, yet relatively manifests as bodhisattva excellence.
Union avoids nihilism (merits function to mature beings) and eternalism (no absolute superiority to reify).
Irreversibility: conjoined practice ensures "maintaining the directing of mind toward enlightenment" without fallback, as emptiness liberates from defilements dependently.
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U2T-in-Action: Effortless Perseverance and Non-Adulteration
Bodhisattvas "strive in this endeavor" (conventional effort—T1), yet "without adulteration" (ultimate non-grasping—T2), spurning faults "by all means" relatively without absolute opposition.
This embodies skill in means: action arises dependently from emptiness, effortless like the man's obsessive (yet conditioned) thoughts.
Expanded: Per Candrakīrti, upāya is using conventions without belief in inherency; here, reflection is relative striving (dependent on teachings), not absolute effort (which would reify "striver/goal").
Merits from "single setting" are inestimable because U2T—dependently prolific (immeasurable eons' worth), empty of essence (incalculable).
Tathatā: suchness as non-adulterated flow—inconceivable, where accumulation/perseverance coincide without dualism, pointing beyond to chapter's paradoxes (e.g., non-increase).
In summary, Section 6 expands U2T as superior accumulation: conjoined wisdom/merits surpass via dependent emptiness, enabling irreversible, effortless practice. This bridges to non-dual themes, revealing tathatā's dynamic suchness.)

(Further Expanded Analysis of Section 6: The Accumulation of Merit Without Accumulation, the Accumulation of Wisdom Without Accumulation – The Merit and Wisdom from Practicing the Perfection of Wisdom Surpasses All Other Practices, Even Those of the Śrāvakas and Pratyekabuddhas, Because It Is Conjoined with the Perfection of Wisdom / Emptiness [U2T]
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To address the user's observation about the apparent tension in the chapter—"Section 6 talks about increasing, while some other sections talk about 'All dharmas are neither increasing nor decreasing'"—I'll expand this analysis by directly reconciling this point through the lens of the Union of the Two Truths [U2T]. This "contradiction" is not a flaw but a deliberate Madhyamaka pedagogical device, highlighting how conventional descriptions of "increase" (e.g., accumulating merits) coexist with ultimate non-fluctuation (neither increasing nor decreasing). As Nāgārjuna explains in Mūlamadhyamakakārikā (MMK 24:8-10), dependent origination (pratītyasamutpāda) and emptiness (śūnyatā) are mutually supportive—conventional "growth" arises dependently without inherent change. Section 6's analogy of escalating thoughts/merits (conventional "increasing") is thus resolved in later sections like Section 9's explicit negation of increase/decrease (ultimate emptiness), pointing to tathatā (suchness) as the inconceivable non-dual reality beyond both. This expansion will explore the analogy's role, the surpassing of other practices, U2T-in-action as reconciliation, and connections to the chapter's broader non-dual themes.
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1. The Analogy of Obsessive Thoughts: Conventional "Increasing" as Dependent Multiplicity
The section's core analogy — a man fixated on a restrained woman, generating "extremely many" thoughts over a day or night — illustrates how bodhisattvas' reflection on Prajñāpāramitā yields merits equaling eons of saṃsāra-spurning. Conventionally [T1], this depicts "increasing" as dependent arising: the man's thoughts multiply interdependently from desire, anticipation, and conditions (the woman's unavailability heightens obsession), just as bodhisattvas' training, investigation, and striving depend on the teachings to "increase" virtues manifold. This "escalation" is relative—merits grow in scope and efficacy, enabling irreversibility and surpassing lesser practices (e.g., śrāvakas' limited insight).
Expanded Reconciliation: The user's noted "increasing" here is purely conventional language (vyavahāra), describing apparent proliferation without implying inherent growth. In MMK 17:21-22, Nāgārjuna discusses karma/merit as dependently designated, not inherently accumulating like a "heap." Similarly, thoughts/merits "increase" dependently (e.g., one bodhicitta-moment conditions vast chains), but ultimately [T2], there's no svabhāva (inherent essence) to truly "grow"—emptiness negates fluctuation, as affirmed in Section 9 ("neither increases nor decreases"). U2T bridges: "increasing" functions relatively (T1—merits surpass eons, empowering progress), yet is empty (T2—no absolute change, avoiding eternalism where merits become a reified "stockpile"). This avoids nihilism: without conventional "increase," practice lacks efficacy; conjoined with emptiness, it yields incalculable (asaṃkhyeya) results without adulteration.
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2. Surpassing Śrāvaka and Pratyekabuddha Practices: Conjunction with Emptiness as U2T Superiority
The title's emphasis—"merit and wisdom... surpasses... because conjoined with... emptiness"—highlights why Prajñāpāramitā practice excels: it integrates full śūnyatā, unlike partial realizations in other vehicles. Conventionally, śrāvakas/pratyekabuddhas accumulate merits through ethics/meditation, but without deep emptiness-conjunction, their "increase" is limited (personal liberation vs. universal buddhahood). Bodhisattvas' reflection, conjoined with wisdom, "increases" merits exponentially—incalculable roots from one mind-setting surpass prolonged efforts.
Expanded Reconciliation: This "surpassing/increasing" is relative (T1—dependent on conjunction, as per MMK 24:14, where emptiness enables all paths). Ultimately [T2], no inherent "surpassing"—all dharmas are equal in emptiness, neither increasing/decreasing (Section 9). The tension resolves via U2T: conventional "increase" (merits growing to surpass others) arises precisely because empty (no fixed limit, allowing boundless dependent efficacy). Candrakīrti in Prasannapadā (on MMK 18) notes views like "increase" are provisional (neyārtha); ultimate truth (nītārtha) negates them. Thus, Section 6's "increasing" prepares for Section 9's negation—teaching via apparent contradiction to dispel reification. Irreversibility: conjoined practice ensures "maintaining... mind toward enlightenment" dependently, without absolute "growth" fixation.
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3. U2T-in-Action: Reconciliation of "Increasing" and "Neither Increasing Nor Decreasing"
The user's observation spotlights Madhyamaka's two-truth dialectic: Section 6's "increasing" (thoughts/merits multiplying) seems at odds with Section 9's "without increase or decrease" (real nature unchanging). Expanded: This is intentional—conventional truth accommodates "increase" as dependent designation (e.g., merits "grow" interdependently, like waves on an ocean), while ultimate truth reveals non-fluctuation (empty of svabhāva, no entity to change). Per MMK 22:11, tathāgatas teach via conventions without ultimate commitment; "increasing" is saṃvṛti-satya (veiling truth), pointing to paramārtha-satya (ultimate) where neither applies.
U2T Reconciliation: "Increasing" functions conventionally (T1—dependent on reflection, merits accumulate relatively to surpass faults/eons), but is empty ultimately (T2—no inherent change, aligning with "neither..."). The union: emptiness enables "increase" (no svabhāva limits dependent proliferation), while dependence ensures no absolute growth (avoids eternalism). Nihilism is averted: without conventional "increase," no motivation for practice; conjoined with emptiness, it yields wisdom/merit without attachment. Tathatā: suchness as non-dual equilibrium—inconceivable, where apparent "increase" reveals unchanging reality, like illusions "growing" without true alteration.
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4. Broader Chapter Connections: From Accumulation to Non-Dual Paradoxes
Expanded Context: Section 6 sets up Sections 7-10's inexpressibility/non-increase: "incalculable" merits foreshadow inexpressible nature (beyond tetralemma), resolved in non-decrease. The analogy's obsession mirrors effortless perseverance—dependent "increase" without absolute effort. This teaches U2T ethic: practice conjoined with emptiness "increases" compassionately (maturing beings), yet remains unchanging (ultimate peace).
In summary, Section 6's "increasing" reconciles with "neither... decreasing" via U2T—conventional dependent growth grounded in ultimate emptiness, embodying Madhyamaka's middle way. This expansion clarifies the tension as pedagogical, pointing to tathatā's inconceivable harmony.)
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“Subhūti,” replied the Blessed One,
"bodhisattva great beings should themselves dwell in accordance with the teachings as they are revealed in the perfection of wisdom.
If, with regard to these profound states associated with the perfection of wisdom, they think, evaluate, and reflect that they themselves should train in accordance with the teachings as they are revealed in the perfection of wisdom, then, Subhūti, those bodhisattva great beings who practice, reflect, investigate, persevere, and make efforts in accordance with the teachings as they are revealed in the perfection of wisdom, and who strive in accordance with the teachings as they are revealed in the perfection of wisdom, will acquire through a single setting of the mind on enlightenment roots of virtuous action that are incalculable, immeasurable, and inestimable.
If they can spurn cyclic existence for immeasurable eons, it goes without saying that they will practice the perfection of wisdom without adulteration and maintain the directing of their mind toward enlightenment.

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“Subhūti, just as if a man with thoughts that are preoccupied with desire might have arranged to meet up with an attractive, beautiful, and good-looking woman, but that woman is restrained by another and unable to leave the house, with what, do you think, Subhūti, would the thoughts of that man be concerned?”

“Blessed Lord, the thoughts of that man would be concerned with the woman.
He would think, ‘My woman is such and such!
She should come and then I would stay with her and sport with her!’”

“Subhūti, how many such thoughts will that man have over a day or night?” asked the Blessed One.

“There will be many! Sugata, there will be many!
The thoughts of that man over a day or night will be extremely many.”

“Subhūti,” continued the Blessed One,
"as many as the thoughts that man has over a day or night, for so many eons will bodhisattva great beings spurn cyclic existence and turn their backs on it.
If bodhisattva great beings train, investigate, and reflect in accordance with the teachings as they are revealed in this profound perfection of wisdom, and if they spurn by all means those faults by which they would turn away from unsurpassed, complete enlightenment, and persevere in that manner, then, Subhūti, those bodhisattva great beings who strive in this endeavor, abiding in accordance with the teachings as they are revealed in this profound perfection of wisdom, will in a single day acquire roots of virtuous action such that those accrued by having filled world systems numerous as the grains of sand of the river Gaṅgā [with gifts] could not come anywhere near even a hundredth part of their residue of the roots of virtuous action, and could not come anywhere near even a thousandth part, a hundred thousandth part, or any fraction, number, comparison, or material part.

“Moreover, Subhūti, when bodhisattva great beings practice the perfection of wisdom, if they offer gifts to the Three Precious Jewels ‍— namely to the precious jewel of the Buddha, the precious jewel of the Dharma, and the precious jewel of the Saṅgha ‍— over eons as numerous as the grains of sand of the river Gaṅgā, do you think, Subhūti, that the merits of those bodhisattva great beings would on that basis increase manifold?”

“Blessed Lord, they would be manifold!
Sugata, they would be manifold!
They would be immeasurable, inestimable, inconceivable, and incomparable!”

“Subhūti,” continued the Blessed One,
"if there are bodhisattva great beings who persevere in accordance with the teachings as they are revealed in this profound perfection of wisdom, their merits will increase manifold even more than the former.
If you ask why, the way of bodhisattva great beings is the way by which consummate buddhahood is attained in unsurpassed, complete enlightenment.

“Subhūti, when bodhisattva great beings who lack the perfection of wisdom offer donations, over eons equal in number to the grains of sand of the river Gaṅgā, to those who have entered the stream to nirvāṇa, and when they offer donations to those who are destined for only one more rebirth, to those who are no longer subject to rebirth, to arhats and pratyekabuddhas, and to the tathāgatas, arhats, completely awakened buddhas, do you think, Subhūti, that the merits of those bodhisattva great beings would increase manifold on that basis?”

“Blessed Lord, they would be manifold!
Sugata, they would be manifold!”

The Blessed One continued,
"When any noble son or noble daughter perseveres in accordance with the teachings as they are revealed in this profound perfection of wisdom, their merits will increase manifold even more than the former.
If you ask why, it is because the bodhisattva great beings who practice this perfection of wisdom transcend the levels of the śrāvakas and the pratyekabuddhas, and after entering upon the maturity of the bodhisattvas, they will attain consummate buddhahood in unsurpassed, complete enlightenment.

“Subhūti, when certain bodhisattva great beings, lacking the perfection of wisdom, and living for eons equal in number to the grains of sand of the river Gaṅgā, offer generosity, maintain ethical discipline, practice tolerance, undertake perseverance, become absorbed in meditative concentration, and cultivate wisdom, do you think that their merits would increase manifold on that basis?”

“Blessed Lord, they would be manifold!
Sugata, they would be manifold!”

“Subhūti,” continued the Blessed One,
"when any noble son or noble daughter, abiding in this perfection of wisdom, for just a few days offers generosity, maintains ethical discipline, practices tolerance, cultivates perseverance, becomes absorbed in meditative concentration, and cultivates wisdom, their merits will increase manifold even more than the former.
If you ask why, Subhūti, it is because this perfection of wisdom is the mother of bodhisattva great beings.
That is to say, this perfection of wisdom generates bodhisattva great beings.
Abiding in this perfection of wisdom, bodhisattva great beings bring all phenomena to completion.

“Subhūti, when bodhisattva great beings, lacking the perfection of wisdom, and remaining for eons equal in number to the grains of sand of the river Gaṅgā, offer the gift of the Dharma, do you think that the merits of those noble sons or noble daughters would increase manifold on that basis?”

“Blessed Lord, they would be manifold!
Sugata, they would be manifold!”

“Subhūti,” continued the Blessed One,
"when any noble son or noble daughter, abiding in accordance with the teachings as they are revealed in this perfection of wisdom, for just a few days offers the gift of the Dharma, their merits will increase manifold even more on that basis than the former.
If you ask why, Subhūti, it is because bodhisattva great beings who lack the perfection of wisdom also lack all-aspect omniscience.
Subhūti, bodhisattva great beings who do not lack the perfection of wisdom do not lack all-aspect omniscience.

“So it is, Subhūti, that bodhisattva great beings who wish to attain consummate buddhahood in unsurpassed, complete enlightenment should not lack the perfection of wisdom.

“Subhūti, when bodhisattva great beings, who lack the perfection of wisdom, abiding for eons equal in number to the grains of sand of the river Gaṅgā, persevere with the four applications of mindfulness, the four correct exertions, the four supports for miraculous ability, the five faculties, the five powers, the seven branches of enlightenment, the noble eightfold path, the four truths of the noble ones, the four meditative concentrations, the four immeasurable attitudes, the four formless absorptions, the eight aspects of liberation, the nine serial steps of meditative absorption, and the meditative stabilities of emptiness, signlessness, and wishlessness, do you think, Subhūti, that the merits of those noble sons or noble daughters would increase manifoldly on that basis?”

“Blessed Lord, they would be manifold!
Sugata, they would be manifold!”

“Subhūti,” continued the Blessed One,
"when any noble son or noble daughter, abiding in accordance with the teachings as they are revealed in this profound perfection of wisdom, for just a few days perseveres with the four applications of mindfulness, the four correct exertions, the four supports for miraculous ability, the five faculties, the five powers, the seven branches of enlightenment, the noble eightfold path, the four truths of the noble ones, the four meditative concentrations, the four immeasurable attitudes, the four formless absorptions, the eight aspects of liberation, the nine serial steps of meditative absorption, and the meditative stabilities of emptiness, signlessness, and wishlessness, their merits will increase manifold even more on that basis than the former.
If you ask why, there is no circumstance and no occasion in which bodhisattva great beings who do not lack the perfection of wisdom will turn away from all-aspect omniscience.
That would be impossible!
On the other hand, Subhūti, it is possible that bodhisattva great beings who lack the perfection of wisdom might turn away from all-aspect omniscience.
So it is, Subhūti, that bodhisattva great beings should not lack the perfection of wisdom.

“Subhūti, when bodhisattva great beings who lack the perfection of wisdom, abiding over eons equal in number to the grains of sand of the river Gaṅgā, dedicate material gifts, the gift of the Dharma, and the modes of attention associated with meditative seclusion to unsurpassed, complete enlightenment, do you think that the respective merits of those noble sons or noble daughters would increase manifold on that basis?”

“Blessed Lord, they would be manifold!
Sugata, they would be manifold!”

“Subhūti,” continued the Blessed One,
"when any noble son or noble daughter, abiding in accordance with the teachings as they are revealed in this profound perfection of wisdom, for just a few days dedicates those material gifts, that gift of the Dharma, and those modes of attention associated with meditative seclusion to unsurpassed, complete enlightenment, then the merits of those noble sons or noble daughters would increase manifold more than the former.
If you ask why, it is because this dedication of the perfection of wisdom is supreme among dedications.
The dedication that lacks the perfection of wisdom is no dedication.
So it is, Subhūti, that bodhisattva great beings who wish to attain consummate buddhahood in unsurpassed, complete enlightenment should be skilled in the dedication of the perfection of wisdom.

“Subhūti, when certain noble sons or noble daughters who lack the perfection of wisdom, abiding over eons equal in number to the grains of sand of the river Gaṅgā, rejoice in all the roots of virtuous action of the lord buddhas of the past, future, and present, along with their monastic communities of śrāvakas, and dedicate these [roots] toward unsurpassed, complete enlightenment, do you think that the merits of those noble sons or noble daughters would increase manifold on this basis?”

“Blessed Lord, they would be manifold!
Sugata, they would be manifold!”

“Subhūti,” continued the Blessed One,
"when any noble son or noble daughter, abiding in accordance with the teachings as they are revealed in this profound perfection of wisdom, dedicates the roots of virtuous action of just a few days toward unsurpassed, complete enlightenment, the merit of that noble son or noble daughter would increase manifold more than those.
If you ask why, Subhūti, the perfection of wisdom precedes all dedications.
So it is, Subhūti, that bodhisattva great beings who wish to attain consummate buddhahood in unsurpassed, complete enlightenment should be skilled in the dedication of the perfection of wisdom.”

“Blessed Lord, since the Blessed One has said that phenomena that are not subject to conditioning are imaginary, how could the merit of those noble sons or noble daughters increase manifold, more than the former?
Blessed Lord, that which is not subject to conditioning cannot generate the authentic view or even enter into the maturity [of the bodhisattvas]!
Nor can it attain the fruit of entering the stream to nirvāṇa, or attain the fruit of being destined for only one more rebirth, the fruit of no longer being subject to rebirth, or arhatship [and so forth], up to and including the attainment of consummate buddhahood in unsurpassed, complete enlightenment.”

“Subhūti, it is so! It is so!” replied the Blessed One.
"That which is not subject to conditioning cannot generate the authentic view or even enter into the maturity [of the bodhisattvas]!
Nor can it attain the fruit of entering the stream to nirvāṇa, or attain the fruit of being destined for only one more rebirth, the fruit of no longer being subject to rebirth, or arhatship [and so forth], up to and including the attainment of consummate buddhahood in unsurpassed, complete enlightenment.
In this case, Subhūti, those gifts of bodhisattva great beings who practice the perfection of wisdom are not subject to conditioning ‍— they are declared to be just empty, they are declared to be just hollow, they are declared to be just void, and they are declared to be essenceless.
If you ask why, Subhūti, it is because bodhisattva great beings have thoroughly trained in the emptiness of internal phenomena.
They have thoroughly trained in [the other aspects of emptiness], up to and including the emptiness of the essential nature of non-entities.
Subhūti, these bodhisattva great beings dwell in those aspects of emptiness.
Insofar as they discern phenomena that are not subject to conditioning, bodhisattva great beings will not lack the perfection of wisdom.
Insofar as bodhisattva great beings do not lack the perfection of wisdom, their incalculable, inestimable, and immeasurable merits will increase.”

[Section 7. All dharmas are profound, inexhaustible, incalculable, inestimable and immeasurable – because they are empty of inherent existence ⇐⇒ because dependently co-arisen [U2T]. So no difference between these phenomena is apprehended in absolute terms, whether in meaning or in enunciation. Opposites are not different / separate / multiple / dual, not identical / united / one / non-dual, not both, not neither. Dharmas are not ‘this’, not ‘non-this’, not both, not neither, for whatever ‘this’ is. Their real nature is beyond all conditioned dualistic conceptual proliferation, inexpressible/indescribable, incalculable, inestimable, immeasurable, inconceivable.]

“Blessed Lord, what are the distinctions and what are the differences between the incalculable, the inestimable, and the immeasurable?”

“Subhūti,” replied the Blessed One,
"the term incalculable suggests that the number of conditioned elements and unconditioned elements cannot be approximated.
Subhūti, the term inestimable suggests that the extent of past, future, and present phenomena cannot be apprehended.
Subhūti, the term immeasurable suggests that which cannot be evaluated.”

“Blessed Lord, is there a reason why physical forms are incalculable, inestimable, and immeasurable, and why feelings, perceptions, formative predispositions, and consciousness are also incalculable, inestimable, and immeasurable?”

“Subhūti,” replied the Blessed One,
"there is indeed a reason why physical forms are incalculable, inestimable, and immeasurable, and why feelings, perceptions, formative predispositions, and consciousness are also incalculable, inestimable, and immeasurable.”

“Blessed Lord, why then are physical forms incalculable, inestimable, and immeasurable?
Why are feelings, perceptions, formative predispositions, and consciousness also incalculable, inestimable and immeasurable?”

“Subhūti,” replied the Blessed One,
"insofar as physical forms are empty, they are incalculable, inestimable, and immeasurable.
Insofar as feelings, perceptions, formative predispositions, and consciousness are empty, they are also incalculable, inestimable, and immeasurable.”

“Blessed Lord, is it only physical forms that are empty, and is it only feelings, perceptions, formative predispositions, and consciousness that are empty, or are all phenomena not empty?”

“Subhūti, do you think that I have not explained all phenomena to be empty?” replied the Blessed One.

“Blessed Lord, the Tathāgata has taught that all phenomena are empty.
That which is just empty is inexhaustible.
Thus it is also incalculable, it is also inestimable, and it is also immeasurable.
Blessed Lord, no number is apprehended, no estimate is apprehended, and no measure is apprehended.
So it is, Blessed Lord, that no difference between these phenomena is apprehended, whether in meaning or in enunciation.”

[Section 8. All dharmas are neither increasing nor decreasing (not even the perfections, merit and wisdom), because they are inexpressible, profound, inexhaustible, incalculable, inestimable, immeasurable, non-arising, unconditioned, non-inherently-existent, non-changing, non-increasing, non-decreasing, non-ceasing, non-defiled, non-purified … ⇐⇒ because all dharmas are empty of inherent existence [T2] ⇐⇒ because they are all dependently co-arisen, interdependent, co-defined, co-evolving, co-imputed by the mind, mere designations/names [T1], and vice versa [U2T] ⇐⇒ because they are like illusions, reflections, mirages, dreams, echos, ‘there, yet not there’ ⇐⇒ because they are not ‘this’, not ‘non-this’, not both, not neither, and there is no fifth, for whatever ‘this’ is ⇐⇒ pointing to the Middle Way free from all extremes and middle, with nothing to accept / seek / do / add / affirm in absolute terms, nothing to reject / abandon / not-do / subtract / negate in absolute terms, nothing to change / improve / increase / decrease / purify in absolute terms ⇐⇒ pointing to their primordial interconnection, equality, purity, perfection, completion, divinity, ‘Oneness’.]

“Subhūti, it is so! It is so!” replied the Blessed One.
"No difference between these phenomena is apprehended, whether in meaning or in enunciation.

Subhūti, the terms inexhaustible, immeasurable, empty, signless, wishless, unconditioned, non-arising, unattached, non-ceasing, and nirvāṇa are expressions used by the Tathāgata that issue from their inexpressibility (Tetralemma: not ‘this’, not ‘non-this’, not both, not neither).
It is explained that these terms, from inexhaustible to nirvāṇa, make manifest the teaching of the tathāgatas.”

“Blessed Lord, how wonderful it is that the reality of all phenomena has been revealed by the tathāgatas, although this reality is inexpressible (beyond all conditioned dualistic conceptual proliferation)!
As I understand the meaning of the teachings given by the Blessed One, all phenomena, Blessed Lord, are inexpressible (conventional truths empty of inherent existence [U2T]).”

“Subhūti, it is so! It is so!” replied the Blessed One.
"Subhūti, all phenomena are inexpressible (indescribable, inconceivable for our conditioned dualistic conceptual mind(s).
Subhūti, the inexpressibility of all phenomena is emptiness [U2T].
In emptiness, nothing at all is expressed, and emptiness cannot be expressed (no exception; even emptiness is dependently co-arisen and empty of inherent existence [U2T-2T]; just a tool).”

“Blessed Lord, can an object that is inexpressible increase or decrease?”

“No, Subhūti!” replied the Blessed One.
"An object that is inexpressible neither increases nor decreases.”

“Blessed Lord, if an object that is inexpressible neither increases nor decreases, then, Blessed Lord, the perfection of generosity would neither increase nor decrease.
The perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom would neither increase nor decrease.
The four applications of mindfulness would neither increase nor decrease.
The correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, and the noble eightfold path would neither increase nor decrease.
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, and the meditative stabilities of emptiness, signlessness, and wishlessness would neither increase nor decrease.
The extrasensory powers, the meditative stabilities, and the dhāraṇī gateways would neither increase nor decrease.
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 would neither increase nor decrease.
Blessed Lord, if that were the case, the six perfections would be non-existent.
[The attributes], up to and including the eighteen distinct qualities of the buddhas, would be non-existent.
If all phenomena were non-existent, all-aspect omniscience would also be non-existent.
If all-aspect omniscience were non-existent, who would attain consummate buddhahood in unsurpassed, complete enlightenment?”

“Subhūti, it is so! It is so!” replied the Blessed One.
"Subhūti, an object that is inexpressible neither increases nor decreases.
Subhūti, if bodhisattva great beings who are skilled in means practice the perfection of wisdom, cultivate the perfection of wisdom, and persevere in the perfection of wisdom, they do not think,
‘I am enhanced by the perfection of wisdom.
I am enhanced by the perfection of meditative concentration.
I am enhanced by the perfection of perseverance.
I am enhanced by the perfection of tolerance.
I am enhanced by the perfection of ethical discipline.
I am enhanced by the perfection of generosity.’
On the other hand, they do think,
‘This perfection of generosity is merely a name.
These perfections of ethical discipline, tolerance, perseverance, meditative concentration, and wisdom are merely names.’
When they practice the perfection of generosity, they dedicate their attention, their setting of the mind on enlightenment, and their roots of virtuous action to unsurpassed, complete enlightenment, and they make this dedication definitively, in accordance with unsurpassed, complete enlightenment.”

[Section 9. Practicing without practicing the perfection of wisdom by way of non-increase and non-decrease]

(Summary 9: Real Nature Neither Increases Nor Decreases – All Without Increase/Decrease [U2T]
Real nature (of all dharmas, nirvāṇa) is enlightenment, neither increasing/decreasing.
Bodhisattvas observe no change, practicing by non-increase/non-decrease.
U2T: conventionally, paths seem to progress (dependent perfections); ultimately, empty — no inherent change.
Union: act constantly without lacking wisdom, transcending extremes.
Tathatā: suchness as non-fluctuating reality — inconceivable stability for irreversible practice.)
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“Blessed Lord, what is the nature of unsurpassed, complete enlightenment?”

“Subhūti, the real nature of all phenomena is unsurpassed, complete enlightenment,” replied the Blessed One.

“Blessed Lord, of what is the real nature unsurpassed, complete enlightenment?”

“Subhūti,” replied the Blessed One,
"the real nature of physical forms is unsurpassed, complete enlightenment.
The real nature of feelings, perceptions, formative predispositions, and consciousness is unsurpassed, complete enlightenment.
The real nature of the sense fields, sensory elements, and links of dependent origination is unsurpassed, complete enlightenment.
The real nature of all the perfections, all the aspects of emptiness, and the thirty-seven factors conducive to enlightenment is unsurpassed, complete enlightenment.
The real 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, emptiness, signlessness, wishlessness, the extrasensory powers, the meditative stabilities, and the dhāraṇī gateways is unsurpassed, complete enlightenment.
The real nature 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 is unsurpassed, complete enlightenment.
The real nature of [the goals], up to and including all-aspect omniscience, is unsurpassed, complete enlightenment.
The real nature of nirvāṇa is unsurpassed, complete enlightenment.
That [real nature] neither increases nor decreases.

“Subhūti, in the case of bodhisattva great beings who constantly and uninterruptedly act without lacking the perfection of wisdom, they do not observe anything that increases or decreases.
So it is, Subhūti, that an inexpressible object is without increase or decrease.
Thus, Subhūti, the perfection of generosity is without increase or decrease.
The perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom are also without increase or decrease.
The emptiness of internal phenomena is also without increase or decrease.
[The other aspects of emptiness], up to and including the emptiness of the essential nature of non-entities, are also without increase or decrease.
The applications of mindfulness are also without increase or decrease.
The correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, and the noble eightfold path are also without increase or decrease.
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, emptiness, signlessness, wishlessness, the extrasensory powers, the meditative stabilities, and the dhāraṇī gateways are also without increase or decrease.
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 also without increase or decrease.
So it is, Subhūti, that bodhisattva great beings should practice the perfection of wisdom by way of non-increase and non-decrease.”

[Section 10. How to attain the goal which is not a goal? By acting / thinking / differentiating / conceptualizing conventionally without acting / thinking / differentiating / conceptualizing in absolute terms,  without attachment, reification, effort or absolute, without apprehending anything in absolute terms, without opposing anything in absolute terms, without accepting / rejecting / changing / increasing / decreasing anything in absolute terms, thus more and more in accord with the Middle Way and with reality as it is as pointed out by the Union of the Two Truths [U2T], Union of the three spheres [U3S], Union of opposites [Uopp] ... Training/practicing without training/practicing; accumulating without accumulating merit and wisdom; progressing without progressing on the ten levels of the path; perfecting without perfecting; transcending without rejecting habitual conditioned dualistic conceptual thoughts (not accepting, not rejecting); attaining without attaining consummate buddhahood in unsurpassed, complete enlightenment.]

(Summary 10: Attaining Without Attaining – Acting/Thinking Without Absolute Action/Thought; Accumulating/Progressing/Perfecting/Transcending/Attaining Without Absolute [U2T-in-Action]
Lamp analogy: attainment not by initial/final mind alone/independently, yet attained via ten levels.
Thoughts cease without re-arising, dwell like real nature without permanence.
Mind neither is/other than real nature, etc. Practice without practicing anything; engage ultimate without habitual thoughts/images, not annihilating (no entity/non-entity). Skill: know emptiness of characteristics, dwell in stabilities, mature beings by establishing in emptiness/signlessness/wishlessness.
This culminates U2T-in-action: conventionally, dependent origination (levels perfected, beings matured—causality profound); ultimately, empty (no absolute attainment, no entity to annihilate). Union resolves paradoxes: attain without attaining (transcends eternalism/nihilism via upāya). Tathatā: inconceivable suchness—non-habituated ultimate where dualisms transcend without rejection, enabling compassionate absorption/maturation.)

(Extended Analysis of Section 10: This section, grapples with the paradoxical nature of the Bodhisattva path: how to "attain" enlightenment (anuttara-samyak-sambodhi, or consummate buddhahood in unsurpassed, complete enlightenment) when the very notion of attainment implies duality, reification, and attachment — concepts that are ultimately empty and illusory.
The summary captures this essence as a Middle Way approach: engaging in conventional actions (e.g., thinking, practicing, accumulating merit) without absolute conceptualization, attachment, or effort, aligned with key Madhyamaka-inspired frameworks like the Union of the Two Truths (U2T: conventional truth and ultimate truth inseparable), Union of the Three Spheres (U3S: subject, object, and action as non-dual), and Union of Opposites (Uopp: phenomena neither existent nor non-existent, etc.). Below, I expand on this analysis by breaking down the text's structure, key philosophical elements, analogies, and implications, drawing out how it embodies "attaining without attaining" through non-dual practice.
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1. The Core Question and Paradox: Initial vs. Final Mind-Setting on Enlightenment
The section opens with Subhūti's query: Does enlightenment arise from the initial bodhicitta (setting the mind on enlightenment, often the aspirational vow to liberate all beings) or the final one (the culmination of practice)? If isolated, this would fragment the path, making accumulation of "roots of virtuous action" (kuśala-mūla, merit and wisdom) impossible, as phenomena (mind and mental states) would lack association or continuity.
This sets up the central tension: Enlightenment is not a static "goal" achieved through discrete, reified steps, yet it is realized through the path. The summary frames this as "attaining without attaining"—a process of training, accumulating, progressing, perfecting, and transcending without attachment to these as absolute entities.
In Madhyamaka terms, this reflects U2T in action: Conventionally, the path involves effort and progression (dependent origination, or pratītyasamutpāda); ultimately, nothing is inherently attained, as all phenomena are empty (śūnyatā) of self-nature. Without this non-dual view, practitioners risk falling into extremes: eternalism (reifying the path as permanent) or nihilism (rejecting it entirely).
The Buddha's response rejects binary thinking: Attainment isn't solely through initial or final mind-setting, nor independent of them. Yet, it does occur. This mirrors the summary's emphasis on acting conventionally (e.g., setting the mind repeatedly) without absolute terms—avoiding apprehension, opposition, acceptance/rejection, or alteration of phenomena as "real." It's a dynamic equilibrium, "more and more in accord with the Middle Way," where the path unfolds without effortful grasping.
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2. The Lamp Wick Analogy: Illustrating Dependent Origination Without Reification
To clarify, the Buddha uses the example of a burning oil lamp: The wick isn't burnt by the first flame alone (independent of continuity) nor the last (isolated from the process), yet it is burnt out through the interdependent sequence. Subhūti affirms this: The wick burns without dependence on a single flame, but not without the chain.
This analogy expands the summary's "profound dependent origination [U2T-in-action]": Causality operates conventionally (flames arise and cease in sequence, accumulating to burn the wick), but ultimately, no single "cause" is reified as absolute.
Applied to the Bodhisattva path:
– Initial bodhicitta is like the first flame: It ignites the process but doesn't "attain" alone.
– Final bodhicitta is like the last: It completes without independence.
– The "burning out" (enlightenment) happens through the continuum, yet nothing is permanently destroyed or created — echoing Uopp (neither arising nor ceasing absolutely).
This avoids attachment: Practitioners accumulate merit/wisdom (kuśala-mūla) without reifying it as an "increase" or "decrease" in absolute terms. As the text later states, Bodhisattvas "will perfect the ten levels and thereafter attain," but without dualistic conceptualization.
This is "progressing without progressing": The path is traversed, but as empty, it transcends habitual dualistic thoughts (not rejecting them outright, per the summary, but transcending without rejection).
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3. The Ten Levels (Bhumis): Perfecting Without Perfecting
The Buddha lists ten levels (bhūmis) that Bodhisattvas perfect to attain enlightenment. These align with Mahayana frameworks like those in the Daśabhūmika Sūtra or Abhisamayālaṅkāra, but here they are presented in a sequence emphasizing progression from śrāvaka/pratyekabuddha stages to full Buddhahood:
Level of bright insight (prabhākara-bhūmi): Initial awakening to emptiness.
Level of the spiritual family (gotra-bhūmi): Entry into the Bodhisattva lineage.
Eighth-lowest level (aṣṭamaka-bhūmi): Often the preparatory stage for arhats.
Level of insight (darśana-bhūmi): Direct seeing of truths.
Level of attenuated refinement (tanū-bhūmi): Thinning of afflictions.
Level of no attachment (vītarāga-bhūmi): Freedom from desire.
Level of [an arhat’s] spiritual achievement (kṛta-kṛtya-bhūmi): Arhat fruition.
Level of the pratyekabuddhas (pratyekabuddha-bhūmi): Solitary realization.
Level of the bodhisattvas (bodhisattva-bhūmi): Advanced Mahayana practice.
Level of the buddhas (buddha-bhūmi): Full enlightenment.
This list integrates Hīnayāna (levels 3–7) and Mahayana stages, showing the Bodhisattva path encompasses and transcends them. Perfection here is "perfecting without perfecting": Bodhisattvas train in these without attachment to initial/final mind-settings, yet attain. It embodies the summary's "accumulating without accumulating merit and wisdom; progressing without progressing on the ten levels"—conventionally advancing (gaining powers like the ten tathāgata powers, fearlessnesses, etc.), but ultimately empty of inherent increase/decrease. This aligns with U3S: No separate practitioner (subject), levels (object), or training (action); all interdependent and empty.
Subhūti praises this as "profound dependent origination,"
highlighting causality's emptiness — effective yet non-reified.
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4. The Nature of Thoughts, Real Nature (Dharmatā), and Non-Dual Practice
The dialogue shifts to deeper ontology: Thoughts cease without arising again, yet have cessation as their characteristic — unchanging like dharmatā (real nature, ultimate reality). Dharmatā is profound, neither identical to nor separate from mind; it doesn't "observe" itself. This negates dualities: permanent/impermanent, same/other, present/absent.
Practicing perfection of wisdom (prajñāpāramitā) means "practicing without practicing anything": Dwelling in dharmatā without indulging in habitual dualistic thoughts (saṃvṛtti-vikalpa). As Subhūti says, dharmatā "is not habituated to anything at all—even to itself." This expands the summary's "transcending without rejecting habitual conditioned dualistic conceptual thoughts (not accepting, not rejecting)": Thoughts are neither annihilated (nihilism) nor grasped (eternalism); they are transcended by engaging ultimate reality where dualities are non-existent (not inherently functional/non-functional, per your note on Uopp).
Bodhisattvas "engage in ultimate reality where dualistic habitual thoughts are non-existent," without wondering about annihilating concepts/non-concepts. This is skill in means (upāya-kauśalya): Not making phenomena into entities/non-entities, dwelling in emptiness of intrinsic characteristics (svabhāva-śūnyatā). They mature beings via the three samādhis (emptiness, signlessness, wishlessness), establishing others in non-dual states without reification.
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5. Broader Implications and Ties to Prajñāpāramitā Themes
This section exemplifies Prajñāpāramitā's core: Wisdom as realizing emptiness while compassionately acting in the world. The "goal which is not a goal" (per the summary) is enlightenment — ultimately non-attainable (no inherent self to attain it), yet conventionally realized through the path. It counters attachment by emphasizing:
– Non-attachment/reification/effort: Practice flows effortlessly, aligned with reality-as-it-is (tathatā).
– Middle Way via U2T/U3S/Uopp: Conventional engagement (path, levels, accumulation) inseparable from ultimate emptiness; opposites united (attaining/not-attaining).
– Transcendence without rejection: Dualistic thoughts are habitual but empty; Bodhisattvas use them skillfully (e.g., meditative stabilities) without opposition.
In practice, this encourages equanimity: Train diligently (conventionally) while knowing nothing is ultimately changed/increased. For modern readers, it resonates with non-dual philosophies, reminding that spiritual progress is illusory if reified, yet transformative if embraced emptily.)
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“Blessed Lord, do bodhisattva great beings attain consummate buddhahood in unsurpassed, complete enlightenment through their initial setting of the mind on enlightenment, or else do bodhisattva great beings attain consummate buddhahood in unsurpassed, complete enlightenment through their final setting of the mind on enlightenment?
Blessed Lord, if bodhisattva great beings attain consummate buddhahood in unsurpassed, complete enlightenment through their initial setting of the mind on enlightenment, then the initial setting of the mind on enlightenment would not be associated with the final setting of the mind on enlightenment, nor would the final setting of the mind on enlightenment be associated with the initial setting of the mind on enlightenment.
Blessed Lord, if in that manner the phenomena constituting mind and its mental states are not in association, how will the roots of virtuous action be accumulated?
Without accumulating the roots of virtuous action, it is impossible to attain consummate buddhahood in unsurpassed, complete enlightenment.”

“Subhūti,” replied the Blessed One,
"in order that you may understand this matter, I will teach an example, since some learned persons understand the meaning that is explained by means of an example.
Subhūti, in the case of a burning oil lamp, the wick will be burnt out, but will it be burnt out by the touch of the first flame or will it be burnt out by the touch of the final flame?”

“Blessed Lord, the wick will not be burnt out by the touch of the first flame, nor will it be burnt out without depending on the first flame.
Blessed Lord, the wick will not be burnt out by the touch of the last flame, nor will it be burnt out without depending on the final flame.”

“Well then, Subhūti, do you think that that wick will be burnt out?” asked the Blessed One.

“Blessed Lord, it will be burnt out! Sugata, it will be burnt out!”

“Subhūti, in the same way bodhisattva great beings do not attain consummate buddhahood in unsurpassed, complete enlightenment by means of the initial setting of the mind on enlightenment, nor do bodhisattva great beings attain consummate buddhahood in unsurpassed, complete enlightenment independent of the initial setting of the mind on enlightenment.
Bodhisattva great beings do not attain consummate buddhahood in unsurpassed, complete enlightenment by means of the final setting of the mind on enlightenment, nor do bodhisattva great beings attain consummate buddhahood in unsurpassed, complete enlightenment independent of the final setting of the mind on enlightenment.
And yet, it is not the case that bodhisattva great beings do not attain consummate buddhahood in unsurpassed, complete enlightenment.
In this regard, Subhūti, when bodhisattva great beings practice the perfection of wisdom, starting from the time when they first set their minds on enlightenment, they will perfect the ten levels and thereafter attain consummate buddhahood in unsurpassed, complete enlightenment.”

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“Blessed Lord, what are the ten levels by perfecting which bodhisattva great beings attain consummate buddhahood in unsurpassed, complete enlightenment?”

“Subhūti,” replied the Blessed One,
"after perfecting (1) the level of bright insight, bodhisattva great beings will attain consummate buddhahood in unsurpassed, complete enlightenment.
After perfecting (2) the level of the spiritual family, (3) the eighth-lowest level, (4) the level of insight, (5) the level of attenuated refinement, (6) the level of no attachment, and (7) the level of [an arhat’s] spiritual achievement, bodhisattva great beings will attain consummate buddhahood in unsurpassed, complete enlightenment.
After perfecting (8) the level of the pratyekabuddhas, bodhisattva great beings will attain consummate buddhahood in unsurpassed, complete enlightenment.
After perfecting (9) the level of the bodhisattvas, bodhisattva great beings will attain consummate buddhahood in unsurpassed, complete enlightenment.
After perfecting (10) the level of the buddhas, bodhisattva great beings will attain consummate buddhahood in unsurpassed, complete enlightenment.
Bodhisattva great beings who train in those ten levels will not attain consummate buddhahood in unsurpassed, complete enlightenment through their initial setting of the mind on enlightenment, nor will they attain consummate buddhahood in unsurpassed, complete enlightenment independent of their initial setting of the mind on enlightenment.
They will not attain consummate buddhahood in unsurpassed, complete enlightenment through their final setting of the mind on enlightenment, nor will they attain consummate buddhahood in unsurpassed, complete enlightenment independent of their final setting of the mind on enlightenment.
And yet, they will indeed attain consummate buddhahood in unsurpassed, complete enlightenment.”

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“Blessed Lord, in this way bodhisattva great beings will not attain consummate buddhahood in unsurpassed, complete enlightenment through their initial setting of the mind on enlightenment, nor will they attain consummate buddhahood in unsurpassed, complete enlightenment independent of their initial setting of the mind on enlightenment;
and bodhisattva great beings will not attain consummate buddhahood in unsurpassed, complete enlightenment through their final setting of the mind on enlightenment, nor will they attain consummate buddhahood in unsurpassed, complete enlightenment independent of their final setting of the mind on enlightenment.
And yet, Blessed Lord, they will still attain consummate buddhahood in unsurpassed, complete enlightenment.
That is profound dependent origination (causality) [U2T-in-action]!”

“Subhūti, do you think that thoughts that have ceased will arise again?” asked the Blessed One.

“No, Blessed Lord!”

“Subhūti, do you think that thoughts that have arisen have the characteristic of cessation?” asked the Blessed One.

“Blessed Lord, they do have the characteristic of cessation.
Sugata, they do have the characteristic of cessation!”

“Subhūti, do you think that that which has the characteristic of cessation will cease to be so?” asked the Blessed One.

“No, Blessed Lord!”

“Will it dwell definitively, just like the real nature?” asked the Blessed One.

“Blessed Lord, it will dwell definitively, just like the real nature.”

The Blessed One then asked,
"Subhūti, if it dwells definitively, just like the real nature, will it not become a permanent state?”

“It would not, Blessed Lord!”

“Subhūti, do you think that the real nature is profound?” asked the Blessed One.

“Blessed Lord, it is profound.”

“Subhūti, do you think that the mind is also the real nature?” asked the Blessed One.

“No, Blessed Lord!”

“Subhūti, do you think that the mind is other than the real nature?” asked the Blessed One.

“No, Blessed Lord!”

“Is the real nature present in the mind?” asked the Blessed One.

“No, Blessed Lord!”

“Is the mind present in the real nature?” asked the Blessed One.

“No, Blessed Lord!”

“Does the real nature observe the real nature?” asked the Blessed One.

“No, Blessed Lord!”

“Subhūti, do you think that those who practice in that manner are practicing the perfection of wisdom?” asked the Blessed One.

“Blessed Lord, those who practice in that manner do practice the perfection of wisdom.”

“Subhūti, what do you think it is that those who practice in that manner are practicing?” asked the Blessed One.

“Blessed Lord, those who practice in that manner do not practice anything at all.
If you ask why, Blessed Lord, it is because bodhisattva great beings who practice the perfection of wisdom and dwell in the real nature do not indulge in habitual thoughts, and they do not experience them.
If one were to ask why, Blessed Lord, the real nature is not habituated to anything at all ‍— it is not habituated at all, even to itself.”

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“Subhūti, in what do bodhisattva great beings who practice the perfection of wisdom actually engage?” asked the Blessed One.

“They engage in ultimate reality where dualistic habitual thoughts are non-existent [transcended without rejection].”
(i.e. Not inherently existent/functional, not completely non-existent/non-functional, not both, not neither.)

“Subhūti, do you think that those who engage in ultimate reality engage in habitual thoughts or do they engage in conceptual images?” asked the Blessed One.

“They do not, Blessed Lord!”

“Subhūti, do you think that they have annihilated the perception of conceptual images?” asked the Blessed One.

“No, Blessed Lord!”

The Blessed One then asked,
"How then do bodhisattva great beings accordingly annihilate the perception of conceptual images?”

“Blessed Lord, bodhisattva great beings who practice the perfection of wisdom do not apply themselves, wondering whether they should annihilate conceptual images, or whether they should annihilate non-conceptual images.
Blessed Lord, bodhisattva great beings who practice the perfection of wisdom do not attain consummate buddhahood in unsurpassed, complete enlightenment without having perfected 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, it is the skill in means of bodhisattva great beings through which they do not make anything at all into an entity, and through which they do not make anything at all into a non-entity.
If one were to ask why, Blessed Lord, it is because bodhisattva great beings, in order that the intrinsic defining characteristics of all phenomena might be known as emptiness, dwell in that emptiness of intrinsic defining characteristics.
If they then become absorbed in the three meditative stabilities for the sake of beings, and bring beings to maturity through these meditative stabilities, how, Blessed Lord, do those bodhisattva great beings become absorbed in the three meditative stabilities and bring beings to maturity through those meditative stabilities?”

The Blessed One replied,
"In this regard, Subhūti, bodhisattva great beings dwell in the three meditative stabilities and they establish in emptiness those beings who indulge in the perception of discriminating thoughts.
They establish in signlessness those beings who indulge in conceptual images.
They unite in wishlessness those beings who indulge in aspirations.
So it is, Subhūti, that bodhisattva great beings practice the perfection of wisdom, dwell in the three meditative stabilities, and bring beings to maturity.”

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This completes the forty-first chapter from “The Perfection of Wisdom in Twenty-Five Thousand Lines.”

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(Conclusion: The Chapter as Pointer to Tathatā via U2T-in-Action
The chapter teaches "attaining without attaining" through "acting without acting": realize U2T to practice perfections/levels (conventional function) without grasping (ultimate emptiness), accumulating merits irreversibly. Sections build from profound designations to non-dual action, overcoming Māra-like doubts. Tathatā, inconceivable real nature, is evoked as union's essence: beyond increase/decrease, entity/non-entity—suchness where bodhisattvas mature beings, embodying Madhyamaka's Middle Way.)

Analysis of Chapter 41

Introduction to the Madhyamaka Perspective on the Chapter

Chapter 41 of The Perfection of Wisdom in Twenty-Five Thousand Lines delves into the profound attributes of irreversible (avaivartika) bodhisattvas, the nature of "profound" states in their practice, and the inexpressible reality underlying all phenomena. From a Madhyamaka viewpoint, this chapter exemplifies the Union of the Two Truths [U2T]: conventional truth (saṃvṛti-satya), where phenomena arise dependently (pratītyasamutpāda) as relatively functional appearances with causal efficacy (e.g., perfections, levels, merits, and compassionate maturation of beings), and ultimate truth (paramārtha-satya), where these are empty (śūnya) of inherent existence (svabhāva). This union is non-dual — dependent arising entails emptiness, and emptiness enables functional appearances without reification. Extremes are transcended: neither eternalism (inherent increase/decrease, entities) nor nihilism (denying practice or attainment). Tathatā (suchness, real nature) is the inconceivable inseparability, pointed to through negations (e.g., inexpressibility, non-increase/non-decrease) and skillful means (upāya), manifesting as the bodhisattva's irreversible wisdom and action.

Irreversible Attributes and Profound States: Wisdom as U2T Embodiment

The chapter opens with Subhūti praising irreversible bodhisattvas' great, incalculable, unshakeable attributes, affirmed by the Buddha as arising from "infinite and limitless wisdom" not shared with śrāvakas or pratyekabuddhas. This wisdom yields exact knowledge, impervious to worldly questioning. Subhūti requests revelation of profound states where bodhisattvas, practicing the six perfections, complete paths like mindfulness applications, truths, powers, and omniscience.

From U2T, these attributes are conventionally functional: dependently arisen signs of maturation, enabling relative benefits (e.g., responding to queries, completing practices).
Ultimately, they are empty — no inherent "greatness" or "incalculability," as all is profound (designated as emptiness, signlessness, wishlessness, non-arising, nirvāṇa, real nature, dharmadhātu).
The Buddha equates "profound" with all phenomena's designations, extending to aggregates, elements, dependent origination, perfections, and enlightenment. Phenomena are "as profound as the real nature" of themselves — tathatā.
This points to non-duality: conventionally, phenomena appear and function (e.g., eyes see, perfections practiced); ultimately, empty of svabhāva, neither separate from nor identical to tathatā. The union avoids nihilism: profundity empowers practice, not negates it; tathatā is evoked as inconceivable suchness, where "profound" labels reveal emptiness without reifying depth.

The real nature's definition — no phenomenon in real nature, nor real nature other than phenomenon — mirrors Madhyamaka's tetralemma-like negation: not this (eternalism), not other (dualism), not both, not neither. This U2T: dependent co-arising (phenomena as designations) inseparably empty (no inherent nature apart). Turning away from phenomena (aggregates to omniscience) while pointing to nirvāṇa embodies the union: conventionally, rejection refines practice; ultimately, no real "turning away" or "pointing," as all is tathatā—empty yet luminous.

Practicing Prajñāpāramitā: Merits and Skillful Means in U2T

Bodhisattvas should dwell in Prajñāpāramitā's teachings, reflecting without adulteration, generating incalculable merits from a single enlightenment-mind setting, surpassing eons of cyclic existence spurning. Analogies illustrate: a man's obsessive thoughts for a woman equate to bodhisattvas' persistent reflection, yielding merits exceeding vast gifts. Offering to jewels, saints, or buddhas; practicing perfections; giving Dharma—all pale without Prajñāpāramitā, which is the "mother" generating bodhisattvas and completing phenomena.

Madhyamaka sees merits as conventionally dependently arisen — causal efficacy from practice, transcending śrāvaka/pratyekabuddha levels to buddhahood.
Ultimately, empty: no inherent increase (eternalism) or non-existence (nihilism).
Prajñāpāramitā as mother embodies U2T — conventionally births bodhisattvas (functional generation); ultimately empty, non-lacking omniscience.
Skill in means integrates: practice without lacking wisdom avoids reifying merits; dedication to enlightenment is relative action grounded in emptiness.
Tathatā is pointed to as non-adulterated suchness: inconceivable, yet merits "increase manifold" dependently, revealing reality's dynamic union.

Inexpressibility and Non-Increase/Non-Decrease: Negating Extremes

All phenomena are empty, inexhaustible, incalculable — thus inexpressible (beyond conceptual proliferation). Terms like inexhaustible to nirvāṇa issue from inexpressibility (tetralemma). Emptiness itself is inexpressible, neither increasing nor decreasing. If inexpressible objects don't change, perfections, paths, powers don't either; non-existence would negate omniscience and attainment.

The Buddha affirms: inexpressible neither increases/decreases. Bodhisattvas, skilled in means, practice without thinking "enhanced" by perfections (names only), dedicating to enlightenment — the real nature of all phenomena, neither increasing/decreasing. Constant Prajñāpāramitā observes no change.

From U2T, inexpressibility negates svabhāva (ultimate), yet allows conventional designation (dependent arising). Non-increase/non-decrease transcends eternalism/nihilism: conventionally, practices accumulate (merits grow); ultimately, empty — no real entity to change. Enlightenment as real nature (tathatā) of all is the union: dependently functional (attained via perfections) yet empty (no inherent goal). Tathatā is inconceivable inexpressibility: suchness beyond words, pointed to by practicing "by way of non-increase and non-decrease."

Attainment and Levels: Dependent Origination in Action

Subhūti questions: attainment via initial or final enlightenment-mind? If separate, no accumulation; if unassociated, no buddhahood. Lamp analogy: wick burns not by first/last flame alone, nor independently—yet burns. Similarly, bodhisattvas attain not by initial/final mind alone, nor independently — yet attain, perfecting ten levels (bright insight to buddha-level).

This is Madhyamaka's pratītyasamutpāda (U2T-in-action): conventionally, levels/ minds dependently arise, accumulating roots to buddhahood (functional progression).
Ultimately, empty — no inherent first/last, no real association/separation.
Union resolves paradox: dependent arising (burning/attainment) precisely because empty (no svabhāva to fix moments). Tathatā as profound dependent origination: inconceivable suchness, where cessation/arising dwell like real nature—permanent yet not (transcending extremes).

Dialogue on mind/real nature: mind neither is nor other than real nature; neither present in each other; real nature doesn't observe itself. Practicing thus is Prajñāpāramitā—engaging ultimate reality without habitual thoughts/images, not annihilating perceptions (no reification).

U2T here: conventionally, practice annihilates dualistic habits (functional skill); ultimately, nothing to annihilate (emptiness). Bodhisattvas don't make entity/non-entity—non-dual union. Tathatā: suchness as non-habituated reality, inconceivable yet dwelt in.

Three Meditative Stabilities and Maturation: U2T in Compassionate Action

Bodhisattvas dwell in emptiness of intrinsic characteristics (knowing phenomena's emptiness), absorb in three stabilities (emptiness, signlessness, wishlessness), maturing beings: establishing discriminators in emptiness, conceptualizers in signlessness, aspirers in wishlessness.

Madhyamaka interprets as upāya in U2T:
conventionally, stabilities dependently function to liberate (relative maturation).
Ultimately, empty — no inherent beings/images to establish.
Union: emptiness enables compassionate engagement without attachment; maturation arises dependently from suchness. Tathatā pointed to: inconceivable non-existence of dualistic habits, manifesting as profound states where practice completes all.

Conclusion: The Chapter as a Pointer to Tathatā

Chapter 41 portrays irreversibility as embodying U2T: profound wisdom realizes emptiness (inexpressible non-change), empowering conventional practice (perfections, levels, merits) without reification. Analogies and negations transcend extremes, revealing dependent origination as profound. Bodhisattvas' skill matures beings through stabilities, grounded in non-dual reality. Tathatā, the true nature, is evoked as inexpressible suchness: beyond increase/decrease, entity/non-entity—inconceivable yet the union's dynamic essence, guiding to buddhahood.