Prajñāpāramitā Sūtra 25K
(The Perfection of Wisdom in Twenty-Five Thousand Lines)
Chapter 47 – Sameness
Prajñāpāramitā Sūtra 25K
(The Perfection of Wisdom in Twenty-Five Thousand Lines)
Chapter 47 – Sameness
Last update: November 07, 2025
Image from: Stoneflower013
Source: https://84000.co/translation/toh9
Thereupon, the venerable Subhūti asked the Blessed One, "Blessed Lord,
what is the sameness of the bodhisattva great beings —
the sameness in which bodhisattva great beings should train?”
“Subhūti,” replied the Blessed One,
"the emptiness of internal phenomena [U2T] constitutes the sameness of bodhisattva great beings.
The emptiness of external phenomena constitutes the sameness of bodhisattva great beings.
The emptiness of external and internal phenomena constitutes the sameness of bodhisattva great beings.
Subhūti, [all the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities, constitute the sameness of bodhisattva great beings.
Physical forms [T1] are empty of physical forms [T2] [U2T].
Feelings, perceptions, formative predispositions, and consciousness are empty of consciousness [and so forth].
The sense fields, the sensory elements, and the links of dependent origination are empty of the links of dependent origination [and so forth].
The perfections, all the aspects of emptiness, and the factors conducive to enlightenment are empty of the 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, and the serial steps of meditative absorption are empty of the serial steps of meditative absorption [and so forth].
Emptiness, signlessness, wishlessness, the extrasensory powers, the meditative stabilities, and the dhāraṇī gateways are empty of the dhāraṇī gateways [and so forth].
The powers of the tathāgatas, the fearlessnesses, the kinds of exact knowledge, and the eighteen distinct qualities of the buddhas are empty of eighteen distinct qualities of the buddhas [and so forth].
[The goals], up to and including all-aspect omniscience, are empty of all-aspect omniscience [and so forth].
All these, Subhūti, constitute the sameness of bodhisattva great beings.
Abiding in it, bodhisattva great beings will attain consummate buddhahood in unsurpassed, complete enlightenment.”
“Blessed Lord,
when bodhisattva great beings undertake training in order that physical forms may be terminated, do they train in all-aspect omniscience?
When they undertake training in order to become detached from physical forms, do they train in all-aspect omniscience?
When they undertake training in order that physical forms may cease, do they train in all-aspect omniscience?
When they undertake training in order that physical forms may not arise, do they train in all-aspect omniscience?
When they undertake training in order that feelings, perceptions, formative predispositions, and consciousness may be terminated, do they train in all-aspect omniscience?
When they undertake training in order to become detached from consciousness [and so forth], do they train in all-aspect omniscience?
When they undertake training in order that consciousness [and so forth] may cease, do they train in all-aspect omniscience?
When they undertake training in order that consciousness [and so forth] may not arise, do they train in all-aspect omniscience?
When they undertake training in order that the sense fields, the sensory elements, and the links of dependent origination may be terminated, in order to become detached from them, in order that they may cease, and in order that they may not arise, do they train in all-aspect omniscience?
When they undertake training in order that all the perfections, all the aspects of emptiness, the thirty-seven factors conducive to enlightenment, the truths of the noble ones, the meditative concentrations, the immeasurable attitudes, the formless absorptions, the aspects of liberation, the serial steps of meditative absorption, emptiness, signlessness, wishlessness, the extrasensory powers, the meditative stabilities, the dhāraṇī gateways, the powers of the tathāgatas, the fearlessnesses, the kinds of exact knowledge, and the eighteen distinct qualities of the buddhas may be terminated, in order to become detached from them, in order that they may cease, and in order that they may not arise, do they train in all-aspect omniscience?
When they undertake training in order that [the goals], up to and including all-aspect omniscience, may be terminated, in order to become detached from them, in order that they may cease and in order that they may not arise, do they train in all-aspect omniscience?”
“No, Subhūti!” replied the Blessed One.
"The elder Subhūti has asked,
‘When they undertake training in order that physical forms may be terminated, do they train in all-aspect omniscience?
When they undertake training in order to become detached from physical forms, do they train in all-aspect omniscience?
When they undertake training in order that physical forms may cease, do they train in all-aspect omniscience?
When they undertake training in order that physical forms may not arise, do they train in all-aspect omniscience?
When they undertake training in order that feelings, perceptions, formative predispositions, and consciousness may be terminated, do they train in all-aspect omniscience?
When they undertake training in order to become detached from consciousness [and so forth], do they train in all-aspect omniscience?
When they undertake training in order that consciousness [and so forth] may cease, do they train in all-aspect omniscience?
When they undertake training in order that consciousness [and so forth] may not arise, do they train in all-aspect omniscience?
When they undertake training in order that the sense fields, the sensory elements, and the links of dependent origination may be terminated, in order to become detached from them, in order that they may cease, and in order that they may not arise, do they train in all-aspect omniscience?
When they undertake training in order that all the perfections, all the aspects of emptiness, the thirty-seven factors conducive to enlightenment, the truths of the noble ones, the meditative concentrations, the immeasurable attitudes, the formless absorptions, the aspects of liberation, the serial steps of meditative absorption, emptiness, signlessness, wishlessness, the extrasensory powers, the meditative stabilities, the dhāraṇī gateways, the powers of the tathāgatas, the fearlessnesses, the kinds of exact knowledge, and the eighteen distinct qualities of the buddhas may be terminated, in order to become detached from them, in order that they may cease, and in order that they may not arise, do they train in all-aspect omniscience?
When they undertake training in order that [the goals], up to and including all-aspect omniscience, may be terminated, in order to become detached from them, in order that they may cease, and in order that they may not arise, do they train in all-aspect omniscience?’
That is not the case!
“Subhūti,
do you think that the real nature of physical forms;
the real nature of feelings, perceptions, formative predispositions, and consciousness;
the real nature of the sense fields, the sensory elements, and the links of dependent origination;
the real nature of the perfections;
the real nature of all the aspects of emptiness;
the real nature of the thirty-seven factors conducive to enlightenment;
the real nature of the truths of the noble ones;
the real nature of the meditative concentrations, the immeasurable attitudes, and the formless absorptions;
the real nature of the aspects of liberation, the serial steps of meditative absorption, emptiness, signlessness, and wishlessness;
the real nature of the extrasensory powers, the meditative stabilities, and the dhāraṇī gateways;
the real nature of the powers of the tathāgatas, the fearlessnesses, the kinds of exact knowledge, and the eighteen distinct qualities of the buddhas;
and the real nature of [the goals], up to and including all-aspect omniscience,
can be terminated, abandoned, or arise or cease?”
“No, Blessed Lord! No, Sugata!”
“Subhūti,” continued the Blessed One,
"those bodhisattva great beings who train accordingly
train in the real nature,
and they do train in all-aspect omniscience.
Subhūti, those bodhisattva great beings who train accordingly
train in six perfections, and they do train in all-aspect omniscience.
They train in all the aspects of emptiness,
they train in the four applications of mindfulness,
and they train in the correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, and the noble eightfold path.
They train in the truths of the noble ones.
They train in the meditative concentrations, the immeasurable attitudes, and the formless absorptions.
They train in the eight aspects of liberation, the nine serial steps of meditative absorption, emptiness, signlessness, and wishlessness.
They train in the extrasensory powers, the meditative stabilities, and the dhāraṇī gateways.
They train in the ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, and the eighteen distinct qualities of the buddhas.
They train in [the goals], up to and including all-aspect omniscience.
“Subhūti, bodhisattva great beings who train accordingly will attain the perfection of all trainings.
Subhūti, bodhisattva great beings who train accordingly cannot succumb to Māra, or to the gods within the realm of Māra.
Subhūti, bodhisattva great beings who train accordingly will swiftly attain the level at which progress has become irreversible.
Subhūti, bodhisattva great beings who train accordingly will experience the perceptual range of their respective tathāgatas.
Subhūti, bodhisattva great beings who train accordingly train in the protective Dharma.
Subhūti, bodhisattva great beings who train accordingly train in great loving kindness and great compassion.
Subhūti, bodhisattva great beings who train accordingly train in order to refine the buddhafields.
Subhūti, bodhisattva great beings who train accordingly train in order to bring beings to maturity.
“Subhūti, bodhisattva great beings who train accordingly train in order to turn the wheel of the Dharma in three times and twelve ways.
Subhūti, bodhisattva great beings who train accordingly train in order to bring all beings to maturity.
Subhūti, bodhisattva great beings who train accordingly train in order to ensure that the lineage of the tathāgatas will not be interrupted.
Subhūti, bodhisattva great beings who train accordingly train in order to open the portals of immortality.
Subhūti, bodhisattva great beings who train accordingly train in order to reveal the unconditioned elements.
“Subhūti, inferior beings cannot undertake this training,
but bodhisattva great beings who would undertake training
do train in it, wishing to extricate all beings from cyclic existence.
Subhūti, bodhisattva great beings who train accordingly
will not be born among the denizens of the hells.
They will not be born in the animal realm, or in the world of Yama.
They will not be born in frontier regions or precipitous gorges.
They will not be born among refuse scavengers, or among outcastes.
They will not be blind, hunchbacked, crippled, or mutilated.
They will not be deaf.
They will not be armless.
They will not be without the sense faculties.
Their sense faculties will be intact.
Their sense faculties will not be deficient.
They will not kill living creatures.
They will not steal.
They will not commit sexual misconduct.
They will not tell lies.
They will not slander, or indulge in verbal abuse or irresponsible chatter.
They will not have thoughts of covetousness or malice.
They will not resort to mistaken views.
They will not sustain themselves through wrong livelihood.
They will not acquire anything that is inauthentic.
They will not resort to degenerate morality.
They will not acquire degenerate morality.
Subhūti, bodhisattva great beings who train accordingly
will not be born among the long-lived gods.
“If you ask why, they are endowed with skill in means,
so that such bodhisattva great beings possess the skill in means through which they will not be born among the long-lived gods.
If you ask why, it is because skill in means is revealed in this very perfection of wisdom.
Bodhisattva great beings who possess skill in means will also become absorbed in the meditative concentrations.
They will also become absorbed in the immeasurable attitudes.
They will also become absorbed in the formless absorptions, but they will not take rebirth [in the realms of form and formlessness] due to the influences of these meditative concentrations, immeasurable attitudes, and formless absorptions.
“Subhūti, bodhisattva great beings who train accordingly
will purify the stains of directing their minds to the level of the śrāvakas and the level of the pratyekabuddhas, and so they will acquire refinement of the powers associated with all the attributes of the buddhas.”
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“Blessed Lord,
inasmuch as all phenomena are naturally pure,
what are the attributes of the bodhisattva great beings
through which this refinement is acquired?”
“It is so, Subhūti! It is so,” replied the Blessed One.
"It is just as you have said.
Subhūti, all phenomena are naturally pure [beyond pure, impure, both, neither].
Subhūti, inasmuch as all phenomena are naturally pure,
when bodhisattva great beings practice the perfection of wisdom,
it is their absence of discouragement and absence of intimidation,
Subhūti, that constitutes the perfection of wisdom.
Since all simple, ordinary people do not know and do not discern this reality, for the sake of these beings, bodhisattva great beings practice the perfection of generosity,
and they practice the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom.
They practice the emptiness of internal phenomena,
and they practice [all the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities.
They practice the applications of mindfulness,
and they practice the correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, and the noble eightfold path.
They practice the truths of the noble ones, the meditative concentrations, the immeasurable attitudes, and the formless absorptions.
They practice the eight aspects of liberation, the nine serial steps of meditative absorption, emptiness, signlessness, and wishlessness.
They practice the extrasensory powers, the meditative stabilities, and the dhāraṇī gateways.
They practice the ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, and the eighteen distinct qualities of the buddhas.
They practice [the goals], up to and including all-aspect omniscience.
“Subhūti, bodhisattva great beings who practice accordingly acquire the powers and fearlessnesses [of the buddhas] with respect to all phenomena, and they will not fall into the level of the śrāvakas or the level of the pratyekabuddhas.
Subhūti, bodhisattva great beings who practice accordingly will transcend the thoughts, activities, and distractions of all beings.
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“Subhūti, just as there are few places on earth where the pure gold of the Jambu River is found, in the same way,
Subhūti, those beings who have undertaken this training of the perfection of wisdom are few in number.
Those beings who become established in the level of the śrāvakas or the level of the pratyekabuddhas are much more numerous.
“Subhūti, just as there are few beings who have undertaken and maintained actions commensurate with an imperial monarch, while those beings who have undertaken and maintained actions commensurate with a regional king are much more numerous, in the same way, Subhūti,
those beings who have entered upon this path that leads to all-aspect omniscience are few in number,
whereas the beings who become established on the level of the śrāvakas or the level of the pratyekabuddhas are much more numerous.
“Subhūti, bodhisattva great beings who are earnestly intent on the real nature are far fewer than those bodhisattva great beings who have set out for unsurpassed, complete enlightenment.
Even more numerous than them are those beings who become established on the level of the śrāvakas or the level of the pratyekabuddhas.
“Subhūti, those who master the reversible levels are much more numerous than the noble children who follow the vehicle of the bodhisattvas and who practice, without hesitation, this profound perfection of wisdom and master the level at which progress has become irreversible.
Therefore, Subhūti, bodhisattva great beings who wish to attain the level at which progress has become irreversible and who wish to enter into the level at which progress has become irreversible should train in this profound perfection of wisdom.
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“Moreover, Subhūti,
when bodhisattva great beings practice this profound perfection of wisdom,
thoughts associated with miserliness do not arise.
Thoughts associated with degenerate morality do not arise.
Thoughts associated with indolence do not arise.
Thoughts associated with distraction do not arise.
Thoughts associated with stupidity do not arise.
Thoughts associated with desire do not arise.
Thoughts associated with hatred do not arise.
Thoughts associated with delusion do not arise.
Thoughts associated with obstinacy do not arise.
“Thoughts associated with physical forms do not arise.
Thoughts associated with feelings, perceptions, formative predispositions, and consciousness do not arise.
Thoughts associated with the sense fields, the sensory elements, and the links of dependent origination do not arise.
Thoughts associated with the perfections, all the aspects of emptiness, and the thirty-seven factors conducive to enlightenment do not arise.
Thoughts associated with 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 do not arise.
Thoughts associated with the powers of the tathāgatas, the fearlessnesses, the kinds of exact knowledge, and the distinct qualities of the buddhas do not arise.
Thoughts associated with [the goals], up to and including all-aspect omniscience, do not arise.
If you ask why, Subhūti, it is because when bodhisattva great beings practice this profound perfection of wisdom, they do not apprehend anything at all.
Since they are without apprehending, they do not set their minds on anything at all.
So it is, Subhūti, that bodhisattva great beings who have trained in this profound perfection of wisdom
will have acquired all the perfections.
They will have procured all the perfections.
They will have acted in harmony with all the perfections.
If you ask why, Subhūti, it is because
all the perfections are subsumed in this profound perfection of wisdom.
“Subhūti, just as sixty-two sorts of view are subsumed
within the view of mundane constructs, in the same way, Subhūti,
all the perfections are subsumed in this profound perfection of wisdom.
Subhūti, just as when the faculty of the life force has ceased at the time of a person’s death, all the sense faculties will cease, in the same way, Subhūti,
all the other five perfections are subsumed by those who practice this profound perfection of wisdom.
Therefore, Subhūti, bodhisattva great beings who wish to transcend all the perfections should train in this profound perfection of wisdom.
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“Subhūti, bodhisattva great beings who train in this profound perfection of wisdom
train in that which is exalted among all beings, Subhūti,
do you think that the beings inhabiting this world system of the great trichiliocosm are many?”
“Blessed Lord, they are many! Sugata, they are many!
Blessed Lord, if the beings of Jambudvīpa are indeed many, what need one say about the beings in this world system of the great trichiliocosm!”
“Subhūti,” continued the Blessed One,
"if all the beings in this world system of the great trichiliocosm, as many as there are, throughout time had acquired a human body, and all of them had then attained consummate buddhahood in unsurpassed, complete enlightenment, and if there were a [single] bodhisattva great being who had honored each one of all those tathāgatas with robes, alms, bedding, medicines for the treatment of ailments, and many [other] resources for the duration of their lives, without interruption, Subhūti,
do you think that the merit of that bodhisattva great being would, on that basis, increase more greatly?”
“Blessed Lord, it would be great! Sugata, it would be great!”
“Subhūti,” continued the Blessed One,
"when a noble son or noble daughter takes up, upholds, recites, masters, and focuses attention correctly on this profound perfection of wisdom, and is earnestly intent on the real nature,
his or her merit would increase much more than these [aforementioned merits].
If you ask why, Subhūti, it is because the perfection of wisdom that bodhisattva great beings have will be of great benefit — it will bring about the attainment of unsurpassed, complete enlightenment.
“Therefore, Subhūti, bodhisattva great beings
who wish to become unsurpassed among all beings,
who wish to become a protector to all those beings who are unprotected,
who wish to become a refuge to those who are without a refuge,
who wish to become a sanctuary for those who are without sanctuary,
who wish to become an eye for the blind,
who wish to become a lamp for those immersed in darkness,
who wish to attain completely awakened buddhahood,
who wish to comprehend the perceptual range of the buddhas,
who wish to frolic through the emanational play of the buddhas,
who wish to roar the lion’s roar of the buddhas,
who wish to beat the great drum of the buddhas,
who wish to blow the conch of the buddhas,
who wish to enunciate the sermons of the buddhas
all of these should train in this profound perfection of wisdom.
Subhūti, among those attainments of excellence,
there is nothing at all that bodhisattva great beings
who train in the perfection of wisdom will not attain.”
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Subhūti then asked, "Blessed Lord,
will they also attain the excellence of the śrāvakas?
Will they also attain the excellence of the pratyekabuddhas?”
“Subhūti,” replied the Blessed One,
"they will indeed attain the excellence of the śrāvakas
and they will also attain the excellence of the pratyekabuddhas,
but they should not dwell in those [two modes of excellence].
They should not remain fixed in them.
They should perceive them with knowledge and [genuine] view.
That is to say, they should transcend them,
and enter a bodhisattva’s full maturity.
“Subhūti, bodhisattva great beings who train in this manner
will approach all-aspect omniscience.
They will attain consummate buddhahood in unsurpassed, complete enlightenment.
Subhūti, bodhisattva great beings who train in this manner
become worthy recipients of the donations in the world, with its gods, humans, and asuras.
Subhūti, bodhisattva great beings who train in this manner
outshine all other worthy recipients of worldly donations apart from them — śrāvakas and pratyekabuddhas —
and they will approach all-aspect omniscience.
Subhūti, bodhisattva great beings who train in this manner
do not forsake the perfection of wisdom, and they practice the perfection of wisdom.
That is to say, they are not bereft of the perfection of wisdom.
“Subhūti, one should know that the bodhisattva great beings who practice this profound perfection of wisdom in this manner
possess the attribute of not degenerating from all-aspect omniscience.
They give the levels of the śrāvakas and pratyekabuddhas a wide berth,
and approach unsurpassed, complete enlightenment.
“If indeed they were to think,
‘This is the perfection of wisdom!
The perfection of wisdom is present here!
Through this perfection of wisdom I will attain all-aspect omniscience!’
when they know in that way, they do not practice the perfection of wisdom.
If, on the other hand, they do not know,
‘This is the perfection of wisdom!
The perfection of wisdom is present here!’
in that case they neither know nor perceive anyone who possesses the perfection of wisdom, anything that would bring about the perfection of wisdom, or anyone who would be emancipated through the perfection of wisdom and attain consummate buddhahood in unsurpassed, complete enlightenment.
And if they then think,
‘Since the realm of phenomena, the real nature,
and the very limit of reality are fixed states,
they are not the perfection of wisdom!
The perfection of wisdom is not contained in it!
There is nothing at all that will be emancipated through this perfection of wisdom!’
then indeed,
Subhūti, those bodhisattva great beings who practice accordingly do practice the perfection of wisdom.”
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This completes the forty-seventh chapter from “The Perfection of Wisdom in Twenty-Five Thousand Lines.”
Chapter 47 of the Perfection of Wisdom in Twenty-Five Thousand Lines (Pañcaviṃśatisāhasrikā Prajñāpāramitā) explores the "sameness" (samatā) of bodhisattva great beings as rooted in the interdependence and emptiness (śūnyatā) of all phenomena [U2T].
This sameness is not a static equality but the profound insight into the true nature of reality (tathatā, suchness), where all dharmas — ranging from physical forms to all-aspect omniscience (sarvākārajñatā) — are dependently co-arisen [T1] and empty of inherent existence [T2] [U2T].
The chapter unfolds through a dialogue between the Blessed One (Buddha) and Subhūti, emphasizing that bodhisattvas train in this perfection of wisdom (prajñāpāramitā) without aiming to terminate, detach from, cease, or prevent the arising of phenomena (without accepting or rejecting anything in absolute terms). Instead, they train in the "real nature" (dharmatā) of phenomena [U2T], which is beyond arising, lasting, changing and ceasing.
From a Madhyamaka perspective, this chapter exemplifies the Union of the Two Truths (U2T): the inseparability of conventional truth (saṃvṛti-satya, T1) — where phenomena appear as dependently co-arisen (pratītyasamutpāda), relatively functional, interdependent, and mere designations by the mind — and ultimate truth (paramārtha-satya, T2) — where these same phenomena are empty of inherent existence (svabhāva-śūnyatā), lacking any independent, absolute essence. This union (U2T) points to the inconceivable suchness (tathatā) of reality: phenomena are like illusions — appearing yet empty, empty yet appearing — neither existent nor nonexistent, not both, not neither (tetralemma).
The chapter's core instruction is to engage in "training without training" or "practicing without practicing": acting conventionally/relatively (e.g., cultivating perfections, maturing beings) without apprehending anything in absolute terms, without attachment/reification, effort/absolute goals, or opposition/dualism.
This embodies the Middle Way (madhyamā-pratipad) — free from all extremes, like: eternalism (inherent existence) and nihilism (total nonexistence) — leading to non-abiding nirvāṇa, where one acts in accord with reality as it is, without grasping or rejecting.
The analysis below breaks down the chapter's key sections, interpreting them through this U2T lens. It highlights how the text deconstructs dualistic views, reveals the illusory nature of phenomena, and guides bodhisattvas toward effortless, non-conceptual action that aligns with suchness.
The chapter opens with Subhūti asking about the "sameness" in which bodhisattvas should train. The Buddha responds that this sameness is the true nature of reality [U2T], listing various aspects (e.g., emptiness of internal/external phenomena, up to the emptiness of nonentities). He then declares that all dharmas — from physical forms (rūpa) to all-aspect omniscience — are dependently appearing but "empty of" themselves (e.g., "physical forms are empty of physical forms").
Madhyamaka U2T Analysis: Sameness / Union of opposites, including the Union of the Two Truths about all dharmas: not different, not the same, not both, not neither.
This "sameness" is the Madhyamaka insight into the equality (samatā) of all dharmas in their lack of inherent existence [T2], while they conventionally appear as dependently co-arisen and functional [T1] [U2T]. No dharma has an independent self-nature; each is imputed interdependently (e.g., form depends on causes/conditions, perceptions, etc.). Yet, this emptiness is not a void that negates functionality — forms appear, function, and are useful in conventional training [U2T].
The tetralemma applies: dharmas (opposites) are not inherently "same", not "different", not both, not neither.
Training in this sameness means practicing without reifying distinctions: one "abides" in emptiness without abiding absolutely, leading to buddhahood.
This is "acting without acting" — engaging in bodhisattva activities (e.g., perfections) conventionally, but without grasping them as absolute entities to affirm or negate.
The illusory nature is evident: dharmas are like reflections — present yet ungraspable —
pointing to the Middle Way where nothing is accepted/rejected absolutely, fostering primordial purity and oneness (non-dual) of all.
By training thus, bodhisattvas avoid extremes: not terminating phenomena (nihilism) nor clinging to them (eternalism), but realizing their suchness as U2T.
Subhūti questions whether training to terminate/detach/cease/prevent arising of phenomena (from forms to omniscience) constitutes training in all-aspect omniscience.
The Buddha negates this, asking if the "real nature" (dharmatā) of these phenomena can be terminated, abandoned, arise, or cease. Subhūti affirms it cannot.
The Buddha then explains that training "accordingly" (in real nature / U2T) is true training in omniscience, perfections, and all dharmas, leading to irreversible progress, protection from Māra, great compassion, maturing beings, refining buddhafields, and ensuring the tathāgata lineage.
Madhyamaka U2T Analysis:
Here, the text negates any absolute intervention on phenomena because their real nature is the Union of interdependence and emptiness [T2] [U2T] — beyond arising/ lasting/ existing/ conditioning/ changing/ increasing/ decreasing/ ceasing (as in Nāgārjuna's Mūlamadhyamakakārikā, where dependent origination implies emptiness, and nothing truly arises, lasts, changes or ceases). Conventionally [T1], phenomena appear to arise/ last/ change/ cease due to conditions, enabling relative training (e.g., ethical discipline to avoid negative rebirths). But in U2T, one trains without absolute goals: not "terminating" forms (which would reify them as existent to destroy), but realizing their illusory interdependence — empty yet functional.
This is "training without training": conventional effort (e.g., perfections, meditative absorptions) without absolute attachment, effort, or opposition. Bodhisattvas act to mature beings [T1] while knowing no inherent beings exist to mature [T2], embodying the Middle Way — non-abiding, effortless action in suchness.
Skill in means (upāya-kauśalya) is key: bodhisattvas enter absorptions [T1] but avoid rebirth in form realms due to insight into emptiness [T2], purifying stains without reifying purity.
Benefits like irreversibility arise not from dualistic striving but from alignment with reality as it is as pointed by the Union of the Two Truths [U2T] — acting compassionately without grasping.
The chapter notes bodhisattvas avoid negative rebirths and unwholesome thoughts through this training, but from U2T, this is not absolute prevention; it's natural outcome of non-apprehending, where no inherent "negative" arises to reject.
The Buddha affirms all phenomena are "naturally pure" (prakṛti-pariśuddha), so refinement comes from absence of discouragement/intimidation in practicing prajñā. Bodhisattvas practice all dharmas for beings who don't discern this reality, acquiring powers without falling to śrāvaka/pratyekabuddha levels. Analogies (e.g., rare gold, imperial monarchs) emphasize the rarity of such practitioners compared to those on lower vehicles.
Madhyamaka U2T Analysis:
Natural purity is the Madhyamaka view that [U2T] is the true nature of reality as it is here & now, not something to achieve — phenomena are pure because they're dependently arisen empty illusions [U2T], free from inherent stains. Practicing "for beings" is conventional compassion [T1], but without reifying beings or stains [T2]; this U2T prevents degeneration, transcending distractions.
Rarity underscores the difficulty of unconditioned non-dualistic non-conceptual insight: most cling to extremes (e.g., śrāvakas negate phenomena nihilistically), while bodhisattvas embrace U2T's Middle Way — practicing without hesitation, free from thoughts of miserliness, desire, etc., because no inherent objects arise to grasp.
No thoughts associated with inherent dharmas arise due to "non-apprehending anything in absolute terms" (anupalambha): in U2T, one sees phenomena as empty designations, so no absolute fixation. This is "practicing without practicing" — engaging perfections conventionally while subsuming them in prajñā [U2T].
Merit from upholding prajñā surpasses honoring infinite buddhas. Bodhisattvas become protectors, attain excellences (including śrāvaka/pratyekabuddha) without dwelling in them, and approach omniscience. True practice avoids thinking "this is prajñā" or reifying reality as fixed; instead, it's knowing without knowing, perceiving without perceiving emancipation through U2T.
Madhyamaka U2T Analysis:
Merit arises from alignment with reality as it is here & now (tathātā, suchness) as pointed out by the Union of the Two Truths [U2T]: conventional acts (reciting prajñā) [T1] yield vast results because they're empty of inherent doer/doing/deed [T2], amplifying without limit.
Attaining lower excellences without dwelling in absolute terms embodies the Middle Way — transcending them via knowledge/view [U2T], entering bodhisattva maturity.
Non-degeneration is non-abiding: not grasping prajñā as "present" (eternalism) nor as absent (nihilism).
Practicing "accordingly" is acting without absolute concepts — realm of phenomena (dharmadhātu) is suchness, inconceivable yet pointed by U2T, where no inherent emancipation occurs.
This is the ultimate "acting without acting": bodhisattvas roar the lion's roar, turn the dharma wheel [T1], but without apprehending any absolute dharma [T2], ensuring uninterrupted lineage in the illusory play of enlightenment.
Chapter 47 portrays prajñāpāramitā as the vehicle for realizing tathatā through U2T — phenomena dependently arise/function [T1] inseparably from their emptiness [T2], like dreams: "there yet not there."
Bodhisattvas embody this by "training without training": conventional practices (perfections, compassion) without absolute grasping, rejection, or modification, aligning with the Middle Way.
This effortless action — free from extremes, non-conceptual — leads to omniscience, maturing all without reifying "all."
From Madhyamaka, the chapter deconstructs all views, revealing suchness as the groundless ground, where enlightenment is not attained but realized as always already so.
This inspires bodhisattvas to act in the world illusorily, compassionately, without trace, fulfilling the union of wisdom and means [U2T-in-action].
Yes, exactly — the real nature (dharmatā, tathatā, or suchness) in Madhyamaka is not "mere emptiness" in a nihilistic sense, as if implying a blank void or total negation that wipes out all functionality and appearances. Instead, it is precisely pointed to by the inseparable Union of the Two Truths (U2T): the conventional truth of dependently co-arisen, relatively functional phenomena (saṃvṛti-satya, T1) — which includes all apparent dharmas like forms, feelings, perfections, and even omniscience, arising interdependently as mere designations, illusions, or reflections — and the ultimate truth of their emptiness of inherent existence (paramārtha-satya, svabhāva-śūnyatā, T2). These two are not separate realities but mutually entailing, like two sides of the same coin: one implies and supports the other without contradiction or hierarchy in absolute terms.
In the context of Chapter 47, this U2T framework is vividly illustrated. For instance:
When the Buddha describes the "sameness" (samatā) of bodhisattvas as the emptiness of all phenomena (e.g., "physical forms are empty of physical forms"), this isn't advocating a destructive void but highlighting that no dharma has an independent essence [T2], while they still conventionally appear, function, and enable training [T1]. Without this union, emptiness alone could be misread as nihilism, leading to the error of terminating or ceasing phenomena absolutely, which the text explicitly rejects. Subhūti's questions about training to "terminate, detach from, cease, or prevent arising" of dharmas are negated because the real nature transcends such dualistic actions — it's beyond arising/ceasing [U2T], illusory yet operational.
The chapter's emphasis on "training accordingly" in the real nature means practicing the perfections, absorptions, and bodhisattva activities conventionally/relatively [T1] — with skill in means, great compassion, maturing beings, and refining buddhafields—while realizing their emptiness [T2], without apprehending anything as inherently existent or nonexistent. This avoids the extreme of "mere emptiness" (which might discourage action) by affirming the illusory play of phenomena: bodhisattvas act to reveal the unconditioned, ensure the tathāgata lineage, and turn the dharma wheel [T1], but without reification or attachment [T2]. As the text states, all phenomena are "naturally pure," not because of an added purity but due to this non-dual union — empty yet pure, pure yet empty.
Analogies in the chapter, like the rarity of gold or imperial monarchs, underscore that true insight into U2T is profound and scarce, precisely because it guards against reducing reality to "mere emptiness" (nihilism) or mere appearances (eternalism).
Instead, it's the Middle Way: no absolute acceptance/rejection, no effort to change what is already suchness. Bodhisattvas who grasp this don't generate thoughts associated with dharmas (e.g., miserliness or desire) because nothing inherent arises to grasp—yet they compassionately practice for beings who don't discern this [U2T in action].
Nāgārjuna's Mūlamadhyamakakārikā echoes this: "We explain dependent origination as emptiness" (24.18), meaning U2T is the antidote to both extremes. In prajñāpāramitā literature like this sūtra, the real nature is thus inconceivable (acintya) beyond words or concepts, but pointed to by this union—leading to "practicing without practicing," where one engages the world effortlessly, non-abidingly, in accord with reality as it is.