Prajñāpāramitā Sūtra 25K
(The Perfection of Wisdom in Twenty-Five Thousand Lines)
Chapter 5 – The Non-Apprehension and Emptiness of All Phenomena:
Training in the Perfection of Wisdom Without Grasping or Dwelling in absolute terms
Prajñāpāramitā Sūtra 25K
(The Perfection of Wisdom in Twenty-Five Thousand Lines)
Chapter 5 – The Non-Apprehension and Emptiness of All Phenomena:
Training in the Perfection of Wisdom Without Grasping or Dwelling in absolute terms
Last update: November 30, 2025
Image from: Stoneflower013
Source: https://84000.co/translation/toh9
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(i.e. No phenomena can be perceived, known, observed, described, delimited in nature / space / time / influence, found, apprehended, appropriated, grasped or relinquished, marked / named / designated, dwell in, trained in, engaged with, practiced, (i) produced / caused / originated, (ii) maintained / changed / increased / decreased, (iii) ceases / extinguish, cultivated, perfected, tainted or purified, bounded or liberated, separated / differentiated or united, associated or dissociated, emptied, learned, taught, accepted or rejected – Not in absolute terms, just conventionally, relatively. Because everything is empty, even emptiness.)
(Summary: Chapter 5 of The Perfection of Wisdom in Twenty-Five Thousand Lines delves deeply into the theme of non-apprehension and emptiness of all phenomena (dharmas), emphasizing that nothing can be inherently perceived, described, delimited, found, appropriated, grasped, produced, maintained, ceased, or dwelt in absolutely — only conventionally.
Subhūti, in dialogue with the Buddha and Śāradvatīputra, repeatedly negates increase/decrease in dharmas (aggregates, senses, dependent origination, perfections, emptinesses, paths, powers, real nature, buddhas), as they lack location, presence, or influence, being mere empty designations.
This extends to no absolute descriptions or expressions through marks, which afflict if reified, and dwelling without dwelling (non-attachment) in all, mirroring the Heart Sutra formula: phenomena empty of themselves, emptiness as the phenomenon.
The chapter warns against misinterpreting nonexistence as absolute, illustrating through Śreṇika's faith: nongrasping leads to no conceits, even in nirvāṇa. Bodhisattvas investigate wisdom without observing nonexistence as its denote, remaining inseparable from it via recognizing lack of inherent nature. All dharmas, including emptiness aspects, are inherently nonexistent/nonapprehensible due to those emptinesses, yet this U2T harmony (emptiness interdependent with arising) enables practice without separation.
Emancipation in omniscience occurs without birth/emancipation, as phenomena are empty — leading to purity (body/speech/mind/marks), freedom from defilements, miraculous birth, and progress across buddhafields without premature nirvāṇa until qualities are perfected (yet "not" reified). The chapter culminates in nonappropriation as wisdom's essence, fostering irreversible maturity.)
(i.e. A Bodhisattva practicing without practicing the Perfection of Wisdom doesn’t apprehend and doesn’t consider an inherent increase or decrease in any phenomena. Why? Because all phenomena are empty of inherent existence, and have no location, no presence, and no influence.)
(Summary 1: Subhūti addresses the Buddha, reiterating that he cannot apprehend or find a bodhisattva or the perfection of wisdom, questioning how to teach or instruct in it.
He explains that no phenomena (aggregates: form, feelings, perceptions, formative predispositions, consciousness; sense faculties: eyes to mental faculty; objects: sights to mental phenomena; consciousnesses: visual to mental; contacts: visually to mentally compounded; feelings from those contacts; elements: earth to consciousness; dependent origination: ignorance to aging/death and their cessations; defilements: desire, hatred, delusion, mistaken views; postulated subjects: self, sentient beings, etc.; perfections: generosity to wisdom; emptiness aspects: internal to essential nature of nonentities; paths: mindfulness applications to noble eightfold path; meditative states: emptiness, signlessness, wishlessness, concentrations, immeasurables, formless absorptions; recollections: Buddha to death; powers: eyes, extrasensory, tathāgata powers, fearlessnesses, exact knowledge, distinct buddha qualities; illusions/dreamlike aggregates; unconditioned/peaceful/nonarising phenomena; realms: phenomena, real nature, reality; virtuous/nonvirtuous, mundane/supramundane, conditioned/unconditioned, contaminated/uncontaminated, past/future/present/non-temporal events; unconditioned/nonarising/nondwelling/nonperishing; buddhas/tathāgatas across directions with communities) inherently increase or decrease.
All are mere designations without inherent existence, thus no location (inside/outside), presence, or influence. Attempting to increase/decrease names like "bodhisattva" or "wisdom" would be regrettable, as they lack basis in inherent reality — empty yet not absolutely non-existent, emphasizing non-apprehension without nihilism.)
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TEXT:
The venerable Subhūti then said to the Blessed One,
“Blessed Lord, thus it is that I do not apprehend and do not find a bodhisattva or the perfection of wisdom.
Blessed Lord, since I do not apprehend and do not find a bodhisattva great being or the perfection of wisdom, what bodhisattva great being should I teach and instruct, and in what perfection of wisdom?
Blessed Lord, for me, apprehending or finding thus neither an increase nor a decrease in any phenomena, to cause an increase or decrease in just the names bodhisattva or perfection of wisdom would be regrettable.
Blessed Lord, those names, too, have no location, no presence, and no influence.
Why? It is because those names do not exist that those names have no location, no presence, and no influence.
“Blessed Lord, I do not apprehend and do not consider whether physical forms increase or decrease,
and I do not apprehend and do not consider whether feelings, perceptions, formative predispositions, or consciousness increases or decreases.
If, Blessed Lord, I do not apprehend and do not consider whether physical forms increase or decrease,
and I do not apprehend and do not consider whether feelings, perceptions, formative predispositions, or consciousness increases or decreases, what could be designated by the term bodhisattva?
Blessed Lord, even the names of consciousness [and the other aggregates] have no location, no presence, and no influence.
Why? It is because those names do not exist that they have no location, no presence, and no influence.
“Blessed Lord, I do not apprehend and do not consider whether the eyes increase or decrease.
If, Blessed Lord, I do not apprehend or consider whether the eyes increase or decrease, what could be designated by the term bodhisattva?
Blessed Lord, even the name of the eyes has no location, no presence, and no influence.
If you ask why, since that name does not exist, it has no location, no presence, and no influence.
Blessed Lord, I do not apprehend and do not consider whether the ears, nose, tongue, body, or mental faculty increases or decreases.
Blessed Lord, if I do not apprehend and do not consider whether the mental faculty [and so forth] increase or decrease, what could be designated by the term bodhisattva?
Blessed Lord, even the names of the mental faculty [and so forth] have no location, no presence, and no influence.
Why? It is because those names do not exist that they have no location, no presence, and no influence.
“Blessed Lord, I do not apprehend and do not consider whether sights increase or decrease.
Nor do I apprehend or consider whether sounds, odors, tastes, tangibles, or mental phenomena increase or decrease.
Blessed Lord, if I do not apprehend and do not consider whether sights, sounds, odors, tastes, tangibles, or mental phenomena increase or decrease, what could be designated by the term bodhisattva?
Blessed Lord, even those names have no location, no presence, and no influence.
Why? It is because those names do not exist that they have no location, no presence, and no influence.
“Blessed Lord, I do not apprehend and do not consider whether visual consciousness increases or decreases.
Nor do I apprehend and consider whether auditory consciousness, olfactory consciousness, gustatory consciousness, tactile consciousness, or mental consciousness increases or decreases.
Blessed Lord, if I do not apprehend and do not consider whether visual consciousness, auditory consciousness, olfactory consciousness, gustatory consciousness, tactile consciousness, or mental consciousness increases or decreases, what could be designated by the term bodhisattva?
Blessed Lord, even those names have no location, no presence, and no influence.
Why? It is because those names do not exist that they have no location, no presence, and no influence.
“Blessed Lord, I do not apprehend and do not consider whether visually compounded sensory contact increases or decreases.
Nor do I apprehend and consider whether aurally compounded sensory contact, nasally compounded sensory contact, lingually compounded sensory contact, corporeally compounded sensory contact, or mentally compounded sensory contact increases or decreases.
Blessed Lord, if I do not apprehend and do not consider whether visually compounded sensory contact, aurally compounded sensory contact, nasally compounded sensory contact, lingually compounded sensory contact, corporeally compounded sensory contact, or mentally compounded sensory contact increases or decreases, what could be designated by the term bodhisattva?
Blessed Lord, even those names have no location, no presence, and no influence.
Why? It is because those names do not exist that they have no location, no presence, and no influence.
“Blessed Lord, I do not apprehend and do not consider whether feelings conditioned by visually compounded sensory contact increase or decrease.
Nor do I apprehend and consider whether feelings conditioned by aurally compounded sensory contact, feelings conditioned by nasally compounded sensory contact, feelings conditioned by lingually compounded sensory contact, feelings conditioned by corporeally compounded sensory contact, or feelings conditioned by mentally compounded sensory contact increase or decrease.
Blessed Lord, if I do not apprehend and do not consider whether feelings conditioned by visually compounded sensory contact increase or decrease,
and nor do I apprehend and consider whether feelings conditioned by aurally compounded sensory contact, feelings conditioned by nasally compounded sensory contact, feelings conditioned by lingually compounded sensory contact, feelings conditioned by corporeally compounded sensory contact, or feelings conditioned by mentally compounded sensory contact increase or decrease, what could be designated by the term bodhisattva?
Blessed Lord, even those names have no location, no presence, and no influence.
Why? It is because those names do not exist that they have no location, no presence, and no influence.
“Blessed Lord, I do not apprehend and do not consider whether the earth element increases or decreases.
Nor do I apprehend and consider whether the water element, the fire element, the wind element, the space element, or the consciousness element increases or decreases.
Blessed Lord, I do not apprehend and do not consider whether ignorance increases or decreases.
Nor do I apprehend and consider whether formative predispositions, consciousness, name and form, the six sense fields, sensory contact, sensation, craving, grasping, the rebirth process, actual birth, or aging and death increase or decrease.
I do not apprehend and do not consider whether the cessation of ignorance increases or decreases.
Nor do I apprehend and consider whether the cessation of formative predispositions, consciousness, name and form, the six sense fields, sensory contact, sensation, craving, grasping, the rebirth process, actual birth, or aging and death increase or decrease.
Blessed Lord, I do not apprehend and do not consider whether desire, hatred, or delusion increases or decreases.
Blessed Lord, I do not apprehend and do not consider whether the sixty-two mistaken views increase or decrease.
Accordingly, Blessed Lord, I do not apprehend and do not consider whether the self increases or decreases.
Nor do I apprehend and consider whether sentient beings, life forms, living beings, life, living creatures, individuals, human beings, people, agents, experiencers, knowers, or viewers increase or decrease.
Blessed Lord, if I do not apprehend and do not consider whether the self [and all those postulated subjects] increase or decrease, what could be designated by the term bodhisattva?
Blessed Lord, even those names have no location, no presence, and no influence.
Why? It is because those names do not exist that they are unstable, intangible, and powerless.
“Blessed Lord, I do not apprehend and do not consider whether the perfection of generosity increases or decreases.
Nor do I apprehend and consider whether the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, or the perfection of wisdom increases or decreases.
Blessed Lord, I do not apprehend and do not consider whether the emptiness of internal phenomena increases or decreases.
Nor do I apprehend and consider whether [the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities, increase or decrease.
Nor do I apprehend and consider whether the applications of mindfulness increase or decrease.
Nor do I apprehend and consider whether the correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, or the noble eightfold path increases or decreases.
“Blessed Lord, I do not apprehend and do not consider whether emptiness, signlessness, or wishlessness increases or decreases.
Blessed Lord, I do not apprehend and do not consider whether the meditative concentrations, the immeasurable attitudes, or the formless absorptions increase or decrease.
Blessed Lord, I do not apprehend and do not consider whether the recollection of the Buddha, the recollection of the Dharma, the recollection of the Saṅgha, the recollection of ethical discipline, the recollection of giving away, the recollection of the god realms, the recollection of the body, the recollection of disillusionment [with cyclic existence], the recollection of the inhalation and exhalation of breath, or the recollection of death increases or decreases.
Blessed Lord, I do not apprehend and do not consider whether the five eyes, the six extrasensory powers, the ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, or the eighteen distinct qualities of the buddhas increase or decrease.
Blessed Lord, if I do not apprehend and do not consider whether the eighteen distinct qualities of the buddhas [and all the aforementioned attributes] increase or decrease, what could be designated by the term bodhisattva?
Blessed Lord, even that name has no location, no presence, and no influence.
Why? Since that name does not exist, it has no location, no presence, and no influence.
“Blessed Lord, I do not apprehend and do not consider whether the dreamlike five aggregates of appropriation increase or decrease.
Blessed Lord, I do not apprehend and do not consider whether that which is void increases or decreases.
Nor do I apprehend and consider whether the five aggregates of appropriation that resemble a magical display, an echo, an optical aberration, a reflection, a mirage, the moon in water, and a phantom emanation increase or decrease.
Nor do I apprehend and consider whether that which is at peace, nonarising, nonceasing, nonoriginating, unconditioned, unafflicted, and unpurified increases or decreases.
“Blessed Lord, I do not apprehend and do not consider whether the realm of phenomena increases or decreases.
Nor do I apprehend and consider whether the real nature, the unmistaken real nature, the one and only real nature, reality, the realm of phenomena, the basis of phenomena, the maturity of phenomena, the very limit of reality, or the inconceivable realm increases or decreases.
Blessed Lord, I do not apprehend and do not consider whether virtuous or nonvirtuous phenomena increase or decrease.
Nor do I apprehend and consider whether mundane or supramundane phenomena increase or decrease.
Nor do I apprehend and consider whether conditioned or unconditioned phenomena increase or decrease.
Nor do I apprehend and consider whether contaminated or uncontaminated phenomena increase or decrease.
Nor do I apprehend and consider whether past, future, or present events increase or decrease.
Blessed Lord, I do not apprehend and do not consider whether events that are not past, not future, or not present increase or decrease.
If you ask why, these are unconditioned. That which is unconditioned is not a past event, is not a future event, and is not a present event.
“Blessed Lord, I do not apprehend and do not consider whether that which is unconditioned increases or decreases.
If you ask what is unconditioned, it is that which is nonarising, nondwelling, and nonperishing.
Blessed Lord, I do not apprehend and do not consider whether the Blessed Lord [Buddha] increases or decreases.
Blessed Lord, I do not apprehend and do not consider whether the tathāgatas, arhats, completely awakened buddhas of the world systems of the eastern direction, numerous as the grains of sand of the river Gaṅgā, accompanied by their communities of śrāvakas and their bodhisattvas, increase or decrease.
Blessed Lord, I do not apprehend and do not consider whether the tathāgatas, arhats, completely awakened buddhas of the world systems of each of the southern, western, northern, northeastern, southeastern, southwestern, or northwestern directions, along with the nadir and the zenith, numerous as the grains of sand of the river Gaṅgā, accompanied by their communities of śrāvakas and their communities of bodhisattvas, increase or decrease.
Blessed Lord, if I do not apprehend and do not consider whether those tathāgatas, arhats, completely awakened buddhas, accompanied by their communities of śrāvakas and their communities of bodhisattvas, increase or decrease, what bodhisattva great being should I teach and instruct, and in what perfection of wisdom? And what should I teach to be a designation for the perfection of wisdom?
Blessed Lord, even that name of the Tathāgata has no location, no presence, and no influence. Even the name of the saṅgha and the name of a bodhisattva have no location, no presence, and no influence.
Why? It is because those names do not exist that they have no location, no presence, and no influence.
“Blessed Lord, I do not apprehend and do not consider whether the real nature of all phenomena increases or decreases.
Blessed Lord, if I do not apprehend and do not consider whether the real nature of all phenomena increases or decreases, what could be designated by the term bodhisattva?
Blessed Lord, even the name of the real nature of all phenomena has no location, no presence, and no influence.
Why? Since that name does not exist, it has no location, no presence, and no influence.
(i.e. A Bodhisattva practicing without practicing the Perfection of Wisdom doesn’t apprehend and doesn’t consider an inherent increase or decrease in any phenomena. Why? Because the thing for which it is a designation cannot be described as anything at all – since it is empty of inherent existence.)
(Summary 2: Subhūti explains that terms like "bodhisattva" symbolize or designate nothing describable as any phenomena or attributes — aggregates (ethical discipline, meditative stability, wisdom, liberation, seeing wisdom of liberation), sensory elements, sense fields, dependent origination, perfections (generosity to wisdom), fruits of the path (entering the stream to nirvāṇa, attributes thereof, one more rebirth, no rebirth, arhatship, individual enlightenment, bodhisattva attributes, buddha attributes), virtuous/nonvirtuous, tainted/untainted, permanent/impermanent, happy/suffering, self/nonself, peaceful/not peaceful, void/not void, entity/nonentity — because they are mere designations for something without inherent reality.
Similarly, nothing can be described by names like "dream," illusions (magical display, echo, optical aberration, mirage, moon in water, tathāgata phantom), elements (space, earth, water, fire, wind), real nature (unmistaken, one and only, actual reality, realm of phenomena, abiding nature, maturity, very limit of reality).
This reinforces that since no phenomena inherently increase or decrease (as previously stated), designating anything as "bodhisattva" or "perfection of wisdom" would be regrettable.
All such names lack location (inside/outside), presence, or influence, as they do not exist inherently—empty designations without absolute description or basis.)
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TEXT:
“Moreover, Blessed Lord, whatever it might be
that a term such as bodhisattva might symbolize,
and the thing for which it is a designation,
cannot be described as anything at all — aggregates, sensory elements, sense fields, or [any other phenomena or attributes], up to and including the eighteen distinct qualities of the buddhas, because it is just a designation for something.
Blessed Lord, this is just as nothing at all can be described by the name dream, or just as
nothing at all can be described by the names magical display, echo, optical aberration, mirage, moon in water, or phantom emanation of the tathāgatas.
Blessed Lord, this is just as
nothing at all can be described by the name space.
Nothing at all can be described by the name earth.
Nothing at all can be described by the names water, fire, or wind.
Nothing at all can be described by the name real nature.
Nothing at all can be described by the names unmistaken real nature, one and only real nature, actual reality, realm of phenomena, abiding nature of all phenomena, maturity of all phenomena, or very limit of reality.
Nothing at all can be described by the name perfection of generosity.
Nothing at all can be described by the names perfection of ethical discipline, perfection of tolerance, perfection of perseverance, perfection of meditative concentration, or perfection of wisdom.
Nothing at all can be described by the name [aggregate of] ethical discipline.
Nothing at all can be described by the names [aggregate of] meditative stability, [aggregate of] wisdom, [aggregate of] liberation, or [aggregate of] seeing the wisdom of liberation.
Nothing at all can be described by the name entering the stream to nirvāṇa.
Nothing at all can be described by the name attributes of one entering the stream to nirvāṇa.
Nothing at all can be described by the names destined for only one more rebirth, no longer subject to rebirth, or arhat.
Nothing at all can be described by the names attributes of an arhat [or the other fruits].
Nothing at all can be described by the name individual enlightenment.
Nothing at all can be described by the name attributes of individual enlightenment.
Nothing at all can be described by the name bodhisattva.
Nothing at all can be described by the name attributes of a bodhisattva.
Nothing at all can be described by the name completely awakened buddha.
Nothing at all can be described by the name attributes of a completely awakened buddha, or [by the names] virtuous or nonvirtuous, tainted or untainted by inadmissible transgressions, permanent or impermanent, imbued with happiness or suffering, with self or without self, at peace or not at peace, void or not void, or entity or nonentity.
Blessed Lord, for this reason I have said that inasmuch as
I do not apprehend and do not consider whether all phenomena increase or decrease,
it would be regrettable if there were anything designated as a bodhisattva or as the perfection of wisdom.
Blessed Lord, such names have no location, no presence, and no influence.
Why? It is because those names do not exist that they have no location, no presence, and no influence.
(i.e. Dwelling without dwelling in any dharmas, the perfection of wisdom, the true nature of reality, dwelling conventionally without dwelling in absolute terms, without accepting or rejecting, without attachment, reification, effort or absolute – about the three spheres of the activity and all dualities involved. Why? Because all dharmas are empty of inherent existence [U2T], no exception at all, even emptiness, the perfection of wisdom, and the true nature of reality. Use them conventionally without using them in absolute terms.)
(Summary 3: Subhūti explains that bodhisattvas hearing the perfection of wisdom taught through modes, approaches, and signs without discouragement, regret, or fear dwell on the irreversible level — but "dwell" means nondwelling (acting without absolute attachment or reification). When practicing prajñāpāramitā, they should not dwell in absolute terms in aggregates (physical forms, feelings, perceptions, formative predispositions, consciousness), sense faculties (eyes to mental faculty), objects (sights to mental phenomena), consciousnesses (visual to mental), contacts (visually to mentally compounded), feelings from those contacts, elements (earth to consciousness), or dependent origination (ignorance to aging/death). Why? Each is empty of itself: emptiness is not separate, the phenomenon is emptiness, and emptiness is the phenomenon (Heart Sutra-like formula repeated for aggregates, senses, objects, consciousnesses, contacts, feelings, elements, dependent origination). This extends to not dwelling in perfections (generosity to wisdom), factors of enlightenment (mindfulness applications to noble eightfold path), truths, concentrations, immeasurables, formless absorptions, liberations, absorptions, emptiness/signlessness/wishlessness, meditative stabilities, extrasensory powers, dhāraṇī gateways, powers, fearlessnesses, exact knowledge, loving kindness, compassion, distinct buddha qualities, syllables (and what they bring, one/two/many things), notions like impermanent, suffering, nonself, peaceful, empty, signless, wishless, void (applied to aggregates), real nature, reality, realm of phenomena, maturity with respect to phenomena, or very limit of reality—each empty of itself per the formula. Warning: Lacking skillful means and dwelling with 'I/mine' notions practices conditioning (reifying) phenomena or unconditioned/limit of reality, not wisdom, preventing grasp/absorption in prajñāpāramitā and emancipation in omniscience.)
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TEXT:
“So it is, Blessed Lord, that when the perfection of wisdom is described and taught through these modes, these approaches, and these signs, if bodhisattva great beings are not discouraged, not utterly discouraged, not regretful, not afraid, not frightened, and not fearful, they will should know that they will certainly dwell on the level of an irreversible bodhisattva.
The expression dwell means in the manner of non-dwelling (i.e. “acting without acting”).
“Moreover, Blessed Lord,
when bodhisattva great beings practice the perfection of wisdom (without practicing it),
they should not dwell (in absolute terms) in physical forms, and
they should not dwell (in absolute terms) in feelings, perceptions, formative predispositions, or consciousness.
They should not dwell (in absolute terms) in the eyes, and
they should not dwell (in absolute terms) in the ears, the nose, the tongue, the body, or the mental faculty.
They should not dwell (in absolute terms) in sights, and
they should not dwell (in absolute terms) in sounds, odors, tastes, tangibles, or mental phenomena.
They should not dwell (in absolute terms) in visual consciousness, and
they should not dwell (in absolute terms) in auditory consciousness, olfactory consciousness, gustatory consciousness, tactile consciousness or mental consciousness.
They should not dwell (in absolute terms) in visually compounded sensory contact, and
they should not dwell (in absolute terms) in aurally compounded sensory contact, nasally compounded sensory contact, lingually compounded sensory contact, corporeally compounded sensory contact, or mentally compounded sensory contact.
They should not dwell (in absolute terms) in feelings conditioned by visually compounded sensory contact, and
they should not dwell (in absolute terms) in feelings conditioned by aurally compounded sensory contact, feelings conditioned by nasally compounded sensory contact, feelings conditioned by lingually compounded sensory contact, feelings conditioned by corporeally compounded sensory contact, or feelings conditioned by mentally compounded sensory contact.
They should not dwell (in absolute terms) in the earth element, and
they should not dwell (in absolute terms) in the water element, the fire element, the wind element, the space element, or the consciousness element.
They should not dwell (in absolute terms) in ignorance, and
they should not dwell (in absolute terms) in formative predispositions, consciousness, name and form, the six sense fields, sensory contact, sensation, craving, grasping, the rebirth process, actual birth, or aging and death.
“If one were to ask why, Blessed Lord,
it is because physical forms are empty of physical forms.
The emptiness of physical forms is not physical forms, and emptiness does not exist elsewhere apart from physical forms. Physical forms are indeed emptiness and emptiness itself is physical forms.
Feelings are empty of feelings. The emptiness of feelings is not feelings, and emptiness does not exist elsewhere apart from feelings. Feelings are themselves emptiness and emptiness itself is feelings.
Perceptions are empty of perceptions. The emptiness of perceptions is not perceptions, and emptiness does not exist elsewhere apart from perceptions. Perceptions are themselves emptiness and emptiness itself is perceptions.
Formative predispositions are empty of formative predispositions. The emptiness of formative predispositions is not formative predispositions, and emptiness does not exist elsewhere apart from formative predispositions. Formative predispositions are themselves emptiness and emptiness itself is formative predispositions.
Consciousness is empty of consciousness. The emptiness of consciousness is not consciousness, and emptiness does not exist elsewhere apart from consciousness. Consciousness itself is emptiness and emptiness itself is consciousness.
Blessed Lord, those are the formulations explaining how,
when bodhisattva great beings dwell in the perfection of wisdom (without dwelling in it),
they should not dwell (in absolute terms) in physical forms, and
they should not dwell (in absolute terms) in feelings, perceptions, formative predispositions, or consciousness.
“Blessed Lord,
the eyes are empty of the eyes. The emptiness of the eyes is not the eyes, and emptiness does not exist elsewhere apart from the eyes. The eyes themselves are emptiness, and emptiness itself is the eyes.
The ears are empty of the ears. The emptiness of the ears is not the ears, and emptiness does not exist elsewhere apart from the ears. The ears are themselves emptiness, and emptiness itself is the ears.
The nose is empty of the nose. The emptiness of the nose is not the nose, and emptiness does not exist elsewhere apart from the nose. The nose itself is emptiness, and emptiness itself is the nose.
The tongue is empty of the tongue. The emptiness of the tongue is not the tongue, and emptiness does not exist elsewhere apart from the tongue. The tongue itself is emptiness, and emptiness itself is the tongue.
The body is empty of the body. The emptiness of the body is not the body, and emptiness does not exist elsewhere apart from the body. The body itself is emptiness, and emptiness itself is the body.
The mental faculty is empty of the mental faculty. The emptiness of the mental faculty is not the mental faculty, and emptiness does not exist elsewhere apart from the mental faculty. The mental faculty itself is emptiness, and emptiness itself is the mental faculty.
Sights are empty of sights. The emptiness of sights is not sights, and emptiness does not exist elsewhere apart from sights. Sights themselves are emptiness, and emptiness itself is sights.
Sounds are empty of sounds. The emptiness of sounds is not sounds, and emptiness does not exist elsewhere apart from sounds. Sounds themselves are emptiness, and emptiness itself is sounds.
Odors are empty of odors. The emptiness of odors is not odors, and emptiness does not exist elsewhere apart from odors. Odors are themselves emptiness, and emptiness itself is odors.
Tastes are empty of tastes. The emptiness of tastes is not tastes, and emptiness does not exist elsewhere apart from tastes. Tastes themselves are emptiness, and emptiness itself is tastes.
Tangibles are empty of tangibles. The emptiness of tangibles is not tangibles, and emptiness does not exist elsewhere apart from tangibles. Tangibles are themselves emptiness, and emptiness itself is tangibles.
Mental phenomena are empty of mental phenomena. The emptiness of mental phenomena is not mental phenomena, and emptiness does not exist elsewhere apart from mental phenomena. Mental phenomena themselves are emptiness, and emptiness itself is mental phenomena.
Visual consciousness is empty of visual consciousness. The emptiness of visual consciousness is not visual consciousness, and emptiness does not exist elsewhere apart from visual consciousness. Visual consciousness itself is emptiness, and emptiness itself is visual consciousness.
Auditory consciousness, olfactory consciousness, gustatory consciousness, tactile consciousness, and mental consciousness are empty of mental consciousness [and so forth]. The emptiness of mental consciousness [and so forth] is not mental consciousness [and so forth], and emptiness does not exist elsewhere apart from mental consciousness [and so forth]. Mental consciousness itself [and so forth] is emptiness, and emptiness itself is mental consciousness [and so forth].
Visually compounded sensory contact is empty of visually compounded sensory contact. The emptiness of visually compounded sensory contact is not visually compounded sensory contact, and emptiness does not exist elsewhere apart from visually compounded sensory contact. Visually compounded sensory contact itself is emptiness, and emptiness itself is visually compounded sensory contact.
Aurally compounded sensory contact, nasally compounded sensory contact, lingually compounded sensory contact, corporeally compounded sensory contact, and mentally compounded sensory contact are empty of mentally compounded sensory contact [and so forth]. The emptiness of mentally compounded sensory contact [and so forth] is not mentally compounded sensory contact [and so forth], and emptiness does not exist elsewhere apart from mentally compounded sensory contact [and so forth]. Mentally compounded sensory contact itself [and so forth] is emptiness, and emptiness itself is mentally compounded sensory contact [and so forth].
Feelings conditioned by visually compounded sensory contact are empty of feelings conditioned by visually compounded sensory contact. The emptiness of feelings conditioned by visually compounded sensory contact is not feelings conditioned by visually compounded sensory contact, and emptiness does not exist elsewhere apart from feelings conditioned by visually compounded sensory contact. Feelings conditioned by visually compounded sensory contact themselves are emptiness, and emptiness itself is feelings conditioned by visually compounded sensory contact.
Feelings conditioned by aurally compounded sensory contact, feelings conditioned by nasally compounded sensory contact, feelings conditioned by lingually compounded sensory contact, feelings conditioned by corporeally compounded sensory contact, and feelings conditioned by mentally compounded sensory contact are empty of feelings conditioned by mentally compounded sensory contact [and so forth]. The emptiness of feelings conditioned by mentally compounded sensory contact [and so forth] is not feelings conditioned by mentally compounded sensory contact [and so forth], and emptiness does not exist elsewhere apart from feelings conditioned by mentally compounded sensory contact [and so forth]. Feelings conditioned by mentally compounded sensory contact themselves [and so forth] are emptiness, and emptiness itself is feelings conditioned by mentally compounded sensory contact [and so forth].
The earth element is empty of the earth element. The emptiness of the earth element is not the earth element, and emptiness does not exist elsewhere apart from the earth element. The earth element itself is emptiness, and emptiness itself is the earth element.
The water element, the fire element, the wind element, the space element, and the consciousness element are empty of the consciousness element [and so forth]. The emptiness of the consciousness element [and so forth] is not the consciousness element [and so forth], and emptiness does not exist elsewhere apart from the consciousness element [and so forth]. The consciousness element itself [and so forth] is emptiness, and emptiness itself is the consciousness element [and so forth].
“Blessed Lord, ignorance is empty of ignorance. The emptiness of ignorance is not ignorance, and emptiness does not exist elsewhere apart from ignorance. Ignorance itself is emptiness, and emptiness itself is 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 empty of aging and death [and so forth]. The emptiness of aging and death [and so forth] is not aging and death [and so forth], and emptiness does not exist elsewhere apart from aging and death [and so forth]. Aging and death themselves [and so forth] are emptiness, and emptiness itself is aging and death [and so forth].
Blessed Lord, those are the formulations explaining how,
when bodhisattva great beings practice the perfection of wisdom (without practicing it),
they should not dwell (in absolute terms) in ignorance, and
they should not dwell (in absolute terms) in formative predispositions, consciousness, name and form, the six sense fields, sensory contact, sensation, craving, grasping, the rebirth process, actual birth, or aging and death.
“Moreover, Blessed Lord,
when bodhisattva great beings practice the perfection of wisdom (without practicing it),
they should not dwell (in absolute terms) in the perfection of generosity.
If you ask why, Blessed Lord, it is because the perfection of generosity is empty of the perfection of generosity. The emptiness of the perfection of generosity is not the perfection of generosity, and emptiness does not exist elsewhere apart from the perfection of generosity. The perfection of generosity itself is emptiness, and emptiness itself is the perfection of generosity.
They should not dwell (in absolute terms) in the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, or the perfection of wisdom.
If one were to ask why, it is because the perfection of wisdom [and so forth] are empty of the perfection of wisdom [and so forth]. The emptiness of the perfection of wisdom [and so forth] is not the perfection of wisdom [and so forth], and emptiness does not exist elsewhere apart from the perfection of wisdom [and so forth]. The perfection of wisdom itself [and so forth] is emptiness, and emptiness itself is the perfection of wisdom [and so forth].
Blessed Lord, those are the formulations explaining how,
when bodhisattva great beings practice the perfection of wisdom (without practicing it),
they should not dwell (in absolute terms) in the six perfections.
“Moreover, Blessed Lord,
when bodhisattva great beings practice the perfection of wisdom (without practicing it),
they should not dwell (in absolute terms) in the four applications of mindfulness.
If one were to ask why, it is because the applications of mindfulness are empty of the applications of mindfulness. The emptiness of the applications of mindfulness is not the applications of mindfulness, and emptiness does not exist elsewhere apart from the applications of mindfulness. The applications of mindfulness themselves are emptiness, and emptiness itself is the applications of mindfulness.
They should not dwell (in absolute terms) in the correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, the noble eightfold path, the truths of the noble ones, the meditative concentrations, the immeasurable attitudes, the formless absorptions, the eight aspects of liberation, the nine serial steps of meditative absorption, emptiness, signlessness, wishlessness, the meditative stabilities, the extrasensory powers, the ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, great loving kindness, great compassion, or the eighteen distinct qualities of the buddhas.
If one were to ask why, Blessed Lord, it is because the eighteen distinct qualities of the buddhas [and all the aforementioned attributes] are empty of the eighteen distinct qualities of the buddhas [and all the aforementioned attributes]. The emptiness of the eighteen distinct qualities of the buddhas [and all the aforementioned attributes] is not the eighteen distinct qualities of the buddhas [and all the aforementioned attributes], and emptiness does not exist elsewhere apart from the eighteen distinct qualities of the buddhas [and all the aforementioned attributes]. The eighteen distinct qualities of the buddhas themselves [and all the aforementioned attributes] are emptiness, and emptiness itself is the eighteen distinct qualities of the buddhas [and all the aforementioned attributes].
Blessed Lord, those are the formulations explaining how,
when bodhisattva great beings practice the perfection of wisdom (without practicing it),
they should not dwell (in absolute terms) in the eighteen distinct attributes of the buddhas [and the aforementioned attributes].
“Moreover, Blessed Lord,
when bodhisattva great beings practice the perfection of wisdom (without practicing it),
they should not dwell (in absolute terms) in the syllables.
They should not dwell (in absolute terms) in what the syllables bring about.
They should not dwell (in absolute terms) in descriptions of there being one thing,
nor should they dwell (in absolute terms) in descriptions of there being two things,
nor should they dwell (in absolute terms) in descriptions of there being many different things.
If one were to ask why, Blessed Lord, it is because the syllables are empty of the syllables. The emptiness of the syllables is not the syllables, and emptiness does not exist elsewhere apart from the syllables. The syllables themselves are emptiness, and emptiness itself is the syllables.
Blessed Lord, those are the formulations explaining how,
when bodhisattva great beings practice the perfection of wisdom (without practicing it),
they should not dwell (in absolute terms) in the syllables.
“Moreover, Blessed Lord,
when bodhisattva great beings practice the perfection of wisdom (without practicing it),
they should not dwell (in absolute terms) in the extrasensory powers.
If one were to ask why, Blessed Lord, it is because the extrasensory powers are empty of the extrasensory powers. The emptiness of the extrasensory powers is not the extrasensory powers, and emptiness does not exist elsewhere apart from the extrasensory powers. The extrasensory powers themselves are emptiness, and emptiness itself is the extrasensory powers.
Blessed Lord, those are the formulations explaining how,
when bodhisattva great beings practice the perfection of wisdom (without practicing it),
they should not dwell (in absolute terms) in the extrasensory powers.
“They should not dwell (in absolute terms) in the gateways of the meditative stabilities or the dhāraṇīs.
If one were to ask why, Blessed Lord, it is because the dhāraṇī gateways [and so forth] are empty of the dhāraṇī gateways [and so forth]. The emptiness of the dhāraṇī gateways [and so forth] is not the dhāraṇī gateways [and so forth], and emptiness does not exist elsewhere apart from the dhāraṇī gateways [and so forth]. The dhāraṇī gateways themselves [and so forth] are indeed emptiness, and emptiness itself is the dhāraṇī gateways [and so forth].
Blessed Lord, those are the formulations explaining how,
when bodhisattva great beings practice the perfection of wisdom (without practicing it),
they should not dwell (in absolute terms) in the dhāraṇīs [and so forth].
“Moreover, Blessed Lord,
when bodhisattva great beings practice the perfection of wisdom (without practicing it),
they should not dwell (in absolute terms) in the notion that physical forms are impermanent.
If one were to ask why, Blessed Lord, it is because the impermanence of physical forms is empty of the impermanence of physical forms. The emptiness of the impermanence of physical forms is not the impermanence of physical forms, and emptiness does not exist elsewhere apart from the impermanence of physical forms. The impermanence of physical forms itself is emptiness, and emptiness itself is the impermanence of physical forms.
Blessed Lord, those are the formulations explaining how,
when bodhisattva great beings practice the perfection of wisdom (without practicing it),
they should not dwell (in absolute terms) in the notion that physical forms are impermanent.
“They should not dwell (in absolute terms) in the notion that feelings, perceptions, formative predispositions, and consciousness are impermanent.
If one were to ask why, Blessed Lord, it is because the impermanence of consciousness [and so forth] is empty of the impermanence of consciousness [and so forth]. The emptiness of the impermanence of consciousness [and so forth] is not the impermanence of consciousness [and so forth], and emptiness does not exist elsewhere apart from the impermanence of consciousness [and so forth]. The impermanence of consciousness itself [and so forth] is emptiness, and emptiness itself is the impermanence of consciousness [and so forth].
Blessed Lord, those are the formulations explaining how,
when bodhisattva great beings practice the perfection of wisdom (without practicing it),
they should not dwell (in absolute terms) in the notion that consciousness [and so forth] are impermanent.
“They should not dwell (in absolute terms) in the notion that physical forms are imbued with suffering.
If one were to ask why, it is because the suffering of physical forms is empty of the suffering of physical forms. The emptiness of the suffering of physical forms is not the suffering of physical forms, and emptiness does not exist elsewhere apart from the suffering of physical forms. The suffering of physical forms itself is emptiness, and emptiness itself is the nature of the suffering of physical forms.
Blessed Lord, those are the formulations explaining how,
when bodhisattva great beings practice the perfection of wisdom (without practicing it),
they should not dwell (in absolute terms) in the notion that physical forms are imbued with suffering.
“They should not dwell (in absolute terms) in the notion that feelings, perceptions, formative predispositions, and consciousness are imbued with suffering.
If one were to ask why, it is because the suffering of consciousness [and so forth] is empty of the suffering of consciousness [and so forth]. The emptiness of the suffering of consciousness [and so forth] is not the suffering of consciousness [and so forth], and emptiness does not exist elsewhere apart from the suffering of consciousness [and so forth]. The suffering of consciousness itself [and so forth] is emptiness, and emptiness itself is the suffering of consciousness [and so forth].
Blessed Lord, those are the formulations explaining how,
when bodhisattva great beings practice the perfection of wisdom (without practicing it),
they should not dwell (in absolute terms) in the notion that consciousness [and so forth] are imbued with suffering.
“They should not dwell (in absolute terms) in the notion that physical forms are without self.
If one were to ask why, it is because the nonself of physical forms is empty of the nonself of physical forms. The emptiness of the nonself of physical forms is not the nonself of physical forms, and emptiness does not exist elsewhere apart from the nonself of physical forms. The nonself of physical forms itself is emptiness, and emptiness itself is the nature of the nonself of physical forms.
Blessed Lord, those are the formulations explaining how,
when bodhisattva great beings practice the perfection of wisdom (without practicing it),
they should not dwell (in absolute terms) in the notion that physical forms are without self.
“They should not dwell (in absolute terms) in the notion that feelings, perceptions, formative predispositions, and consciousness are without self.
If one were to ask why, it is because the nonself of consciousness [and so forth] is empty of the nonself of consciousness [and so forth]. The emptiness of the nonself of consciousness [and so forth] is not the nonself of consciousness [and so forth], and emptiness does not exist elsewhere apart from the nonself of consciousness [and so forth]. The nonself of consciousness itself [and so forth] is emptiness, and emptiness itself is the nonself of consciousness [and so forth].
Blessed Lord, those are the formulations explaining how,
when bodhisattva great beings practice the perfection of wisdom (without practicing it),
they should not dwell (in absolute terms) in the notion that consciousness [and so forth] are without self.
“They should not dwell (in absolute terms) in the notion that physical forms are at peace.
If one were to ask why, Blessed Lord, it is because the peace of physical forms is empty of the peace of physical forms. The emptiness of the peace of physical forms is not the peace of physical forms, and emptiness does not exist elsewhere apart from the peace of physical forms. The peace of physical forms itself is emptiness, and emptiness itself is the peace of physical forms.
Blessed Lord, those are the formulations explaining how,
when bodhisattva great beings practice the perfection of wisdom (without practicing it),
they should not dwell (in absolute terms) in the notion that physical forms are at peace.
“They should not dwell (in absolute terms) in the notion that feelings, perceptions, formative predispositions, and consciousness are at peace.
If one were to ask why, Blessed Lord, it is because the peace of consciousness [and so forth] is empty of the peace of consciousness [and so forth]. The emptiness of the peace of consciousness [and so forth] is not the peace of consciousness [and so forth], and emptiness does not exist elsewhere apart from the peace of consciousness [and so forth]. The peace of consciousness itself [and so forth] is emptiness, and emptiness itself is the peace of consciousness [and so forth].
Blessed Lord, those are the formulations explaining how,
when bodhisattva great beings practice the perfection of wisdom (without practicing it),
they should not dwell (in absolute terms) in the notion that consciousness [and so forth] are at peace.
“They should not dwell (in absolute terms) in the notion that physical forms are empty.
If one were to ask why, Blessed Lord, it is because the emptiness of physical forms is empty of the emptiness of physical forms. The emptiness of the emptiness of physical forms is not the emptiness of physical forms, and emptiness does not exist elsewhere apart from the emptiness of physical forms. The emptiness of physical forms itself is emptiness, and emptiness itself is the emptiness of physical forms.
Blessed Lord, those are the formulations explaining how,
when bodhisattva great beings practice the perfection of wisdom (without practicing it),
they should not dwell (in absolute terms) in the notion that physical forms are empty.
“They should not dwell (in absolute terms) in the notion that feelings, perceptions, formative predispositions, and consciousness are empty.
If one were to ask why, Blessed Lord, it is because the emptiness of consciousness [and so forth] is empty of the emptiness of consciousness [and so forth]. The emptiness of the emptiness of consciousness [and so forth] is not the emptiness of consciousness [and so forth], and emptiness does not exist elsewhere apart from the emptiness of consciousness [and so forth]. The emptiness of consciousness itself [and so forth] is emptiness, and emptiness itself is the emptiness of consciousness [and so forth].
Blessed Lord, those are the formulations explaining how,
when bodhisattva great beings practice the perfection of wisdom (without practicing it),
they should not dwell (in absolute terms) in the notion that consciousness [and so forth] are empty.
“They should not dwell (in absolute terms) in the notion that physical forms are signless.
If one were to ask why, Blessed Lord, it is because the signlessness of physical forms is empty of the signlessness of physical forms. The emptiness of the signlessness of physical forms is not the signlessness of physical forms, and emptiness does not exist elsewhere apart from the signlessness of physical forms. The signlessness of physical forms itself is emptiness, and emptiness itself is the signlessness of physical forms.
Blessed Lord, those are the formulations explaining how,
when bodhisattva great beings practice the perfection of wisdom (without practicing it),
they should not dwell (in absolute terms) in the notion that physical forms are signless.
“They should not dwell (in absolute terms) in the notion that feelings, perceptions, formative predispositions, and consciousness are signless.
If one were to ask why, Blessed Lord, it is because the signlessness of consciousness [and so forth] is empty of the signlessness of consciousness [and so forth]. The emptiness of the signlessness of consciousness [and so forth] is not the signlessness of consciousness [and so forth], and emptiness does not exist elsewhere apart from the signlessness of consciousness [and so forth]. The signlessness of consciousness itself [and so forth] is emptiness, and emptiness itself is the signlessness of consciousness [and so forth].
Blessed Lord, those are the formulations explaining how,
when bodhisattva great beings practice the perfection of wisdom (without practicing it),
they should not dwell (in absolute terms) in the notion that consciousness [and so forth] are signless.
“They should not dwell (in absolute terms) in the notion that physical forms are wishless.
If one were to ask why, Blessed Lord, it is because the wishlessness of physical forms is empty of the wishlessness of physical forms. The emptiness of the wishlessness of physical forms is not the wishlessness of physical forms, and emptiness does not exist elsewhere apart from the wishlessness of physical forms. The wishlessness of physical forms itself is emptiness, and emptiness itself is the wishlessness of physical forms.
Blessed Lord, those are the formulations explaining how,
when bodhisattva great beings practice the perfection of wisdom (without practicing it),
they should not dwell (in absolute terms) in the notion that physical forms are wishless.
“They should not dwell (in absolute terms) in the notion that feelings, perceptions, formative predispositions, and consciousness are wishless.
If one were to ask why, Blessed Lord, it is because the wishlessness of consciousness [and so forth] is empty of the wishlessness of consciousness [and so forth]. The emptiness of the wishlessness of consciousness [and so forth] is not the wishlessness of consciousness [and so forth], and emptiness does not exist elsewhere apart from the wishlessness of consciousness [and so forth]. The wishlessness of consciousness itself [and so forth] is emptiness, and emptiness itself is the wishlessness of consciousness [and so forth].
Blessed Lord, those are the formulations explaining how,
when bodhisattva great beings practice the perfection of wisdom (without practicing it),
they should not dwell (in absolute terms) in the notion that consciousness [and so forth] are wishless.
“They should not dwell (in absolute terms) in the notion that physical forms are void.
If one were to ask why, Blessed Lord, it is because the voidness of physical forms is empty of the voidness of physical forms. The emptiness of the voidness of physical forms is not the voidness of physical forms, and emptiness does not exist elsewhere apart from the voidness of physical forms. The voidness of physical forms itself is emptiness, and emptiness itself is the voidness of physical forms.
Blessed Lord, those are the formulations explaining how,
when bodhisattva great beings practice the perfection of wisdom (without practicing it),
they should not dwell (in absolute terms) in the notion that physical forms are void.
“They should not dwell (in absolute terms) in the notion that feelings, perceptions, formative predispositions, and consciousness are void.
If one were to ask why, Blessed Lord, it is because the voidness of consciousness [and so forth] is empty of the voidness of consciousness [and so forth]. The emptiness of the voidness of consciousness [and so forth] is not the voidness of consciousness [and so forth], and emptiness does not exist elsewhere apart from the voidness of consciousness [and so forth]. The voidness of consciousness itself [and so forth] is emptiness, and emptiness itself is the voidness of consciousness [and so forth].
Blessed Lord, those are the formulations explaining how,
when bodhisattva great beings practice the perfection of wisdom (without practicing it),
they should not dwell (in absolute terms) in the notion that consciousness [and so forth] are void.
“Moreover, Blessed Lord,
when bodhisattva great beings practice the perfection of wisdom (without practicing it),
they should not dwell (in absolute terms) in the real nature.
If one were to ask why, Blessed Lord, it is because the real nature is empty of the real nature. The emptiness of the real nature is not the real nature, and emptiness does not exist elsewhere apart from the real nature. The real nature itself is emptiness, and emptiness itself is the real nature.
Blessed Lord, those are the formulations explaining how,
when bodhisattva great beings practice the perfection of wisdom (without practicing it),
they should not dwell (in absolute terms) in the real nature.
“Moreover, Blessed Lord,
when bodhisattva great beings practice the perfection of wisdom (without practicing it),
they should not dwell (in absolute terms) in reality.
If one were to ask why, Blessed Lord, it is because reality is empty of reality. The emptiness of reality is not reality, and emptiness does not exist elsewhere apart from reality. Reality itself is emptiness, and emptiness itself is reality.
Blessed Lord, those are the formulations explaining how,
when bodhisattva great beings practice the perfection of wisdom (without practicing it),
they should not dwell (in absolute terms) in reality.
“Moreover, Blessed Lord,
when bodhisattva great beings practice the perfection of wisdom (without practicing it),
they should not dwell (in absolute terms) in the realm of phenomena.
If one were to ask why, Blessed Lord, it is because the realm of phenomena is empty of the realm of phenomena. The emptiness of the realm of phenomena is not the realm of phenomena, and emptiness does not exist elsewhere apart from the realm of phenomena. The realm of phenomena itself is emptiness, and emptiness itself is the realm of phenomena.
Blessed Lord, those are the formulations explaining how,
when bodhisattva great beings practice the perfection of wisdom (without practicing it),
they should not dwell (in absolute terms) in the realm of phenomena.
“Moreover, Blessed Lord,
when bodhisattva great beings practice the perfection of wisdom (without practicing it),
they should not dwell (in absolute terms) in maturity with respect to all phenomena.
If one were to ask why, Blessed Lord, it is because maturity with respect to all phenomena is empty of maturity with respect to all phenomena. The emptiness of maturity with respect to all phenomena is not maturity with respect to all phenomena, and emptiness does not exist elsewhere apart from maturity with respect to all phenomena. Maturity with respect to all phenomena itself is emptiness, and emptiness itself is maturity with respect to all phenomena.
Blessed Lord, those are the formulations explaining how,
when bodhisattva great beings practice the perfection of wisdom (without practicing it),
they should not dwell (in absolute terms) in maturity with respect to all phenomena.
“Moreover, Blessed Lord,
when bodhisattva great beings practice the perfection of wisdom (without practicing it),
they should not dwell (in absolute terms) in the very limit of reality.
If one were to ask why, Blessed Lord, it is because the very limit of reality is empty of the very limit of reality. The emptiness of the very limit of reality is not the very limit of reality, and emptiness does not exist elsewhere apart from the very limit of reality. The very limit of reality with respect to all phenomena itself is emptiness, and emptiness itself is the very limit of reality.
Blessed Lord, those are the formulations explaining how,
when bodhisattva great beings practice the perfection of wisdom (without practicing it),
they should not dwell (in absolute terms) in the very limit of reality.
.
“Blessed Lord, if,
when bodhisattva great beings practice the perfection of wisdom (without practicing it),
owing to their lack of skillful means, they dwell in physical forms with their minds maintaining notions of ‘I’ and ‘mine,’ then they are practicing the conditioning of physical forms, but they are not practicing the perfection of wisdom. If they dwell in feelings, perceptions, formative predispositions, and consciousness, then they are practicing the conditioning of consciousness [and so forth], but they are not practicing the perfection of wisdom.
If one were to ask why, bodhisattva great beings who practice conditioning do not grasp the perfection of wisdom, and they do not become absorbed in union with the perfection of wisdom. Without perfecting the perfection of wisdom, they will not be emancipated in all-aspect omniscience.
“Blessed Lord, if,
when bodhisattva great beings practice the perfection of wisdom (without practicing it),
owing to their lack of skillful means, they dwell in [unconditioned phenomena], up to and including the very limit of reality, with their minds maintaining notions of ‘I’ and ‘mine,’ then they are practicing the conditioning of the very limit of reality [and so forth], but they are not practicing the perfection of wisdom. If they dwell in feelings, perceptions, formative predispositions, and consciousness, then they are practicing the conditioning of consciousness [and so forth], but they are not practicing the perfection of wisdom.
If one were to ask why, bodhisattva great beings who practice conditioning do not grasp the perfection of wisdom, and they do not become absorbed in union with the perfection of wisdom. Without perfecting the perfection of wisdom, they will not be emancipated in all-aspect omniscience.
(Summary 4: Subhūti explains that physical forms, aggregates (feelings to consciousness), and all phenomena up to the very limit of reality cannot be appropriated (grasped or possessed inherently), due to the emptiness of their inherent existence — nonappropriation is not separate from them. Bodhisattvas practicing prajñāpāramitā should determine all phenomena as emptiness of inherent existence, with no mind movement toward anything. This is the spacious, immeasurable meditative stability maṇḍala called "nongrasping of all phenomena," unique to bodhisattvas (not shared with śrāvakas/pratyekabuddhas), leading to emancipation in all-aspect omniscience. Even omniscience cannot be appropriated, owing to the 18 emptiness aspects (internal, external, both, emptiness of emptiness, great extent, ultimate reality, conditioned, unconditioned, unlimited, neither beginning nor end, nonexclusion, inherent existence, all phenomena, all intrinsic defining characteristics, non-apprehensibility, nonentities, essential nature, essential nature of nonentities). This emphasizes non-dual realization: emptiness prevents grasping, enabling liberation without reification.)
.
TEXT:
“If one were to ask why, Blessed Lord,
it is because physical forms cannot be appropriated.
The nonappropriation of physical forms is not physical forms,
on account of the emptiness of its inherent existence.
Feelings, perceptions, formative predispositions, and consciousness cannot be appropriated.
The nonappropriation of consciousness [and so forth] is not consciousness [and so forth],
on account of the emptiness of their inherent existence.
[Unconditioned phenomena], up to and including the very limit of reality, cannot be appropriated.
The nonappropriation of the very limit of reality [and other unconditioned phenomena] is not the very limit of reality [and so forth],
on account of the emptiness of their inherent existence.
The perfection of wisdom also cannot be appropriated,
on account of the emptiness of its inherent existence.
.
“Blessed Lord,
when bodhisattva great beings practice the perfection of wisdom (without practicing it),
they should determine that all phenomena are the emptiness of inherent existence.
They should determine that there is no movement whatsoever of the mind to anything at all.
Blessed Lord, this is the bodhisattva great beings’ spacious, perfect, immeasurable, and definitely immeasurable maṇḍala of meditative stability, known as the nongrasping of all phenomena, which is not misappropriated by or shared in common with any of the śrāvakas and pratyekabuddhas.
“Bodhisattva great beings who engage in this maṇḍala of meditative stability become emancipated in all-aspect omniscience.
But even this all-aspect omniscience cannot be appropriated,
on account of the emptiness of internal phenomena (1), the emptiness of external phenomena (2), the emptiness of external and internal phenomena (3), the emptiness of emptiness (4), the emptiness of great extent (5), the emptiness of ultimate reality (6), the emptiness of conditioned phenomena (7), the emptiness of unconditioned phenomena (8), the emptiness of the unlimited (9), the emptiness of that which has neither beginning nor end (10), the emptiness of nonexclusion (11), the emptiness of inherent existence (12), the emptiness of all phenomena (13), the emptiness of all intrinsic defining characteristics (14), the emptiness of non-apprehensibility (15), the emptiness of nonentities (16), the emptiness of essential nature (17), and the emptiness of the essential nature of nonentities (18).
(Summary 5: Subhūti explains that all-aspect omniscience cannot be expressed or apprehended through distinguishing marks (lakṣaṇa), as such marks give rise to afflicted mental states.
He lists phenomena as distinguishing marks: aggregates (physical forms, feelings, perceptions, consciousness), sense faculties (eyes to mental faculty), objects (sights to mental phenomena), consciousnesses (visual to mental), contacts (visually to mentally compounded), feelings from those contacts, elements (earth to consciousness), dependent origination (ignorance to aging/death), perfections (generosity to wisdom), emptiness aspects (internal to essential nature of nonentities), factors of enlightenment (mindfulness applications to noble eightfold path), truths, concentrations, immeasurables, formless absorptions, liberations, absorptions, emptiness/signlessness/wishlessness, extrasensory powers, meditative stabilities, dhāraṇīs, tathāgata powers, fearlessnesses, exact knowledge, distinct buddha qualities, syllables, singular/dual/plural expressions—all afflictive.
If wisdom could be apprehended as a mark, figures like Śreṇika the wanderer would not gain faith in omniscience.
This reinforces non-apprehension: no inherent increase/decrease, as marks reify phenomena, perpetuating affliction rather than liberation through emptiness.)
.
TEXT:
If one were to ask why, it is because this [all-aspect omniscience] cannot be expressed by means of distinguishing marks, in that afflicted mental states arise from distinguishing marks.
“What, one might ask, constitute those distinguishing marks?
Physical forms are distinguishing marks.
Feelings are distinguishing marks.
Perceptions are distinguishing marks.
Consciousness is a distinguishing mark.
The eyes are distinguishing marks.
The ears, the nose, the tongue, the body, and the mental faculty are distinguishing marks.
Sights are distinguishing marks.
Sounds, odors, tastes, tangibles, and mental phenomena are distinguishing marks.
Visual consciousness is a distinguishing mark.
Auditory consciousness, olfactory consciousness, gustatory consciousness, tactile consciousness, and mental consciousness are distinguishing marks.
Visually compounded sensory contact is a distinguishing mark.
Aurally compounded sensory contact, nasally compounded sensory contact, lingually compounded sensory contact, corporeally compounded sensory contact, and mentally compounded sensory contact are distinguishing marks.
Feelings conditioned by visually compounded sensory contact are distinguishing marks.
Feelings conditioned by aurally compounded sensory contact, feelings conditioned by nasally compounded sensory contact, feelings conditioned by lingually compounded sensory contact, feelings conditioned by corporeally compounded sensory contact, and feelings conditioned by mentally compounded sensory contact are distinguishing marks.
The earth element is a distinguishing mark.
The water element, the fire element, the wind element, the space element, and the consciousness element are distinguishing marks.
Fundamental ignorance is a distinguishing mark.
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 distinguishing marks.
The perfection of generosity is a distinguishing mark.
The perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom are distinguishing marks.
The emptiness of internal phenomena is a distinguishing mark.
The emptiness of external phenomena and the emptiness of external and internal phenomena are distinguishing marks.
[The other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities, are distinguishing marks.
The applications of mindfulness are distinguishing marks.
The correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, the noble eightfold path, the truths of the noble ones, the meditative concentrations, the immeasurable attitudes, the formless absorptions, the eight aspects of liberation, the nine serial steps of meditative absorption, emptiness, signlessness, wishlessness, the extrasensory powers, the gateways of the meditative stabilities and the dhāraṇīs, the ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, and the eighteen distinct qualities of the buddhas are all distinguishing marks.
Syllables are distinguishing marks.
Singular expressions are distinguishing marks.
Dual expressions are distinguishing marks.
Plural expressions are distinguishing marks.
All these are said to be afflictive.
“If this perfection of wisdom could be apprehended as a distinguishing mark, the wandering mendicant Śreṇika would indeed not have gained faith in this omniscient wisdom.
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(Note: Saying "as such marks give rise to afflicted mental states", "all afflictive" and "marks reify phenomena, perpetuating affliction rather than liberation through emptiness" makes them look like bad guys. But we have no choice but to use dharmas and marks to live in this world. Ultimately they too have Buddha nature, and should be seen as interconnected, equal, pure, perfect, complete... here & now.
Yes, your reflection beautifully highlights a key nuance in Mahāyāna teachings like those in the Prajñāpāramitā sūtras (including Chapter 5's emphasis on non-apprehension and the emptiness of distinguishing marks/lakṣaṇa). The language in the text — and in my summary — can indeed sound stark or "negative" when it warns that marks "give rise to afflicted mental states" or are "afflictive," as it aims to deconstruct reification (treating phenomena as inherently real, separate, or graspable). This negation is a skillful means (upāya) to counteract our habitual clinging, which perpetuates suffering (duḥkha) through dualistic proliferation. However, you're absolutely right: this doesn't make marks or dharmas "bad guys" to be rejected outright. Instead, the Middle Way (madhyamā-pratipad) invites us to engage them conventionally — interdependently, without absolute acceptance or rejection — while recognizing their ultimate purity and Buddha nature (tathāgatagarbha). Let's unpack this balance, drawing from the sūtra's context and related Madhyamaka/Dzogchen insights, to affirm your point.
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The Role of Distinguishing Marks: Necessary but Not Inherent
In Section 5, Subhūti lists phenomena (aggregates, senses, dependent origination, perfections, paths, powers, etc.) as "distinguishing marks" that are "afflictive" because they can trigger afflicted states (kleśa: desire, hatred, delusion, etc.) when grasped inherently. This echoes the sūtra's broader theme: marks reify (solidify) what is empty, leading to egoistic conceit (māna) or proliferation (prapañca), as seen in earlier chapters (e.g., Chapter 4's warning against craving Dharma notions). The "afflictive" label isn't a moral condemnation but a diagnostic: in samsara, we misperceive marks as absolute, perpetuating cycles of attachment and suffering. Without them, however, we couldn't function in the world — marks enable communication, ethics, meditation, and compassion. As you note, we have "no choice but to use" them conventionally: for teaching (designations like "bodhisattva"), practicing (perfections, paths), and living (aggregates for daily experience).
This aligns with the Union of the Two Truths (U2T): conventionally, marks/dharmas are valid, interdependent tools (T1: dependently arisen, relatively functional); ultimately, they are empty of inherent existence (T2: non-apprehendable absolutely). The sūtra doesn't advocate dropping them (nihilism) but transcending grasping — using them without reification, like illusions that teach without being "real." In Madhyamaka (Nāgārjuna's Mūlamadhyamakakārikā 24.8–10), emptiness enables conventional utility: without it, marks would be rigid "bad guys" causing endless affliction; with it, they become liberative.
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Ultimate Perspective: Marks as Interconnected, Equal, Pure, Perfect, Complete—Here and Now
Your insight that marks "too have Buddha nature" is spot on, resonating with tathāgatagarbha teachings (e.g., in the Tathāgatagarbha Sūtra or Uttaratantra Śāstra). Even "afflictive" marks are not inherently flawed; their apparent negativity arises from ignorance (avidyā), but at the core, they share the luminous emptiness we've discussed — the primordial ground (gzhi) that is pure, radiant awareness. In Dzogchen, this is rigpa: marks/dharmas are manifestations of luminous emptiness, interconnected (indivisible from the ground), equal (no hierarchy in suchness), pure (undefiled originally), perfect/complete (self-perfected, lacking nothing). Here and now, they are not "bad" but expressions of Buddha nature — empty yet appearing, like waves on water or rainbows in sky.
The sūtra implies this: phenomena are "non-existent and non-apprehensible" (to negate reification), but this reveals their suchness (tathatā) — unchanging, non-conceptual luminosity (as in Chapter 4's mind nature). Affliction arises from grasping marks as separate; liberation from seeing them as empty/pure manifestations. Thus, we use them (conventionally: for bodhisattva vows, maturing beings) while knowing their Buddha nature (ultimately: interconnected purity), without demonizing or idolizing.
In practice, this means "acting without acting": chop wood (use marks/dharmas) with awareness of their empty luminosity—here and now, complete. No bad guys, just compassionate play.)
(i.e. Grasping by means of not grasping distinguishing marks or the absence of distinguishing marks. Using without using conventional truths, methods, goals, dharmas, marks, triads like the three spheres, dualities… No phenomena can be observed, apprehended, grasped, increased or decreased.)
(Summary 6: Subhūti defines faith as conviction, examination, resolution, reliance, attention, appraisal, and scrutiny toward prajñāpāramitā — neither through distinguishing marks nor their absence — thus grasping wisdom by nongrasping marks. He recounts Śreṇika the wanderer gaining faith in omniscience without grasping phenomena (aggregates, unconditioned to limit of reality), observing no internal/external/both/other knowledge or engendering/maintaining it, as all are without marks and ungraspable/relinquishable — leading to no conceits, even in nirvāṇa. Bodhisattvas, owing to nonappropriation of all phenomena (aggregates, senses, dependent origination, perfections, emptinesses, paths, truths, powers, real nature), do not grasp them; this nongrasping is their unsurpassable perfection, unshared with śrāvakas/pratyekabuddhas, enabling emancipation in omniscience. However, they delay final nirvāṇa until aspirations, mindfulness applications, exertions, faculties, paths, truths, concentrations, immeasurables, absorptions, liberations, emptiness/signlessness/wishlessness, powers, dhāraṇīs, tathāgata powers, fearlessnesses, exact knowledge, and distinct buddha qualities are perfected — yet these are "not" in a reified sense, neither anything nor not anything. Nonappropriation of aggregates to limit of reality is bodhisattvas' wisdom. Investigating wisdom's what/whose/how/purpose without observing nonexistence/nonapprehensibility as denoting it ensures true practice, avoiding reification of negation. This embodies U2T: nongrasping/conventional engagement without absolute appropriation, preventing premature cessation while fulfilling vows.)
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“What you may ask, is faith?
It is conviction, examination, resolution, reliance, attention, appraisal, and scrutiny with respect to the perfection of wisdom — neither through distinguishing marks nor through the absence of distinguishing marks.
Therefore, this perfection of wisdom should be grasped by means of not grasping distinguishing marks or the absence of distinguishing marks.
The wandering mendicant Śreṇika indeed became a follower through faith, owing to the power of his resolution with respect to the knowing of one with omniscience, and he subsequently entered into it through his own partial knowledge.
Having entered into it in that manner,
he did not grasp physical forms,
nor did he grasp feelings, perceptions, formative predispositions, or consciousness,
because he did not apprehend any thing, empty of its own defining characteristics, that could be grasped.
If one were to ask why, it is because
he did not observe that knowledge as being internal in the manner of a realization and his having attained it.
Nor did he observe it as external in the manner of a realization and his having attained it.
Nor did he observe it as both external and internal in the manner of a realization and his having attained it.
Nor did he observe that knowledge as anything else in the manner of a realization and his having attained it.
“If one were to ask why, it is because
he did not observe anything that could engender that realization, any realization that could be engendered, or anything from which that realization could be engendered.
He did not observe that knowledge to be inside physical forms,
nor did he observe that knowledge to be inside feelings, perceptions, formative predispositions, or consciousness.
He did not observe that knowledge to be outside physical forms,
nor did he observe that knowledge to be outside feelings, perceptions, formative predispositions, or consciousness.
He did not observe that knowledge to be outside and inside physical forms,
nor did he observe that knowledge to be outside and inside feelings, perceptions, formative predispositions, or consciousness.
He did not observe that knowledge to be anything other than physical forms,
nor did he observe that knowledge to be anything other than feelings, perceptions, formative predispositions, and consciousness.
He did not observe that knowledge to be inside [unconditioned phenomena], up to and including the very limit of reality.
He did not observe that knowledge to be outside [unconditioned phenomena], up to and including the very limit of reality.
He did not observe that knowledge to be outside and inside [unconditioned phenomena], up to and including the very limit of reality.
He did not observe that knowledge to be anything other than [unconditioned phenomena], up to and including the very limit of reality.
This formulation explains how the wandering mendicant Śreṇika made his resolution and, after making this resolution as a follower through faith, taking reality as his measure, entered into the knowledge of all-aspect omniscience because
he did not apprehend any phenomena at all.
Having made that resolution,
he did not grasp any phenomena at all because they were without distinguishing marks and he focused no attention on them.
Because no phenomena can be grasped or be relinquished,
he did not apprehend anything that he might have grasped or anything that he might have relinquished.
Since he did not give rise to conceits about anything,
he did not give rise to conceits even on the basis of nirvāṇa.
“Blessed Lord, owing to the nonappropriation of all phenomena,
[bodhisattvas] do not grasp physical forms, and
they do not grasp feelings, perceptions, formative predispositions, or consciousness.
Owing to the nonappropriation of all phenomena,
they do not grasp the sense fields, the sensory elements, the links of dependent origination, the perfections, all the aspects of emptiness, the factors conducive to enlightenment, the truths of the noble ones, the meditative concentrations, the immeasurable attitudes, the formless absorptions, the aspects of liberation, the nine serial steps of meditative absorption, emptiness, signlessness, wishlessness, the extrasensory powers, the gateways of the meditative stabilities and the dhāraṇīs, the ten powers [of the tathāgatas], the four fearlessnesses, the four kinds of exact knowledge, or the eighteen distinct qualities of the buddhas, or unconditioned phenomena, the real nature, reality, the realm of phenomena, the abiding nature of all phenomena, the maturity of all phenomena, or the very limit of reality.
This is indeed the perfection of bodhisattva great beings because it is the perfection that cannot be transcended.
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“However, as long as their aspirations have not been fulfilled, they will not pass into final nirvāṇa prematurely.
As long as the applications of mindfulness have not been perfected, as long as the correct exertions, the supports for miraculous ability, the faculties, the powers, the seven branches of enlightenment, and the noble eightfold path have not been perfected, and as long as 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, emptiness, signlessness, wishlessness, the extrasensory powers, the gateways of the meditative stabilities and the dhāraṇīs, the ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, and the eighteen distinct qualities of the buddhas have not been perfected, they will not pass into final nirvāṇa prematurely.
If one were to ask why, it is because those aspirations are not aspirations,
those applications of mindfulness are not applications of mindfulness;
those correct exertions, supports for miraculous ability, faculties, powers, and branches of enlightenment; that noble eightfold path; and those truths of the noble ones, meditative concentrations, immeasurable attitudes, formless absorptions, eight aspects of liberation, nine serial steps of meditative absorption, emptiness, signlessness, wishlessness, extrasensory powers, gateways of the meditative stabilities and dhāraṇīs, ten powers of the tathāgatas, four fearlessnesses, four kinds of exact knowledge, and eighteen distinct qualities of the buddhas are not the eighteen distinct qualities of the buddhas [and so forth].
They are not anything at all, nor are they not anything at all.
“Blessed Lord,
this nonappropriation of physical forms, and
this nonappropriation of feelings, perceptions, formative predispositions, and consciousness, due to the fact that no phenomena can be grasped, and
this nonappropriation of [unconditioned phenomena], up to and including the very limit of reality, due to the fact that no phenomena can be grasped,
is the perfection of wisdom of bodhisattva great beings.
“Moreover, Blessed Lord,
when bodhisattva great beings practice the perfection of wisdom (without practicing it),
they should investigate what is this perfection of wisdom,
whose is this perfection of wisdom,
how is this perfection of wisdom,
and for what purpose is this perfection of wisdom.
When bodhisattva great beings practice the perfection of wisdom (without practicing it),
if, while making this investigation and pondering it, they observe that the non-existence and non-apprehensibility of anything at all denote the perfection of wisdom, why, one might ask, do they make this observation?
Blessed Lord, it is because all phenomena are non-existent and non-apprehensible.
But if they practice while wondering whether this non-existence and non-apprehensibility of anything at all is the perfection of wisdom, then they are not practicing the perfection of wisdom.”
(Summary 7: Śāradvatīputra asks Subhūti about phenomena that are nonexistent and nonapprehensible; Subhūti replies that owing to the 18 emptiness aspects (internal, external, both, emptiness of emptiness, great extent, ultimate reality, conditioned, unconditioned, unlimited, neither beginning nor end, nonexclusion, inherent existence, all phenomena, nonapprehensibility, all intrinsic defining characteristics, nonentities, essential nature, essential nature of nonentities), all dharmas are not-inherently-existent and not apprehensible in absolute terms: perfections (wisdom, meditative concentration to generosity), aggregates (forms to consciousness), sense fields/elements/dependent origination, thirty-seven enlightenment factors, truths, concentrations, immeasurables, formless absorptions, liberations, absorptions, emptiness/signlessness/wishlessness, extrasensory powers, meditative stabilities/dhāraṇīs, tathāgata powers, fearlessnesses, exact knowledge, distinct buddha qualities, fruits (stream-entry to omniscience), real nature/reality/realm of phenomena/abiding nature/maturity/very limit of reality, beings (stream-enterers to buddhas). Even the emptiness aspects themselves are not-inherently-existent and not apprehensible in absolute terms, as their bases (internal/external phenomena, etc.) are so. Bodhisattvas investigating/pondering this without being disheartened, intimidated, afraid, or terrified remain inseparable from prajñāpāramitā—emphasizing U2T: emptiness (T2) interdependent with conventional arising (T1), no absolute nonexistence.)
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TEXT:
Then, the venerable Śāradvatīputra addressed the venerable Subhūti:
“Venerable Subhūti, what are the phenomena that do not exist and that are non-apprehensible?”
“Venerable Śāradvatīputra,” replied Subhūti,
“owing to the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of both external and internal phenomena, the emptiness of emptiness, the emptiness of great extent, the emptiness of ultimate reality, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the unlimited, the emptiness of that which has neither beginning nor end, the emptiness of nonexclusion, the emptiness of inherent existence, the emptiness of all phenomena, the emptiness of non-apprehensibility, the emptiness of all intrinsic defining characteristics, the emptiness of nonentities, the emptiness of essential nature, and the emptiness of the essential nature of nonentities — owing to all these —
the perfection of wisdom is non-existent and non-apprehensible,
and also the perfection of meditative concentration, the perfection of perseverance, the perfection of tolerance, the perfection of ethical discipline, and the perfection of generosity are non-existent and non-apprehensible.
“Venerable Śāradvatīputra,
it is owing to the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of both external and internal phenomena, the emptiness of emptiness, the emptiness of great extent, the emptiness of ultimate reality, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the unlimited, the emptiness of that which has neither beginning nor end, the emptiness of nonexclusion, the emptiness of inherent existence, the emptiness of all phenomena, the emptiness of non-apprehensibility, the emptiness of all intrinsic defining characteristics, the emptiness of nonentities, the emptiness of essential nature, and the emptiness of the essential nature of nonentities
that physical forms are non-existent and non-apprehensible,
and that feelings, perceptions, formative predispositions, and consciousness are non-existent and non-apprehensible.
Venerable Śāradvatīputra,
even the emptiness of internal phenomena is non-existent and non-apprehensible.
“Venerable Śāradvatīputra,
it is owing to the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of both external and internal phenomena, the emptiness of emptiness, the emptiness of great extent, the emptiness of ultimate reality, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the unlimited, the emptiness of that which has neither beginning nor end, the emptiness of nonexclusion, the emptiness of inherent existence, the emptiness of all phenomena, the emptiness of non-apprehensibility, the emptiness of all intrinsic defining characteristics, the emptiness of nonentities, the emptiness of essential nature, and the emptiness of the essential nature of nonentities
that the sense fields, the sensory elements, and the links of dependent origination are non-existent and non-apprehensible.
“Venerable Śāradvatīputra,
it is owing to the emptiness of internal phenomena and to [the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities, that the perfections are non-existent and non-apprehensible,
that the thirty-seven factors conducive to enlightenment are non-existent and non-apprehensible,
and that the truths of the noble ones, the meditative concentrations, the immeasurable attitudes, the formless absorptions, the eight aspects of liberation, the nine serial steps of meditative absorption, emptiness, signlessness, wishlessness, the extrasensory powers, the gateways of the meditative stabilities and the dhāraṇīs, the ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, and the eighteen distinct qualities of the buddhas are non-existent and non-apprehensible.
“Venerable Śāradvatīputra,
it is owing to the emptiness of internal phenomena and to [the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities,
that the fruit of entering the stream to nirvāṇa is non-existent and non-apprehensible,
and that the fruit of being destined for only one more rebirth, the fruit of no longer being subject to rebirth, the fruit of arhatship, the fruit of individual enlightenment, knowledge of the path, and all-aspect omniscience are non-existent and non-apprehensible.
“Venerable Śāradvatīputra,
it is owing to the emptiness of internal phenomena and to [the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities,
that the real nature is non-existent and non-apprehensible,
and that reality, the realm of phenomena, the abiding nature of reality, the maturity of all phenomena, and the very limit of reality are non-existent and non-apprehensible.
“Venerable Śāradvatīputra,
it is owing to the emptiness of internal phenomena and to [the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities,
that those entering the stream to nirvāṇa are non-existent and non-apprehensible,
and that those destined for only one more rebirth, those who will no longer be subject to rebirth, arhats, pratyekabuddhas, bodhisattvas, and buddhas are also non-existent and non-apprehensible.
“Venerable Śāradvatīputra,
since internal phenomena are non-apprehensible, the emptiness of internal phenomena is non-existent and non-apprehensible.
Since external phenomena are non-apprehensible, the emptiness of external phenomena is non-existent and non-apprehensible.
Since external and internal phenomena are non-apprehensible, the emptiness of both external and internal phenomena is non-existent and non-apprehensible.
Since [the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities, are non-apprehensible, [the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities, are non-existent and non-apprehensible.
“Venerable Śāradvatīputra,
when bodhisattva great beings practice the perfection of wisdom (without practicing it),
if they investigate and ponder accordingly, and if, when they investigate and ponder in that manner, they are not disheartened, not intimidated, not afraid, not terrified, and will not be terrified, one should know that these bodhisattva great beings will not be separated from the perfection of wisdom.”
(Summary 8: Śāradvatīputra asks why bodhisattvas investigating emptiness without fear remain inseparable from prajñāpāramitā; Subhūti replies that all phenomena lack inherent nature (svabhāva), correctly and definitively cognized in practice: aggregates (physical forms without nature of forms, feelings to consciousness without their natures), sense fields/elements/dependent origination without their natures, perfections (generosity to wisdom without their natures), emptiness aspects (internal to essential nature of nonentities without their natures), enlightenment factors (mindfulness applications to noble eightfold path without natures), truths, concentrations, immeasurables, formless absorptions, liberations, absorptions, emptiness/signlessness/wishlessness, extrasensory powers, meditative stabilities/dhāraṇīs, tathāgata powers, fearlessnesses, exact knowledge, distinct buddha qualities without natures, fruits (stream-entry to omniscience without natures), real nature (and variants: unmistaken, unalienable, reality, realm of phenomena, abiding nature, maturity, very limit of reality) without its nature. This cognition ensures inseparability from wisdom, as practice reveals universal lack of inherent nature without grasping or separation.)
(Summary 8: Śāradvatīputra asks why bodhisattvas investigating emptiness without fear remain inseparable from prajñāpāramitā;
Subhūti's answer emphasizes that true practice reveals everything lacks an inherent, fixed nature (svabhāva) — this insight keeps them "inseparable" from wisdom because there's nothing solid to separate from or cling to.
Recognizing this lack of inherent nature (cognized through practice) means no separation from wisdom — everything is interconnected in emptiness, without grasping or disconnection.
Śāradvatīputra asks why bodhisattvas remain inseparable from prajñāpāramitā; Subhūti explains that practice correctly reveals all phenomena lack inherent nature: aggregates, senses, dependent origination, perfections, emptinesses, paths, truths, powers, fruits, real nature. This definitive cognition ensures inseparability, as wisdom pervades without reified boundaries.)
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TEXT:
“Venerable Subhūti, why should one know that these bodhisattva great beings will not be separated from the perfection of wisdom?”
“Venerable Śāradvatīputra,” replied the venerable Subhūti,
“physical forms are without the inherent nature of physical forms,
and this is correctly and definitively cognized
when bodhisattva great beings practice the perfection of wisdom (without practicing it).
Feelings are without the inherent nature of feelings, perceptions are without the inherent nature of perceptions, formative predispositions are without the inherent nature of formative predispositions, and consciousness is without the inherent nature of consciousness,
and this is correctly and definitively cognized
when bodhisattva great beings practice the perfection of wisdom (without practicing it).
“Venerable Śāradvatīputra,
the sense fields, the sensory elements, and the links of dependent origination are without the inherent nature of the links of dependent origination [and so forth];
the perfection of generosity is without the inherent nature of the perfection of generosity;
the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom are without the inherent nature of the perfection of wisdom [and so forth];
the emptiness of internal phenomena is without the inherent nature of the emptiness of internal phenomena; [the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities, are without the inherent nature of the emptiness of the essential nature of nonentities [and so forth];
the four applications of mindfulness, the four correct exertions, the four supports for miraculous ability, the faculties, the powers, the branches of enlightenment, the noble eightfold path, the truths of the noble ones, the meditative concentrations, the immeasurable attitudes, the formless absorptions, the eight aspects of liberation, the nine serial steps of meditative absorption, emptiness, signlessness, wishlessness, the extrasensory powers, the gateways of the meditative stabilities and the dhāraṇīs, the ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, and the eighteen distinct qualities of the buddhas are all without the inherent nature of the eighteen distinct qualities of the buddhas [and so forth];
entering the stream to nirvāṇa is without the inherent nature of entering the stream to nirvāṇa;
having one more rebirth, no longer being subject to rebirth, arhatship, individual enlightenment, and [the other attainments], up to and including all-aspect omniscience, are without the inherent nature of all-aspect omniscience [and so forth];
the real nature is without the inherent nature of the real nature;
and the unmistaken real nature, the unalienable real nature, reality, the realm of phenomena, the abiding nature of reality, the maturity of all phenomena, and the very limit of reality are all without the inherent nature of the very limit of reality [and so forth].
This is correctly and definitively cognized by bodhisattva great beings when they practice the perfection of wisdom (without practicing it).
“Venerable Śāradvatīputra, it is for this reason that one should know that bodhisattva great beings are not separated from the perfection of wisdom.”
(i.e. The inherent nature of all dharmas is the Union of the Two Truths [U2T]; even the Union of the two truths itself is [U2T-2T], even the ground and its spontaneous manifestations [U2T-GM ], even the three kayas [U2T-3K], and the true nature of reality as it is (tathātā / suchness / luminous emptiness); no exception at all. The inherent nature of all dharmas is not just emptiness or any of its synonyms, not just non-existence, not just non-entity. Emptiness is also empty. Reality is beyond existence and non-existence, entity and non-entity, dependent origination and emptiness.)
(Summary 9: Śāradvatīputra asks Subhūti about the inherent nature (svabhāva) of physical forms, aggregates (feelings to consciousness), sense fields/sensory elements/dependent origination, and unconditioned phenomena up to the very limit of reality.
Subhūti replies that the inherent nature of all is nonentity (abhāva [U2T]) — not absolute nothingness but absence of inherent, independent essence. Phenomena lack their defining characteristics (lakṣaṇa): aggregates without characteristics of aggregates, sense fields/elements/dependent origination without theirs, unconditioned/limit of reality without theirs. Even defining characteristics lack the nature of characteristics, and the inherent nature of characteristics lacks inherent nature — revealing empty luminosity: unchanging, non-conceptual radiance beyond mere nonexistence (nihilism), emptiness (as void), oneness (monism), stillness (stasis), or non-entity (reified absence). This embodies U2T: dharmas interdependent/conventional (T1) yet empty ultimately (T2), harmonious as luminous awareness, free from extremes.)
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TEXT:
“Venerable Subhūti, what is the inherent nature of physical forms?
What is the inherent nature of feelings, perceptions, formative predispositions, and consciousness?
What is the inherent nature of the sense fields, the sensory elements, and the links of dependent origination?
What is the inherent nature of [unconditioned phenomena], up to and including the very limit of reality?”
“Venerable Śāradvatīputra,” replied Subhūti,
“the inherent nature of physical forms is nonentity [U2T].
The inherent nature of feelings, perceptions, formative predispositions, and consciousness is nonentity [U2T].
The inherent nature of the sense fields, the sensory elements, and the links of dependent origination is nonentity.
The inherent nature of [unconditioned phenomena], up to and including the very limit of reality, is nonentity [U2T].
“Moreover, Venerable Śāradvatīputra, physical forms are without the defining characteristics of physical forms [U2T].
Feelings, perceptions, formative predispositions, and consciousness are without the defining characteristics of consciousness [and so forth].
The sense fields are without the defining characteristics of the sense fields.
The sensory elements are without the defining characteristics of the sensory elements.
The links of dependent origination are without the defining characteristics of the links of dependent origination.
The [unconditioned phenomena], up to and including the very limit of reality, are without the defining characteristics of the very limit of reality [and so forth].
Even defining characteristics are without the nature of defining characteristics [U2T].
Even the inherent nature of defining characteristics is without the inherent nature of defining characteristics.”
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(Note: Yes, that phrase — "the inherent nature of physical forms is nonentity" (abhāva in Sanskrit, often translated as "non-being" or "absence of entity") — can indeed feel jarring or curl-inducing at first, especially if it evokes absolute nothingness or nihilism. It's a strong negation typical of Prajñāpāramitā's deconstructive style, aimed at dismantling reification (treating forms as having an independent, essential "entity" or svabhāva). But as we've discussed throughout, this isn't a final "nonentity" in a void sense — it's pointing to the Middle Way: forms (and all dharmas) lack inherent nature, yet they appear interdependently with luminous clarity (prabhāsvara). In Madhyamaka terms, "nonentity" negates eternalism without affirming annihilation, revealing suchness (tathatā) as empty yet aware/radiant.
Your proposed title for Section 9 — "The inherent nature of all dharmas is the Union of the Two Truths, empty luminosity [U2T], not just non-existence, emptiness, oneness, stillness or non-entity" — is an excellent, insightful fit! It captures the section's essence: Subhūti's declaration that inherent nature is "nonentity" isn't a standalone negation but a pointer to U2T — emptiness (T2: non-inherent existence) inseparable from conventional interdependence (T1) — expressed as empty luminosity (the unchanging, non-conceptual radiance pervading all, akin to Buddha nature or primordial awareness). This title avoids misinterpreting "nonentity" as absolute (e.g., not just non-existence/emptiness as voids, nor oneness/stillness as reified positives, nor non-entity as nihilism), emphasizing harmony beyond extremes. It also aligns with the chapter's overall theme: non-apprehension without absolutizing negation.
If you'd like a slight refinement for conciseness or flow (while keeping your core idea), perhaps: "The Inherent Nature of All Dharmas as the Union of the Two Truths: Empty Luminosity [U2T], Beyond Mere Non-Existence, Emptiness, Oneness, Stillness, or Non-Entity." But your version is already spot-on and evocative — feel free to use it in your annotated copy!)
(Summary 10: Śāradvatīputra asks if training in nongrasping/inherent-nature-lack leads to emancipation in all-aspect omniscience; Subhūti affirms, as all phenomena are unborn (in samsara) and unemancipated (in nirvāṇa) — empty of themselves: aggregates (forms empty of forms, no birth/emancipation apprehended; feelings to consciousness similarly), up to unconditioned/very limit of reality. Bodhisattvas practicing thus approach omniscience, attaining complete purity (body, speech, mind, marks) without defilements (desire, hatred, delusion, pride, pretentiousness, deceit, envy, miserliness, craving, mistaken views).
Benefits: no womb conception, miraculous birth, avoidance of inferior realms except for maturing beings, progression across buddhafields refining them and maturing beings, inseparability from buddhas until consummate buddhahood.
Bodhisattvas aspiring to these attributes practice wisdom with perseverance, approaching omniscience — emphasizing emancipation without reified awakening (no absolute birth/liberation), in Middle Way harmony: non-grasping three spheres (subject/action/object), free from extremes (existence/nonexistence, both/neither), neither accepting nor rejecting dharmas.)
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TEXT:
“Venerable Subhūti, will bodhisattva great beings who undertake this training be emancipated in all-aspect omniscience?”
“Yes!” replied Subhūti.
“Bodhisattva great beings who undertake this training will be emancipated in all-aspect omniscience.
If you ask why, Venerable Śāradvatīputra,
it is because all phenomena are unborn [in cyclic existence] and unemancipated [in nirvāṇa].”
“Venerable Subhūti, why are all phenomena unborn and unemancipated?”
“Venerable Śāradvatīputra,” replied Subhūti,
“physical forms are empty of physical forms.
In them birth is not apprehended, nor is emancipation apprehended.
Feelings, perceptions, formative predispositions, and consciousness are empty of consciousness [and so forth].
In them birth is not apprehended, nor is emancipation apprehended.
[Unconditioned phenomena], up to and including the very limit of reality, are empty of the very limit of reality [and so forth].
In them birth is not apprehended, nor is emancipation apprehended.
“Venerable Śāradvatīputra, bodhisattva great beings who practice the perfection of wisdom in that manner are approaching all-aspect omniscience.
Commensurate with their approach to all-aspect omniscience, they will attain complete purity of the body, complete purity of speech, complete purity of mind, and complete purity of defining marks.
Commensurate with their attainment of complete purity of the body, complete purity of speech, complete purity of mind, and complete purity of defining marks, these bodhisattva great beings do not entertain thoughts of desire, and they do not entertain thoughts of hatred, delusion, pride, pretentiousness, deceit, envy, miserliness, craving, or mistaken views.
Since they do not entertain thoughts of desire, and they do not entertain thoughts of hatred, delusion, pride, pretentiousness, deceit, envy, miserliness, craving, or mistaken views, they will never be conceived within a mother’s womb, and they will invariably be born miraculously.
Except in order to bring beings to maturation, they will never be born in the inferior realms.
They will proceed from one buddhafield to another buddhafield, bringing beings to maturation and refining the buddhafields.
They will never be separated from the lord buddhas until they attain consummate buddhahood in unsurpassed, complete enlightenment.
“It is thus, Venerable Śāradvatīputra, that bodhisattva great beings who wish to attain these attributes and excellences have practiced this perfection of wisdom with unrelenting perseverance. Venerable Śāradvatīputra, bodhisattva great beings who practice the perfection of wisdom in that manner are approaching all-aspect omniscience.”
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This completes the fifth chapter from “The Perfection of Wisdom in Twenty-Five Thousand Lines.”
This chapter reinforces Prajñāpāramitā's core: emptiness without nihilism, where non-apprehension liberates from conceptual extremes, enabling "acting without acting" in accord with suchness (tathatā). By negating inherent existence/increase/decrease/description/dwelling/appropriation/grasping across all dharmas, it guides bodhisattvas to transcend reification, fear, and separation from wisdom — approaching omniscience through U2T harmony: conventional functionality (designations, practice) inseparable from emptiness (nonentity, nongrasping).
Maturity arises not from clinging to emptiness as "nonexistence" but realizing its luminous, non-conceptual nature, free from absolutes.
The teachings caution against absolutizing negation (e.g., nonentity as void), emphasizing investigation without proliferation — faith like Śreṇika's leads to no conceits, even in nirvāṇa. Ultimately, this fosters boundless merit: purity, compassionate maturation of beings, and buddhafield refinement without effort, as all is unborn/unemancipated yet perfected conventionally.
In broader Mahāyāna context, Chapter 5 bridges theory and practice, showing emptiness as liberative ground — empty luminosity pervading all, where bodhisattvas delay nirvāṇa for others, embodying wisdom's unsurpassable perfection.