Prajñāpāramitā Sūtra 25K
(The Perfection of Wisdom in Twenty-Five Thousand Lines)
Chapter 51 – Inexhaustibility of all Dharmas
Prajñāpāramitā Sūtra 25K
(The Perfection of Wisdom in Twenty-Five Thousand Lines)
Chapter 51 – Inexhaustibility of all Dharmas
Last update: November 09, 2025
Image from: Stoneflower013
Source: https://84000.co/translation/toh9
[Summary: All dharmas/phenomena are Inexhaustible, boundless, unproduced / non-arising, unceasing / non-ceasing, like space, because they are all Union of dependently arisen and empty of inherent existence [U2T]. They cannot be depleted, produced, stopped, or apprehended absolutely. Thus practice without practicing in accord with this [U2T-in-action], without apprehending anything in absolute terms, without opposing anything in absolute terms, because all dharmas are non-arising, non-existing, non-changing, non-ceasing in absolute terms, just conventionally, relatively [U2T].]
(Note: “All dharmas are considered "inexhaustible" in the sense that they are empty of inherent existence and therefore cannot be ultimately destroyed or created, like space. They are unproduced and unceasing, like space. Since nothing has inherent existence, nothing can be truly destroyed. When one realizes this, one understands that all phenomena are "inexhaustible" because they are not "exhaustible" in the first place; they are simply appearing and dissolving from a ground of emptiness [U2T].” – Google
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“In the context of Mahayana Buddhism, particularly the Perfection of Wisdom (Prajñāpāramitā) sutras, the "inexhaustibility of all dharmas" refers to the profound realization that all phenomena (dharmas) — encompassing forms, feelings, perceptions, mental formations, consciousness, and even enlightened qualities like the perfections and omniscience — are boundless and unending like space, neither arising nor ceasing in an inherent sense due to their emptiness of independent existence; this space-like nature means they cannot be depleted, produced, stopped, or apprehended absolutely, as they dependently co-arise [T1] without intrinsic essence [T2] [U2T], allowing bodhisattvas to actualize wisdom through non-grasping practice [U2T-in-action] that transcends dualistic limitations and aligns with ultimate reality.
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The inexhaustibility of all dharmas in the Perfection of Wisdom sutras signifies that phenomena — ranging from aggregates like form and consciousness to enlightened qualities like the pāramitās and omniscience — are boundless and space-like, neither inherently arising nor ceasing, produced nor depleted, because they dependently co-arise without intrinsic essence or limitations, embodying the Union of the Two Truths (U2T) where conventional appearances function relatively yet are ultimately empty of independent existence.
This realization allows bodhisattvas to actualize prajñāpāramitā (wisdom) through non-grasping practice, or U2T-in-action, by engaging in activities like observing dependent origination or cultivating the perfections without apprehending anything as absolute or inherent — practicing without practicing, observing without observing — thus avoiding reification or attachment that would solidify dualistic extremes such as permanence/impermanence, self/no-self, or arising/ceasing. By recognizing dharmas as inexhaustible, bodhisattvas transcend these dualistic limitations effortlessly, without opposition or effort, aligning their actions with ultimate reality (tathatā, suchness), where phenomena are neither affirmed nor denied in absolutes but harmonized as empty yet functional, leading to all-aspect omniscience without dwelling in lower vehicles or turning back from enlightenment.” – Grok
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Quotes:
– Chap. 50: This profound perfection of wisdom is the immeasurable/inexhaustible Mother of all Buddhas, the inexhaustible repository of all Dharmas of the lord buddhas of the past, future, and present. Prajñāpāramitā can't be measured like space; it's inexhaustible, void. All buddhas originate from it without exhausting it. Tathatā as inexhaustible suchness: inconceivable yet revealed through non-dual practice, gateway to eloquence without attachment.
– Chap. 51: The perfection of wisdom should be brought into being (actualized) through the inexhaustibility (space-like nature) of all dharmas. The perfection of wisdom [and all dharmas] is inexhaustible … because space is inexhaustible. In Madhyamaka terms, inexhaustibility points to emptiness of svabhāva [U2T]. Actualizing prajñāpāramitā "through" this inexhaustibility means practicing without practicing. This inexhaustibility prevents nihilism (dharmas aren't annihilated) and eternalism (they aren't permanent), embodying the Middle Way: practicing prajñāpāramitā as U2T-in-action, where effort is conventional but free from dualistic striving. … All dharmas are neither produced nor destroyed, thus inexhaustible like space.
Chapter 51 masterfully weaves Madhyamaka's U2T into prajñāpāramitā practice, teaching bodhisattvas to actualize wisdom through inexhaustibility (non-arising, non-ceasing) and non-apprehension.)
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Then the venerable Subhūti thought,
“Since the perfection of wisdom is indeed profound,
and the enlightenment of the tathāgatas, arhats, completely awakened buddhas is also profound,
I should question the tathāgata, arhat, completely awakened Buddha about it.”
Thereupon the venerable Subhūti said to the Blessed One,
“Blessed Lord,
the perfection of wisdom is inexhaustible.”
“Subhūti,
the perfection of wisdom is inexhaustible because space is inexhaustible,”
replied the Blessed One.
“Blessed Lord,
how should the perfection of wisdom be brought into being?”
“Subhūti,” replied the Blessed One,
“the perfection of wisdom should be brought into being through the inexhaustibility of physical forms.
The perfection of wisdom should be brought into being through the inexhaustibility of feelings, perceptions, formative predispositions, and consciousness.
Subhūti, the perfection of wisdom should be brought into being through the inexhaustibility of the sense fields, the sensory elements, and the links of dependent origination.
Subhūti, the perfection of wisdom should be brought into being through the inexhaustibility of the perfection of generosity.
The perfection of wisdom should be brought into being through the inexhaustibility of the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom.
Subhūti, the perfection of wisdom should be brought into being through the inexhaustibility of the emptiness of internal phenomena.
The perfection of wisdom should be brought into being through the inexhaustibility of [all the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities.
Subhūti, the perfection of wisdom should be brought into being through the inexhaustibility of the applications of mindfulness.
Subhūti, the perfection of wisdom should be brought into being through the inexhaustibility of the correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, and the noble eightfold path.
Subhūti, the perfection of wisdom should be brought into being through the inexhaustibility of the truths of the noble ones, the meditative concentrations, the immeasurable attitudes, the formless absorptions, the aspects of liberation, the serial steps of meditative absorption, emptiness, signlessness, wishlessness, the extrasensory powers, the meditative stabilities, and the dhāraṇī gateways.
Subhūti, the perfection of wisdom should be brought into being through the inexhaustibility of the powers of the tathāgatas, the fearlessnesses, the kinds of exact knowledge, and the distinct qualities of the buddhas.
Subhūti, the perfection of wisdom should be brought into being through the inexhaustibility of [the goals], up to and including all-aspect omniscience.
“Moreover, Subhūti, bodhisattva great beings should actualize the perfection of wisdom through the inexhaustible space-like nature of physical forms.
Subhūti, bodhisattva great beings should actualize the perfection of wisdom through the inexhaustible space-like nature of feelings, perceptions, formative predispositions, and consciousness.
Subhūti, bodhisattva great beings should actualize the perfection of wisdom through the inexhaustible space-like nature of the sense fields, the sensory elements, and the links of dependent origination.
Subhūti, they should actualize the perfection of wisdom through the inexhaustible space-like nature of the perfection of generosity.
They should actualize the perfection of wisdom through the inexhaustible space-like nature of the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom.
Subhūti, they should actualize the perfection of wisdom through the inexhaustible space-like nature of the emptiness of internal phenomena.
They should actualize the perfection of wisdom through the inexhaustible space-like nature of [all the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities.
Subhūti, they should actualize the perfection of wisdom through the inexhaustible space-like nature of the applications of mindfulness.
They should actualize the perfection of wisdom through the inexhaustible space-like nature of the correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, and the noble eightfold path.
Subhūti, they should actualize the perfection of wisdom through the inexhaustible space-like nature of the truths of the noble ones, the meditative concentrations, the immeasurable attitudes, the formless absorptions, the aspects of liberation, the serial steps of meditative absorption, emptiness, signlessness, wishlessness, the extrasensory powers, the meditative stabilities, and the dhāraṇī gateways.
Subhūti, they should actualize the perfection of wisdom through the inexhaustible space-like nature of the powers of the tathāgatas, the fearlessnesses, the kinds of exact knowledge, and the distinct qualities of the buddhas.
Subhūti, they should actualize the perfection of wisdom through the inexhaustible space-like nature of [the goals], up to and including all-aspect omniscience.
“Moreover, Subhūti, bodhisattva great beings should actualize the perfection of wisdom through the inexhaustible space-like nature of ignorance.
Subhūti, bodhisattva great beings should actualize the perfection of wisdom through the inexhaustible space-like nature of formative predispositions.
Subhūti, bodhisattva great beings should actualize the perfection of wisdom through the inexhaustible space-like nature of consciousness.
Subhūti, bodhisattva great beings should actualize the perfection of wisdom through the inexhaustible space-like nature of name and form.
Subhūti, bodhisattva great beings should actualize the perfection of wisdom through the inexhaustible space-like nature of the six sense fields.
Subhūti, bodhisattva great beings should actualize the perfection of wisdom through the inexhaustible space-like nature of sensory contact.
Subhūti, bodhisattva great beings should actualize the perfection of wisdom through the inexhaustible space-like nature of sensation.
Subhūti, bodhisattva great beings should actualize the perfection of wisdom through the inexhaustible space-like nature of craving.
Subhūti, bodhisattva great beings should actualize the perfection of wisdom through the inexhaustible space-like nature of grasping.
Subhūti, bodhisattva great beings should actualize the perfection of wisdom through the inexhaustible space-like nature of the rebirth process.
Subhūti, bodhisattva great beings should actualize the perfection of wisdom through the inexhaustible space-like nature of birth.
Subhūti, bodhisattva great beings should actualize the perfection of wisdom through the inexhaustible space-like nature of aging, death, sorrow, lamentation, suffering, discomfort, and agitation.
Subhūti, it is in that manner that bodhisattva great beings should actualize the perfection of wisdom.
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“Subhūti, this is the observation [without observing] of the links of dependent origination that bodhisattva great beings make, the observation of that which they have absolutely renounced.
To observe [without observing] the links of dependent origination is a distinct attribute of bodhisattva great beings who are seated at the site of enlightenment.
By observing [without observing] the links of dependent origination in that manner they will attain the wisdom of all-aspect omniscience.
Subhūti, those who practice the perfection of wisdom through this actualization of space-like inexhaustibility and observe [without observing] the links of dependent origination will not dwell on the level of the śrāvakas, or the level of the pratyekabuddhas, but they will dwell in unsurpassed, complete enlightenment.
“Subhūti, all those individual followers of the vehicle of the bodhisattvas who are reversible do not rely on this directing of their minds to the perfection of wisdom.
They turn back because they do not know how bodhisattva great beings, when they practice the perfection of wisdom, should observe the links of dependent origination by actualizing space-like inexhaustibility.
Subhūti, all those individual followers of the vehicle of the bodhisattvas who are reversible turn back from unsurpassed, complete enlightenment because they do not rely on this skill in means.
Subhūti, all those bodhisattva great beings who indeed do not turn back from unsurpassed, complete enlightenment do not turn back from unsurpassed, complete enlightenment because they rely on this perfection of wisdom.
Bodhisattva great beings who practice the perfection of wisdom in that manner, with skill in means,
should observe and actualize the perfection of wisdom by actualizing space-like inexhaustibility.
“Subhūti, by observing the links of dependent origination in that manner,
bodhisattva great beings do not observe anything that originates without a cause.
They do not observe anything that is permanent.
They do not observe anything that ceases.
They do not observe anything that constitutes a self, being, life form, living being, life, living creature, individual personality, human being, person, actor, agent, petitioner, instigator, experiencer, knower, or viewer.
They do not observe anything permanent, impermanent, imbued with happiness or suffering, with self or without self, or at peace or not at peace.
Subhūti, when they practice the perfection of wisdom in that manner, bodhisattva great beings should observe [without observing] the links of dependent origination.
“Subhūti, at the time when bodhisattva great beings practice the perfection of wisdom,
they do not observe that physical forms are permanent, impermanent, imbued with happiness or suffering, with self or without self, or at peace or not at peace.
They do not observe that feelings, perceptions, formative predispositions, or consciousness is permanent, impermanent, imbued with happiness or suffering, with self or without self, or at peace or not at peace.
They do not observe that the sense fields, the sensory elements, or the links of dependent origination are permanent, impermanent, imbued with happiness or suffering, with self or without self, or at peace or not at peace.
They do not observe that all the perfections, all the aspects of emptiness, or the thirty-seven factors conducive to enlightenment are permanent, impermanent, imbued with happiness or suffering, with self or without self, or at peace or not at peace.
They do not observe that the truths of the noble ones, the meditative concentrations, the immeasurable attitudes, the formless absorptions, emptiness, signlessness, wishlessness, the aspects of liberation, [the serial steps of meditative absorption], the extrasensory powers, the meditative stabilities, the dhāraṇī gateways, the ten powers [of the tathāgatas], the four fearlessnesses, the four kinds of exact knowledge, or the eighteen distinct qualities of the buddhas are permanent, impermanent, imbued with happiness or suffering, with self or without self, or at peace or not at peace.
They do not observe that [the goals], up to and including all-aspect omniscience, are permanent, impermanent, imbued with happiness or suffering, with self or without self, or at peace or not at peace.
“If you ask why, Subhūti, it is because when bodhisattva great beings practice the perfection of wisdom, they do not observe the perfection of wisdom.
They do not observe anything at all through which they would observe the perfection of wisdom.
They do not observe the perfection of meditative concentration, the perfection of perseverance, the perfection of tolerance, the perfection of ethical discipline, or the perfection of generosity.
They do not observe anything at all through which they would observe the perfection of generosity [and so forth].
They do not observe the emptiness of internal phenomena.
They do not observe anything at all through which they would observe the emptiness of internal phenomena.
They do not observe [all the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities.
They do not observe anything at all through which they would observe the emptiness of the essential nature of nonentities [and so forth].
They do not observe the applications of mindfulness, the correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, or the noble eightfold path.
They do not observe anything at all through which they would observe the noble eightfold path [and so forth].
They do not observe the truths of the noble ones, the meditative concentrations, the immeasurable attitudes, the formless absorptions, the aspects of liberation, the serial steps of meditative absorption, emptiness, signlessness, wishlessness, the extrasensory powers, the meditative stabilities, or the dhāraṇī gateways.
They do not observe anything at all through which they would observe the dhāraṇī gateways [and so forth].
They do not observe the powers of the tathāgatas, the fearlessnesses, the kinds of exact knowledge, or the eighteen distinct qualities of the buddhas.
They do not observe anything at all through which they would observe the eighteen distinct qualities of the buddhas [and so forth].
They do not observe [the goals], up to and including all-aspect omniscience.
They do not observe anything at all through which they would observe all-aspect omniscience [and so forth].
They do not observe anything through which they should abandon all reincarnation through the continuity of propensities.
Subhūti, so it is that bodhisattva great beings
should practice the perfection of wisdom [T1] without apprehending anything [T2] [U2T-in-action].
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“Subhūti, at the time when bodhisattva great beings
practice the perfection of wisdom [T1] without apprehending anything [T2] [U2T-in-action],
the evil Māra will be pierced with the pain of sorrow.
Subhūti, just as a person is pierced with the pain of sorrow at the time when their parents die, and the pains of sorrow they experience will be unbearable, in the same way, Subhūti, when bodhisattva great beings practice the perfection of wisdom without apprehending anything, the evil Māra will be pierced with the pain of sorrow, and the pains of sorrow he experiences will be unbearable.”
Subhūti then asked,
“Blessed Lord, will it be a single evil Māra that will be pierced by unbearable pains of sorrow, or will all the evil Māras that there are in the world system of the great trichiliocosm be pierced by unbearable pains of sorrow?”
“Subhūti,” replied the Blessed One,
“when bodhisattva great beings engage by dwelling in the perfection of wisdom, all those evil Māras that there are in the world system of the great trichiliocosm will be pierced by unbearable pains of sorrow, and will feel disinclined to sit on their respective seats.
Yet for bodhisattva great beings who engage in that way, there is nothing the world with its gods, humans, and asuras can do to seize them and turn them back.
Therefore, Subhūti, bodhisattva great beings who wish swiftly to attain consummate buddhahood in unsurpassed, complete enlightenment should engage by dwelling [without dwelling] in the perfection of wisdom.
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“Bodhisattva great beings who engage by dwelling in the perfection of wisdom
will complete the cultivation of the perfection of generosity.
They will complete the cultivation of the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom.
Bodhisattva great beings who engage by dwelling in the perfection of wisdom
will complete the cultivation of all the perfections.”
Then the venerable Subhūti asked the Blessed One,
“Blessed Lord, how will bodhisattva great beings who engage by dwelling in the perfection of wisdom complete the cultivation of the perfection of generosity?
How will they complete the cultivation of the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom?”
“In this regard, Subhūti,” replied the Blessed One,
“when bodhisattva great beings dispense their gifts, they dispense those gifts while dedicating them to all-aspect omniscience.
It is in this manner, Subhūti, that bodhisattva great beings
will complete the cultivation of the perfection of generosity.
“Subhūti, if you ask how bodhisattva great beings
will complete the cultivation of the perfection of ethical discipline, in this regard, Subhūti, when bodhisattva great beings maintain their ethical discipline, they maintain that ethical discipline while dedicating it to all-aspect omniscience.
It is in this manner, Subhūti, that bodhisattva great beings
will complete the cultivation of the perfection of ethical discipline.
“Subhūti, if you ask how bodhisattva great beings
will complete the cultivation of the perfection of tolerance, in this regard, Subhūti, when bodhisattva great beings cultivate tolerance, they cultivate that tolerance while dedicating it to all-aspect omniscience.
It is in this manner, Subhūti, that bodhisattva great beings
will complete the cultivation of the perfection of tolerance.
“Subhūti, if you ask how bodhisattva great beings
will complete the cultivation of the perfection of perseverance, in this regard, Subhūti, when bodhisattva great beings undertake perseverance, they undertake that perseverance while dedicating it to all-aspect omniscience.
It is in this manner, Subhūti, that bodhisattva great beings
will complete the cultivation of the perfection of perseverance.
“Subhūti, if you ask how bodhisattva great beings
will complete the cultivation of the perfection of meditative concentration, in this regard, Subhūti, when bodhisattva great beings are absorbed in meditative concentration, they are absorbed in those meditative concentrations while dedicating them to all-aspect omniscience.
It is in this manner, Subhūti, that bodhisattva great beings
will complete the cultivation of the perfection of meditative concentration.
“Subhūti, if you ask how bodhisattva great beings
will complete the cultivation of the perfection of wisdom, in this regard, Subhūti, when bodhisattva great beings cultivate the perfection of wisdom, they cultivate that wisdom while dedicating it to all-aspect omniscience.
It is in this manner, Subhūti, that bodhisattva great beings
will complete the cultivation of the perfection of wisdom.”
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Then the venerable Subhūti asked the Blessed One,
[1→2] “Blessed Lord, how will bodhisattva great beings, abiding in the perfection of generosity, acquire the perfection of ethical discipline?”
“In this regard, Subhūti,” replied the Blessed One,
“when bodhisattva great beings dispense their gifts, dedicating them to all-aspect omniscience, they affirm on behalf of beings those physical acts of loving kindness, those verbal acts of loving kindness, and those mental acts of loving kindness.
When they dispense their gifts, miserliness does not arise.
Indeed, they dedicate those gifts toward all-aspect omniscience.
At that time, bodhisattva great beings acquire the perfection of ethical discipline.”
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[1→3] “Blessed Lord, how will bodhisattva great beings, abiding in the perfection of generosity, acquire the perfection of tolerance?”
“In this regard, Subhūti,” replied the Blessed One,
“when bodhisattva great beings dispense their gifts, even though recipients may scold and revile them with disingenuous reprimands and harsh words, they will not develop a mindset that is inimical to them.
It is in this way, Subhūti, that bodhisattva great beings, after abiding in the perfection of generosity, acquire the perfection of tolerance.”
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[1→4] “Blessed Lord, how will bodhisattva great beings, abiding in the perfection of generosity, acquire the perfection of perseverance?”
“In this regard, Subhūti,” replied the Blessed One,
“when bodhisattva great beings dispense their gifts, even though recipients may scold or revile them with disingenuous reprimands and harsh words, they resort to their generous attitude and their charitable attitude.
They develop physical and mental perseverance, [thinking] that they themselves should not desist from dispensing gifts.
It is in this way, Subhūti, that bodhisattva great beings, abiding in the perfection of generosity, acquire the perfection of perseverance.”
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[1→5] “Blessed Lord, how will bodhisattva great beings, abiding in the perfection of generosity, acquire the perfection of meditative concentration?”
“In this regard, Subhūti,” replied the Blessed One,
“when bodhisattva great beings dispense their gifts, they do not dedicate them to the level of the śrāvakas, or to the level of the pratyekabuddhas.
Rather, they set their minds on all-aspect omniscience.
It is in this way, Subhūti, that bodhisattva great beings, abiding in the perfection of generosity, acquire the perfection of meditative concentration.”
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[1→6] “Blessed Lord, how will bodhisattva great beings, while dispensing generosity with skill in means, acquire the perfection of wisdom?”
“In this regard, Subhūti,” replied the Blessed One,
“when bodhisattva great beings offer gifts and dispense their gifts, they invariably maintain an illusion-like attitude.
They do not discern that any beings are benefited or harmed by these gifts.
It is in this way, Subhūti, that bodhisattva great beings, abiding in the perfection of generosity, acquire the perfection of wisdom.”
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This completes the fifty-first chapter from “The Perfection of Wisdom in Twenty-Five Thousand Lines.”
From a Madhyamaka viewpoint, as expounded by thinkers like Nāgārjuna and Candrakīrti,
all phenomena are understood through the lens of the two truths: the conventional truth (saṃvṛti-satya), which acknowledges dependently co-arisen (pratītyasamutpāda) appearances that function relatively in the world [T1], and the ultimate truth (paramārtha-satya), which reveals the emptiness (śūnyatā) of inherent existence (svabhāva) in all things [T2].
These two truths are not separate or contradictory but in union [U2T]: phenomena arise dependently and thus lack independent essence, yet they appear and function conventionally without inherent reality.
The true nature of reality (tathatā, suchness) is this inseparable union [U2T] — inconceivable to dualistic thought, transcending extremes like existence/non-existence, permanence/impermanence, or self/no-self.
It cannot be grasped conceptually but is realized through non-conceptual insight.
In the context of the Perfection of Wisdom (Prajñāpāramitā) literature, this U2T manifests as "practicing without practicing" or "acting without acting" [U2T-in-action] — engaging in conventional activities (e.g., generosity, meditation) without reifying them as inherently existent, without attachment to subjects, objects, or actions in absolute terms, and without effort rooted in dualistic grasping.
This avoids extremes: neither affirming inherent reality (eternalism) nor denying conventional functionality (nihilism). Instead, one acts in accord with suchness (reality as it is), dedicating all to all-aspect omniscience (sarvākārajñatā) while recognizing the inexhaustibility (akṣayatā) of dharmas as space-like (ākāśavat), empty yet boundless.
Chapter 51 of the Pañcaviṃśatisāhasrikā Prajñāpāramitā embodies this, teaching bodhisattvas to actualize wisdom through inexhaustibility, non-apprehension, and skillful means, aligning perfectly with Madhyamaka's U2T in action.
Below, I analyze each of the chapter's five sections in detail, drawing out key textual elements and interpreting them through U2T. This reveals how the text guides bodhisattvas toward enlightenment by harmonizing conventional practice (Truth 1: dependent arising) with ultimate emptiness (Truth 2: no inherent existence), culminating in non-dual realization [U2T].
Key Textual Elements
Subhūti questions the profound, inexhaustible nature of prajñāpāramitā and how to bring it into being. The Buddha responds that it is inexhaustible like space and should be actualized through the inexhaustibility of all dharmas — from aggregates (skandhas: form, feeling, etc.) to perfections (pāramitās: generosity, etc.), emptinesses (śūnyatā types), paths (e.g., noble eightfold path), and up to all-aspect omniscience. This is repeated with emphasis on the "inexhaustible space-like nature" of these dharmas, extending even to the links of dependent origination (pratītyasamutpāda: ignorance, formations, etc.).
Madhyamaka U2T Analysis
This section establishes the foundational U2T framework: dharmas are conventionally enumerated and functional (e.g., aggregates appear and condition experience), yet ultimately inexhaustible and space-like — empty of inherent bounds, arising, or ceasing.
In Madhyamaka terms, inexhaustibility points to emptiness of svabhāva: phenomena dependently co-arise (Truth 1) without intrinsic essence (Truth 2), making them boundless like space, neither finite nor non-existent.
Actualizing prajñāpāramitā "through" this inexhaustibility means practicing without practicing — engaging the pāramitās, etc., conventionally while recognizing their emptiness, without reifying them as absolute entities.
For instance, the repetition of "inexhaustible space-like nature" for each category (skandhas, pāramitās, etc.) underscores U2T in action: one trains in generosity (conventional arising) without grasping it as inherently existent (ultimate emptiness), avoiding extremes of attachment (reifying generosity as "mine") or rejection (denying its relative benefit).
This aligns with Nāgārjuna's Mūlamadhyamakakārikā (MMK 24:8–10), where dependent origination is equated with emptiness — neither produced nor destroyed, thus inexhaustible.
Extending to dependent origination links (ignorance to aging/death) emphasizes that saṃsāra itself is space-like: conventionally cyclic and functional, ultimately empty, non-originating, and non-ceasing.
Bodhisattvas thus act without acting, dedicating to omniscience without absolute apprehension, harmonizing with tathatā — the inconceivable union where phenomena are "such" as they are, empty yet apparent.
This inexhaustibility prevents nihilism (dharmas aren't annihilated) and eternalism (they aren't permanent), embodying the Middle Way: practicing prajñāpāramitā as U2T-in-action, where effort is conventional but free from dualistic striving.
Key Textual Elements
Bodhisattvas observe (without observing) the links of dependent origination as renounced, a mark of enlightenment. This leads to all-aspect omniscience without dwelling in lower vehicles (śrāvaka/pratyekabuddha).
Reversible bodhisattvas fall back due to lacking this skill;
irreversible ones succeed by relying on prajñāpāramitā.
Observing links means not seeing anything as causeless, permanent, ceasing, or tied to self-views (e.g., no self, being, etc.), nor as permanent/impermanent, happy/suffering, etc.
This non-observation extends to all dharmas (skandhas to omniscience).
Crucially, bodhisattvas practice prajñāpāramitā without observing it or anything through which to observe it — practicing without apprehending anything.
Madhyamaka U2T Analysis
Here, the text deepens U2T by applying it to observation/perception: "observing without observing" is the epitome of acting without acting, where conventional analysis (Truth 1: examining dependent links) reveals ultimate emptiness (Truth 2: no inherent origination, permanence, self, etc.).
In Madhyamaka, dependent origination is the king of reasonings (MMK 24), showing phenomena arise interdependently, thus empty of essence — neither self-caused nor uncaused, permanent nor annihilated, self nor no-self. The negation of extremes (permanent/impermanent, etc.) mirrors tetralemma logic: dharmas are not X, not non-X, not both, not neither, pointing to inconceivable tathatā.
Non-apprehension (anupalambha) is key: bodhisattvas engage conventionally (observing links to understand saṃsāra) without absolute grasping (no inherent "observer," "observed," or "observing").
This U2T-in-action prevents dwelling in extremes — neither reifying enlightenment (eternalism) nor negating practice (nihilism).
Reversible bodhisattvas fail by grasping dualistically, turning back;
irreversible ones embody skill in means (upāya), practicing without effort, attachment, or opposition.
The result: dwelling in enlightenment without dwelling — conventional attainment of omniscience, ultimately empty of inherent achievement.
This accords with Candrakīrti's Prasannapadā, where prajñā is non-seeing, transcending without rejecting conceptual proliferation (prapañca), aligning actions with suchness free from absolutes.
Key Textual Elements
Practicing prajñāpāramitā without apprehending causes sorrow to all Māras in the trichiliocosm, making them unable to hinder bodhisattvas. Thus, bodhisattvas should dwell (without dwelling) in prajñāpāramitā for swift buddhahood.
Madhyamaka U2T Analysis
Māra symbolizes delusion rooted in grasping inherent existence and dualism — personified extremes of desire, death, and aggregates.
Non-apprehending practice (U2T-in-action) pierces Māra by dissolving dualistic reification: conventionally, practice functions to overcome obstacles (Truth 1); ultimately, no inherent Māra or practitioner exists to be hindered (Truth 2).
This "pain of sorrow" for Māra illustrates how emptiness undermines saṃsāric illusions without opposition — acting without acting, where protection arises effortlessly.
In Madhyamaka, this echoes MMK 23, critiquing views of permanence/impermanence as fueling defilements; non-apprehension neutralizes them, aligning with tathatā.
Bodhisattvas "dwell without dwelling," engaging the world (trichiliocosm) without absolute attachment, ensuring invulnerability.
No need for effortful dualistic resistance: U2T harmonizes, making enlightenment swift yet non-teleological — neither accepted nor rejected in absolutes.
Key Textual Elements
Dwelling in prajñāpāramitā completes all pāramitās.
Each (generosity, etc.) is cultivated by not apprehending anything in absolute terms, and dedicating to all-aspect omniscience, not lower individual dualistic goals.
Madhyamaka U2T Analysis
Pāramitās are conventional practices (Truth 1: functional virtues like giving) perfected through U2T: dedication to omniscience infuses them with emptiness, preventing reification (e.g., no inherent giver, giving, gift / recipient).
This "completing" is practicing without practicing — engaging ethically, etc., without absolute apprehension, transforming ordinary actions into transcendent ones.
Madhyamaka views this as upāya integrated with prajñā: without wisdom (emptiness), perfections become attached; with it, they embody U2T-in-action, free from extremes of self-benefit (lower vehicles) or no-benefit (nihilism).
Dedication avoids short-term dualistic grasping, aligning with suchness: actions arise dependently [T1], empty [T2] yet beneficial, culminating in omniscience as non-dual knowledge [U2T].
Key Textual Elements
Each perfection supports others: e.g., giving with loving-kindness acquires ethics; enduring scorn acquires tolerance; persevering despite abuse acquires perseverance; non-dedication to lower levels acquires concentration; illusion-like attitude (no benefiting/harming beings) acquires wisdom.
Madhyamaka U2T Analysis
This illustrates U2T through interdependence: perfections co-arise conventionally (Truth 1: one supports another, like links in origination), yet are empty (Truth 2: illusion-like, no inherent beings benefited/harmed). "Illusion-like attitude" directly evokes Madhyamaka similes (MMK 7:34) — phenomena appear like mirages, functional but essenceless.
Practicing without practicing here: generosity (conventional) without reification (ultimate), fostering tolerance, etc., without effort or opposition.
No absolute acceptance/rejection: even harsh words are endured without inimical mind, aligning with tathatā.
This mutual support shows U2T-in-action as holistic — perfections aren't isolated entities but empty interrelations, dedicated to omniscience without dualistic striving.
Chapter 51 masterfully weaves Madhyamaka's U2T into prajñāpāramitā practice, teaching bodhisattvas to actualize wisdom through inexhaustibility and non-apprehension.
This "without" mode — practicing, observing, dwelling without absolute terms — embodies the Middle Way, harmonizing dependent arising with emptiness to reveal tathatā.
Actions become effortless, non-dual, and invincible against delusions, leading to omniscience not as an inherent goal but as the natural fruition of suchness.
The chapter thus exemplifies how U2T transforms conventional engagement into ultimate realization, free from all extremes.