Prajñāpāramitā Sūtra 25K
(The Perfection of Wisdom in Twenty-Five Thousand Lines)
Chapter 55 – Non-Dual Enlightenment: The two truths Without Duality
Prajñāpāramitā Sūtra 25K
(The Perfection of Wisdom in Twenty-Five Thousand Lines)
Chapter 55 – Non-Dual Enlightenment: The two truths Without Duality
Last update: November 13, 2025
Image from: Stoneflower013
Source: https://84000.co/translation/toh9
Then the venerable Subhūti asked the Blessed One,
"Venerable Lord, when one speaks of the conduct of a bodhisattva,
of what is the expression bodhisattva conduct a designation?”
“Subhūti,” replied the Blessed One,
"the expression bodhisattva conduct
denotes conduct for the sake of enlightenment [U2T].
That is why it is termed bodhisattva conduct.”
“Blessed Lord,
in what conduct do bodhisattva great beings engage?”
The Blessed One replied,
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“They engage with the notion that
physical forms [T1] are empty [T2],
yet they do so without any idea
whatsoever of a duality [U2T / Uopp].
****************************************
They engage with the notion that feelings, perceptions, formative predispositions, and consciousness [T1]
are empty [T2],
yet they do so without any idea whatsoever of a duality [U2T / Uopp].
They engage with the notion that the sense fields, the sensory elements, and the links of dependent origination [T1]
are empty [T2]
yet they do so without any idea whatsoever of a duality [U2T / Uopp].
They engage with the notion that 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 [T1] are empty [T2].
They engage with the notion that the emptiness of internal phenomena and [the other aspects of emptiness], up to and including the emptiness of the essential nature of non-entities [T1], are empty [T2].
They engage with the notion that the first meditative concentration, the second meditative concentration, the third meditative concentration, the fourth meditative concentration, loving kindness, compassion, empathetic joy, equanimity, the sphere of infinite space, the sphere of infinite consciousness, the sphere of nothing-at-all, and the sphere of neither perception nor non-perception [T1] are empty [T2].
They engage with the notion that the applications of mindfulness, the correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, and the noble eightfold path are empty [T2].
They engage with the notion 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, the meditative stability of emptiness, the meditative stability of signlessness, the meditative stability of wishlessness, the extrasensory powers, the meditative stabilities, the dhāraṇī gateways, the powers of the tathāgatas, the fearlessnesses, the kinds of exact knowledge, and the distinct qualities of the buddhas [T1] are empty [T2].
They engage with the notion that [the goals], up to and including all-aspect omniscience, are empty [T2].
They engage with the notion that the refinement of the buddhafields, the maturation of beings, inspired speech, and the actualization of letters [T1] are empty [T2].
They engage with the notion that the introduction to letters and the introduction to the absence of letters are empty.
They engage with the notion that dhāraṇīs [T1] are empty [T2],
and they engage with the notion that conditioned elements and non-conditioned elements [T1]
****************************************
[all dharmas [T1]] are empty [T2],
yet they do so without any idea
whatsoever of a duality [U2T / Uopp].
****************************************
“Subhūti, bodhisattva great beings who practice the perfection of wisdom
in that manner conduct themselves in enlightenment.
Therefore one speaks of ‘the bodhisattva conduct.’ ”
The venerable Subhūti then asked the Blessed One,
"Blessed Lord, when one speaks of a buddha, what does the term buddha designate?”
“Subhūti,” replied the Blessed One,
***********************************************
“it is genuine reality that is called buddha [U2T].
***********************************************
Moreover, Subhūti,
it is because they have attained that genuine reality
that is consummate buddhahood that buddhas are so called.
Buddhas are so called because they have realized genuine reality.
Moreover, Subhūti,
buddhas are so called because they have definitively attained
consummate buddhahood with respect to all phenomena.”
Subhūti then asked,
"Blessed Lord, when one speaks of ‘enlightenment,’ what does the term enlightenment designate?”
“Subhūti,” replied the Blessed One,
******************************************
"enlightenment designates emptiness [T2]
[and interdependence [T1] united].
It designates the real nature [U2T].
******************************************
It designates the unmistaken real nature, the one and only real nature, reality, the realm of phenomena, the abiding nature of reality, maturity with respect to all phenomena, and the very limit of reality.
Moreover, Subhūti, enlightenment is so called
because this ‘enlightenment’ is the real nature,
the unmistaken real nature, the one and only real nature,
and it is unalterable.
Moreover, Subhūti, enlightenment is so called
because this ‘enlightenment’ is a mere name or sign.
Moreover, Subhūti,
genuine reality is the meaning of enlightenment.
Moreover, Subhūti, enlightenment is so called because
it is the realization that all phenomena are merely names or signs.
Moreover, Subhūti,
indivisible reality is the meaning of enlightenment.
Moreover, Subhūti, enlightenment is so called
because it is the enlightenment of the lord buddhas.
Moreover, Subhūti, enlightenment is so called
because it is the consummate buddhahood that the lord buddhas have attained.”
.
“Blessed Lord, with regard to the roots of virtuous action of those bodhisattva great beings who conduct themselves in this enlightenment, and who practice the six perfections;
practice all the aspects of emptiness;
practice the thirty-seven factors conducive to enlightenment;practice 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 meditative stabilities, the dhāraṇī gateways, the powers of the tathāgatas, the fearlessnesses, the kinds of exact knowledge, and the distinct qualities of the buddhas;
and who engage in [the goals], up to and including all-aspect omniscience,
do they accumulate or do they decline?
Do they decrease or do they increase?
Do they arise or do they cease?
Are they afflicted or are they purified?”
“Subhūti,” replied the Blessed One,
"with regard to those bodhisattva great beings who conduct themselves in this enlightenment,
and who practice the six perfections;
practice all the aspects of emptiness;
practice the thirty-seven factors conducive to enlightenment;
practice the truths of the noble ones, the meditative concentrations, the immeasurable attitudes, the formless absorptions, the aspects of liberation, the serial steps of meditative absorption, emptiness, signlessness, wishlessness, the extrasensory powers, the meditative stabilities, the dhāraṇī gateways, the powers of the tathāgatas, the fearlessnesses, the kinds of exact knowledge, and the distinct qualities of the buddhas;
and who engage in [the goals], up to and including all-aspect omniscience,
**************************************
nothing at all accumulates or declines,
nothing decreases or increases,
nothing arises or ceases,
and nothing is defiled or purified.
**************************************
If you ask why, Subhūti,
it is because, with regard to the enlightenment of bodhisattva great beings who practice the perfection of wisdom,
**********************************************
nothing is established by way of apprehending,
so that nothing at all will accumulate or decline,
decrease or increase, arise or cease,
or be defiled or purified.”
**********************************************
“Blessed Lord,
if, with regard to the enlightenment of
bodhisattva great beings who practice the perfection of wisdom,
nothing is established by way of apprehending,
so that nothing at all will accumulate or decline,
decrease or increase, arise or cease,
or be defiled or purified —
in that case, Blessed Lord, when bodhisattva great beings practice the perfection of wisdom,
how will they acquire the perfection of generosity?
How will they acquire the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, or the perfection of wisdom?
How will they practice the emptiness of internal phenomena?
How will they practice [the other aspects of emptiness], up to and including the emptiness of the essential nature of non-entities?
How will they practice the applications of mindfulness, the correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, and the noble eightfold path?
How will they practice 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?
How will they practice the powers of the tathāgatas, the fearlessnesses, the kinds of exact knowledge, or the distinct qualities of the buddhas?
How will they practice the ten levels of the bodhisattvas?
How will they transcend the levels of the śrāvakas and the pratyekabuddhas?
How will they enter a bodhisattva’s full maturity?”
“Subhūti,” replied the Blessed One,
"bodhisattva great beings do not have any idea of a duality.
Subhūti, it is not with duality that bodhisattva great beings practice the perfection of generosity.
It is not with duality that they practice the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, or the perfection of wisdom.
It is not with duality that they practice the emptiness of internal phenomena.
It is not with duality that they practice [the other aspects of emptiness], up to and including the emptiness of the essential nature of non-entities.
It is not with duality that they practice 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.
It is not with duality that they practice 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.
It is not with duality that they practice the powers of the tathāgatas, the fearlessnesses, the kinds of exact knowledge, or the distinct qualities of the buddhas.
It is not with duality that they practice [the goals], up to and including all-aspect omniscience.”
“Blessed Lord, if it is not with duality that they practice the perfection of generosity;
practice the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, or the perfection of wisdom;
not with duality that they practice any of the aspects of emptiness;
not with duality that they practice the thirty-seven factors conducive to enlightenment;
not with duality that they practice 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;
not with duality that they practice the powers of the tathāgatas, the fearlessnesses, the kinds of exact knowledge, or the distinct qualities of the buddhas;
and not with duality that they practice [the goals], up to and including all-aspect omniscience,
in that case, how do the roots of virtuous action that those bodhisattva great beings possess increase manifold?
Commencing from the time when they first begin to set their mind on enlightenment until their final setting of the mind on enlightenment, how do the roots of virtuous action increase manifold?”
“Subhūti,” replied the Blessed One,
"those who practice in a dualistic manner
do not grow the roots of virtuous action.
If you ask why, Subhūti, all ordinary,
simple persons depend on duality
and they do not grow the roots of virtuous action.
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Bodhisattva great beings
do not practice in a dualistic manner.
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Commencing from the time when they first begin to set their mind on enlightenment until their final setting of the mind on enlightenment, their roots of virtuous action do increase.
They will not be debased by any roots of non-virtuous action that the world with its gods, humans, and asuras may have.
Consequently, they will not fall into the [dualistic] level of the śrāvakas or the level of the pratyekabuddhas, and neither will they be captivated by other non-virtuous attributes.
If those who are captivated by such phenomena were to practice [dualistically] the perfection of generosity, their roots of virtuous action would not increase manifold.
If they were to practice [dualistically] the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, or the perfection of wisdom, their roots of virtuous action would not increase manifold.
If they were to practice [dualistically] the emptiness of internal phenomena and if they were to practice [the other aspects of emptiness], up to and including the emptiness of the essential nature of non-entities, their roots of virtuous action would not increase manifold.
If they were to practice [dualistically] 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, their roots of virtuous action would not increase manifold.
If they were to practice [dualistically] 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, their roots of virtuous action would not increase manifold.
If they were to practice [dualistically] the powers of the tathāgatas, the fearlessnesses, the kinds of exact knowledge, or the distinct qualities of the buddhas, their roots of virtuous action would not increase manifold.
If they were to practice [dualistically] [the goals], up to and including all-aspect omniscience, their roots of virtuous action would not increase manifold.
Bodhisattva great beings cannot be debased in that manner.
Subhūti, so it is that they should practice the perfection of wisdom.”
“Blessed Lord,
should bodhisattva great beings practice the perfection of wisdom for the sake of the roots of virtuous action?”
“No, Subhūti!” replied the Blessed One.
"Bodhisattva great beings do not practice the perfection of wisdom
for the sake of the roots of virtuous action.
Nor indeed do they practice the perfection of wisdom
for the sake of the roots of non-virtuous action. (T2: not accepting)
Yet, bodhisattva great beings cannot attain all-aspect omniscience without having revered the lord buddhas, without having perfected the roots of virtuous action, or without having been accepted by spiritual mentors.” [T1: not rejecting)
.
“Blessed Lord, how do bodhisattva great beings who have revered the lord buddhas, who have been favored by the roots of virtuous action, and who have been accepted by spiritual mentors attain all-aspect omniscience?”
“In this regard, Subhūti,” replied the Blessed One,
"commencing from the time when they first begin to set their mind on enlightenment, bodhisattva great beings revere the lord buddhas and acquire all the teachings that they have imparted, including the discourses, the sayings in prose and verse, the prophetic declarations, the verses, the aphorisms, the contexts, the quotations, the tales of past lives, the most extensive teachings, the marvelous events, the narratives, and the established instructions.
Having acquired these, they have also investigated them verbally, examined them intensively through their mental faculties, and comprehended them through their view.
They have mastered the dhāraṇīs, and having mastered the dhāraṇīs, they have developed exact knowledge.
Those who have developed exact knowledge, having passed away and transmigrated from this life, will never squander those attributes until they have attained all-aspect omniscience.
If they develop the roots of virtuous action in the presence of those lord buddhas and they are favored with those roots of virtuous action, they will never be reborn in the lower realms or among beings who have no leisure [to practice the Dharma].
Through these roots of virtuous action, they will acquire a pure physical body, and through these physical bodies they will also refine the buddhafields.
They will bring beings to maturity.
Even after being favored by those roots of virtuous action, they will never be without spiritual mentors, including the lord buddhas, bodhisattva great beings, and the excellent teachers of those who follow the vehicles of the śrāvakas and the pratyekabuddhas.
So it is, Subhūti, that bodhisattva great beings who practice the perfection of wisdom should revere the lord buddhas, they should develop the roots of virtuous action, and they should attend upon spiritual mentors.”
.
This completes the fifty-fifth chapter from “The Perfection of Wisdom in Twenty-Five Thousand Lines.”
In this opening section, the text explores the bodhisattva's conduct as a designation for "conduct for the sake of enlightenment [U2T]."
The Blessed One explains that bodhisattvas engage with the notion that all dharmas — ranging from physical forms, feelings, perceptions, formative predispositions, consciousness, sense fields, dependent origination, the six perfections, aspects of emptiness, meditative concentrations, immeasurable attitudes, formless absorptions, thirty-seven factors conducive to enlightenment, noble truths, and up to all-aspect omniscience, dhāraṇīs, and conditioned/non-conditioned elements — are empty [T2], yet they do so "without any idea whatsoever of a duality [U2T / Uopp]."
This engagement transcends dualities [T2] without rejecting them [T1] [U2T / Uopp / U2T-opp], emphasizing that bodhisattvas practice the perfection of wisdom in this manner to conduct themselves in enlightenment.
From the U2T perspective, this illustrates the inseparability of conventional phenomena (T1: the dependently co-arisen dharmas like forms, perfections, and paths that appear functional and relational) and their ultimate emptiness (T2: lacking inherent existence, independent arising, or intrinsic nature).
The text stresses that bodhisattvas "engage with the notion" of emptiness without duality (not opposing appearance and emptiness, the two truths), meaning they do not reify emptiness as an absolute negation that opposes or annihilates the conventional [T1].
Instead, they act without acting in absolute terms [U2T-in-action] — acknowledging the relative functionality of dharmas (e.g., practicing generosity or meditative concentrations as skillful means) while recognizing their emptiness, thus avoiding extremes of eternalism (grasping T1 as inherent) or nihilism (rejecting T1 via T2).
This non-dual engagement [U2T-in-action] points to the Middle Way free from all extremes: dharmas are "there, yet not there," like illusions, allowing bodhisattvas to progress toward enlightenment without apprehending any dharma as ultimately real or unreal.
The repetition of "yet they do so without any idea whatsoever of a duality" reinforces that true conduct arises from this union, where T1 and T2 mutually imply each other [U2T-in-action], enabling compassionate action without attachment or inherent opposition (dualities).
Here, Subhūti inquires about the designation "buddha,"
and the Blessed One responds that
"it is genuine reality that is called buddha [U2T]."
Buddhas are so named because they have attained (without attaining in absolute terms) this genuine reality, which is consummate buddhahood with respect to all phenomena.
The text implies that buddhas realize the inconceivable, unique, unlimited, unborn, unconditioned, unchanging, unceasing true nature of all dharmas as pointed by U2T, where even the two truths are empty of inherent existence [T2-2T] because they are dependently co-arisen, interdependent, co-defined, etc. [T1-2T] [U2T-2T], neither different nor identical [Tetralemma], like illusions.
In Madhyamaka terms, "genuine reality" (tathātā) is pointed out by the U2T itself — the non-dual Ground where all dharmas are empty yet conventionally functional.
Buddhas "have realized without realizing" this because realization does not involve grasping an inherent entity; it is the direct insight into the Unio of interdependence [T1] and emptiness [T2] of all phenomena, free from all extremes.
The text avoids positing buddhahood as an absolute attainment opposed to non-buddhahood, instead framing it as the union: buddhas embody this reality without duality, acting in accord with it (e.g., teaching without attachment).
This points to the Middle Way in realization — neither affirming an inherent buddha-nature nor negating the conventional appearance of buddhas guiding beings — ensuring that enlightenment is not a reified goal but the suchness [U2T] here and now.
Subhūti asks about the designation "enlightenment,"
and the Blessed One describes enlightenment as "emptiness [T2] [and interdependence [T1] united]," the real nature [U2T], the unmistaken/one-and-only real nature, reality, the realm of phenomena, abiding nature, maturity with respect to all phenomena, and the very limit of reality.
It is unalterable, a mere name or sign, indivisible reality, the realization that all phenomena are merely names, and the consummate buddhahood attained by lord buddhas.
When questioned about whether the roots of virtuous action in those practicing this enlightenment accumulate/decline, decrease/increase, arise/cease, or are defiled/purified,
the response is that "nothing at all accumulates or declines, nothing decreases or increases, nothing arises or ceases, and nothing is defiled or purified."
This is because, in this enlightenment, "nothing is established by way of apprehending," so nothing undergoes these changes in absolute terms.
From the U2T lens, enlightenment is not a final effect or absolute goal opposed to saṃsāra;
it is the insight into the non-dual nature [U2T] of all dharmas,
where even nirvāṇa and saṃsāra are united [Uopp].
The text negates absolute changes (e.g., no inherent accumulation or purification) because all dharmas, including enlightenment and omniscience, are interdependent [T1] and empty [T2] — not arising/ceasing inherently, yet conventionally functional on the path.
Bodhisattvas practice without apprehending anything absolutely, without opposing dualities (e.g., defiled vs. purified), and without accepting/rejecting/changing in absolute terms.
This "acting without acting" allows progression without reification: roots of virtue appear to increase conventionally [T1] as skillful means, but ultimately [T2], nothing is established or altered, embodying the Middle Way free from extremes.
Enlightenment thus points to the inseparability of the three spheres (causes, relations, effects) [U3S / U2T-3S], where practice matures beings without inherent maturation, aligning with reality as it is [U2T-in-action].
Subhūti questions how, if nothing is established by apprehending and no absolute changes occur, bodhisattvas can acquire perfections, practice emptiness aspects, thirty-seven factors, noble truths, etc., up to transcending śrāvaka/pratyekabuddha levels and entering full maturity.
The Blessed One replies that
bodhisattvas "do not have any idea of a duality"
and practice all these "not with duality.”
(not accepting one side while rejecting the other, or accepting both sides, or rejecting both sides of any duality)
This means they engage non-dualistically, without opposing anything absolutely
(not even the two truths or method/wisdom),
without accepting/rejecting/changing in absolute terms.
Dharmas are not inherently arising/existing/changing/etc.,
nor non-arising/non-existing/etc., pointing to the Middle Way.
In U2T terms, emptiness [T2] does not negate conventional truths [T1];
it liberates them from reification.
Bodhisattvas act without acting — practicing perfections and paths conventionally (T1: as relative methods to mature beings and purify fields) while recognizing their emptiness (T2: no inherent duality or opposition).
This union [U2T / Uopp-in-action] allows "acquisition" without absolute grasping:
for example, acquiring generosity appears functional [T1] but is empty of inherent giver/gift/recipient [T2], transcending extremes.
The text shows that even if dharmas are empty "never absolute," bodhisattvas progress without progressing toward enlightenment (not a reified goal), getting closer to the true nature [U2T] by acting in accord with it — neither affirming dualistic practice nor rejecting it entirely, but uniting them in non-dual wisdom.
Building on the prior query, Subhūti asks how roots of virtuous action increase manifold if all practice is non-dual.
The Blessed One states that those who practice dualistically (like ordinary persons) do not grow roots of virtue, but bodhisattvas "do not practice in a dualistic manner," so their roots increase without increasing from initial to final mind-setting on enlightenment.
They are not debased by non-virtuous roots or captivated by non-virtuous attributes, nor fall to śrāvaka/pratyekabuddha levels.
If captivated ones practiced dualistically, their roots would not increase;
bodhisattvas, however, cannot be debased thus
and should practice the perfection of wisdom non-dualistically
(i.e. without grasping at any extreme in opposition).
From U2T, this highlights non-dual practice: bodhisattvas accumulate merit and wisdom without accumulating in absolute terms, as roots of virtue are interdependent (T1: arising from reverence, study, etc.) yet empty (T2: no inherent increase or duality).
"Increase without increasing" embodies the Middle Way — conventionally, roots grow through non-dual engagement (e.g., practicing perfections without grasping), allowing maturation without attachment; ultimately, nothing is established [U2T].
This avoids extremes: not nihilistically denying growth (which would oppose T1), nor eternalistically reifying it (opposing T2).
Bodhisattvas act without apprehending, opposing, or altering absolutely, aligning more with the true nature of subtler dharmas [U2T], where even the three kayas or Ground/Manifestations are united without duality [U3K / UGM].
Subhūti asks if bodhisattvas should practice wisdom for roots of virtue.
The Blessed One negates practicing for virtuous or non-virtuous roots (T2: not accepting absolute goals), yet affirms they cannot attain omniscience without revering buddhas, perfecting virtuous roots, or being accepted by mentors (T1: not rejecting conventional means) [U2T-in-action].
Detailing how: from initial mind-setting, they acquire teachings, investigate verbally/mentally/with view, master dhāraṇīs, develop knowledge, never squander attributes, avoid lower realms, acquire pure bodies, refine fields, mature beings, and stay with mentors (buddhas, bodhisattvas, etc.).
In U2T perspective, enlightenment is attained "not through ‘this’ or ‘not-this’" (whatever ‘this’ is) — not absolutely, but conventionally via non-dual means.
The three spheres of causality (causes like reverence, relations like interdependence, effects like omniscience) are empty [T2] yet dependently co-arisen [T1], like illusions [U2T-3S].
Bodhisattvas revere and develop without absolute attachment, ensuring progression without reification: e.g., acquiring teachings is functional [T1] but mere names [T2], avoiding extremes of absolutizing causality or negating it.
This "acting without acting" unites T1 (conventional path) and T2 (ultimate insight), pointing to the Middle Way where omniscience is reality as it is [U2T], not a dualistic attainment.