Prajñāpāramitā Sūtra 25K
(The Perfection of Wisdom in Twenty-Five Thousand Lines)
Chapter 57 – Practicing non-dualistically with skillful means (Part II)
Prajñāpāramitā Sūtra 25K
(The Perfection of Wisdom in Twenty-Five Thousand Lines)
Chapter 57 – Practicing non-dualistically with skillful means (Part II)
Last update: November 14, 2025
Image from: Stoneflower013
Source: https://84000.co/translation/toh9
[1. Practicing without practicing the perfection of generosity non-dualistically, in accord with the non-duality / Union of the Two Truths [U2T] – see Chapter 56]
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[2. Practicing without practicing the perfection of ethical discipline non-dualistically, in accord with the non-duality / Union of the Two Truths [U2T].]
“Moreover, Subhūti, when bodhisattva great beings
practice the perfection of ethical discipline,
commencing from the time when they first begin to set their mind on enlightenment,
they maintain ethical discipline through focusing their attention with all-aspect omniscience in mind.
Thoughts of desire do not obscure them.
Hatred does not obscure them.
Delusion does not obscure them.
Latent impulses do not obscure them.
Obsessions do not obscure them.
Other non-virtuous attributes that might impede enlightenment also do not obscure them.
These include miserliness, degenerate morality, thoughts of anger, thoughts of indolence, thoughts of irresolution, thoughts of distraction, thoughts of stupidity, pride, contempt, exalted pride, egotistical pride, the mindset of the śrāvakas, and the mindset of the pratyekabuddhas.
If you ask why, Subhūti, it is because
in this way they know that
all phenomena [T1] are empty [T2] [U2T]
of their own defining characteristics, and they see that
all phenomena are non-existent, unoriginated,
unconsummated, and not brought into being.
Although they penetrate the defining characteristics of all phenomena [T1],
they do so through defining characteristics that are unconditioned [T2],
in that all phenomena are said to be utterly ineffectual.
Since they are endowed with such skill in means,
they practice the perfection of ethical discipline
while increasing their roots of virtuous action.
Practicing the perfection of ethical discipline,
they bring beings to maturity and refine the buddhafields.
But other than that,
in practicing the perfection of ethical discipline
in order that they might protect all beings
and bring beings to maturity,
they do not aspire for other fruits of their ethical discipline,
such that they would enjoy in cyclic existence.
.
.
[3. Practicing without practicing the perfection of tolerance non-dualistically, in accord with the non-duality / Union of the Two Truths [U2T].]
“Moreover, Subhūti, when bodhisattva great beings
practice the perfection of tolerance,
commencing from the time when they first begin to set their mind on enlightenment,
they maintain ethical discipline through focusing their attention with all-aspect omniscience in mind.
Thoughts of desire do not obscure them.
Hatred does not obscure them.
Delusion does not obscure them.
Latent impulses do not obscure them.
Obsessions do not obscure them.
Other non-virtuous attributes that might impede enlightenment also do not obscure them.
These include miserliness, degenerate morality, thoughts of anger, thoughts of indolence, thoughts of irresolution, thoughts of distraction, thoughts of stupidity, pride, contempt, exalted pride, egotistical pride, the mindset of the śrāvakas, and the mindset of the pratyekabuddhas.
If you ask why, Subhūti, it is because
in this way they know that
all phenomena [T1] are empty [T2] [U2T]
of their own defining characteristics, and they see that
all phenomena are non-existent, unoriginated,
unconsummated, and not brought into being.
Although they penetrate the defining characteristics of all phenomena [T1],
they do so through defining characteristics that are unconditioned [T2],
in that all phenomena are said to be utterly ineffectual.
Since they are endowed with such skill in means,
they practice the perfection of tolerance
while increasing their roots of virtuous action.
Practicing the perfection of tolerance,
they bring beings to maturity and refine the buddhafields.
But other than that,
in practicing the perfection of tolerance
in order that they might protect all beings
and bring beings to maturity,
they do not aspire for other fruits of their ethical discipline,
such that they would enjoy in cyclic existence.
.
.
[4. Practicing without practicing the perfection of perseverance non-dualistically, in accord with the non-duality / Union of the Two Truths [U2T].]
“Moreover, Subhūti, when bodhisattva great beings
practice the perfection of perseverance,
commencing from the time when they first begin to set their mind on enlightenment,
they maintain ethical discipline through focusing their attention with all-aspect omniscience in mind.
Thoughts of desire do not obscure them.
Hatred does not obscure them.
Delusion does not obscure them.
Latent impulses do not obscure them.
Obsessions do not obscure them.
Other non-virtuous attributes that might impede enlightenment also do not obscure them.
These include miserliness, degenerate morality, thoughts of anger, thoughts of indolence, thoughts of irresolution, thoughts of distraction, thoughts of stupidity, pride, contempt, exalted pride, egotistical pride, the mindset of the śrāvakas, and the mindset of the pratyekabuddhas.
If you ask why, Subhūti, it is because
in this way they know that
all phenomena [T1] are empty [T2] [U2T]
of their own defining characteristics, and they see that
all phenomena are non-existent, unoriginated,
unconsummated, and not brought into being.
Although they penetrate the defining characteristics of all phenomena [T1],
they do so through defining characteristics that are unconditioned [T2],
in that all phenomena are said to be utterly ineffectual.
Since they are endowed with such skill in means,
they practice the perfection of perseverance
while increasing their roots of virtuous action.
Practicing the perfection of perseverance,
they bring beings to maturity and refine the buddhafields.
But other than that,
in practicing the perfection of perseverance
in order that they might protect all beings
and bring beings to maturity,
they do not aspire for other fruits of their ethical discipline,
such that they would enjoy in cyclic existence.
.
.
[5. Practicing without practicing the perfection of meditative concentration non-dualistically, in accord with the non-duality / Union of the Two Truths [U2T].]
“Moreover, Subhūti, when bodhisattva great beings
practice the perfection of meditative concentration,
commencing from the time when they first begin to set their mind on enlightenment,
they maintain ethical discipline through focusing their attention with all-aspect omniscience in mind.
Thoughts of desire do not obscure them.
Hatred does not obscure them.
Delusion does not obscure them.
Latent impulses do not obscure them.
Obsessions do not obscure them.
Other non-virtuous attributes that might impede enlightenment also do not obscure them.
These include miserliness, degenerate morality, thoughts of anger, thoughts of indolence, thoughts of irresolution, thoughts of distraction, thoughts of stupidity, pride, contempt, exalted pride, egotistical pride, the mindset of the śrāvakas, and the mindset of the pratyekabuddhas.
If you ask why, Subhūti, it is because
in this way they know that
all phenomena [T1] are empty [T2] [U2T]
of their own defining characteristics, and they see that
all phenomena are non-existent, unoriginated,
unconsummated, and not brought into being.
Although they penetrate the defining characteristics of all phenomena [T1],
they do so through defining characteristics that are unconditioned [T2],
in that all phenomena are said to be utterly ineffectual.
Since they are endowed with such skill in means,
they practice the perfection of meditative concentration
while increasing their roots of virtuous action.
Practicing the perfection of meditative concentration,
they bring beings to maturity and refine the buddhafields.
But other than that,
in practicing the perfection of meditative concentration
in order that they might protect all beings
and bring beings to maturity,
they do not aspire for other fruits of their ethical discipline,
such that they would enjoy in cyclic existence.
.
.
[6. Practicing without practicing the perfection of wisdom non-dualistically, in accord with the non-duality / Union of the Two Truths [U2T].]
“Moreover, Subhūti, when bodhisattva great beings
practice the perfection of wisdom,
commencing from the time when they first begin to set their mind on enlightenment,
they maintain ethical discipline through focusing their attention with all-aspect omniscience in mind.
Thoughts of desire do not obscure them.
Hatred does not obscure them.
Delusion does not obscure them.
Latent impulses do not obscure them.
Obsessions do not obscure them.
Other non-virtuous attributes that might impede enlightenment also do not obscure them.
These include miserliness, degenerate morality, thoughts of anger, thoughts of indolence, thoughts of irresolution, thoughts of distraction, thoughts of stupidity, pride, contempt, exalted pride, egotistical pride, the mindset of the śrāvakas, and the mindset of the pratyekabuddhas.
If you ask why, Subhūti, it is because
in this way they know that
all phenomena [T1] are empty [T2] [U2T]
of their own defining characteristics, and they see that
all phenomena are non-existent, unoriginated,
unconsummated, and not brought into being.
Although they penetrate the defining characteristics of all phenomena [T1],
they do so through defining characteristics that are unconditioned [T2],
in that all phenomena are said to be utterly ineffectual.
Since they are endowed with such skill in means,
they practice the perfection of wisdom
while increasing their roots of virtuous action.
Practicing the perfection of wisdom,
they bring beings to maturity and refine the buddhafields.
But other than that,
in practicing the perfection of wisdom
in order that they might protect all beings
and bring beings to maturity,
they do not aspire for other fruits of their ethical discipline,
such that they would enjoy in cyclic existence.
.
.
This completes the fifty-seventh chapter from “The Perfection of Wisdom in Twenty-Five Thousand Lines.”