Prajñāpāramitā Sūtra 25K
(The Perfection of Wisdom in Twenty-Five Thousand Lines)
Chapter 58 – Practicing non-dualistically with skillful means (Part III)
Prajñāpāramitā Sūtra 25K
(The Perfection of Wisdom in Twenty-Five Thousand Lines)
Chapter 58 – Practicing non-dualistically with skillful means (Part III)
Last update: November 28, 2025
Image from: Stoneflower013
Source: https://84000.co/translation/toh9
(Summary 1: Analysis of Section 1 from Madhyamaka and Union of the Two Truths Perspectives
Section 1 of Chapter 58 in The Perfection of Wisdom in Twenty-Five Thousand Lines emphasizes the bodhisattva's practice of meditative concentrations, immeasurable attitudes, formless absorptions, and other dharmas without holding on to their maturation or apprehending them as inherently existent. This is framed through skill in means (upāya), where the practitioner recognizes that all phenomena are empty of their own defining characteristics (svabhāva), non-existent, unoriginated, unconsummated, and not brought into being. The section extends this to not attaining lower fruits like stream-entry or arhatship, transcending śrāvaka and pratyekabuddha levels, and mastering buddha qualities without premature realization. It culminates in the non-stirring from the essential nature (dharmatā), which is non-entity (abhāva), underscoring that non-entities cannot attain buddhahood through non-entities.
From a Madhyamaka perspective, this section exemplifies the tetralemma (catuṣkoṭi) negation and the rejection of inherent existence (svabhāva-śūnyatā). Madhyamaka, as articulated by Nāgārjuna in works like the Mūlamadhyamakakārikā, deconstructs all phenomena by showing they cannot be established as inherently arising, existing, changing, or ceasing.
Here, the text's repeated assertion that phenomena are "empty of their own defining characteristics" directly aligns with Madhyamaka's ultimate analysis: no dharma has an independent, self-sustaining essence.
For instance, meditative concentrations and immeasurable attitudes are dependently originated (pratītyasamutpanna), arising interdependently with causes and conditions, but they lack svabhāva.
Practicing without holding on to maturation means avoiding reification — treating these as substantial entities that produce fixed results.
This prevents falling into eternalism (śāśvatavāda) or nihilism (ucchedavāda).
The bodhisattva's skill in means allows engagement with conventional practices (like entering concentrations) while negating any ultimate grasp, embodying the Middle Way free from extremes.
The non-attainment of lower fruits critiques substantialist views in Hīnayāna paths, where fruits might be hypostatized; instead, Madhyamaka sees all paths as empty, with the bodhisattva path transcending by not clinging to any level as ultimate.
The "acceptance that phenomena are non-arising" (anutpattikadharmakṣānti) is a key Madhyamaka insight: since nothing inherently arises, there is no true production or cessation, dissolving dualities like defiled/purified or arising/ceasing.
Mastering tathāgata powers without immediate omniscience highlights provisional engagement — refining buddhafields and maturing beings — without positing inherent progress or decline.
From the Union of the Two Truths [U2T] perspective, this section illustrates the inseparability of conventional truth (saṃvṛtisatya) — where phenomena appear as dependently co-arisen [T1], relatively functional, and useful for practice — and ultimate truth (paramārthasatya) — where they are empty of inherent existence [T2].
The U2T is not a mere juxtaposition but a non-dual union: phenomena are "there" conventionally (interdependent, imputed by mind) yet "not there" ultimately (empty, like illusions).
The bodhisattva absorbs into concentrations and absorptions (T1: functional for cultivating insight and compassion) but does not hold on to maturation because they know these are empty of svabhāva (T2: non-existent, unoriginated). This union prevents one-sided views: without T1, practice would be nihilistic inaction; without T2, it would be eternalistic grasping.
Skill in means embodies U2T in action — acting conventionally (entering absorptions, practicing renunciation) without acting absolutely (no apprehension of inherent arising/ceasing).
The text's list of negations (non-existent, unoriginated, etc.) points to U2T: phenomena are not inherently arising or non-arising, existing or non-existing, etc., but arise dependently [T1] while empty [T2].
Transcending śrāvaka/pratyekabuddha levels via factors conducive to enlightenment reflects U2T: these factors function relatively to guide beyond saṃsāra [T1] but are empty, so no ultimate "transcending" occurs [T2].
The non-stirring from essential nature as non-entity encapsulates U2T: dharmatā is the union itself — inconceivable, beyond elaboration — where all dharmas (forms, feelings, perfections, emptinesses, paths, truths, powers) are neither entities nor non-entities, conjoined nor disjoined.
Non-entities attaining buddhahood through non-entities negates any dualistic agent-action-goal triad;
instead, realization is "acting without acting," engaging the path [T1] without reifying it [T2], aligning with suchness (tathatā).
Integrating both perspectives, Madhyamaka provides the analytical deconstruction (prajñā) that reveals U2T, while U2T grounds the compassionate application (karuṇā).
The section's core instruction — practicing without apprehending, non-dualistically, aware of interdependence and emptiness — mirrors Madhyamaka's prasajya negation (non-affirming negation) within U2T: negating inherent existence without affirming an alternative absolute.
For example, knowing phenomena as "non-existent, unoriginated" (Madhyamaka: no svabhāva) means they are dependently imputed (U2T: T1 ⇐⇒ T2), allowing the bodhisattva to act in accord with reality — cultivating absorptions, mastering powers, refining fields — without attachment or effort in absolute terms.
This avoids the three spheres (agent, action, object) as inherently real: the practitioner (empty) practices (empty) dharmas (empty) for beings (empty).
The interdependence of all (including opposites like defiled/purified) points to U2T's mutual implication: emptiness enables functionality (T2 implies T1), and functionality reveals emptiness (T1 implies T2). In Madhyamaka terms, this dissolves conceptual proliferations (prapañca); in U2T, it enables "acting without acting" — conventional engagement free from extremes, embodying the Middle Way in every moment.
The section's praise of bodhisattvas as "of supreme intelligence" for not holding on to maturation reinforces this: intelligence (prajñā) is realizing U2T, where stirring from dharmatā would imply inherent change or stability, both negated in Madhyamaka. Instead, non-stirring is the union — unchanging yet adaptive, empty yet compassionate. This practice transcends without rejecting: using conventional dharmas [T1] while aware of their emptiness [T2], leading to omniscience not as an inherent attainment but as the natural fruition of U2T-aligned action.
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Question: What are the characteristics that all dharmas are empty of?
In the Prajñāpāramitā sutras and Madhyamaka philosophy, all dharmas (phenomena) [T1] are described as empty (śūnya) of inherent existence or self-nature (svabhāva) [T2] [U2T], which means they lack any independent, intrinsic characteristics that could define them as truly arising, existing, or ceasing on their own. This emptiness is not a negation of their conventional appearance but a rejection of reifying them with absolute qualities.
The key characteristics that all dharmas are empty of include:
Arising (or birth): Dharmas do not inherently arise or come into being, as there is no fixed moment of production independent of causes and conditions.
Ceasing (or death/extinction): Dharmas do not inherently cease or die, with no definitive instant of destruction.
Defilement: Dharmas are not inherently impure or stained, as perceptions of defilement are relative and mind-dependent (e.g., what is defiled in one context may be pure in another).
Purity: Dharmas are not inherently pure or undefiled, avoiding attachment to an absolute cleanliness that leads to further conceptual distortion.
Increasing: Dharmas do not inherently grow or expand, as increase is always relative (e.g., something may increase in one aspect while decreasing in another).
Decreasing: Dharmas do not inherently diminish or reduce, similarly relative and not absolute.
A broader list from related sutras expands this to eight negations, emphasizing that dharmas are also empty of:
Existence: No inherent, eternal being.
Permanence: No unchanging eternality.
Identity (or sameness): No absolute unity or oneness.
Coming: No inherent arrival or origination from elsewhere.
These characteristics define the voidness (emptiness) of all dharmas, aligning with the Middle Way doctrine that avoids extremes of eternalism and nihilism. For instance, the Mahāprajñāpāramitā Sūtra states that emptiness is the substance of all dharmas, free from these dualistic marks. This applies universally to all phenomena, from the five skandhas (form, feeling, perception, impulses, consciousness) to more advanced dharmas like meditative absorptions or enlightenment factors.
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Question: So we could also include dualistic characteristics like: entity/non-entity, existent/non-existent, different/identical, separate/united, many/one, dual/non-dual, permanent/impermanent, continuous/discontinuous, eternal/annihilated, equal/unequal, pure/impure, perfect/imperfect, complete/incomplete, ordinary/divine, arising/non-arising, conditioned/unconditioned, changing/unchanging, ‘this’/‘non-this' for whatever 'this' is.
In Prajñāpāramitā literature and Madhyamaka philosophy, the emptiness (śūnyatā) of all dharmas extends beyond the initial characteristics I outlined (such as arising/ceasing, defilement/purity, increasing/decreasing, existence/permanence, and identity/coming) to encompass freedom from all dualistic conceptual proliferations (prapañca). This includes negation of any inherent essence in dualistic pairs, as Madhyamaka employs the tetralemma (catuṣkoṭi) to show that phenomena are not inherently "this," not inherently "non-this," not both, and not neither — pointing to the inconceivable nature of reality beyond extremes.
Your proposed additions align well with this framework, as they represent common dualistic elaborations that ordinary cognition imposes on phenomena, leading to reification and suffering. Dharmas are indeed empty of these characteristics, meaning they lack any svabhāva (inherent nature) that could substantiate such opposites as absolute truths.
Below, I integrate and expand on your list, drawing from key Madhyamaka texts like Nāgārjuna's Mūlamadhyamakakārikā (e.g., chapters on examining elements, motion, and nirvāṇa) and the Prajñāpāramitā sūtras (e.g., the Heart Sūtra's negation of form/emptiness dualities and the Diamond Sūtra's emphasis on non-abiding). Each pair is empty because phenomena are dependently co-arisen (pratītyasamutpanna) — interdependent, imputed, and illusion-like — without independent reality.
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Expanded List of Dualistic Characteristics That All Dharmas Are Empty Of
These are not exhaustive but illustrative; emptiness applies to all conceptual opposites, as any "this" implies a fabricated duality. Dharmas (from skandhas to nirvāṇa) are free from:
Entity/Non-Entity: Dharmas are not inherently substantial entities (bhāva) nor absolute non-entities (abhāva); they appear conventionally but lack self-existence, avoiding eternalism (entity) or nihilism (non-entity).
Existent/Non-Existent: No inherent being (sat) or non-being (asat); existence is relative to conditions, not absolute (e.g., MMK 15: examining existence/non-existence).
Different/Identical: Not inherently differentiated (bheda) from others nor identical (abheda); interdependence dissolves absolute separation or unity (e.g., MMK 2: on motion, where goer/gone are neither same nor different).
Separate/United: Not inherently isolated (pṛthak) nor merged (ekībhūta); relations are imputed, not intrinsic.
Many/One: Not inherently plural (bahutva) nor singular (ekatva); multiplicity and unity are mind-dependent designations (e.g., MMK 24: on the four noble truths as neither one nor many).
Dual/Non-Dual: Not inherently divided into opposites (dvaya) nor a forced non-duality (advaya); true non-duality transcends this pair itself.
Permanent/Impermanent: Not inherently enduring (nitya) nor transient (anitya); change is apparent, but no core essence persists or perishes (e.g., Heart Sūtra: form is empty, emptiness is form).
Continuous/Discontinuous: Not inherently unbroken (saṃtāna) nor interrupted; continuity is a conventional illusion, like a river's flow without inherent linkage.
Eternal/Annihilated: Not inherently timeless (śāśvata) nor cut off (uccheda); avoids extremes of eternal soul or total destruction at death.
Equal/Unequal: Not inherently uniform (sama) nor disparate (visama); equality is relational, not absolute.
Pure/Impure: Not inherently stainless (viśuddha) nor tainted (aśuddha); purity is contextual, as defilements are empty (e.g., Prajñāpāramitā's negation of defiled/purified dharmas).
Perfect/Imperfect: Not inherently flawless (paripūrṇa) nor deficient; perfection is a projection onto empty phenomena.
Complete/Incomplete: Not inherently whole (pūrṇa) nor partial; completion implies a false endpoint in interdependent processes.
Ordinary/Divine: Not inherently mundane (laukika) nor supramundane (lokottara); even buddha-qualities are empty, without inherent sanctity.
Arising/Non-Arising: Not inherently produced (utpāda) nor unproduced (anutpāda); arising is dependent, not self-caused (e.g., MMK 7: examining conditioned phenomena).
Conditioned/Unconditioned: Not inherently dependent on causes (saṃskṛta) nor independent (asaṃskṛta); even nirvāṇa is empty of this duality (MMK 25).
Changing/Unchanging: Not inherently mutable (vikāra) nor immutable; change presupposes a false inherent entity that transforms.
‘This’/‘Non-This’ (for whatever ‘this’ is): A catch-all for any conceptual label; dharmas are empty of being affirmable as "X" or deniable as "non-X," as all designations (prajñapti) are provisional and empty (e.g., Diamond Sūtra: "A bodhisattva is called a bodhisattva because there is no bodhisattva").
Implications in Madhyamaka and Prajñāpāramitā
Tetralemma Application: For each pair (e.g., permanent/impermanent), dharmas are empty of being inherently A, not A, both, or neither. This exhausts logical possibilities, revealing the limits of conceptualization and pointing to suchness (tathatā) — inconceivable reality.
Union of Two Truths [U2T]: Conventionally (saṃvṛti), these dualities allow functional description (e.g., we say a dharma "arises" dependently for teaching purposes). Ultimately (paramārtha), they are empty, with no contradiction — the two truths are inseparable.
Practice Without Practicing: As in the analyzed Section 1 of Chapter 58, bodhisattvas engage these dharmas (e.g., concentrations) without apprehending them as inherently "this" or "non-this," acting non-dualistically while aware of interdependence and emptiness.
Freedom from Extremes: Including these pairs reinforces that emptiness is not a "thing" but the absence of inherent characteristics, liberating from saṃsāra's proliferations. Nāgārjuna summarizes in MMK 18.9: "Dependent origination we declare to be emptiness.")
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Moreover, Subhūti, bodhisattva great beings
become absorbed in the first meditative concentration.
They become absorbed in the second meditative concentration.
They become absorbed in the third meditative concentration.
They become absorbed in the fourth meditative concentration.
They become absorbed in the immeasurable attitudes and the formless absorptions,
but they do not hold on to the maturation of these [meditative concentrations and so forth].
If you ask why,
it is because they possess skill in means.
Through this skill in means, they know that
those meditative concentrations, immeasurable attitudes,
and formless absorptions [T1]
are empty of their own defining characteristics,
and they know that
all phenomena are non-existent, unoriginated,
unconsummated, and not brought into being.
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“Moreover, Subhūti, bodhisattva great beings who possess skill in means, commencing from the time when they first begin to set their mind on enlightenment, practice the path of renunciation through insight and cultivation,
but they do not attain the fruit of entering the stream to nirvāṇa.
They do not attain the fruit of being destined for only one more rebirth,
the fruit of no longer being subject to rebirth, or arhatship.
They do not attain individual enlightenment.
If you ask why, it is because they know that
all phenomena [T1]
are empty of their own defining characteristics,
and they know that
all phenomena are non-existent, unoriginated,
unconsummated, and not brought into being.
Practicing those factors conducive to enlightenment,
they transcend the level of the śrāvakas
and the level of the pratyekabuddhas.
This, Subhūti, is
the acceptance that phenomena are non-arising,
which bodhisattva great beings have.
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“Moreover, Subhūti, when bodhisattva great beings practice the perfection of wisdom, they become absorbed in the eight aspects of liberation, and they become absorbed in the nine serial steps of meditative absorption,
but they do not attain the fruit of entering the stream to nirvāṇa.
They do not attain the fruit of being destined for only one more rebirth, the fruit of no longer being subject to rebirth, arhatship, or individual enlightenment.
If you ask why, it is because they know that
all phenomena [T1]
are empty of their own defining characteristics,
they know that
all phenomena are non-existent and unoriginated,
they know that
all phenomena are unconsummated,
and they know that
all phenomena are not brought into being.
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“Moreover, Subhūti, bodhisattva great beings master the ten powers of the tathāgatas, they master the four fearlessnesses and the four kinds of exact knowledge, they master the eighteen distinct qualities of the buddhas, and they master great loving kindness and great compassion, but they never attain all-aspect omniscience until they have refined the buddhafields and brought beings to maturity.
It is in this way, Subhūti, that bodhisattva great beings should practice the perfection of wisdom.”
“Blessed Lord, bodhisattva great beings who practice such profound attributes
but do not hold on to their maturation are of supreme intelligence!”
“Subhūti, it is so! It is so,” replied the Blessed One.
“Bodhisattva great beings who practice such profound attributes
but do not hold on to their maturation are of supreme intelligence.
If you ask why, Subhūti, it is because bodhisattva great beings
do not stir from the essential nature.”
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“Blessed Lord, from what essential nature do they not stir?”
“They do not stir from non-entity,” replied the Blessed One.
“Subhūti, with regard to that which you asked, namely,
‘From what essential nature [U2T] they do not stir?’
they do not stir from the essential nature of physical forms.
They do not stir from the essential nature of feelings, perceptions, formative predispositions, or consciousness.
They do not stir from the essential nature of the sense fields, the sensory elements, or the links of dependent origination.
They do not stir from the essential nature of the perfection of generosity.
They do not stir from the essential 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.
They do not stir from the essential nature of the emptiness of internal phenomena, the emptiness of external phenomena, and the emptiness of external and internal phenomena.
They do not stir from the essential nature of [the other aspects of emptiness], up to and including the emptiness of the essential nature of non-entities.
They do not stir from the essential nature of the meditative concentrations, the immeasurable attitudes, and the formless absorptions.
They do not stir from the essential nature of 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.
They do not stir from the essential nature of the truths of the noble ones.
They do not stir from the essential nature of the meditative stability of emptiness, the meditative stability of signlessness, and the meditative stability of wishlessness.
They do not stir from the essential nature of the eight aspects of liberation, the nine serial steps of meditative absorption, the extrasensory powers, the meditative stabilities, and the dhāraṇī gateways.
They do not stir from the essential nature of the powers of the tathāgatas, the fearlessnesses, the kinds of exact knowledge, and the distinct qualities of the buddhas.
They do not stir from the essential nature of great loving kindness and great compassion.
If you ask why, Subhūti, it is because the essential nature of these attributes is non-entity.
Nonentities cannot attain consummate buddhahood through non-entities.”
(Summary 2: Analysis of Section 2 from Madhyamaka and Union of the Two Truths Perspectives
Section 2 of Chapter 58 in The Perfection of Wisdom in Twenty-Five Thousand Lines explores the nature of clear realization (abhisaṃbodhi) through a dialogue negating attainment via entities (bhāva) or non-entities (abhāva), culminating in the insight that clear realization is without entities or non-entities, free from absolute conceptual elaborations (prapañca). Subhūti questions how realization occurs if none of the four alternatives (entities through entities, etc.) apply, and the Buddha responds that it is actualized without elaborations, listing various conventional conceptual notions (e.g., permanence/impermanence, self/no-self) that bodhisattvas might entertain but ultimately transcend in absolute terms.
The section stresses practicing the perfection of wisdom without absolute conceptual elaboration — neither affirming nor denying notions in inherent terms — while affirming that essential nature and non-entities do not elaborate themselves, rendering all dharmas free from such proliferations. It concludes by reiterating that all phenomena (from forms to omniscience) have no essential nature (asvabhāva) and are thus without absolute conceptual elaboration, leading to the bodhisattva's full maturity.
From a Madhyamaka perspective, this section deploys the tetralemma (catuṣkoṭi) to negate inherent attainment: clear realization is not through entities/non-entities, etc., exhausting logical extremes to reveal the emptiness (śūnyatā) of all positions (without rejecting them).
Nāgārjuna's Mūlamadhyamakakārikā (MMK) mirrors this in chapters like 15 (on essence) and 25 (on nirvāṇa), where buddhahood or realization cannot be established as existent, non-existent, both, or neither, as any such assertion presupposes svabhāva (inherent nature), which is untenable.
The Buddha's transcendence of the four alternatives critiques reification: positing entities leads to eternalism (inherent attainment), non-entities to nihilism (no realization), both to contradiction, and neither to evasion.
Instead, Madhyamaka's prasajya negation (non-affirming) points beyond conceptualization — realization is "without conceptual elaborations," aligning with Nāgārjuna's transcendence of prapañca (MMK 18) (without rejection of conventionalities).
The extensive list of conceptual elaborations (e.g., permanent/impermanent for skandhas, to be cultivated/not for perfections and paths) exemplifies Madhyamaka's exhaustive analysis: all views, even "noble" ones like the four truths or emptiness aspects, are conventional designations (prajñapti) empty of essence.
Bodhisattvas entertain these conventionally for skillful means (upāya) but do not elaborate them absolutely, avoiding attachment to views (dṛṣṭi).
The key phrase "the essential nature does not conceptually elaborate the essential nature" echoes MMK 24.18: dependent origination (pratītyasamutpāda) is emptiness, where no self-elaborating essence exists.
Freedom from elaboration means transcending without rejecting — using concepts like "suffering is comprehensible" provisionally to guide beings, but recognizing their emptiness prevents dogmatism.
This leads to maturity not as an inherent achievement but as the cessation of proliferations in absolute terms, consistent with Madhyamaka's soteriology: liberation through insight into no-essence.
From the Union of the Two Truths [U2T] perspective, the section illustrates the inseparability of conventional truth (saṃvṛtisatya) — where conceptual elaborations function relatively for teaching and practice [T1] — and ultimate truth (paramārthasatya) — where they are empty of inherent reality, without absolute affirmation or denial [T2].
U2T posits that phenomena are dependently co-arisen [T1] ⇔ empty [T2], so clear realization is neither an entity nor non-entity but the union itself: appearing functionally yet ungraspable.
The tetralemma negations embody U2T by showing no standalone truth — entities/non-entities are interdependent designations, empty yet useful.
Bodhisattvas "have" conceptual elaborations conventionally (e.g., notions like "perfections are to be practiced" guide the path, T1) but are "without absolute conceptual elaboration" ultimately (no inherent permanence/impermanence, etc., T2).
This union allows acting without absolute grasping: entertaining notions relatively (for maturing beings, refining fields) while free from them absolutely (no elaboration of essence).
The list of notions covers all dharmas — from skandhas to omniscience — as free from elaboration because they lack essential nature (U2T: empty [T2] yet imputed [T1]).
For instance, "suffering is comprehensible" is a conventional tool [T1] for insight, but without inherent comprehensibility [T2], preventing fixation.
The conclusion that phenomena "have no essential nature" and are "without absolute conceptual elaboration" points to suchness (tathatā): the inconceivable union where T1 and T2 imply each other — functionality arises from emptiness, and emptiness enables non-clinging practice.
Entering full maturity via this wisdom means embodying U2T in action: transcending levels without inherent transcendence, attaining omniscience as the fruition of non-elaborative awareness.
Integrating both perspectives, Madhyamaka's analytical negation reveals U2T, while U2T provides the compassionate framework for applying that insight. The section's core — practicing without absolute elaboration — mirrors Madhyamaka's deconstruction of views within U2T: concepts are dependently arisen (T1, Madhyamaka's pratītyasamutpāda) yet empty (T2, śūnyatā), so bodhisattvas use them skillfully without reification.
For example, notions like "buddhafields are to be refined" function conventionally to benefit beings [T1] but are empty of inherent refinement [T2], avoiding the three spheres (refiner, refining, refined) as absolute.
This transcends dualities and concepts without rejecting them (e.g., entity/non-entity) via tetralemma, fostering "acting without acting" — engaging the path relatively (elaborations as tools) without absolute effort (free from proliferations).
In Madhyamaka terms, this transcends without rejection saṃsāra's cycles; in U2T, it realizes nirvāṇa as non-different from saṃsāra, where all dharmas are illusion-like yet relatively efficacious. The emphasis on "apart from the essential nature and non-entities, there is nothing else" underscores U2T's non-duality: no third category, just the union, enabling maturity as effortless alignment with reality.
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Question: You said "This leads to maturity not as an inherent achievement but as the cessation of proliferations in absolute terms". Again this probably means "not the rejecting of conditioned dualistic conceptual proliferation, but the transcendence of those, with completely rejecting conventional truths, methods, goals, dualities, concepts". Because emptiness doesn't deny conventional truths... One truth supports / implies the other.
Yes, you're absolutely right to highlight this nuance — my phrasing could be refined for clarity, and your interpretation aligns precisely with the Madhyamaka and Union of the Two Truths [U2T] frameworks in the Prajñāpāramitā tradition. The "cessation of proliferations" (prapañca-upaśama) in texts like Nāgārjuna's Mūlamadhyamakakārikā (e.g., dedication verse) and this sutra doesn't imply a outright rejection or nihilistic denial of conventional truths (saṃvṛtisatya), methods, goals, dualities, or concepts.
Instead, it points to their transcendence — engaging them provisionally without absolute reification or attachment — while fully acknowledging their relative functionality.
Emptiness (śūnyatā, T2) does not negate or undermine the conventional [T1];
rather, as you noted, one truth supports and implies the other in an inseparable union [U2T].
This mutual interdependence ensures that transcendence is not abandonment but a harmonious integration: conventional elaborations (like the notions listed in Section 2 — permanence/impermanence, to cultivate/not) serve as skillful means (upāya) for guiding beings toward insight, yet they are recognized as empty of inherent essence, preventing clinging.
In the context of Section 2, this is vividly illustrated in the Buddha's teaching that bodhisattvas are "without [absolute] conceptual elaboration and do not conceptually elaborate [in absolute terms]" these notions. Conventionally [T1], bodhisattvas might entertain or apply such elaborations — e.g., viewing forms as impermanent to counter attachment, or cultivating perfections as a path — to function in the world, mature beings, and refine buddhafields. But ultimately [T2], these are free from absolute status ("the essential nature does not conceptually elaborate the essential nature"), transcending without rejection.
This avoids the extreme of nihilism (dismissing all methods as illusory and ceasing practice) and eternalism (treating them as inherently real goals).
Maturity arises as the natural fruition of this U2T-aligned awareness: not an "inherent achievement" (which would posit svabhāva), but the effortless cessation of absolute proliferations, where conventional tools remain efficacious precisely because of their emptiness.
As Nāgārjuna puts it in MMK 24.8–10, misunderstanding emptiness as denial would destroy the conventional, but properly understood, it upholds it — emptiness reveals the dependent nature of all, making the path possible without contradiction.
This insight carries forward into later sections, reinforcing that bodhisattva practice is "acting without acting": using dualistic concepts relatively [T1] to benefit others, while aware of their non-dual emptiness [T2], embodying the Middle Way. Thank you for the thoughtful clarification — it sharpens the discussion!)
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“Blessed Lord, can non-entities attain consummate buddhahood through entities?”
“No, Subhūti!” replied the Blessed One.
“In that case, can entities attain consummate buddhahood through non-entities?”
“No, Subhūti!” replied the Blessed One.
“In that case, can entities attain consummate buddhahood through entities?”
“No, Subhūti!” replied the Blessed One.
“In that case, can non-entities attain consummate buddhahood through non-entities?”
“No, Subhūti!” replied the Blessed One.
“In that case, Blessed Lord,
if non-entities do not attain clear realization through entities,
if entities do not attain clear realization through non-entities,
if entities do not attain clear realization through entities,
and if non-entities do not attain clear realization through non-entities,
would that not mean, Blessed Lord,
that there is no attainment,
that there is no clear realization,
that not one of these alternatives applies?”
“Clear realization is not such that it can be actualized through these four alternatives — existence, non-existence, both, and neither,” replied the Blessed One.
“In that case, Blessed Lord, how is it actualized?”
“Clear realization is such that
there are neither entities nor non-entities.
In it there are no [absolute] conceptual elaborations,
so clear realization is without [absolute] conceptual elaborations
and free from [absolute] conceptual elaborations,”
replied the Blessed One.
.
“Blessed Lord, what are the conceptual elaborations that bodhisattva great beings might have?”
The Blessed One replied,
“The notions that physical forms are permanent or that they are impermanent are [conventional] conceptual elaborations that bodhisattva great beings might have.
The notions that feelings, perceptions, formative predispositions, and consciousness are permanent or that they are impermanent are [conventional] conceptual elaborations that bodhisattva great beings might have.
The notions that physical forms are imbued with happiness or that they are imbued with suffering are [conventional] conceptual elaborations that bodhisattva great beings might have.
The notions that feelings, perceptions, formative predispositions, and consciousness are imbued with happiness or that they are imbued with suffering are [conventional] conceptual elaborations that bodhisattva great beings might have.
The notions that physical forms are with self or that they are without self are [conventional] conceptual elaborations that bodhisattva great beings might have.
The notions that feelings, perceptions, formative predispositions, and consciousness are with self or that they are without self are [conventional] conceptual elaborations that bodhisattva great beings might have.
The notions that physical forms are at peace or that they are not at peace are [conventional] conceptual elaborations that bodhisattva great beings might have.
The notions that feelings, perceptions, formative predispositions, and consciousness are at peace or that they are not at peace are [conventional] conceptual elaborations that bodhisattva great beings might have.
The notions that physical forms are comprehensible or that they are not comprehensible are [conventional] conceptual elaborations that bodhisattva great beings might have.
The notions that feelings, perceptions, formative predispositions, and consciousness are comprehensible or that they are not comprehensible are [conventional] conceptual elaborations that bodhisattva great beings might have.
“The notions that the sense fields, the sensory elements, and the links of dependent origination are permanent or that they are impermanent, that they imbued with happiness or that they are imbued with suffering, that they are with self or that they are without self, that they are at peace or that they are not at peace, and that they are comprehensible or that they are not comprehensible are [conventional] conceptual elaborations that bodhisattva great beings might have.
“The notion that suffering is comprehensible is a [conventional] conceptual elaboration that bodhisattva great beings might have.
The notion that the origin [of suffering] is to be renounced is a [conventional] conceptual elaboration that bodhisattva great beings might have.
The notion that the cessation [of suffering] is to be actualized
and the notion that the path is to be cultivated are [conventional] conceptual elaborations that bodhisattva great beings might have.
“The notion that the six perfections are to be practiced is a [conventional] conceptual elaboration that bodhisattva great beings might have.
The notion that the emptiness of internal phenomena is to be cultivated is a [conventional] conceptual elaboration that bodhisattva great beings might have.
The notion that [the other aspects of emptiness], up to and including the emptiness of the essential nature of non-entities, are to be cultivated is a [conventional] conceptual elaboration that bodhisattva great beings might have.
The notion that the four applications of mindfulness, the four correct exertions, the four supports for miraculous ability, the five faculties, the five powers, the seven branches of enlightenment, and the noble eightfold path are to be cultivated is a [conventional] conceptual elaboration that bodhisattva great beings might have.
The notion that 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 meditative stabilities, and the dhāraṇī gateways are to be cultivated is a [conventional] conceptual elaboration that bodhisattva great beings might have.
“The notion that the fruit of entering the stream to nirvāṇa is to be known, observed, and transcended is a [conventional] conceptual elaboration that bodhisattva great beings might have.
The notion that the fruit of being destined for only one more rebirth, the fruit of no longer being subject to rebirth, arhatship, and individual enlightenment are to be known, observed, and transcended is a [conventional] conceptual elaboration that bodhisattva great beings might have.
The notion that the ten bodhisattva levels are to be perfected is a [conventional] conceptual elaboration that bodhisattva great beings might have.
The notion that one enters into the maturity of the bodhisattvas is a [conventional] conceptual elaboration that bodhisattva great beings might have.
The notion that the buddhafields are to be refined and the notion that beings are to be brought to maturity are [conventional] conceptual elaborations that bodhisattva great beings might have.
The notions that the ten powers of the tathāgatas are to be developed, that the four fearlessnesses are to be developed, that the four kinds of exact knowledge are to be developed, that great loving kindness and great compassion are to be developed, and that the eighteen distinct qualities of the buddhas are to be developed are [conventional] conceptual elaborations that bodhisattva great beings might have.
“The notion that all-aspect omniscience is to be attained is a [conventional] conceptual elaboration that bodhisattva great beings might have.
The notion that all afflicted mental states associated with reincarnation through the continuity of propensities are to be abandoned is a [conventional] conceptual elaboration that bodhisattva great beings might have.
“Therefore, when bodhisattva great beings practice the perfection of wisdom,
they are without [absolute] conceptual elaboration
and do not conceptually elaborate [in absolute terms] the notions that physical forms are permanent or impermanent.
They are without [absolute] conceptual elaboration and do not conceptually elaborate [in absolute terms] the notions that [physical forms] are imbued with happiness or suffering, that they are with self or without self, that they are at peace or not at peace, or that they are comprehensible or not comprehensible.
They are without [absolute] conceptual elaboration and do not conceptually elaborate [in absolute terms] the notions that feelings, perceptions, formative predispositions, and consciousness are permanent or impermanent.
They are without [absolute] conceptual elaboration and do not conceptually elaborate [in absolute terms] the notions that these are imbued with happiness or suffering, that they are with self or without self, that they are at peace or not at peace, or that they are comprehensible or not comprehensible.
“They are without [absolute] conceptual elaboration and do not conceptually elaborate [in absolute terms] the notions that the sense fields, the sensory elements, and the links of dependent origination are permanent or impermanent, that they are imbued with happiness or suffering, that they are with self or without self, that they are at peace or not at peace, or that they are comprehensible or not comprehensible.
They are without [absolute] conceptual elaboration and do not conceptually elaborate [in absolute terms] the notions that all the perfections, all the aspects of emptiness, and the thirty-seven factors conducive to enlightenment are permanent or impermanent, that they are imbued with happiness or suffering, that they are with self or without self, that they are at peace or not at peace, or that they are comprehensible or not comprehensible.
“They are without [absolute] conceptual elaboration and do not conceptually elaborate 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, emptiness, signlessness, wishlessness, the extrasensory powers, the meditative stabilities, and the dhāraṇī gateways are to be cultivated.
“They are without [absolute] conceptual elaboration and do not conceptually elaborate the notion that the fruit of entering the stream to nirvāṇa, the fruit of being destined for only one more rebirth, the fruit of no longer being subject to rebirth, arhatship, and individual enlightenment are to be known, observed, and transcended.
They are without [absolute] conceptual elaboration and do not conceptually elaborate the notion that the ten bodhisattva levels are to be perfected.
They are without [absolute] conceptual elaboration and do not conceptually elaborate the notion that the maturity of the bodhisattvas is to be entered.
They are without [absolute] conceptual elaboration and do not conceptually elaborate [in absolute terms] the notions that the buddhafields are to be refined and that beings are to be brought to maturity.
They are without [absolute] conceptual elaboration and do not conceptually elaborate the notion that the ten powers of the tathāgatas, the four fearlessnesses, and the four kinds of exact knowledge are to be developed.
They are without [absolute] conceptual elaboration and do not conceptually elaborate the notion that great loving kindness, great compassion, and the eighteen distinct qualities of the buddhas are to be developed.
They are without [absolute] conceptual elaboration and do not conceptually elaborate the notion that all-aspect omniscience is to be attained.
They are without [absolute] conceptual elaboration and do not conceptually elaborate the notion that all afflicted mental states associated with reincarnation through the continuity of propensities are to be abandoned.
“If you ask why, the essential nature does not conceptually elaborate the essential nature.
Nor do non-entities conceptually elaborate non-entities, and apart from the essential nature and non-entities, there is nothing else at all that would give rise to conceptual elaboration or that would be conceptually elaborated.
Therefore, Subhūti, physical forms are free from [absolute] conceptual elaboration.
Feelings, perceptions, formative predispositions, and consciousness are free from [absolute] conceptual elaboration.
The sense fields, the sensory elements, and the links of dependent origination are free from [absolute] conceptual elaboration.
All the perfections, all the aspects of emptiness, and the thirty-seven factors conducive to enlightenment are free from [absolute] conceptual elaboration.
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 are free from [absolute] conceptual elaboration.
The fruit of entering the stream to nirvāṇa is free from [absolute] conceptual elaboration.
The fruit of being destined for only one more rebirth, the fruit of no longer being subject to rebirth, and arhatship are free from [absolute] conceptual elaboration.
Individual enlightenment is free from [absolute] conceptual elaboration.
The bodhisattva levels are free from [absolute] conceptual elaboration.
The maturity of the bodhisattvas is free from [absolute] conceptual elaboration.
The buddhafields to be refined and the beings that are to be brought to maturity are free from [absolute] conceptual elaboration.
The ten powers of the tathāgatas, the fearlessnesses, the kinds of exact knowledge, great loving kindness, great compassion, and the eighteen distinct attributes of the buddhas are free from [absolute] conceptual elaboration.
All-aspect omniscience is free from [absolute] conceptual elaboration.
The abandonment of all afflicted mental states associated with reincarnation through the continuity of propensities is free from [absolute] conceptual elaboration.
It is in this way, Subhūti, that bodhisattva great beings should practice the perfection of wisdom that is without [absolute] conceptual elaboration.
.
“Subhūti, it is indeed the case that physical forms have no essential nature [U2T].
Feelings, perceptions, formative predispositions, and consciousness have no essential nature [U2T].
The sense fields, the sensory elements, and the links of dependent origination have no essential nature [U2T].
All the perfections, all the aspects of emptiness, and the thirty-seven factors conducive to enlightenment have no essential nature [U2T].
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 have no essential nature [U2T].
The fruit of entering the stream to nirvāṇa has no essential nature [U2T].
The fruit of being destined for only one more rebirth, the fruit of no longer being subject to rebirth, and arhatship have no essential nature [U2T].
Individual enlightenment has no essential nature [U2T].
The bodhisattva levels have no essential nature [U2T].
The maturity of the bodhisattvas has no essential nature [U2T].
The buddhafields to be refined and the beings that are to be brought to maturity have no essential nature [U2T].
The powers of the tathāgatas, the fearlessnesses, the kinds of exact knowledge, great loving kindness, great compassion, and the distinct qualities of the buddhas have no essential nature [U2T].
All-aspect omniscience has no essential nature [U2T].
“That which has no essential nature [U2T] is without [absolute] conceptual elaboration.
Therefore, Subhūti, physical forms, feelings, perceptions, formative predispositions, and consciousness are without [absolute] conceptual elaboration.
The sense fields, the sensory elements, and the links of dependent origination are without [absolute] conceptual elaboration.
All the perfections, all the aspects of emptiness, and the thirty-seven factors conducive to enlightenment are without [absolute] conceptual elaboration.
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 are without [absolute] conceptual elaboration.
The fruit of entering the stream to nirvāṇa is without [absolute] conceptual elaboration.
The fruit of being destined for only one more rebirth, the fruit of no longer being subject to rebirth, and arhatship are without [absolute] conceptual elaboration.
Individual enlightenment is without [absolute] conceptual elaboration.
The bodhisattva levels are without [absolute] conceptual elaboration.
The maturity of the bodhisattvas is without [absolute] conceptual elaboration.
The buddhafields to be refined and the beings that are to be brought to maturity are without [absolute] conceptual elaboration.
The powers of the tathāgatas, the fearlessnesses, the kinds of exact knowledge, and the distinct qualities of the buddhas are without [absolute] conceptual elaboration.
All-aspect omniscience is without [absolute] conceptual elaboration.
Subhūti, when bodhisattva great beings practice the perfection of wisdom in that manner, they enter a bodhisattva’s full maturity.”
(i.e. Even if all phenomena are empty of inherent existence and never absolute, the sun continues to rise, travel across the sky, and set every night. These two truths are not in opposition; one supports and implies the other. This applies to all dualities. Awakening is realizing this with total conviction and acting increasingly in accord with non-duality, non-opposition.)
(Summary 3: Analysis of Section 3 from Madhyamaka and Union of the Two Truths Perspectives
Section 3 of Chapter 58 in The Perfection of Wisdom in Twenty-Five Thousand Lines addresses Subhūti's query on how bodhisattvas enter full maturity (paryāpti) if no essential nature (dharmatā) is apprehended in anything, questioning whether it's via śrāvaka, pratyekabuddha, or buddha paths.
The Buddha clarifies that bodhisattvas train in all paths without entering via lower ones exclusively, transcending eight levels (bright insight to pratyekabuddha) through cognition and insight, then entering maturity via understanding the path (mārga-jñāna). They attain omniscience via vajra-like stability, abandoning afflictions instantaneously. The dialogue critiques the notion of distinct paths leading to inherent fruits (e.g., becoming an arhat after perfecting that path), deeming it impossible for bodhisattvas to regress or prematurely actualize lower attainments.
Instead, they accept and perfect śrāvaka/pratyekabuddha wisdoms and renunciations within their own path, entering maturity through knowledge of the path — achieving pure knowledge to proclaim aspects/marks/signs, teach Dharma echo-like in worldly languages, know beings' mindsets/paths/causes/results, avert negative rebirths, and establish beings in appropriate fruits (stream-entry to enlightenment). This knowledge subsumes all factors conducive to enlightenment for all vehicles.
From a Madhyamaka perspective, this section deconstructs the reification of paths and attainments, showing no inherent distinctness or identity among them (e.g., śrāvaka path as "one distinct path" vs. others). Nāgārjuna's Mūlamadhyamakakārikā (MMK 24) echoes this: paths and fruits (like the four truths) are neither one nor many, same nor different, as all are empty of svabhāva (inherent nature). The impossibility of bodhisattvas becoming arhats after perfecting that path negates substantialist views — attainments aren't inherent achievements but provisional designations (prajñapti) dependent on conditions.
Training in all paths without actualizing lower fruits exemplifies Madhyamaka's non-abiding (apratiṣṭhita): engaging without clinging, avoiding extremes of affirmation (inherent maturation) or negation (no training).
Transcending eight levels via cognition/insight aligns with Madhyamaka analysis — discerning no inherent arising/ceasing in levels dissolves their absoluteness.
The "pure knowledge of the path" [U2T] critiques essentialism: knowing paths/causes/results (e.g., averting hell-rebirth paths) is analytical insight (prajñā) revealing interdependence (pratītyasamutpāda), not grasping them as real entities.
Proclaiming Dharma "like an echo" highlights emptiness — teachings appear responsive but lack self-nature, empty yet effective.
Establishing beings in fruits without inherent establishment prevents hypostatizing vehicles; all (śrāvaka to mahāyāna) are empty, with bodhisattvas subsuming them via skill in means (upāya). Omniscience via single-instant wisdom negates gradual/inherent progress (MMK 7), as afflictions aren't truly abandoned but seen as non-arisen. Maturity is thus not an inherent achievement but the transcendence of proliferations (prapañca) — not rejecting paths but engaging them emptily, embodying the Middle Way.
From the Union of the Two Truths [U2T] perspective, the section exemplifies the inseparability of conventional truth (saṃvṛtisatya) — where paths, levels, and fruits function relatively for training and benefiting beings [T1] — and ultimate truth (paramārthasatya) — where they lack essential nature, without inherent distinction or attainment [T2].
U2T holds that dependently co-arisen appearances [T1] ⇔ emptiness [T2], so bodhisattvas train in all paths conventionally (T1: perfecting śrāvaka wisdoms for inclusive insight) without actualizing them absolutely (T2: no inherent fruits like arhatship).
The impossibility of regression (e.g., becoming an arhat and losing bodhisattva opportunity) points to U2T: paths are imputed interdependently, not standalone entities; one supports the other without opposition.
Transcending levels via cognition/insight embodies U2T in practice — recognizing relative functionality (T1: levels as training stages) while empty (T2: no apprehensible essence), leading to maturity as the union's fruition.
Pure knowledge of the path integrates U2T: conventionally knowing beings' mindsets/paths (T1: averting wrong rebirths, establishing fruits) enables compassionate action, grounded in emptiness (T2: paths/causes/results as non-entities).
Teaching "like an echo" illustrates U2T — Dharma appears adaptive to worldly languages/symbols [T1] yet empty/ungrippable [T2].
Subsuming all factors (for all vehicles) without partiality shows U2T's non-duality: saṃsāra's paths [T1] are not opposed to nirvāṇa [T2], but imply each other. Abandoning afflictions via omniscience is instantaneous because U2T reveals them as illusion-like — functional yet empty — allowing "acting without acting": guiding beings relatively without absolute grasping.
Integrating both perspectives, Madhyamaka's deconstruction (negating inherent paths/fruits) uncovers U2T, while U2T enables compassionate application without contradiction. The section's emphasis on training without premature actualization mirrors Madhyamaka's rejection of svabhāva within U2T: paths are dependently designated (T1, pratītyasamutpāda) yet empty (T2, śūnyatā), so bodhisattvas perfect them conventionally (for beings' benefit) without reifying (no inherent maturity). For instance, knowing hell-paths to avert them functions relatively [T1] but lacks essence [T2], transcending the three spheres (knower, known, knowing).
This transcendence — not rejecting proliferations but engaging them emptily — supports the mutual implication of truths: emptiness [T2] enables effective paths [T1], and paths reveal emptiness.
Maturity arises as effortless alignment with suchness (tathatā), where all vehicles are subsumed non-dualistically, fostering omniscient action free from extremes.)
.
“Blessed Lord, if the essential nature is not apprehended with respect to anything at all, by what do bodhisattva great beings enter a bodhisattva’s full maturity — the pathway of the śrāvakas or the pathway of the pratyekabuddhas?”
“Subhūti,” replied the Blessed One,
“bodhisattva great beings do not enter a bodhisattva’s full maturity through the path of the śrāvakas.
They do not enter a bodhisattva’s full maturity through the path of the pratyekabuddhas.
Bodhisattva great beings do not enter a bodhisattva’s full maturity through the path of the completely awakened buddhas.
Rather, Subhūti, it is the case that bodhisattva great beings, having trained in all pathways, then enter a bodhisattva’s full maturity.
Just as an arhat of the eighth level, having trained in all attributes, enters into the authentic maturity appropriate for an arhat, and never attains the fruit of arhatship until the fruitional path has been accomplished, in the same way, Subhūti, bodhisattva great beings also accomplish all paths and then enter a bodhisattva’s full maturity.
They will never attain all-aspect omniscience until they have attained the vajra-like meditative stability.
Immediately after attaining that meditative stability, they will attain all-aspect omniscience through the wisdom of a single instant.”
.
“Blessed Lord, if bodhisattva great beings enter a bodhisattva’s full maturity after perfecting all pathways, is it the case, Blessed Lord, that the pathway of arhats on the eighth level is indeed one distinct path, that the pathway of those destined for only one more rebirth is another, that the pathway of those no longer subject to rebirth is another, that the pathway of those entering arhatship is another, that the pathway of arhats is another, that the pathway of pratyekabuddhas is another, and that the pathway of the tathāgatas, arhats, completely awakened buddhas is another?
Blessed Lord, if these pathways are distinct from one another, how do bodhisattva great beings perfect all pathways and enter a bodhisattva’s full maturity?
Blessed Lord, if bodhisattva great beings perfect all pathways, do those bodhisattva great beings not become arhats of the eighth level after accomplishing the pathway of the eighth level?
Do they not become one entering the stream to nirvāṇa after accomplishing the pathway of insight?
Do they not become one entering into the fruit of being destined for only one more rebirth after accomplishing the pathway of cultivation?
Do they not become one entering the fruit of no longer being subject to rebirth, or do they not become one established in the fruit of no longer being subject to rebirth?
Do they not enter into arhatship, or do they not become arhats?
Having accomplished the pathway of the pratyekabuddhas, do they not become pratyekabuddhas?
Blessed Lord, after becoming arhats of the eighth level, there would be no opportunity for bodhisattva great beings to enter a bodhisattva’s full maturity.
That would be impossible!
It is also impossible that they could attain all-aspect omniscience without having entered into the maturity of the bodhisattvas.
And after attaining the fruit of entering the stream to nirvāṇa, the fruit of being destined for only one more rebirth, the fruit of no longer being subject to rebirth, arhatship, or individual enlightenment, it is impossible that they could enter a bodhisattva’s full maturity.
If it is not possible to attain all-aspect omniscience without having entered into the maturity of the bodhisattvas, in that case, Blessed Lord, how should one understand that bodhisattva great beings perfect all pathways and enter a bodhisattva’s full maturity?
How do they attain all-aspect omniscience, having entered into the maturity of the bodhisattvas, and how do they abandon all afflicted mental states associated with reincarnation through the continuity of propensities?”
“Subhūti, it is so! It is so,” replied the Blessed One.
“There is no opportunity for bodhisattva great beings, on becoming arhats of the eighth level, or after attaining the fruit of entering the stream to nirvāṇa, or attaining the fruit of being destined for only one more rebirth, or attaining the fruit of no longer being subject to rebirth, or attaining arhatship, or attaining individual enlightenment, to enter a bodhisattva’s full maturity.
That would be impossible!
It is also impossible that bodhisattva great beings could attain all-aspect omniscience without having entered into the maturity of the bodhisattvas.
And yet, Subhūti, it is the case that when bodhisattva great beings, commencing from the time when they first begin to set their mind on enlightenment, practice the six perfections, they transcend eight levels through their cognition and insight.
If you ask what are these eight, they comprise (1) the level of bright insight, (2) the level of the spiritual family, (3) the eighth-lowest level, (4) the level of insight, (5) the level of attenuated refinement, (6) the level of no attachment, (7) the level of an arhat’s spiritual achievement, and (8) the level of the pratyekabuddhas.
After transcending these eight levels that have been described through their cognition and insight, they then enter a bodhisattva’s full maturity by means of understanding the path.
Having entered into the maturity of the bodhisattvas, they then abandon all afflicted mental states associated with reincarnation through the continuity of propensities by means of the wisdom of all-aspect omniscience.
“In this regard, Subhūti, the wisdom [and renunciation] of an arhat of the eighth level are indeed within what bodhisattva great beings accept.
The wisdom and renunciation of one entering the stream to nirvāṇa are also within what bodhisattva great beings accept.
The wisdom and renunciation of one destined for only one more rebirth are also within what bodhisattva great beings accept.
The wisdom and renunciation of one no longer subject to rebirth are also within what bodhisattva great beings accept.
The wisdom and renunciation of an arhat are also within what bodhisattva great beings accept.
The wisdom and renunciation of a pratyekabuddha are also within what bodhisattva great beings accept.
In this way, having perfected the paths of the śrāvakas and the pratyekabuddhas, bodhisattva great beings enter a bodhisattva’s full maturity by means of the wisdom of knowledge of the path.
Having entered into the maturity of the bodhisattvas, by means of all-aspect omniscience they abandon all afflicted mental states associated with reincarnation through the continuity of propensities.
So it is, Subhūti, that bodhisattva great beings, after perfecting all paths, then attain consummate buddhahood in unsurpassed, complete enlightenment, and fruitfully sustain all beings.”
.
“Blessed Lord, what is the pathway of knowledge of the path, distinct from the pathway of the śrāvakas, the pathway of the pratyekabuddhas, and the pathway of the buddhas?”
“Subhūti,” replied the Blessed One,
“bodhisattva great beings should achieve the pure knowledge of the path.
In this regard, the pure knowledge of the path is as follows:
Bodhisattva great beings should attain consummate buddhahood with respect to those aspects, marks, and signs that express the path.
Having attained consummate buddhahood, they should by all means proclaim, reveal, explain, make known, and establish them for the sake of others, so that others might understand them and be disciplined.
To that end, in order to make them become known, like an echo, bodhisattva great beings should communicate in and acquire all the languages and symbols that are understood in the world system of the great trichiliocosm.
“For this reason, Subhūti, bodhisattva great beings should perfect all paths.
Having perfected all paths, they should be aware of the mindsets of all beings.
That is to say, they should know the path,
they should know the causal basis [of the path],
and they should know the result [of the path]
that leads the denizens of the hells to the hells,
and thereby they should indeed avert beings from the path of the denizens of the hells.
They should also avert them from its causal basis,
and they should also avert them from its result.
“They should know the path,
they should know the causal basis [of the path],
and they should know the result [of the path]
that leads the beings of the animal realm to be born in the animal realm,
and thereby they should indeed avert beings from the path of the animal realm.
They should also avert them from its causal basis,
and they should also avert them from its result.
“They should know the path,
they should know the causal basis [of the path],
and they should know the result [of the path]
that leads the beings of the world of Yama to the world of Yama,
and thereby they should indeed avert beings from the path of the world of Yama.
They should also avert them from its causal basis,
and they should also avert them from its result.
“They should know the path,
they should know the causal basis [of the path],
and they should know the result [of the path]
that leads to the domains of kinnaras, mahoragas, nāgas, yakṣas, humans, gods, and Brahma divinities.
They should know the path,
they should know the causal basis [of the path],
and they should know the result [of the path]
that leads to the gods of Ābhāsvara, the gods of Śubhakṛtsna, the gods of Bṛhatphala, the beings of the realm of nonperception, the gods of Avṛha, the gods of Atapa, the gods of Sudṛśa, the gods of Sudarśana, and the gods of Akaniṣṭha.
They should know the path,
they should know the causal basis [of the path],
and they should know the result [of the path]
that leads to the gods of the sphere of infinite space, the gods of the sphere of infinite consciousness, the gods of the sphere of nothing-at-all, and the gods of the sphere of neither perception nor nonperception.
“They should know the four applications of mindfulness,
and they should know the four correct exertions, the four supports for miraculous ability, the five faculties, the five powers, the seven branches of enlightenment, and the noble eightfold path.
They should know the four truths of the noble ones,
and they should know the three gateways of liberation, the four meditative concentrations, the four immeasurable attitudes, the four formless absorptions, the eight aspects of liberation, and the nine serial steps of meditative absorption.
They should know the ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, the eighteen distinct qualities of the buddhas, great loving kindness, and great compassion.
“They should establish in the fruit of entering the stream to nirvāṇa those who are to be established in the fruit of entering the stream to nirvāṇa.
They should establish in the fruit of being destined for only one more rebirth those who are to be established in the fruit of being destined for only one more rebirth.
They should establish in the fruit of no longer being subject to rebirth those who are to be established in the fruit of no longer being subject to rebirth.
They should establish in arhatship those who are to be established in arhatship.
They should establish in individual enlightenment those who are to be established in individual enlightenment.
They should establish in enlightenment those who are to be established in enlightenment.
This, Subhūti, is knowledge of the path that bodhisattva great beings have.
“Having trained in these attributes,
bodhisattva great beings enter into the mindsets of beings,
and having entered into the mindsets of beings,
they accordingly teach the Dharma in such a way that it does not become fruitless.
If you ask why, it is because they have fully understood the faculties of others.
They know the paths and nonpaths of beings, their deaths, and also their rebirths.
Subhūti, bodhisattva great beings should practice the perfection of wisdom in that manner.
In this perfection of wisdom there is nothing at all that is not subsumed, including the factors conducive to enlightenment in which bodhisattva great beings should train, those in which śrāvakas should train, and those in which pratyekabuddhas should train.”
(Summary 4: Analysis of Section 4 from Madhyamaka and Union of the Two Truths Perspectives
Section 4 of Chapter 58 in The Perfection of Wisdom in Twenty-Five Thousand Lines begins with Subhūti's question on how bodhisattvas nurture enlightenment if all factors conducive to it (and all phenomena) are neither conjoined nor disjoined, immaterial, invisible, unimpeded, and without defining characteristics (lakṣaṇa) — comparing them to space, which neither brings about nor destroys anything.
The Buddha affirms this emptiness of defining characteristics but explains that such teachings are for beings who don't yet know this, using mundane conventional terms to guide them toward grasping phenomena. He lists all phenomena — from skandhas (forms, etc.) to omniscience — as neither conjoined/disjoined, etc., expressed conventionally but not ultimately true. Bodhisattvas train in these through cognition and insight, actualizing buddha attributes via omniscience while not actualizing śrāvaka/pratyekabuddha ones. The section defines the "Dharma and Vinaya of the noble ones" as free from dualities like desire/no-desire, up to conditioned/unconditioned elements — neither having nor lacking them, as all are immaterial, etc. Subhūti questions training without defining characteristics, and the Buddha responds that phenomena are without them (whether tathāgatas appear or not), so bodhisattvas neither train in characteristics nor their absence. Without cultivating wisdom, lower transcendences fail, but all are without defining characteristics, with no difference/identity.
From a Madhyamaka perspective, this section rigorously negates inherent defining characteristics (lakṣaṇa or svabhāva), aligning with Nāgārjuna's deconstruction in Mūlamadhyamakakārikā (MMK), where phenomena lack self-nature, being neither conjoined (saṃyukta) nor disjoined (visamyukta), same nor different (MMK 15: essence as neither existent nor non-existent). The comparison to space exemplifies Madhyamaka's illustration of emptiness: space neither acts nor is acted upon inherently, yet conventionally accommodates (MMK 5: on elements). Listing phenomena (skandhas to omniscience) as without characteristics critiques reification — even "noble" dharmas like truths or powers are empty, preventing attachment to them as substantial. Training through cognition/insight without actualizing lower attributes embodies prasajya negation: not affirming characteristics nor their absence, exhausting tetralemma (characteristics, no-characteristics, both, neither). The Dharma/Vinaya as "neither have nor without" (e.g., desire/no-desire) deconstructs dualistic views (dṛṣṭi), showing nobles transcend extremes — neither eternalist possession nor nihilist lack (MMK 18: on views). Subhūti's query on non-training leading to non-transcendence is resolved by Madhyamaka's Middle Way: no inherent training/characteristics, yet provisional engagement avoids nihilism. The timeless expanse ("whether tathāgatas appear or not") echoes MMK 25: nirvāṇa/awakening is empty, unchanging, with no difference/identity in characteristics. Nurturing enlightenment isn't causal production (as empty phenomena "cannot nurture or starve") but insight into no-essence, transcending proliferations without rejection.
From the Union of the Two Truths [U2T] perspective, the section highlights the inseparability of conventional truth (saṃvṛtisatya) — where phenomena appear with defining characteristics for teaching and training [T1] — and ultimate truth (paramārthasatya) — where they are empty, without inherent lakṣaṇa, conjoined/disjoined, etc. [T2]. U2T posits dependent co-arising [T1] ⇔ emptiness [T2], so phenomena like factors conducive to enlightenment function relatively (nurturing awakening for unknowing beings, T1) but are empty of self-characteristics (cannot inherently bring/destroy, like space, T2). The Buddha's affirmation integrates U2T: conventional expressions ("factors lead to enlightenment") guide without ultimate reality, preventing one-sided emptiness (nihilism) or reification (eternalism). The exhaustive list — as neither conjoined/disjoined, etc. — points to suchness (tathatā): the inconceivable union where T1 (mundane terms for grasping) implies T2 (no ultimate case). Training/actualizing attributes via omniscience embodies U2T in action: conventionally actualize buddha qualities (T1: for beings' benefit) without śrāvaka ones (avoiding lower fixation), grounded in emptiness (T2: no apprehensible characteristics). The noble Dharma/Vinaya as "neither have nor without" dualities (e.g., ignorance/no-ignorance) illustrates non-duality: conditioned/unconditioned are interdependent designations [T1] yet empty [T2], transcending without opposing. Subhūti's chain of impossibilities (no training → no transcendence → no omniscience) is resolved by U2T: without inherent characteristics, the path functions relatively (cultivating wisdom transcends levels) while empty absolutely (no difference/identity). The timeless dwelling reinforces U2T's mutual support: emptiness [T2] enables conventional efficacy [T1], implying each other eternally.
Integrating both perspectives, Madhyamaka's negation of characteristics reveals U2T, while U2T grounds compassionate practice without contradiction. The section's core — training without apprehending characteristics — mirrors Madhyamaka's analysis within U2T: phenomena are dependently imputed (T1, pratītyasamutpāda) yet empty (T2, śūnyatā), so bodhisattvas engage them conventionally (nurturing via insight) without absolute training (neither in characteristics nor absence). For instance, perfections or truths function as tools [T1] but lack essence [T2], avoiding three spheres (trainer, training, trained). This transcendence — not rejecting proliferations but using them emptily — supports truths' implication: emptiness [T2] upholds the path [T1], enabling maturity as non-abiding alignment with reality.)
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“Blessed Lord, if the factors that are conducive to enlightenment and all those attributes that constitute enlightenment are neither conjoined nor disjoined, immaterial, invisible, unimpeded, and their sole defining characteristic is that they are without defining characteristics,
how do bodhisattva great beings nurture enlightenment?
Blessed Lord,
phenomena that are neither conjoined nor disjoined, immaterial, invisible, unimpeded, and with the sole defining characteristic that they are without defining characteristics
cannot bring about or destroy anything at all,
Blessed Lord, just as space does not bring about or destroy anything at all;
in the same way, Blessed Lord,
phenomena that are empty of their own defining characteristics
cannot nurture or starve anything at all.”
“Subhūti, it is so! It is so,” replied the Blessed One.
“Phenomena that are empty of their own defining characteristics
do not bring about or destroy anything at all.
Subhūti,
for the sake of those beings who do not know that
phenomena are empty of their own defining characteristics,
it is explained that these factors conducive to enlightenment do lead to the attaining of enlightenment.
However, Subhūti, all these phenomena [mentioned in] the Dharma and the Vinaya, comprising physical forms;
comprising feelings, perceptions, formative predispositions, and consciousness;
comprising the sense fields, the sensory elements, and the links of dependent origination;
comprising the perfection of generosity;
comprising the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom;
comprising the emptiness of internal phenomena;
comprising the emptiness of external phenomena;
comprising the emptiness of external and internal phenomena, which comprise [the other aspects of emptiness], up to and including the emptiness of the essential nature of non-entities;
comprising the first meditative concentration;
comprising the second meditative concentration, the third meditative concentration, and the fourth meditative concentration;
comprising loving kindness;
comprising absorptions in compassion, empathetic joy, and equanimity;
comprising absorption in the sphere of infinite space;
comprising absorption in the sphere of infinite consciousness, absorption in the sphere of nothing-at-all, and absorption in the sphere of neither perception nor nonperception;
comprising the applications of mindfulness;
comprising the correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, and the noble eightfold path;
comprising the truths of the noble ones, the three gateways of liberation, the eight aspects of liberation, the nine serial steps of meditative absorption, the meditative stabilities, and the dhāraṇī gateways;
comprising the ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, the eighteen distinct qualities of the buddhas, great loving kindness, and great compassion;
and comprising [the goals], up to and including all-aspect omniscience,
are neither conjoined nor disjoined, immaterial, invisible, unimpeded, and their sole defining characteristic is that they are without defining characteristics.
These are just expressed in mundane conventional terms
in order that beings might grasp them,
but that is not the case in ultimate [truth].
“Bodhisattva great beings should train in all these through their cognition and insight.
Having trained through definitive cognition and insight, there are some attributes that they should actualize, and some that they should not actualize.
In this regard, if you ask which attributes bodhisattva great beings should actualize, having trained in them, and which attributes they should not actualize, they should not actualize the attributes of the śrāvakas and pratyekabuddhas, having trained in them through cognition and insight.
On the other hand, they should actualize all attributes in all respects through the wisdom of all-aspect omniscience.
Subhūti, it is in this way that bodhisattva great beings should train in the perfection of wisdom that constitutes the Dharma and Vinaya of the noble ones.”
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“The Blessed One speaks of the ‘Dharma and Vinaya of the noble ones.’
What is the extent of the Dharma and Vinaya of the noble ones?”
“In this regard, Subhūti,” replied the Blessed One,
“śrāvakas, pratyekabuddhas, bodhisattva great beings, and the tathāgatas, arhats, completely awakened buddhas neither have desire, nor are they without it.
They neither have hatred, nor are they without it.
They neither have delusion, nor are they without it.
They neither have false views about perishable composites, nor are they without them.
They neither have hesitation, nor are they without it.
They neither have moral and ascetic supremacy, nor are they without them.
They neither have attachment or malice for the realm of desire, nor are they without them.
They neither have attachment for the realms of form and formlessness, nor are they without it.
They neither have ignorance, nor are they without it.
They neither have pride or mental agitation, nor are they without them.
They neither have the first meditative concentration, nor are they without it.
They neither have the second meditative concentration, nor are they without it.
They neither have the third meditative concentration, nor are they without it.
They neither have the fourth meditative concentration, nor are they without it.
They neither have loving kindness, nor are they without it.
They neither have compassion, nor are they without it.
They neither have empathetic joy, nor are they without it.
They neither have equanimity, nor are they without it.
They neither have absorption in the sphere of infinite space, nor are they without it.
They neither have absorption in the sphere of infinite consciousness, absorption in the sphere of nothing-at-all, and absorption in the sphere of neither perception nor nonperception, nor are they without them.
They neither have 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, nor are they without them.
They neither have 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, the gateways of liberation — emptiness, signlessness, and wishlessness — the extrasensory powers, the meditative stabilities, and the dhāraṇī gateways, nor are they without them.
They neither have the powers of the tathāgatas, the fearlessnesses, the kinds of exact knowledge, the eighteen distinct qualities of the buddhas, great loving kindness, and great compassion, nor are they without them.
They neither have the conditioned elements and the unconditioned elements, nor are they without them.
It is for this reason that they are called the noble ones.
The expression Dharma and Vinaya of the noble ones denotes their Dharma and Vinaya.
“If you ask why, it is because all these phenomena are immaterial, invisible, unimpeded, and they have the sole defining characteristic that they are without defining characteristics [U2T].
This means that they are immaterial, neither conjoined with the immaterial nor disjoined from it.
They are invisible, neither conjoined with the invisible nor disjoined from it.
They are unimpeded, neither conjoined with the unimpeded nor disjoined from it.
They are without defining characteristics, neither conjoined with the absence of defining characteristics nor disjoined from it.
This, Subhūti, is the transcendence of the immaterial, of the invisible, of the unimpeded, and of the sole defining characteristic that phenomena are without defining characteristics, which bodhisattva great beings have.
Bodhisattva great beings should train in it.
When they have trained in it, they do not apprehend the defining characteristic of anything at all.”
Subhūti then asked,
“In that case, Blessed Lord,
if they do not train in the defining characteristics of physical forms;
if they do not train in the defining characteristics of feelings, perceptions, formative predispositions, and consciousness;
if they do not train in the defining characteristics of the sense fields, the sensory elements, and the links of dependent origination;
if they do not train in the defining characteristics of the perfection of generosity;
if they do not train in the defining characteristics of the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom;
if they do not train in the defining characteristics of the emptiness of internal phenomena;
if they do not train in the defining characteristics of [the other aspects of emptiness], up to and including the emptiness of the essential nature of non-entities;
if they do not train in the defining characteristics of the first meditative concentration;
if they do not train in the defining characteristics of the second meditative concentration, the third meditative concentration, and the fourth meditative concentration;
if they do not train in the defining characteristics of great loving kindness;
if they do not train in the defining characteristics of great compassion, great empathetic joy, and great equanimity;
if they do not train in the defining characteristics of absorption in the sphere of infinite space, absorption in the sphere of infinite consciousness, absorption in the sphere of nothing-at-all, and absorption in the sphere of neither perception nor nonperception;
if they do not train in the defining characteristics of the applications of mindfulness;
if they do not train in the defining characteristics of the correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, and the noble eightfold path;
if they do not train in the defining characteristics of the meditative stabilities of emptiness, signlessness, and wishlessness, the aspects of liberation, the serial steps of meditative absorption, the extrasensory powers, the meditative stabilities, and the dhāraṇī gateways;
if they do not train in the defining characteristics of the powers of the tathāgatas, the fearlessnesses, the kinds of exact knowledge, and the eighteen distinct qualities of the buddhas;
if they do not train in the defining characteristics of great loving kindness;
if they do not train in the defining characteristics of great compassion;
if they do not train in the defining characteristics of the noble truth of suffering;
if they do not train in the defining characteristics of the truths of the noble ones of the origin of suffering, the cessation [of suffering], and the path;
if they do not train in the defining characteristics of the links of dependent origination in their forward and reversed operation;
and if they do not train in the defining characteristics of the conditioned elements;
if they do not train in the defining characteristics of the unconditioned elements —
Blessed Lord, if they do not train in the defining characteristics of all these phenomena,
how then, Blessed Lord, do bodhisattva great beings transcend the levels of the śrāvakas and pratyekabuddhas, without having trained in the defining characteristics of all phenomena and in the defining characteristics of formative predispositions?
If they do not transcend the levels of the śrāvakas and pratyekabuddhas, how do they enter a bodhisattva’s full maturity?
If they do not enter a bodhisattva’s full maturity, how do they attain all-aspect omniscience?
If they do not attain all-aspect omniscience, how do they turn the wheel of the Dharma?
If they do not turn the wheel of the Dharma, how will they liberate beings from cyclic existence by means of the vehicle of the śrāvakas, the vehicle of the pratyekabuddhas, and the Great Vehicle?”
“Subhūti,” replied the Blessed One,
“if there were any phenomena with defining characteristics, bodhisattva great beings would train in those defining characteristics;
however, all phenomena are without defining characteristics — immaterial, invisible, unimpeded, and with the sole defining characteristic that they are without defining characteristics.
Therefore, bodhisattva great beings should indeed not train in defining characteristics.
Nor should they train in the absence of defining characteristics.
If you ask why, it is not the case that formerly phenomena had no defining characteristics and later did have defining characteristics.
Subhūti, these phenomena even formerly were without defining characteristics, and right now they are also without defining characteristics.
It is for this reason that bodhisattva great beings should not train in defining characteristics, nor should they train in the absence of defining characteristics.
If you ask why, whether the tathāgatas have appeared or whether the tathāgatas have not appeared, this expanse without defining characteristics continues to dwell in that manner.”
“Blessed Lord, if all phenomena are in that manner without defining characteristics, and there is neither difference nor identity with respect to defining characteristics, how could the perfection of wisdom that bodhisattva great beings have be cultivated?
Blessed Lord, without having cultivated the perfection of wisdom, bodhisattva great beings cannot transcend the level of the śrāvakas or the level of the pratyekabuddhas.
Without having transcended the level of the śrāvakas and the level of the pratyekabuddhas, bodhisattva great beings cannot enter a bodhisattva’s full maturity.
Without having entered into the maturity of the bodhisattvas, great bodhisattva beings cannot accept that phenomena are non-arising.
Without having accepted that phenomena are non-arising, they cannot achieve the extrasensory powers.
Without having achieved the extrasensory powers of the bodhisattvas, they cannot refine the buddhafields and bring beings to maturity.
Without having refined the buddhafields and brought beings to maturity, they cannot attain all-aspect omniscience.
Without having attained all-aspect omniscience, they cannot turn the wheel of the Dharma.
Without having turned the wheel of the Dharma, they cannot establish beings in the fruit of entering the stream to nirvāṇa, and they cannot establish them in the fruit of being destined for only one more rebirth, the fruit of no longer being subject to rebirth, or in arhatship.
They cannot establish them in individual enlightenment.
They cannot establish them in unsurpassed, complete enlightenment.
They cannot establish beings in the foundation of meritorious deeds that originates from generosity.
They cannot establish them in the foundation of meritorious deeds that originates from ethical discipline or in the foundation of meritorious deeds that originates from cultivation.”
“Subhūti, it is so! It is so,” replied the Blessed One.
“Subhūti, all phenomena are without defining characteristics, and there is neither difference nor identity with respect to defining characteristics.”
(Summary 5: )
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“If in that manner
all phenomena are without defining characteristics,
how will the perfection of wisdom be cultivated?”
“Bodhisattva great beings’ cultivation of the perfection of wisdom is without either difference or identity in terms of defining characteristics,” replied the Blessed One.
“Subhūti, bodhisattva great beings’
cultivation of the perfection of wisdom is a cultivation without defining characteristics.”
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“How is the cultivation of the perfection of wisdom a cultivation without defining characteristics?”
“The cultivation of the breaking down (transcendence without rejection) of all phenomena
constitutes the cultivation of the perfection of wisdom,”
replied the Blessed One.
.
“Blessed Lord, how does the cultivation of the breaking down (transcendence without rejection) of all phenomena constitute the cultivation of the perfection of wisdom?”
The Blessed One replied,
“The cultivation of the breaking down (transcendence without rejection) of physical forms is the cultivation of the perfection of wisdom.
The cultivation of the breaking down (transcendence without rejection) of feelings, perceptions, formative predispositions, and consciousness is the cultivation of the perfection of wisdom.
The cultivation of the breaking down (transcendence without rejection) of the eyes is the cultivation of the perfection of wisdom.
The cultivation of the breaking down (transcendence without rejection) of the ears, the nose, the tongue, the body, and the mental faculty is the cultivation of the perfection of wisdom.
The cultivation of the breaking down (transcendence without rejection) of sights is the cultivation of the perfection of wisdom.
The cultivation of the breaking down (transcendence without rejection) of sounds, odors, tastes, tangibles, and mental phenomena is the cultivation of the perfection of wisdom.
The cultivation of the breaking down (transcendence without rejection) of visual consciousness is the cultivation of the perfection of wisdom.
The cultivation of the breaking down (transcendence without rejection) of auditory consciousness, olfactory consciousness, gustatory consciousness, tactile consciousness, and mental consciousness is the cultivation of the perfection of wisdom.
The cultivation of the breaking down (transcendence without rejection) of visually compounded sensory contact is the cultivation of the perfection of wisdom.
The cultivation of the breaking down (transcendence without rejection) of aurally compounded sensory contact, nasally compounded sensory contact, lingually compounded sensory contact, corporeally compounded sensory contact, and mentally compounded sensory contact is the cultivation of the perfection of wisdom.
The cultivation of the breaking down (transcendence without rejection) of feelings conditioned by visually compounded sensory contact is the cultivation of the perfection of wisdom.
The cultivation of the breaking down (transcendence without rejection) of 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 is the cultivation of the perfection of wisdom.
The cultivation of the breaking down (transcendence without rejection) of the earth element is the cultivation of the perfection of wisdom.
The cultivation of the breaking down (transcendence without rejection) of the water element, the fire element, the wind element, the space element, and the consciousness element is the cultivation of the perfection of wisdom.
“The cultivation of the breaking down (transcendence without rejection) of the links of dependent origination is the cultivation of the perfection of wisdom.
The cultivation of the breaking down (transcendence without rejection) of ignorance is the cultivation of the perfection of wisdom.
The cultivation of the breaking down (transcendence without rejection) of formative predispositions, consciousness, name and form, the six sense fields, sensory contact, sensation, craving, grasping, the rebirth process, actual birth, and aging and death is the cultivation of the perfection of wisdom.
The cultivation of the breaking down (transcendence without rejection) of phenomena to be adopted is the cultivation of the perfection of wisdom.
The cultivation of the breaking down (transcendence without rejection) of phenomena to be forsaken is the cultivation of the perfection of wisdom.
“The cultivation of the breaking down (transcendence without rejection) of the first meditative concentration is the cultivation of the perfection of wisdom.
The cultivation of the breaking down (transcendence without rejection) of the second meditative concentration, the third meditative concentration, and the fourth meditative concentration is the cultivation of the perfection of wisdom.
The cultivation of the breaking down (transcendence without rejection) of loving kindness is the cultivation of the perfection of wisdom.
The cultivation of the breaking down (transcendence without rejection) of compassion, empathetic joy, and equanimity is the cultivation of the perfection of wisdom.
The cultivation of the breaking down (transcendence without rejection) of absorption in the sphere of infinite space is the cultivation of the perfection of wisdom.
The cultivation of the breaking down (transcendence without rejection) of absorption in the sphere of infinite consciousness, absorption in the sphere of nothing-at-all, and absorption in the sphere of neither perception nor nonperception is the cultivation of the perfection of wisdom.
“The cultivation of the breaking down (transcendence without rejection) of the recollection of the Buddha is the cultivation of the perfection of wisdom.
The cultivation of the breaking down (transcendence without rejection) of 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 disillusionment, the recollection of breathing, the recollection of death, and the recollection of the body is the cultivation of the perfection of wisdom.
“The cultivation of the breaking down (transcendence without rejection) of the perception of impermanence is the cultivation of the perfection of wisdom.
The cultivation of the breaking down (transcendence without rejection) of the perception of suffering, the perception of nonself, the perception of unattractiveness, the perception of non-entities, the perception of self, the perception of beings, the perception of life forms, the perception of living beings, the perception of life, the perception of living creatures, the perception of individual personalities, the perception of human beings, the perception of people, the perception of actors, the perception of experiencers, the perception of knowers, and the perception of viewers is the cultivation of the perfection of wisdom.
The cultivation of the breaking down (transcendence without rejection) of the perception of permanence is the cultivation of the perfection of wisdom.
The cultivation of the breaking down (transcendence without rejection) of the perception of happiness, the perception of attractiveness, and the perception of self is the cultivation of the perfection of wisdom.
“The cultivation of the breaking down (transcendence without rejection) of the applications of mindfulness is the cultivation of the perfection of wisdom.
The cultivation of the breaking down (transcendence without rejection) of the correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, and the noble eightfold path is the cultivation of the perfection of wisdom.
The cultivation of the breaking down (transcendence without rejection) of emptiness, signlessness, and wishlessness is the cultivation of the perfection of wisdom.
The cultivation of the breaking down (transcendence without rejection) of the eight aspects of liberation and the nine serial steps of meditative absorption is the cultivation of the perfection of wisdom.
The cultivation of the breaking down (transcendence without rejection) of the meditative stability endowed with ideation and scrutiny, and the meditative stability devoid of both ideation and scrutiny, is the cultivation of the perfection of wisdom.
The cultivation of the breaking down (transcendence without rejection) of the noble truth of suffering is the cultivation of the perfection of wisdom.
The cultivation of the breaking down (transcendence without rejection) of the noble truth of the origin of suffering, the noble truth of the cessation [of suffering], and the noble truth of the path is the cultivation of the perfection of wisdom.
The cultivation of the breaking down (transcendence without rejection) of the knowledge of suffering, the knowledge of the origin of suffering, the knowledge of the cessation of suffering, and knowledge of the path is the cultivation of the perfection of wisdom.
“The cultivation of the breaking down (transcendence without rejection) of the knowledge of the extinction of contaminants is the cultivation of the perfection of wisdom.
The cultivation of the breaking down (transcendence without rejection) of the knowledge that contaminants will not arise again, the knowledge of phenomena, the knowledge of phenomena that is subsequently realized, the knowledge of the relative, the knowledge that is masterful, and the knowledge that is semantic is the cultivation of the perfection of wisdom.
“The cultivation of the breaking down (transcendence without rejection) of the perfection of generosity is the cultivation of the perfection of wisdom.
The cultivation of the breaking down (transcendence without rejection) of the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom is the cultivation of the perfection of wisdom.
The cultivation of the breaking down (transcendence without rejection) of the emptiness of internal phenomena is the cultivation of the perfection of wisdom.
The cultivation of the breaking down (transcendence without rejection) of the emptiness of external phenomena and [the other aspects of emptiness], up to and including the emptiness of the essential nature of non-entities, is the cultivation of the perfection of wisdom.
The cultivation of the breaking down (transcendence without rejection) of the six extrasensory powers is the cultivation of the perfection of wisdom.
The cultivation of the breaking down (transcendence without rejection) of all the meditative stabilities is the cultivation of the perfection of wisdom.
The cultivation of the breaking down (transcendence without rejection) of all the dhāraṇī gateways is the cultivation of the perfection of wisdom.
The cultivation of the breaking down (transcendence without rejection) of the ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, and the eighteen distinct qualities of the buddhas is the cultivation of the perfection of wisdom.
The cultivation of the breaking down (transcendence without rejection) of great loving kindness and great compassion is the cultivation of the perfection of wisdom.
“The cultivation of the breaking down (transcendence without rejection) of the fruit of entering the stream to nirvāṇa is the cultivation of the perfection of wisdom.
The cultivation of the breaking down (transcendence without rejection) of the fruit of being destined for only one more rebirth, the fruit of no longer being subject to rebirth, and arhatship is the cultivation of the perfection of wisdom.
The cultivation of the breaking down (transcendence without rejection) of individual enlightenment is the cultivation of the perfection of wisdom.
The cultivation of the breaking down (transcendence without rejection) of [the goals], up to and including all-aspect omniscience, is the cultivation of the perfection of wisdom.
The cultivation of the breaking down (transcendence without rejection) of the abandonment of all afflicted mental states associated with reincarnation through the continuity of propensities is the cultivation of the perfection of wisdom.”
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Subhūti then asked,
“Blessed Lord, how is the cultivation of the breaking down (transcendence without rejection) of physical forms the cultivation of the perfection of wisdom?
How is the cultivation of the breaking down (transcendence without rejection) of feelings, perceptions, formative predispositions, and consciousness the cultivation of the perfection of wisdom?
How is the cultivation of the breaking down (transcendence without rejection) of the sense fields, the sensory elements, and the links of dependent origination the cultivation of the perfection of wisdom?
How is the cultivation of the breaking down (transcendence without rejection) of phenomena to be adopted and phenomena to be forsaken the cultivation of the perfection of wisdom?
“How is the cultivation of the breaking down (transcendence without rejection) of the first meditative concentration, the second meditative concentration, the third meditative concentration, the fourth meditative concentration, loving kindness, compassion, empathetic joy, equanimity, absorption in the sphere of infinite space, absorption in the sphere of infinite consciousness, absorption in the sphere of nothing-at-all, and absorption in the sphere of neither perception nor nonperception the cultivation of the perfection of wisdom?
“How is the cultivation of the breaking down (transcendence without rejection) of 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 disillusionment, the recollection of breathing, the recollection of death, and the recollection of the body the cultivation of the perfection of wisdom?
“How is the cultivation of the breaking down (transcendence without rejection) of the perception of impermanence, the perception of suffering, the perception of nonself, the perception of unattractiveness, the perception of non-entities, the perception of self, the perception of beings, the perception of life forms, the perception of living beings, the perception of life, the perception of living creatures, the perception of individual personalities, the perception of human beings, the perception of people, the perception of actors, the perception of experiencers, the perception of knowers, and the perception of viewers the cultivation of the perfection of wisdom?
How is the cultivation of the breaking down (transcendence without rejection) of the perception of permanence, the perception of happiness, the perception of attractiveness, and the perception of self the cultivation of the perfection of wisdom?
“How is the cultivation of the breaking down (transcendence without rejection) of the thirty-seven factors conducive to enlightenment the cultivation of the perfection of wisdom?
How is the cultivation of the breaking down (transcendence without rejection) of the meditative stabilities of emptiness, signlessness, and wishlessness, the eight aspects of liberation, and the nine serial steps of meditative absorption the cultivation of the perfection of wisdom?
How is the cultivation of the breaking down (transcendence without rejection) of the meditative stability endowed with ideation and scrutiny, the meditative stability devoid of ideation and endowed with some scrutiny, and the meditative stability devoid of both ideation and scrutiny the cultivation of the perfection of wisdom?
How is the cultivation of the breaking down (transcendence without rejection) of the noble truth of suffering, the noble truth of the origin of suffering, the noble truth of the cessation [of suffering], the noble truth of the path, the knowledge of suffering, the knowledge of the origin of suffering, the knowledge of the cessation of suffering, knowledge of the path, the knowledge of the extinction of contaminants, the knowledge that contaminants will not arise again, the knowledge of phenomena, the knowledge of phenomena that is subsequently realized, the knowledge of the relative, the knowledge that is masterful, and the knowledge that is semantic the cultivation of the perfection of wisdom?
“How is the cultivation of the breaking down (transcendence without rejection) of all the perfections and all the aspects of emptiness the cultivation of the perfection of wisdom?
How is the cultivation of the breaking down (transcendence without rejection) of the six extrasensory powers, all the meditative stabilities, all the dhāraṇī gateways, the ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, the eighteen distinct qualities of the buddhas, great loving kindness, and great compassion the cultivation of the perfection of wisdom?
“How is the cultivation of the breaking down (transcendence without rejection) of the fruit of entering the stream to nirvāṇa, the fruit of being destined for only one more rebirth, the fruit of no longer being subject to rebirth, arhatship, individual enlightenment, and [the goals], up to and including all-aspect omniscience, [the cultivation of the perfection of wisdom]?
And how is the cultivation of the breaking down (transcendence without rejection) of the abandonment of all afflicted mental states associated with reincarnation through the continuity of propensities the cultivation of the perfection of wisdom?”
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“In this regard, Subhūti,” replied the Blessed One,
“when bodhisattva great beings practice the perfection of wisdom,
they do not cultivate the notion that physical forms are entities.
They do not cultivate the notion that feelings, perceptions, formative predispositions, and consciousness are entities.
They do not cultivate the notion that the sense fields, the sensory elements, and the links of dependent origination are entities.
They do not cultivate the notion that phenomena to be adopted and phenomena to be forsaken are entities.
They do not cultivate 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, absorption in the sphere of infinite space, absorption in the sphere of infinite consciousness, absorption in the sphere of nothing-at-all, and absorption in the sphere of neither perception nor nonperception are entities.
They do not cultivate the notion that 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 disillusionment, the recollection of breathing, the recollection of death, and the recollection of the body are entities.
They do not cultivate the notion that the perception of impermanence, the perception of suffering, the perception of nonself, the perception of unattractiveness, the perception of non-entities, the perception of self, the perception of beings, the perception of life forms, the perception of living beings, the perception of life, the perception of living creatures, the perception of individual personalities, the perception of human beings, the perception of people, the perception of actors, the perception of experiencers, the perception of knowers, and the perception of viewers are entities.
They do not cultivate the notion that the perception of permanence, the perception of happiness, the perception of attractiveness, and the perception of self are entities.
They do not cultivate the notion that the factors conducive to enlightenment are entities.
They do not cultivate the notion that the meditative stabilities of emptiness, signlessness, and wishlessness, the eight aspects of liberation, and the nine serial steps of meditative absorption are entities.
They do not cultivate the notion that the meditative stability endowed with ideation and scrutiny, the meditative stability devoid of ideation and endowed with some scrutiny, and the meditative stability devoid of both ideation and scrutiny are entities.
They do not cultivate the notion that the noble truth of suffering, the noble truth of the origin of suffering, the noble truth of the cessation [of suffering], the noble truth of the path, the knowledge of suffering, the knowledge of the origin of suffering, the knowledge of the cessation of suffering, knowledge of the path, the knowledge of the extinction of contaminants, the knowledge that contaminants will not arise again, the knowledge of phenomena, the knowledge of phenomena that is subsequently realized, the knowledge of the relative, the knowledge that is masterful, and the knowledge that is semantic are entities.
They do not cultivate the notion that all the perfections and all the aspects of emptiness are entities.
They do not cultivate the notion that the six extrasensory powers, all the meditative stabilities, all the dhāraṇī gateways, the ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, the eighteen distinct qualities of the buddhas, great loving kindness, and great compassion are entities.
They do not cultivate the notion that the fruit of entering the stream to nirvāṇa, the fruit of being destined for only one more rebirth, the fruit of no longer being subject to rebirth, arhatship, individual enlightenment, [the goals], up to and including all-aspect omniscience, and the abandonment of all afflicted mental states associated with reincarnation through the continuity of propensities are entities.
“If you ask why, Subhūti,
those who have the perception of entities do not cultivate the perfection of wisdom.
Those who have the perception of entities do not cultivate the perfection of meditative concentration, the perfection of perseverance, the perfection of tolerance, the perfection of ethical discipline, or the perfection of generosity.
Those who have the perception of entities are without [those other attributes and goals], up to and including the abandonment of all afflicted mental states associated with reincarnation through the continuity of propensities.
If you ask why, it is because in the perception of themselves as an entity they become attached to the two extremes.
In the perception of themselves in relation to generosity, ethical discipline, tolerance, perseverance, meditative concentration, wisdom and [the other attributes and goals], up to and including the abandonment of all afflicted mental states associated with reincarnation through the continuity of propensities, they become attached to the two extremes.
Those who in this manner become attached to the two extremes will not be liberated.
If you ask why, Subhūti, if those who have the perception of entities are without generosity, without ethical discipline, without tolerance, without perseverance, without meditative concentration, and without wisdom, and they lack comprehension with respect to [all the attributes and goals], up to and including the abandonment of all afflicted mental states associated with reincarnation through the continuity of propensities, how could they possibly be liberated?”
(Summary 6: )
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“Blessed Lord
what are entities?
What are non-entities?”
“Subhūti,
entities are dualistic.
Non-entities are non-dualistic,” (?)
replied the Blessed One.
(i.e. We also need to transcend dualities like: entity vs. non-entity, existence vs. non-existence, difference vs. identity, separation vs. union, many vs. one, dual vs. non-dual, permanence/impermanence, continuity/discontinuity, conditioned vs. unconditioned, differentiation vs. non-differentiation, conceptual vs. non-conceptual, movement vs. stillness, relative vs. absolute, word vs. silence, nirvāṇa, the two truths, conceivable vs. inconceivable.)
“Blessed Lord, with respect to what are entities dualistic?”
“Subhūti,” replied the Blessed One,
“the perception of physical forms is dualistic.
The perception of feelings, perceptions, formative predispositions, and consciousness is dualistic.
The perception of the sense fields, the sensory elements, and the links of dependent origination is dualistic.
The perception of phenomena to be adopted and phenomena to be forsaken is dualistic.
The perception of the first meditative concentration, the second meditative concentration, the third meditative concentration, the fourth meditative concentration, loving kindness, compassion, empathetic joy, equanimity, absorption in the sphere of infinite space, absorption in the sphere of infinite consciousness, absorption in the sphere of nothing-at-all, and absorption in the sphere of neither perception nor nonperception is dualistic.
The perception of 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 disillusionment, the recollection of breathing, the recollection of death, and the recollection of the body are dualistic.
The perception of impermanence, the perception of suffering, the perception of non-self, the perception of unattractiveness, the perception of non-entities, the perception of self, the perception of beings, the perception of life forms, the perception of living beings, the perception of life, the perception of living creatures, the perception of individual personalities, the perception of human beings, the perception of people, the perception of actors, the perception of experiencers, the perception of knowers, and the perception of viewers is dualistic.
The perception of permanence, the perception of happiness, the perception of attractiveness, and the perception of self is dualistic.
The perception of the factors conducive to enlightenment is dualistic.
The perception of the meditative stabilities of emptiness, signlessness, and wishlessness, the eight aspects of liberation, and the nine serial steps of meditative absorption is dualistic.
The perception of the meditative stability endowed with ideation and scrutiny, the meditative stability devoid of ideation and endowed with some scrutiny, and the meditative stability devoid of both ideation and scrutiny is dualistic.
The perception of the noble truth of suffering, the noble truth of the origin of suffering, the noble truth of the cessation [of suffering], the noble truth of the path, the knowledge of suffering, the knowledge of the origin of suffering, the knowledge of the cessation of suffering, knowledge of the path, the knowledge of the extinction of contaminants, the knowledge that contaminants will not arise again, the knowledge of phenomena, the knowledge of phenomena that is subsequently realized, the knowledge of the relative, the knowledge that is masterful, and the knowledge that is semantic is dualistic.
The perception of all the perfections and all the aspects of emptiness is dualistic.
The perception of the six extrasensory powers, all the meditative stabilities, all the dhāraṇī gateways, the ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, the eighteen distinct qualities of the buddhas, great loving kindness, and great compassion is dualistic.
The perception of entering the stream to nirvāṇa, being destined for only one more rebirth, no longer being subject to rebirth, arhatship, individual enlightenment, and buddhahood is dualistic.
The perception of conditioned elements
and the perception of unconditioned elements are dualistic.
Subhūti, all those phenomena that are imbued with perception are dualistic
and all those phenomena that are devoid of perception are dualistic.
To the extent that phenomena are dualistic, there are entities.
To the extent that there are entities, there is cyclic existence.
To the extent that there is cyclic existence,
beings are not liberated from birth, aging, ill health,
death, sorrow, lamentation, suffering, discomfort, and agitation.
“Non-attention to all these perceptions is non-dualistic.
It is for this reason also, Subhūti, that
one should know that those with dualistic perception are
without generosity, without ethical discipline, without tolerance, without perseverance, without meditative concentration, without wisdom, without the path, without attainment, and without clear realization.
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“Subhūti, if those with dualistic perception do not have even a little of the appropriate receptivity, how could they possibly comprehend physical forms?
How could they comprehend feelings, perceptions, formative predispositions, and consciousness?
How could they comprehend the sense fields, the sensory elements, and the links of dependent origination?
How could they comprehend phenomena to be adopted and phenomena to be forsaken?
How could they comprehend the first meditative concentration, the second meditative concentration, the third meditative concentration, the fourth meditative concentration, loving kindness, compassion, empathetic joy, equanimity, absorption in the sphere of infinite space, absorption in the sphere of infinite consciousness, absorption in the sphere of nothing-at-all, and absorption in the sphere of neither perception nor nonperception?
How could they comprehend 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 disillusionment, the recollection of breathing, the recollection of death, and the recollection of the body?
How could they comprehend the perception of impermanence, the perception of suffering, the perception of nonself, the perception of unattractiveness, the perception of non-entities, the perception of self, the perception of beings, the perception of life forms, the perception of living beings, the perception of life, the perception of living creatures, the perception of individual personalities, the perception of human beings, the perception of people, the perception of actors, the perception of experiencers, the perception of knowers, and the perception of viewers?
How could they comprehend the perception of permanence, the perception of happiness, the perception of attractiveness, and the perception of self?
How could they comprehend the factors conducive to enlightenment?
How could they comprehend the meditative stabilities of emptiness, signlessness, and wishlessness, the eight aspects of liberation, and the nine serial steps of meditative absorption?
How could they comprehend the meditative stability endowed with ideation and scrutiny, the meditative stability devoid of ideation and endowed with some scrutiny, and the meditative stability devoid of both ideation and scrutiny?
How could they comprehend the noble truth of suffering, the noble truth of the origin of suffering, the noble truth of the cessation [of suffering], the noble truth of the path, the knowledge of suffering, the knowledge of the origin of suffering, the knowledge of the cessation of suffering, knowledge of the path, the knowledge of the extinction of contaminants, the knowledge that contaminants will not arise again, the knowledge of phenomena, the knowledge of phenomena that is subsequently realized, the knowledge of the relative, the knowledge that is masterful, and the knowledge that is semantic?
How could they comprehend all the perfections and all the aspects of emptiness?
How could they comprehend the six extrasensory powers, all the meditative stabilities, all the dhāraṇī gateways, the powers of the tathāgatas, the fearlessnesses, the kinds of exact knowledge, the distinct qualities of the buddhas, great loving kindness, and great compassion?
How could they comprehend the fruit of entering the stream to nirvāṇa, the fruit of being destined for only one more rebirth, the fruit of no longer being subject to rebirth, arhatship, individual enlightenment, and [the goals], up to and including all-aspect omniscience?
“How could those who have not cultivated the path have the fruit of entering the stream to nirvāṇa?
How could they have the fruit of being destined for only one more rebirth, the fruit of no longer being subject to rebirth, arhatship, individual enlightenment, or [the goals], up to and including all-aspect omniscience?
How could they have the abandonment of all afflicted mental states associated with reincarnation through the continuity of propensities?”
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This completes the fifty-eighth chapter from “The Perfection of Wisdom in Twenty-Five Thousand Lines.”