Section 2. The Extinction of Self – Transcendence without complete rejection of the self — whether in beings, phenomena, or even the bodhisattva’s own identity —, conventional truths, virtuous adapted skillful means, tools, dualities. “Using them without using them”, without attachment, reification, effort or absolute, in accord with reality as it is [U2T-in-action]. Bodhisattvas course without coursing in the Perfection of Wisdom, take hold of without taking hold of the Perfection of Wisdom, go forth without going forth to all-knowledge, abide without abiding in the Union of the Two Truths. With everything they act without acting. That is how they practice without practicing the Perfection of Wisdom.
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(Summary 2: It is about “acting without acting”, thinking without thinking, learning without learning, teaching without teaching, perceiving without perceiving, knowing without knowing – Acting conventionally [T1] ⇐⇒ but without attachment, without accepting/reifying phenomena [T2], nor rejecting them [T1] – Thus acting more and more in accord with reality as it is (tathātā) as pointed out by the Union of the Two Truths [U2T] and the Middle Way:
In Chapter 1, Section 2 of the Aṣṭasāhasrikā Prajñāpāramitā Sūtra, titled “The Extinction of the Self,” the dialogue between the Buddha and Subhūti deepens the exploration of the Perfection of Wisdom (prajñāpāramitā), focusing on the bodhisattva’s path and the transcendence [T2] of the notion of a self, without completely rejecting it [T1] [U2T-in-action] (the same for all other conventional truths). Subhūti, inspired by the Buddha, explains how bodhisattvas should train in the Perfection-of-Wisdom to realize supreme enlightenment (anuttarā-samyak-saṃbodhi) for the sake of all beings.
The section introduces the radical insight that the concept of a self [T1] — whether in beings, phenomena, or even the bodhisattva’s own identity — must be extinguished (transcended) [T2] through the understanding of emptiness (śūnyatā) [T2], without completely rejecting the phenomena [T1] [U2T-in-action].
Subhūti emphasizes that bodhisattvas, while acting compassionately within the world of dependently co-arisen appearances (conventional truth) [T1] ⇐⇒ must recognize that all phenomena, including beings and their suffering, lack inherent existence (ultimate truth) [T2] [T2T].
This non-attachment [T2] to the idea of a self or independent entities enables bodhisattvas to engage in skillful means (upāya), such as saving beings [T1-3S] ⇐⇒ without clinging to dualistic notions (conventional truths) of subject/saver, object/saved, or action/salvation [T2-3S] [U2T-3S].
The teachings underscore the Union of the Two Truths [U2T-in-action], where compassionate action in the conventional realm [T1] ⇐⇒ is inseparable from the wisdom of emptiness [T2] ⇐⇒ reflecting the non-dual Reality of tathātā [U2T-in-action].
The concept of “this though is no thought” illuminates the Middle Way approach to thought within the sutra’s teachings, reflecting the Union of the Two Truths [U2T] framework.
The phrase encapsulates the bodhisattva’s ability to engage in conventional thinking, differentiation, and action — such as forming the aspiration to liberate beings [T1] ⇐⇒ without reifying these as absolute or inherently existent [T2] [U2T-in-action]. This aligns with the Madhyamaka Middle Way, which avoids the extremes of accepting thought as inherently real (eternalism) or rejecting it entirely (nihilism).
Bodhisattvas think and act within the conventional truth, navigating the interdependent world of appearances [T1-3S] ⇐⇒ but do so without attachment, perceiving no inherent self in the subject (actor / thinker / trainee / teacher / perceiver / knower), action (thinking / training / teaching / perception / cognition), or object (thought / practice / Dharma / perceived / known) [T2-3S] [U2T-3S-in-action].
This non-grasping approach [U2T-in-action] ensures that thought is “no thought” in the ultimate sense, as it is empty of fixed essence [T2] ⇐⇒ yet functionally valid within the conventional realm [T1] [U2T]. By embodying this balance, bodhisattvas manifest wisdom that harmonizes the two truths, acting skillfully without falling into dualistic extremes.
The section further illustrates the Union of the Two Truths [U2T] by highlighting the paradoxical nature of the bodhisattva’s vow to liberate all beings [T1] ⇐⇒ while understanding that, ultimately, no beings exist as inherently real entities to be liberated [T2] [U2T-in-action].
Subhūti articulates that the bodhisattva’s practice is rooted in the conventional truth of interdependence — manifesting as the aspiration to guide beings toward enlightenment [T1] ⇐⇒ yet grounded in the ultimate truth that all phenomena, including beings, goals, and even the path itself, are empty of inherent existence [T2] [U2T-in-action].
This unity [U2T] is evident in the teaching that bodhisattvas should “not seize upon” any dharma (phenomenon or concept), as all are empty [T2] ⇐⇒ yet they act within the world of appearances to benefit others [T1] [U2T-2T].
The “extinction of the self” refers to the dissolution of any reified sense of selfhood or independent reality (without completely rejecting conventional truths), aligning with the Madhyamaka view that emptiness [T2] and interdependence [T1] are mutually implicative [U2T]: phenomena are empty [T2] because they are dependently arisen [T1], and dependently arisen [T1] because empty [T2] [U2T].
Both truths [2T], themselves empty [T2-2T] and interdependent [T1-2T], point to Reality as it is (tathātā), the true nature of reality beyond dualities (conventional truths) [U2T / U2T-2T].
The statement from Section 1, “Herein nothing which these teach contradicts the true nature of dharma [U2T],” continues to resonate here, as the teachings on extinguishing the self (not accepting/reifying it [T2], not rejecting it [T1]) harmonize with the Union of the Two Truths [U2T-in-action] framework.
By training in prajñāpāramitā, bodhisattvas embody the non-contradictory interplay of conventional [T1] and ultimate truths [T2] [U2T], acting compassionately [T1] ⇐⇒ without grasping at inherent existence [T2] [U2T-in-action].
The sutra’s emphasis on non-attachment [T2] to self and phenomena (to all conventional truths, methods, goals) [T1] serves as a skillful means to reveal the true nature of dharma as tathātā — the dynamic, non-dual reality where emptiness [T2] and interdependence [T1] coexist [U2T] without reification of the two truths [U2T / U2T-2T]. This section thus lays a critical foundation for the sutra’s broader exploration of wisdom, illustrating how the extinction of self-centric views (not accepting) [T2] ⇐⇒ enables bodhisattvas to navigate the path to Buddhahood while benefiting all beings (not rejecting) [T1] ⇐⇒ within the framework of the Union of the Two Truths (Middle Way) [U2T].)
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TEXT: Herein the Venerable Subhuti, by the Buddha's might, said to the Lord:
"The Lord says, 'Make it clear now, Subhuti, to Bodhisattvas, the great beings, starting from the Perfection-of-Wisdom, how Bodhisattvas, the great beings go forth into the Perfection-of-Wisdom!”
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(i.e. Preview: By coursing/abiding without coursing/abiding, going forth without going forth to all knowledge (omniscience / enlightenment) by training without training in the six perfections, acting without acting [U2T-in-action], without attachment, without thinking the three spheres of any action (ex. acting, coursing/abiding, going forth, training, learning, teaching, perceiving, knowing) are inherently existing, with inherent characteristics, marks, signs, opposition or relation. No inherent Bodhisattva, Perfection-of-Wisdom, going forth, destination, coursing/abiding, or their opposite … just conventionally, relatively [U2T].)
As one speaks of a 'Bodhisattva', which dharma does this word 'Bodhisattva' denote? Lord, I see neither this dharma 'Bodhisattva', nor any dharma called 'Perfection-of-Wisdom'. Since I neither find, nor apprehend, nor see this dharma 'Bodhisattva', nor any dharma called 'Perfection-of-Wisdom', what Bodhisattva do I instruct and admonish, in what Perfection-of-Wisdom? And yet, O Lord, as this is pointed out, a Bodhisattva heart is known as neither cowed, nor stolid… neither despairing nor despondent, as one neither turns away nor is dejected or trembling, neither is frightened or terrified, it is just this Bodhisattva, this great being which comes to be instructed in the Perfection-of-Wisdom. It is precisely this which is recognized as the Perfection-of-Wisdom of any Bodhisattva, as one's instruction in the Perfection-of-Wisdom. As one thus stands firm, this is one's instruction and admonition. As a Bodhisattva courses/abides in the Perfection-of-Wisdom and is developing such… this one so trains oneself, as one does not pride oneself on or with any thought of enlightenment [with which one begins one's career]. Any thought is no thought, (thinking without thinking) since in its essentially aware nature thought is transparently luminous [U2T].
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Sariputra: “This thought which is no thought”, is this something which is?
Subhuti: Is here existing, or can one apprehend in this state of absence of thought either a 'here is' or a 'here is not'?... (i.e. Reality is beyond dualities like existence and non-existence, continuity and discontinuity, beyond all conditioned dualistic conceptual proliferations, beyond all conditioning, karma.)
Sariputra: No, not this.
Subhuti: Is this now a suitable question which the Venerable Sariputra asks whether this thought which is no thought is something which is?
Sariputra: So, what is this absence of thought?
Subhuti: It is without modification or discrimination.
Sariputra: Well do you expound this, Subhuti, you whom the Lord declares to be foremost of any who dwell in Peace. And for this is seen to be foremost of any who dwell in Peace. And for this reason [i.e. as one does not pride oneself on any thought of enlightenment] is a Bodhisattva considered as incapable of turning away from full enlightenment, and as one who never ceases from taking the Perfection-of-Wisdom to heart. Whether one perseveres in training on the level of Disciple, or Pratyekabuddha, or Bodhisattva, - does one listen to this perfection of wisdom, take this up, bear this in mind, recite this, study this, spread this among others, and in this very perfection of wisdom does one train and exert oneself. In this very perfection of wisdom does one endowed with skill in means exert oneself, concentrating on procuring any and all dharmas which constitute a Bodhisattva. In just this perfection of wisdom any and all dharmas which constitute a Bodhisattva, and in which one trains and exerts oneself, are indicated in full detail. Any being which aspires to train for full enlightenment also listens, takes up, bears in mind, recites, studies and spreads this perfection of wisdom. Any being which is endowed with skill in means exerts oneself in just this perfection of wisdom, with the aim of procuring any and all dharmas which constitute a Buddha.
Subhuti: As I who do not find anything to correspond to the words 'Bodhisattva', or 'Perfection-of-Wisdom', - which Bodhisattva do I now instruct and admonish in which Perfection-of-Wisdom? It is truly regrettable as I, while unable to find either thing itself, merely in words might cause a Bodhisattva to arise and to pass away. Even so, this, thusly designated, is neither continuous nor not-continuous, neither discontinuous nor not-discontinuous. And why? Simply...this does not exist. This is why this is neither continuous nor not-continuous, neither discontinuous, nor not-discontinuous. A Bodhisattva, being as unafraid as this unfathomable and Perfection-of-Wisdom is indicated can be recognized as not lacking in Perfection-of-Wisdom, and, as one in this irreversible stage of Bodhisattva, standing firmly in consequence of not taking one's stand anywhere. So too, a Bodhisattva coursing/abiding in the Perfection-of-Wisdom and developing as such, neither does nor even can stand in form, feeling, perception, impulse and consciousness, due to this fact...as one stands in, or is set in view regarding form, etc., as such, one courses/abides only in its formative influence, and one can neither gain the Perfection-of-Wisdom, exert oneself upon nor fulfill this. As one does not fulfill the Perfection-of-Wisdom, neither can one go forth to all-knowledge, so long as one remains trying to appropriate the essentially elusive. In the Perfection-of-Wisdom form, feeling, perception, impulse and consciousness is/are not appropriated. So, the non-appropriation of form, etc., is not form, etc. [the 5 skandhas], and the Perfection-of-Wisdom also cannot be appropriated. It is thus which a Bodhisattva courses/abides in the Perfection-of-Wisdom. This concentrated insight of a Bodhisattva is called 'the non-appropriation of all dharmas'. It is vast, noble, unlimited and steady, not shared by any of the Disciples or Pratyekabuddhas. All-knowledge cannot be taken hold of, as it cannot be seized through any sign. Could all-knowledge be seized through a sign, Srenika the Wanderer could not gain faith in this our doctrine and tradition. Srenika the Wanderer believes resolutely in cognition of all-knowing, and as a faith-follower he enters cognition with a limited scope. He does not take hold of these skandhas. Nor does he review cognition with joyful zest and pleasure. He views this neither as from inside form, etc., nor as from outside, nor as from both inside and outside, nor as from other than form, etc. In this scripture passage, Srenika the Wanderer, as one who always resolutely believes in cognition of the all-knowing, is called a faith-follower. He takes true nature of dharmas as his standard, and resolutely believes in signlessness such as he neither takes hold of any dharma, nor apprehends any dharma which he even might appropriate or release. He does not even care about Nirvāṇa. This also can be known as a Bodhisattva's Perfection-of-Wisdom, as he does not take hold of form, etc., and he does not enter Nirvāṇa midway before he realizes ten powers of Tathagatas, his four grounds of self-confidence, and the eighteen dharmas peculiar to a Buddha. Herein too is known as a Bodhisattva's perfection of wisdom. Further, any Bodhisattva coursing/abiding in perfection of wisdom and developing this, considers and meditates on what perfection of wisdom is, on one demonstrating the Perfection-of-Wisdom, and on the Perfection-of-Wisdom as dharma which does not exist, which cannot be apprehended. Only as these considerations make a type of wordless sense, and do not make one doubtful or afraid, can be one be known as, or come to be known as a Bodhisattva taken hold of by the Perfection-of-Wisdom.
Sariputra: How can a Bodhisattva become known as 'taken hold of by the Perfection-of-Wisdom', as form does not possess the own-being of form, and as well the other skandhas; as the Perfection-of-Wisdom does not possess own-being of the Perfection-of-Wisdom; and as all-knowledge does not possess own-being of all-knowledge?
Subhuti: It is so, Sariputra. Form does not possess own-being of form, and as well the other skandhas. the Perfection-of-Wisdom does not possess any mark (of being) 'Perfection-of-Wisdom'. A mark does not possess own-being of a mark. Any 'thing' whatsoever as 'marked' does not possess own-being as [or for] being marked, and this which is seen or thought of as own-being does not possess any mark of [being] own-being, neither as any of vision, sound, thought, word nor concept, nor subject or object.
Sariputra: Even so, the Bodhisattva training in this goes forth to all-knowledge?
Subhuti: Such a one does. As any and all dharmas are unborn, and do not go forth. As a Bodhisattva courses/abides thus, one comes nearer all-knowledge. To such and any extent as one comes nearer all-knowledge, one's body, thought and marks are known as exceedingly pure, for the sake of maturing beings, and one meets with Buddhas. It is thus any Bodhisattva coursing/abiding in the Perfection-of-Wisdom comes nearer all-knowledge.
Subhuti speaks further concerning the Bodhisattva: One courses/abides in a sign as one courses/abides in any form, feeling, perception, impulse, or consciousness, or, in the sign of any of these skandhas, or in ideas such as 'form is a sign', or in production of form, or in the stopping or destruction of form, or in the idea that 'form is empty', or 'I course', or 'I am a Bodhisattva'. For one actually courses/abides in the idea 'I am a Bodhisattva' as a basis. Or, as it occurs to one 'one coursing/abiding thus, courses/abides in the Perfection-of-Wisdom and develops it', one courses/abides only in a sign. Such a Bodhisattva is known as unskilled in means.
Sariputra: So, how does a Bodhisattva course/abide as one coursing/abiding in the Perfection-of-Wisdom?
Subhuti: One does not course/abide in skandhas, nor in any sign of such skandhas, nor in ideas such as 'skandhas are signs', nor in production of skandhas, nor in any stopping or destruction of such, nor in any idea such as 'skandhas are empty', or 'I course', or 'I am a Bodhisattva'. And, this also doesn't occur to this one, 'one coursing/abiding thus courses/abides in the Perfection-of-Wisdom and develops it'. One courses/abides but one does not entertain such ideas as 'I course', 'I do not course', 'I course/abide and I do not course', 'I neither course/abide nor do I not course', and the same [four] with 'I will course'. One does not go near any dharma at all as all dharma are unapproachable and unappropriatable. So, a Bodhisattva purely cognizes and is as undifferientiated concentrated insight 'Not grasping at any dharma' by name or appearance, and regardless whether vast, noble, unlimited and steady, not shared by any of the Disciples or Pratyekabuddhas. As one dwells as this concentrated insight, a Bodhisattva quickly realizes full enlightenment which Tathagatas of this time predict for one such as this. But as one dwells in such concentration, one neither reviews nor thinks 'I am collected', 'I will enter concentration', 'I am entering into concentration', 'I have entered into concentration'. All these thoughts or notions in any and all ways do not exist for one such as this.
Sariputra: Can one show forth such concentration?
Subhuti: No, Sariputra. Because any one of these ones born of good family neither knows nor perceives it.
Sariputra: You say one neither knows nor perceives it?
Subhuti: I do, for such concentration does not exist.
The Lord: Well said, Subhuti. And thus a Bodhisattva trains herein, as one trains in the Perfection-of-Wisdom.
Sariputra: As one thus trains, one trains in the Perfection-of-Wisdom?
The Lord: As one thus trains, one trains in the Perfection-of-Wisdom.
Sariputra: As one thus trains, which dharmas does one train in?
The Lord: One does not train in any dharma whatsoever. Dharmas do not exist in such a way as people without such training are accustomed to suppose.
Sariputra: So, how do these exist?
The Lord: As these do not exist, so these exist. And so, since these do not exist [avidyamana], these are called [result of] ignorance [avidya]. People not diligent and untrained in such have settled down in these. Although these do not exist, these people nonetheless have constructed all dharmas. Having constructed these, yet attached to two extremes, these people neither know nor see dharmas in their true reality. So these beings construct all dharmas which yet do not exist. Having constructed these, people settle down in two extremes. Depending on this link as a basic fact, beings now construct past, future and present dharmas. Now, once constructed these settle down in name and form. Thusly constructed are any and all dharmas, which yet do not exist, and these beings as such neither know nor see any path as it truly is. In consequence these ones do not go forth from any triple world, and do not wake up to any reality limit. For this reason ones such as these come to be styled as 'fools'. Such ones as these reveal faith neither to self nor others in the true nature of dharma. But a Bodhisattva does not settle down in any dharma.
Sariputra: As one trains thus, is a Bodhisattva trained in all-knowledge?
The Lord: As one thus trains oneself, a Bodhisattva does not even train in all-knowledge, and yet one trains in all dharmas. As one thus trains oneself, a Bodhisattva trains in all-knowledge, comes near to this and goes forth to it.
Subhuti: As, O Lord, someone asks, -- "Does this illusory one train in all-knowledge, does one come near this, does one go forth to it?" – How does one explain it?
The Lord: I ask you a counter-question which you may answer as best you can.
Subhuti: Well said, O Lord. And the Venerable Subhuti listened to the Lord.
The Lord: Do you think, Subhuti, form, feeling, perception, impulse and consciousness, is one thing, and illusion another?
Subhuti: No Lord, it is not so illusion being one thing, and these skandhas, another; this very form is illusion, this very illusion is form.
The Lord: Do you think, Subhuti, this notion 'Bodhisattva', this denomination, this concept, this conventional expression, - is the five grasping skandhas?
Subhuti: Yes, it is. A Bodhisattva training oneself in the Perfection-of-Wisdom trains oneself as an illusory person for full enlightenment. One bears in mind these five grasping aggregates are this illusory person as well. The Lord says form is as an illusion. And as this is true of form, this is true also of six sense organs, and of five grasping aggregates.
Subhuti: Do Bodhisattvas newly set out in this vehicle not tremble, hearing this exposition?
The Lord: These ones tremble getting into hands of bad friends, but not getting into hands of good friends.
Subhuti: Who are a Bodhisattva's good friends?
The Lord: The ones instructing and admonishing these in the perfections. The ones pointing out to Bodhisattvas deeds which are seen as being of Mara, and saying, 'this is how faults and deeds seen as being of Mara come to be recognized. These are faults and deeds seen as being of Mara. Get rid of these as you recognize these.' These ones are known as good friends of a Bodhisattva, as great beings, armed with great armor and set out in this Great Vehicle (Mahāyāna), and mounted on this Great Vehicle (Mahāyāna).
