Section 2. How to stand in emptiness, or the perfection of wisdom? – Practicing / standing without practicing / standing, standing on useful virtuous conventional truths (like virtues, dependent origination, emptiness, Union of the Two Truths) without standing on anything in absolute terms, without any attachment / reification. Not standing / accepting, not non-standing / rejecting, not both, not neither. The Middle Way. More and more in accord with Reality as it is (tathātā).
(Summary 2: In Chapter 2, Section 2 of the Aṣṭasāhasrikā Prajñāpāramitā Sūtra, Subhūti addresses the gods’ inquiry, led by Sakra, about how bodhisattvas “stand in” the Perfection of Wisdom (prajñāpāramitā), which is equated with standing in emptiness (śūnyatā). Framed within the Madhyamaka perspective of the Union of the Two Truths [U2T], this section elucidates that standing [without standing] in the Perfection-of-Wisdom involves practicing without practicing—engaging with virtuous conventional truths (e.g., the six perfections, dependent origination, emptiness, and the Union of the Two Truths) [T1] ⇐⇒ without grasping at them as inherently existent in absolute terms [T2] [U2T]. ⇐⇒ This non-dual practice aligns bodhisattvas ever more with Reality as it is (tathātā), the inseparable harmony of dependently co-arisen appearances (conventional truth) [T1] ⇐⇒ and emptiness of inherent existence (ultimate truth) [T2], both truths themselves empty [T2-2T] and interdependent [T1-2T] [U2T-2T].
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Subhūti explains that bodhisattvas stand in prajñāpāramitā by cultivating the path — such as practicing generosity, ethical conduct, or meditation — within the conventional realm of interdependence [T1] ⇐⇒ while recognizing that no phenomenon, including the practitioner, practice, or goal, has inherent existence [T2] [U2T].
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This is described as “practicing without practicing,” where bodhisattvas rely on useful conventional truths (e.g., virtues or the concept of emptiness) to guide their actions [T1] ⇐⇒ without standing on or attaching to them as absolute realities [T2] [U2T].
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They avoid the extremes of standing/accepting phenomena as inherently real (eternalism), non-standing/rejecting them entirely (nihilism), both together, or neither, embodying the Middle Way.
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For example, a bodhisattva may vow to liberate beings [T1] ⇐⇒ while understanding that no beings or liberation exist inherently [T2], thus acting without attachment to dualistic notions of self, action, or object [U2T].
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This section emphasizes that standing in emptiness is not a static state but a dynamic practice of non-attachment, where bodhisattvas use conventional tools — such as the teachings of dependent origination or the Union of the Two Truths — functionally [T1] ⇐⇒ without reifying them [T2].
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The phrase “not standing, not non-standing, not both, not neither” reflects the tetralemma, negating all absolute positions to point to tathātā, the non-dual reality where interdependence and emptiness are mutually implicative [U2T].
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By practicing in this way, bodhisattvas align with the true nature of dharma as pointed out by the Union of the Two Truths[U2T], as affirmed by the recurring statement, “Herein nothing which these teach contradicts the true nature of dharma [U2T].”
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Their practice integrates compassionate engagement in the interdependent world [T1] ⇐⇒ with the wisdom of emptiness [T2] ⇐⇒ ensuring actions like training in virtues or teaching others are skillful means (upāya) that accord with Reality as it is [U2T].
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Thus, Section 2 clarifies that to stand in the Perfection of Wisdom is to navigate the bodhisattva path by practicing conventionally [T1] ⇐⇒ without absolute attachment / reification [T2], embodying the Middle Way and progressively realizing the non-dual unity of the two truths [U2T], guiding bodhisattvas toward supreme enlightenment while benefiting all beings.)
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TEXT: So, now Subhuti says to Sakra: Listen now, Kausika, and attend well as
I teach you how a Bodhisattva stands in the Perfection-of-Wisdom.
Through standing [without standing] in emptiness,
one stands in perfection of wisdom.
Armed with great armor, the Bodhisattva thus develops so one does not take one's stand on any of these: not on form, feeling, perception, impulses, consciousness; not on eye, ear, nose, tongue, body, mind; not on forms, sounds, smells, tastes, touchables, mind-objects; not on eye-consciousness, etc., until we come to: not on mind-consciouness, etc., until we come to: not on the elements, i.e., earth, water, fire, wind, ether, consciousness: not on the pillars of mindfulness, right efforts, roads to psychic power, faculties, powers, limbs of enlightenment, limbs of the Path; not on the fruits of Streamwinner, Once-Returner, Never-Returner, or Arhatship; not on Pratyekabuddhahood, nor on Buddhahood.
One does not take one's stand on the idea, 'this is form', 'this is feeling', etc., to: 'this is Buddhahood'. One does not take one's stand on any ideas like 'form, feeling, perception, impulse, or consciousness, is permanent, or impermanent'; 'form, etc., is ease or ill'; 'form, etc., is self, or not self', 'form, etc., is lovely or repulsive', or even that 'form, etc., is empty, or apprehended as something'.
One does not take one's stand on any notion such as the fruits of the holy life derive their dignity from something called 'Unconditioned'.
Or this - a Streamwinner is worthy of gifts, and will be reborn seven times at the most.
Or, a Once-Returner is worthy of gifts and, as one has not yet quite realized through to any end, one makes an end of ill after one has once more come into this world.
Or, a Never-Returner is worthy of gifts and, without once more returning to this world, realizes Nirvāṇa elsewhere.
Or, an Arhat is worthy of gifts and just here in this very existence will win Nirvāṇa in the realm of Nirvāṇa leaving nothing behind.
Or, a Pratyekabuddha is worthy of gifts, and will win Nirvāṇa after rising above the level of a Disciple, but without having attained any level of a Buddha.
Or even, a Buddha is worthy of gifts, and will win Nirvāṇa in the Buddha-Nirvāṇa, in the realm of Nirvāṇa leaving nothing behind, once one rises above the levels of a common being, of a Disciple, and of a Pratyekabuddha, wroughts the weal of countless beings, leads to Nirvāṇa countless hundreds of thousands of niyutas of kotis of beings, assures countless beings of Discipleship, Pratyekabuddhahood and full Buddhahood, is standing [!] on the stage of a Buddha and does a Buddha's work, -even now on this a Bodhisattva does not take one's stand.
Hereupon the Venerable Sariputra thought to himself: If even here upon this one does not take one's stand, how does one stand, and train oneself? The Venerable Subhuti, through the Buddha's might, read his thoughts and said: What do you think, Sariputra, where does Tathagata stand?
Sariputra: Nowhere does Tathagata stand. A Tathagata mind neither seeks nor relies upon support [T2]. Ones such as these stand neither in what is conditioned, nor in what is unconditioned, nor do these emerge from such.
Subhuti: Even so a Bodhisattva stands and trains oneself [T1]. One decides this, "as the Tathagata does not stand anywhere, nor not stand, nor stand apart, nor not stand apart, so also I stand." Just so one trains oneself, "as Tathagata is stationed, so also I stand, and train myself." Just so one trains oneself, "as the Tathagata is stationed, so do I stand, well in place as without a place to stand upon." Even so Sariputra, a Bodhisattva stands and trains oneself. As one trains thus, one adjusts oneself to perfection of wisdom, and never ceases from taking it to heart.
