Prajñāpāramitā Sūtra 8K
Summaries of the 32 Chapters
“Embark on a profound journey through the Aṣṭasāhasrikā Prajñāpāramitā Sūtra with our chapter-by-chapter summaries, crafted from a Madhyamaka perspective to illuminate the timeless teachings of the perfection of wisdom (prajñāpāramitā). These summaries explore the harmonious Union of the View, Path, and Fruit, revealing the harmony of the Two Truths: the dynamic interplay of dependently co-arisen, relatively functional appearances and their emptiness of inherent existence, pointing to the inconceivable Suchness (tathatā) beyond conditioned dualistic conceptual proliferations. Each chapter unveils how Bodhisattvas, guided by skillful means like compassion and the wisdom of emptiness, practice “acting without acting,” aligning with the Middle Way to transcend extremes and liberate countless beings without attachment. Whether you’re a scholar, practitioner, or seeker of wisdom, these inviting summaries offer a clear and accessible entry into the boundless, non-conceptual essence of reality, fostering a deeper understanding of the path to Buddhahood and the compassionate resolve to benefit all beings. Dive in and discover the radiant depth of the perfection of wisdom!”
Last update: August 15, 2025
Original text:
https://maitripa.org/wp-content/uploads/2018/08/The-Perfection-of-Wisdom-in-8000-verses.pdf
(Chapter 1 elucidates the practice of the perfection of wisdom (prajñāpāramitā) by emphasizing the inseparability, interdependence, harmony, Union of the Two Truths [U2T]: the conventional truth of dependently co-arisen, interdependent, relatively functional impermanent, co-defined appearances [T1] ⇐⇒ and the complementary truth of their emptiness of inherent existence, never absolute [T2] [U2T] ⇐⇒ pointing to the inconceivable Reality-as-it-is (tathātā / suchness) beyond all conditioned dualistic conceptual proliferations, not reducible to one extreme or another as they are all empty; extremes like form, emptiness, both, neither/oneness, movement, stillness.
The chapter opens with the Buddha instructing Subhuti to teach Bodhisattvas how to cultivate the perfection of wisdom, which is presented as a non-conceptual, non-dual realization of the true nature of reality (tathātā).
This reality is characterized by the absence of inherent existence in all dharmas, including the Bodhisattva, the perfection of wisdom, and all-knowledge (Sarvajña) (ultimately leading to omniscience (Sarvajñatā) / U2T), as they are mere designations [T1] ⇐⇒ without independent essence [T2] [U2T].
Subhuti explains that a Bodhisattva, coursing in the perfection of wisdom [T1] ⇐⇒ does not grasp at or reify the three spheres of activity [T2] [U2T] — subject (actor), action, and object (result) — understanding them as empty [T2] ⇐⇒ yet functionally operative within the framework of dependent co-arising [T1] [U2T].
The PATH to enlightenment involves “acting without acting,” a practice [T1] ⇐⇒ free from attachment, reification, effort or absolute [T2] [U2T], harmonizing virtuous skillful means (upāya) (such as compassion (karuṇā) and bodhicitta) [T1] ⇐⇒ with the wisdom of emptiness [T2] [U2T].
This union ensures actions align with the Middle Way, avoiding extremes like existence and non-existence, and are performed [T1] ⇐⇒ without clinging to concepts of self, other, or inherent reality [T2] [U2T].
The FRUIT of this path is the perfection of the “Union of compassion (karuṇā) and wisdom (prajñā)”, where a Bodhisattva, described as a "great being," leads countless beings to nirvāṇa [T1] ⇐⇒ without perceiving any beings as inherently real, akin to a magician's illusory creations [T2] [U2T].
This non-grasping, non-dual approach allows Bodhisattvas to progress toward all-knowledge (Sarvajña) (ultimately leading to omniscience (Sarvajñatā) / U2T) [T1] ⇐⇒ without appropriating or fixating on any dharma [T2] [U2T], realizing that all phenomena [T1] — form, feeling, perception, impulse, consciousness, and even enlightenment itself — are unproduced, unceasing, and ultimately empty [T2] [U2T].
By training in this perfection of wisdom, Bodhisattvas remain unattached, fearless, and steadfast, embodying the great vehicle (Mahayana) that is boundless like space, transcending (without rejecting) dualities of coming, going, or abiding, and culminating in the realization of full enlightenment for the benefit of all beings.)
(Chapter II deepens the exploration of the perfection of wisdom (prajñāpāramitā) as the cornerstone of the bodhisattva path by emphasizing the non-dual, interdependent nature of reality as expressed through the inseparability, interdependence, harmony, Union of the Two Truths [U2T]: the conventional truth of dependently co-arisen, interdependent, relatively functional impermanent, co-defined appearances [T1] ⇐⇒ and the complementary truth of their emptiness of inherent existence, never absolute [T2] [U2T] ⇐⇒ pointing to the inconceivable Reality-as-it-is (tathātā / suchness) beyond all conditioned dualistic conceptual proliferations, not reducible to one extreme or another as they are all empty; extremes like form, emptiness, both, neither/oneness, movement, stillness.
Subhuti, guided by the Buddha’s authority, instructs Sakra and the assembled gods on how a Bodhisattva stands in the perfection of wisdom by abiding in emptiness, refraining from taking a stand on any phenomena — form, feeling, perception, impulses, consciousness, or even spiritual attainments like Streamwinner, Arhatship, or Buddhahood — as inherently real, permanent, or impermanent.
This PRACTICE of “acting without acting” involves non-attachment to the three spheres (subject, action, object) [U2T-3S], aligning with the Middle Way by neither reifying nor negating phenomena, thus harmonizing skillful means (upāya) like compassion (karuṇā) and bodhicitta [T1] ⇐⇒ with the wisdom of emptiness [T2] [U2T].
Subhuti clarifies that all phenomena, including beings, saints, and nirvāṇa itself, are like magical illusions or dreams ⇐⇒ lacking inherent existence [T2] ⇐⇒ yet functionally operative within conventional reality [T1] [U2T].
This insight extends to the perfection of wisdom’s infinitude, which arises not from an abundance of beings or objects but from their ultimate non-production and boundless nature, as no dharma has a beginning, middle, or end.
The PATH, therefore, entails “training without grasping at results”, neither increasing nor decreasing phenomena, nor appropriating or releasing them, but acting in accord with their true nature (tathātā) as empty [T2] ⇐⇒ yet dependently co-arisen [T1] [U2T].
The FRUIT of this path is the realization of all-knowledge (Sarvajña) (ultimately leading to omniscience (Sarvajñatā) / U2T), where a Bodhisattva, like an illusory figure, moves toward enlightenment [T1] ⇐⇒ without perceiving any real entities to attain or liberate [T2] [U2T], embodying the great vehicle that transcends dualities of coming, going, or abiding.
This non-conceptual, compassionate engagement, exemplified by the Buddha’s own journey as predicted by Dipankara, ensures Bodhisattvas remain fearless and unwavering, leading countless beings to nirvāṇa [T1] ⇐⇒ without attachment, reification, effort or absolute [T2] [U2T], fulfilling the “Union of compassion (karuṇā) and wisdom (prajñā)” in perfect alignment with reality’s true nature.)
(Chapter III emphasizes the transformative power of the perfection of wisdom (prajñāpāramitā) as the ultimate practice for Bodhisattvas, embodying the inseparability, interdependence, harmony, Union of the Two Truths [U2T]: the conventional truth of dependently co-arisen, interdependent, relatively functional impermanent, co-defined appearances [T1] ⇐⇒ and the complementary truth of their emptiness of inherent existence, never absolute [T2] [U2T] ⇐⇒ pointing to the inconceivable Reality-as-it-is (tathātā / suchness) beyond all conditioned dualistic conceptual proliferations, not reducible to one extreme or another as they are all empty; extremes like form, emptiness, both, neither/oneness, movement, stillness.
The chapter highlights the protective and meritorious qualities of engaging with the perfection of wisdom, portraying it as a great lore that shields practitioners from harm, Mara’s influence, and worldly calamities, fostering fearlessness and serenity through non-attachment [T2] to all dharmas [T2] [U2T] — form, feeling, perception, impulses, consciousness, and even spiritual attainments like Buddhahood (even emptiness or any other absolute truth).
The PATH involves “acting without acting,” where Bodhisattvas, guided by the wisdom of emptiness [T2] ⇐⇒ engage in skillful means (upāya) like compassion (karuṇā) and bodhicitta [T1] ⇐⇒ without reifying the three spheres (subject, action, object) [U2T-3S] ⇐⇒ aligning with the Middle Way by neither grasping nor rejecting phenomena.
This non-dual PRACTICE ensures that disputes, hostility, and negative mental states like wrath or conceit dissolve, as practitioners realize the illusory, dream-like nature of all phenomena, including beings and nirvāṇa ⇐⇒ which are empty [T2] ⇐⇒ yet functionally effective [T1] [U2T].
The chapter underscores that the perfection of wisdom must be integrated with all six perfections, as it dedicates wholesome actions to all-knowledge (Sarvajña) (ultimately leading to omniscience (Sarvajñatā) / U2T), transforming them into true perfections.
The merit of honoring the perfection of wisdom surpasses that of worshipping Tathagata relics, as it directly engages with the source of all-knowledge (Sarvajña) (ultimately leading to omniscience (Sarvajñatā) / U2T), making it a true shrine for beings. (Dharma-worship)
This practice yields immediate benefits, such as divine protection, pure dreams of Tathagatas and Bodhisattvas, and freedom from impure habits, reflecting the harmonious “Union of compassion (karuṇā) and wisdom (prajñā)”.
The FRUIT is the realization of all-knowledge (Sarvajña) (ultimately leading to omniscience (Sarvajñatā) / U2T), where Bodhisattvas, acting as illusory figures, progress toward enlightenment [T1] ⇐⇒ without perceiving any real entities to attain or liberate [T2] [U2T], embodying the great vehicle that transcends dualities.
By studying, reciting, and revering the perfection of wisdom, Bodhisattvas cultivate a serene faith and skillful means (upāya), ensuring their actions align with the true nature of reality (tathātā) [U2T], ultimately benefiting countless beings through the boundless, immeasurable qualities of this practice.)
(Chapter IV underscores the supreme value of the perfection of wisdom (prajñāpāramitā) as the source of all-knowledge (Sarvajña) (ultimately leading to omniscience (Sarvajñatā) / U2T), embodying the inseparability, interdependence, harmony, Union of the Two Truths [U2T]: the conventional truth of dependently co-arisen, interdependent, relatively functional impermanent, co-defined appearances [T1] ⇐⇒ and the complementary truth of their emptiness of inherent existence, never absolute [T2] [U2T] ⇐⇒ pointing to the inconceivable Reality-as-it-is (tathātā / suchness) beyond all conditioned dualistic conceptual proliferations, not reducible to one extreme or another as they are all empty; extremes like form, emptiness, both, neither/oneness, movement, stillness.
Sakra, choosing a copy of the perfection of wisdom over a world filled with Tathagata relics, recognizes it as the true cause of the Dharma-body, the essence of Buddhas, which surpasses the physical relics that merely derive from it.
This choice reflects the non-dual understanding that all phenomena, including relics, Buddhas, and enlightenment, are empty of inherent existence [T2] ⇐⇒ yet functionally effective [T1] [U2T], akin to a magical jewel that dispels harm, purifies, and transforms [T1] ⇐⇒ without being an independent entity [T2] [U2T].
The PATH of the Bodhisattva involves “acting without acting,” engaging in the six perfections — giving (dāna), morality (śīla), patience (khanti), vigor (vīrya), meditation (dhyāna), and wisdom (prajñā) [T1] ⇐⇒ without reifying the three spheres (subject, action, object) [U2T-3S], guided by skillful means (upāya) and dedicated to all-knowledge (Sarvajña) (ultimately leading to omniscience (Sarvajñatā) / U2T) through the lens of emptiness.
The Perfection of Wisdom must be integrated to all other perfections, ensuring they align with the Middle Way, free from attachment to distinctions or dualities, much like indistinguishable shadows cast by diverse trees.
The FRUIT of this practice is the realization of all-knowledge (Sarvajña) (ultimately leading to omniscience (Sarvajñatā) / U2T), enabling Bodhisattvas to perceive the thoughts and actions of all beings [T1] ⇐⇒ without grasping at them as inherently real [T2] [U2T], thus embodying the “Union of compassion (karuṇā) and wisdom (prajñā)”.
By revering the perfection of wisdom (Dharma-worship), Bodhisattvas honor all Buddhas across time, as it is the root of their enlightenment, fostering a practice that transcends conventional reverence for relics and directly engages with the true nature of reality (tathātā).
This non-conceptual, compassionate engagement yields immeasurable merit, protecting practitioners from harm and guiding them toward the boundless, incalculable qualities of the perfection of wisdom, which is the ultimate vehicle for awakening.)
(Chapter V highlights the unparalleled merit of engaging with the perfection of wisdom (prajñāpāramitā), emphasizing the inseparability, interdependence, harmony, Union of the Two Truths [U2T]: the conventional truth of dependently co-arisen, interdependent, relatively functional impermanent, co-defined appearances [T1] ⇐⇒ and the complementary truth of their emptiness of inherent existence, never absolute [T2] [U2T] ⇐⇒ pointing to the inconceivable Reality-as-it-is (tathātā / suchness) beyond all conditioned dualistic conceptual proliferations, not reducible to one extreme or another as they are all empty; extremes like form, emptiness, both, neither/oneness, movement, stillness.
The chapter contrasts the merit of venerating Tathagata relics with that of studying, copying, and sharing the perfection of wisdom, asserting that sharing it with others, particularly Bodhisattvas aspiring to enlightenment, generates a vastly different and limitless merit that transcends conventional measures.
This merit arises from aligning actions with the true nature of reality (tathātā),
where Bodhisattvas PRACTICE “acting without acting,” engaging in the six perfections — giving (dāna), morality (śīla), patience (khanti), vigor (vīrya), meditation (dhyāna), and wisdom (prajñā) [T1] ⇐⇒ without reifying the three spheres (subject, action, object) [U2T-3S].
The Perfection of Wisdom, as the guiding force, ensures these actions are dedicated to all-knowledge (Sarvajña) (ultimately leading to omniscience (Sarvajñatā) / U2T), avoiding the counterfeit understanding that misinterprets impermanence as destruction, which deviates from the Middle Way.
By sharing the perfection of wisdom, Bodhisattvas skillfully foster enlightenment in others [T1] ⇐⇒ without grasping at phenomena as inherently real [T2] ⇐⇒ recognizing all dharmas, including enlightenment and beings, as illusory yet functionally effective [U2T].
The PATH involves instructing and inspiring others, particularly irreversible Bodhisattvas, to train in the perfection of wisdom, bringing them closer to Suchness (tathātā) and amplifying merit through compassionate, non-attached engagement.
The FRUIT of this practice is the realization of all-knowledge (Sarvajña) (ultimately leading to omniscience (Sarvajñatā) / U2T), where Bodhisattvas, without producing a reified thought of enlightenment [T2] [U2T], awaken to full enlightenment, benefiting countless beings by revealing the reality-limit — the cessation of suffering through “the non-dual understanding of emptiness and dependent co-arising”.
This chapter underscores that the perfection of wisdom generates a unique merit that surpasses worldly spiritual achievements, aligning practitioners with the boundless, incalculable nature of reality for the ultimate benefit of all.)
(Chapter VI explores the supreme merit of a Bodhisattva’s practice of dedication and jubilation, rooted in the inseparability, interdependence, harmony, Union of the Two Truths [U2T]: the conventional truth of dependently co-arisen, interdependent, relatively functional impermanent, co-defined appearances [T1] ⇐⇒ and the complementary truth of their emptiness of inherent existence, never absolute [T2] [U2T] ⇐⇒ pointing to the inconceivable Reality-as-it-is (tathātā / suchness) beyond all conditioned dualistic conceptual proliferations, not reducible to one extreme or another as they are all empty; extremes like form, emptiness, both, neither/oneness, movement, stillness.
The chapter emphasizes that a Bodhisattva’s act of rejoicing in the wholesome roots of all beings — past, present, and future Buddhas, Bodhisattvas, Pratyekabuddhas, Disciples, and others — and dedicating this merit to the full enlightenment of all beings generates a vastly superior, limitless merit compared to conventional practices like giving or morality performed with a basis (i.e., grasping at inherent existence).
This PRACTICE of “acting without acting,” involves skillful means (upāya), where Bodhisattvas engage [T1] ⇐⇒ without reifying [T2] [U2T] the three spheres (subject, action, object) [U2T-3S], aligning with the Middle Way by recognizing all dharmas — thoughts, merits, and enlightenment itself — as unborn, unceasing, and empty of inherent nature, akin to illusions or dreams.
The PATH requires avoiding (without rejecting) perverted perceptions, thoughts, or views that arise from treating phenomena as signs or inherently real, which would taint dedication with “poisonous” attachment.
Instead, Bodhisattvas rejoice and dedicate merit [T1] ⇐⇒ with the understanding that all dharmas, including the act of dedication, are “extinct, stopped, departed, reversed,” and unincluded in any worldly or temporal framework [T2] ⇐⇒ thus aligning with the true nature of reality (tathātā) as pointed out by the Union of the Two Truths [U2T].
The FRUIT of this practice is the realization of all-knowledge (Sarvajña) (ultimately leading to omniscience (Sarvajñatā) / U2T), where Bodhisattvas, “through the perfection of wisdom and skillful means (upāya)”, turn over merit into the dharma-element [T1] ⇐⇒ without perceiving any basis [T2] [U2T], ensuring a non-poisonous, perfect dedication that benefits countless beings without attachment, reification, effort or absolute.
This chapter underscores that such jubilation and dedication [T1] ⇐⇒ “performed with the wisdom of emptiness and compassion (karuṇā)”, surpass even the merit of countless beings practicing conventional virtues with a basis, as they are grounded in the boundless, equanimous realization of the ultimate reality, fostering enlightenment for all without discrimination or fixation.)
(Chapter VII extols the perfection of wisdom (prajñāpāramitā) as the supreme source of all-knowledge (Sarvajña) (ultimately leading to omniscience (Sarvajñatā) / U2T), embodying the inseparability, interdependence, harmony, Union of the Two Truths [U2T]: the conventional truth of dependently co-arisen, interdependent, relatively functional impermanent, co-defined appearances [T1] ⇐⇒ and the complementary truth of their emptiness of inherent existence, never absolute [T2] [U2T] ⇐⇒ pointing to the inconceivable Reality-as-it-is (tathātā / suchness) beyond all conditioned dualistic conceptual proliferations, not reducible to one extreme or another as they are all empty; extremes like form, emptiness, both, neither/oneness, movement, stillness.
.
Described as an unstained, radiant guide, the perfection of wisdom illuminates the path to enlightenment by dispelling the darkness of defilements and wrong views, serving as the mother of Bodhisattvas and the antidote to birth-and-death through its realization of the non-production and non-cessation of all dharmas.
.
The PATH involves “acting without acting,” where Bodhisattvas, guided by the perfection of wisdom, engage in the six perfections [T1] ⇐⇒ without reifying the three spheres (subject, action, object) [U2T-3S] ⇐⇒ ensuring alignment with the Middle Way free from attachment to form, feeling, perception, impulses, or consciousness.
.
This non-conceptual PRACTICE, which neither procures nor stops any dharma, is the consummation of the perfection of wisdom, as it avoids grasping at any basis, recognizing all phenomena as empty, isolated, and calmly quiet.
.
The FRUIT is the realization of all-knowledge (Sarvajña) (ultimately leading to omniscience (Sarvajñatā) / U2T), where Bodhisattvas, “through skillful means (upāya) [T1] and unwavering faith in the perfection of wisdom [T2], awaken to the true nature of reality (tathātā) [U2T]” without perceiving any inherent entities, leading countless beings to liberation.
.
The chapter warns against the grave consequences of rejecting or defaming the perfection of wisdom, equating such actions to opposing all-knowledge (Sarvajña) (ultimately leading to omniscience (Sarvajñatā) / U2T), Dharma, and the Sangha, resulting in immeasurable demerit and rebirth in great hells due to karma conducive to the ruin of Dharma.
This rejection stems from Mara’s influence, weak wisdom, unwholesome associations, or fixation on the skandhas as a basis, leading to perverted views that obstruct enlightenment.
Conversely, Bodhisattvas who honor and practice the perfection of wisdom, even across lifetimes, cultivate profound faith and insight, aligning with the boundless, incalculable nature of this great perfection to benefit all beings [T1] ⇐⇒ without attachment or discrimination [T2] [U2T], embodying the harmonious “Union of compassion (karuṇā) and wisdom (prajñā) [U2T-in-action]”.)
(Chapter VIII delves into the profound purity and depth of the perfection of wisdom (prajñāpāramitā), presenting it as the ultimate realization of the inseparability, interdependence, harmony, Union of the Two Truths [U2T]: the conventional truth of dependently co-arisen, interdependent, relatively functional impermanent, co-defined appearances [T1] ⇐⇒ and the complementary truth of their emptiness of inherent existence, never absolute [T2] [U2T] ⇐⇒ pointing to the inconceivable Reality-as-it-is (tathātā / suchness) beyond all conditioned dualistic conceptual proliferations, not reducible to one extreme or another as they are all empty; extremes like form, emptiness, both, neither/oneness, movement, stillness.
The chapter emphasizes that the perfection of wisdom is characterized by absolute purity, as all dharmas — form, feeling, perception, impulses, consciousness, and even all-knowledge (Sarvajña) (ultimately leading to omniscience (Sarvajñatā) / U2T) — are neither bound nor freed, lacking inherent existence or own-being, and thus are isolated, calmly quiet, and unapprehendable.
This purity is the essence of the perfection of wisdom, which neither produces nor stops any dharma, existing beyond dualities like attainment or non-attainment, and is likened to space or an echo, unaffected by praise or neglect.
The PATH of the Bodhisattva involves “acting without acting,” coursing in the perfection of wisdom [T1] ⇐⇒ without grasping at the three spheres (subject, action, object) [U2T-3S], avoiding attachment to signs or concepts such as the skandhas, enlightenment, or even the act of dedication itself [T2] [U2T].
Such attachments, arising from perceiving dharmas as inherently real, are identified as obstacles that distance one from the perfection of wisdom,
while non-attachment — realizing all dharmas [T1] as empty [T2], markless, and unthinkable — aligns with the Middle Way [U2T].
The FRUIT is the realization of all-knowledge (Sarvajña) (ultimately leading to omniscience (Sarvajñatā) / U2T), where Bodhisattvas, through skillful means (upāya) and unwavering faith, comprehend all dharmas as illusory, like echoes, and dedicate their actions to the liberation of beings without perceiving any real entities to liberate [U2T-in-action].
The chapter warns that confidence in this profound teaching is difficult for those lacking wholesome roots, influenced by unwholesome friends, or swayed by Mara, as such conditions foster attachment to false bases and obscure the purity of wisdom.
Conversely, Bodhisattvas who honor and PRACTICE the perfection of wisdom, undeterred by its depth, embody the great armor of vigor, striving for the sake of beings who are like space, ultimately achieving a non-conceptual, boundless liberation that reflects the harmonious “Union of compassion (karuṇā) and wisdom (prajñā)” in accord with the true nature of reality (tathātā) [U2T].)
(Chapter IX extols the perfection of wisdom (prajñāpāramitā) as perfectly pure, embodying the inseparability, interdependence, harmony, Union of the Two Truths [U2T]: the conventional truth of dependently co-arisen, interdependent, relatively functional impermanent, co-defined appearances [T1] ⇐⇒ and the complementary truth of their emptiness of inherent existence, never absolute [T2] [U2T] ⇐⇒ pointing to the inconceivable Reality-as-it-is (tathātā / suchness) beyond all conditioned dualistic conceptual proliferations, not reducible to one extreme or another as they are all empty; extremes like form, emptiness, both, neither/oneness, movement, stillness.
Described as a stainless, unapprehendable reality akin to space or an echo, the perfection of wisdom is beyond names, concepts, and dualities, neither producing nor stopping any dharma, as all phenomena — skandhas, enlightenment, or even the act of teaching [T1] ⇐⇒ are empty of own-being, markless, and isolated [T2] [U2T].
The PATH of the Bodhisattva involves “acting without acting,” engaging in practices like studying, reciting, and sharing the perfection of wisdom [T1] ⇐⇒ without reifying the three spheres (subject, action, object) [U2T-3S] ⇐⇒ aligning with the Middle Way by avoiding attachment to signs or notions such as permanence, impermanence, or even enlightenment itself.
This “non-conceptual engagement” ensures that Bodhisattvas neither cling to nor defile any dharma, recognizing their illusory nature while benefiting beings through skillful means (upāya) like compassion (karuṇā) and teaching.
The FRUIT is the realization of all-knowledge (Sarvajña) (ultimately leading to omniscience (Sarvajñatā) / U2T), where Bodhisattvas, unattached to any dharma [T2] ⇐⇒ awaken to the true nature of reality (tathātā) [T1] ⇐⇒ without perceiving anything to attain or liberate, embodying the boundless, incalculable qualities of the perfection of wisdom [T2] [U2T].
The chapter highlights the immense merit of engaging with the perfection of wisdom, protected by gods and yielding freedom from disease, stupefaction, and violent death, yet warns of obstacles due to its preciousness, which provokes hostility.
The Perfection of Wisdom is portrayed as the pinnacle of all virtues — encompassing the six perfections, the wings of enlightenment, and the special Buddha-dharmas — because it transcends all apprehension and discrimination, revealing the non-dual, empty nature of all phenomena.
This teaching, described as a second turning of the Dharma wheel [T1] ⇐⇒ yet beyond any turning [T2] [U2T], underscores the Bodhisattva’s role in demonstrating the unproduced, undefiled nature of reality, guiding beings to liberation through the harmonious “Union of compassion (karuṇā) and wisdom (prajñā)”.)
(Chapter X emphasizes the transformative power of bearing in mind and engaging with the perfection of wisdom (prajñāpāramitā), which embodies the inseparability, interdependence, harmony, Union of the Two Truths [U2T]: the conventional truth of dependently co-arisen, interdependent, relatively functional impermanent, co-defined appearances [T1] ⇐⇒ and the complementary truth of their emptiness of inherent existence, never absolute [T2] [U2T] ⇐⇒ pointing to the inconceivable Reality-as-it-is (tathātā / suchness) beyond all conditioned dualistic conceptual proliferations, not reducible to one extreme or another as they are all empty; extremes like form, emptiness, both, neither/oneness, movement, stillness.
The chapter highlights that Bodhisattvas who hear, study, and share the perfection of wisdom, without becoming cowed or doubtful, are those with mature wholesome roots cultivated through past devotion to countless Buddhas, aligning with the non-dual reality of Thusness (tathātā) without grasping at it as a basis.
The PATH involves “acting without acting,” where Bodhisattvas train in the perfection of wisdom [T1] ⇐⇒ by neither standing in nor applying themselves to notions of form, feeling, perception, impulses, or consciousness, avoiding reification of the three spheres (subject, action, object) [U2T-3S].
This PRACTICE, guided by skillful means (upāya) and the Buddha’s might, ensures alignment with the Middle Way, free from attachment to any dharma as inherently real.
The FRUIT is the realization of all-knowledge (Sarvajña) (ultimately leading to omniscience (Sarvajñatā) / U2T), where Bodhisattvas, nearing prediction to supreme enlightenment, benefit countless beings by instigating bodhicitta and guiding them toward liberation [T1] without perceiving any real entities to liberate [T2] [U2T], akin to crossing a flood without pushing forward or staying in place.
The chapter uses similes — such as nearing a town, the ocean, springtime sprouts, or a pregnant woman’s signs — to illustrate how engagement with the perfection of wisdom signals proximity to enlightenment, marked by unshakable faith and freedom from Mara’s obstacles.
Despite the profound difficulty of this teaching, which may deter those with insufficient wholesome roots, Bodhisattvas sustained by Tathagatas’ support progress irresistibly, planting wholesome roots across Buddha-fields and spreading the Dharma that “accords with emptiness and the six perfections”.
This non-conceptual, compassionate engagement, rooted in the boundless, markless nature of the perfection of wisdom, ensures Bodhisattvas embody the harmonious “Union of compassion (karuṇā) and wisdom (prajñā)”, advancing toward full enlightenment for the welfare of all beings.)
(Chapter XI delves into the obstacles posed by Mara to Bodhisattvas engaging with the perfection of wisdom (prajñāpāramitā), emphasizing the practice’s alignment with the inseparability, interdependence, harmony, Union of the Two Truths [U2T]: the conventional truth of dependently co-arisen, interdependent, relatively functional impermanent, co-defined appearances [T1] ⇐⇒ and the complementary truth of their emptiness of inherent existence, never absolute [T2] [U2T] ⇐⇒ pointing to the inconceivable Reality-as-it-is (tathātā / suchness) beyond all conditioned dualistic conceptual proliferations, not reducible to one extreme or another as they are all empty; extremes like form, emptiness, both, neither/oneness, movement, stillness.
.
The chapter identifies Mara’s deeds as distractions and doubts that hinder Bodhisattvas from studying, writing, or teaching the perfection of wisdom, such as mental disturbance, lack of mindfulness, derision, or fixation on worldly concerns like personal identity or gain.
These obstacles reflect a failure to grasp the non-dual nature of reality, where all dharmas — form, feeling, perception, impulses, consciousness, and even enlightenment [T1] ⇐⇒ are empty of inherent existence [T2] [U2T], akin to an ocean or a rare life-preserving float.
.
The PATH of the Bodhisattva involves “acting without acting,” training in the six perfections without reifying the three spheres (subject, action, object) [U2T-3S], and avoiding Mara’s influence by recognizing all phenomena as illusory and markless, aligning with the Middle Way.
Bodhisattvas who spurn the perfection of wisdom for the limited vehicles of Sravakas or Pratyekabuddhas, seeking only individual liberation, are swayed by Mara’s misdirection, mistaking branches for the taproot of all-knowledge (Sarvajña) (ultimately leading to omniscience (Sarvajñatā) / U2T).
The FRUIT is the realization of all-knowledge (Sarvajña) (ultimately leading to omniscience (Sarvajñatā) / U2T), where Bodhisattvas, sustained by the Buddha’s might, progress toward full enlightenment by guiding countless beings to liberation [T1] without perceiving any real entities [T2] [U2T], embodying the harmonious “Union of compassion (karuṇā) and wisdom (prajñā)”.
The chapter contrasts the Bodhisattva’s expansive vow to benefit all beings with the narrow focus of lesser vehicles, using similes like mistaking an elephant’s foot for its entirety or equating a puddle with the ocean to illustrate the folly of seeking enlightenment outside the perfection of wisdom.
Despite Mara’s efforts, Bodhisattvas with mature wholesome roots, supported by Tathagatas, overcome these obstacles through vigorous mindfulness, ensuring their practice remains unhindered and aligned with the true nature of reality (tathātā), fostering liberation for all.)
(Chapter XII presents the perfection of wisdom (prajñāpāramitā) as the mother of all Tathagatas, embodying the inseparability, interdependence, harmony, Union of the Two Truths [U2T]: the conventional truth of dependently co-arisen, interdependent, relatively functional impermanent, co-defined appearances [T1] ⇐⇒ and the complementary truth of their emptiness of inherent existence, never absolute [T2] [U2T]. ⇐⇒ pointing to the inconceivable Reality-as-it-is (tathātā / suchness) beyond all conditioned dualistic conceptual proliferations, not reducible to one extreme or another as they are all empty; extremes like form, emptiness, both, neither/oneness, movement, stillness.
Described as the source of all-knowledge (Sarvajña) (ultimately leading to omniscience (Sarvajñatā) / U2T), the perfection of wisdom instructs Tathagatas in the nature of the world — defined as the five skandhas (form, feeling, perception, impulses, consciousness) [T1] — which are empty [T2] [U2T] ⇐⇒ neither crumbling nor ceasing, and thus neither bound nor freed [Tetralemma].
The PATH of the Bodhisattva involves “acting without acting,” engaging in the six perfections [T1] ⇐⇒ without reifying the three spheres (subject, action, object) [U2T-3S], recognizing all dharmas as markless, signless, and wishless, akin to space or an echo, ⇐⇒ and aligning with the Middle Way free from attachment to any basis.
This non-conceptual PRACTICE allows Tathagatas to perceive the thoughts and actions of countless beings as empty [T2] ⇐⇒ yet functionally operative [T1] [U2T], realizing their non-existence as independent entities, whether singular or collective, and cognizing them as transparently luminous in their essential nature.
The FRUIT is the realization of all-knowledge (Sarvajña) (ultimately leading to omniscience (Sarvajñatā) / U2T), where Tathagatas, through the perfection of wisdom,
know the world as Suchness (tathātā) — unproduced, unceasing, and non-dual [T1] ⇐⇒ without grasping at any dharma [T2] [U2T], enabling compassionate guidance of beings to liberation [T1] ⇐⇒ without perceiving real entities to liberate [T2] [U2T].
The chapter emphasizes the Tathagatas’ gratitude for the perfection of wisdom, which reveals the world’s empty, unthinkable, and calmly quiet nature, fostering a PRACTICE that transcends positive and negative statements about existence, eternity, or finitude, all of which are mere skandha-based fabrications.
Bodhisattvas, sustained by the Buddha’s might, honor this wisdom as the instructress of reality, overcoming Mara’s obstacles and embodying the harmonious “Union of compassion (karuṇā) and wisdom (prajñā)” to reveal the non-falseness of Suchness for the benefit of all beings across immeasurable world systems.)
(Chapter XIII portrays the perfection of wisdom (prajñāpāramitā) as an unfathomable, unthinkable, and incalculable enterprise, embodying the inseparability, interdependence, harmony, Union of the Two Truths [U2T]: the conventional truth of dependently co-arisen, interdependent, relatively functional impermanent, co-defined appearances [T1] ⇐⇒ and the complementary truth of their emptiness of inherent existence, never absolute [T2] [U2T] ⇐⇒ pointing to the inconceivable Reality-as-it-is (tathātā / suchness) beyond all conditioned dualistic conceptual proliferations, not reducible to one extreme or another as they are all empty; extremes like form, emptiness, both, neither/oneness, movement, stillness.
Described as the mother of all-knowledge (Sarvajña) (ultimately leading to omniscience (Sarvajñatā) / U2T), the perfection of wisdom is likened to space, beyond thought, comparison, or measure, with no basis for apprehension, as all dharmas — skandhas, Tathagatahood, and even enlightenment [T1] ⇐⇒ are empty [T2], markless, ⇐⇒ and non-dual [U2T / U3S / Uopp].
The PATH of the Bodhisattva involves “acting without acting,” engaging in the six perfections [T1] ⇐⇒ without reifying the three spheres (subject, action, object) [U2T-3S], avoiding attachment to any dharma as real or substantial [T2] ⇐⇒ and aligning with the Middle Way [U2T].
This non-conceptual PRACTICE, marked by patient acceptance of the non-production of dharmas, leads to spiritual rebirth, freeing practitioners from outflows and granting the pure Dharma-eye, with irreversible Bodhisattvas predicted for enlightenment in the Bhadrakalpa.
The FRUIT is the realization of all-knowledge (Sarvajña) (ultimately leading to omniscience (Sarvajñatā) / U2T), where Bodhisattvas, sustained by the Buddha’s might, neither take hold of nor settle in any dharma, recognizing their unthinkable, incalculable nature as equal to the unequalled.
The chapter highlights the immense merit of meditating on the perfection of wisdom, surpassing even aeons of faith-follower practice, as it unveils the true nature of reality (tathātā) without grasping at phenomena.
However, it warns that newly set-out Bodhisattvas with immature wholesome roots may tremble at this profound teaching, while those with continuous practice across lifetimes, supported by Tathagatas, resolutely engage with it, benefiting countless beings through compassionate, non-attached guidance toward liberation, embodying the harmonious “Union of compassion (karuṇā) and wisdom (prajñā)” in accord with the infinite, unattached essence of the perfection of wisdom.)
(Chapter XIV employs similes to illustrate the critical role of the perfection of wisdom (prajñāpāramitā) in a Bodhisattva’s journey to full enlightenment, emphasizing the inseparability, interdependence, harmony, Union of the Two Truths [U2T]: the conventional truth of dependently co-arisen, interdependent, relatively functional impermanent, co-defined appearances [T1] ⇐⇒ and the complementary truth of their emptiness of inherent existence, never absolute [T2] [U2T] ⇐⇒ pointing to the inconceivable Reality-as-it-is (tathātā / suchness) beyond all conditioned dualistic conceptual proliferations, not reducible to one extreme or another as they are all empty; extremes like form, emptiness, both, neither/oneness, movement, stillness.
The chapter contrasts Bodhisattvas who, upon hearing the perfection of wisdom, respond with unwavering faith, pursuing and spreading it without doubt or hesitation, with those who falter due to immature wholesome roots, leading to rebirth in lesser vehicles like those of Disciples or Pratyekabuddhas.
The PATH involves “acting without acting,” engaging in the six perfections with skillful means (upāya) [T1] ⇐⇒ without reifying the three spheres (subject, action, object) [U2T-3S] ⇐⇒ and aligning with the Middle Way by recognizing all dharmas — skandhas, enlightenment [T1],
or even the act of PRACTICE ⇐⇒ as empty and markless [T2] [U2T].
Similes such as a shipwrecked person finding a plank, a poorly baked jar crumbling, an overloaded uncaulked ship sinking, or an aged person unable to walk without support highlight the peril of lacking the perfection of wisdom and skillful means (upāya), resulting in a “fall” to limited spiritual goals.
Conversely, Bodhisattvas supported by the perfection of wisdom, like a well-baked jar or a sturdy ship, reach all-knowledge (Sarvajña) (ultimately leading to omniscience (Sarvajñatā) / U2T) without collapsing, embodying the harmonious “Union of compassion (karuṇā) and wisdom (prajñā)”.
The FRUIT is the realization of all-knowledge (Sarvajña) (ultimately leading to omniscience (Sarvajñatā) / U2T), where Bodhisattvas, sustained by the Buddha’s might, guide countless beings to liberation [T1] ⇐⇒ without perceiving real entities [T2] [U2T], akin to reaching a shore or standing firm on solid ground.
The chapter underscores that unwavering engagement with the perfection of wisdom, pursued with zeal and supported by past wholesome roots, ensures proximity to enlightenment,
while faltering leads to rebirth in saṃsāra or lesser attainments,
reinforcing the necessity of non-attached, compassionate practice in accord with the true nature of reality (tathātā).)
(Chapter XV underscores the role of the perfection of wisdom (prajñāpāramitā) in enabling Bodhisattvas to become shelters, refuges, and lights for the world, embodying the inseparability, interdependence, harmony, Union of the Two Truths [U2T]: the conventional truth of dependently co-arisen, interdependent, relatively functional impermanent, co-defined appearances [T1] ⇐⇒ and the complementary truth of their emptiness of inherent existence, never absolute [T2] [U2T] ⇐⇒ pointing to the inconceivable Reality-as-it-is (tathātā / suchness) beyond all conditioned dualistic conceptual proliferations, not reducible to one extreme or another as they are all empty; extremes like form, emptiness, both, neither/oneness, movement, stillness.
The chapter describes the beginner’s task as honoring good friends who guide them in the six perfections, encouraging non-attachment to skandhas or lesser vehicles like those of Sravakas or Pratyekabuddhas, and fostering a practice of “acting without acting,” that avoids reifying the three spheres (subject, action, object) [U2T-3S].
The PATH aligns with the Middle Way, recognizing all dharmas — form, feeling, perception, impulses, consciousness, and even enlightenment [T1] ⇐⇒ as non-arising, non-ceasing, and empty [T2] [U2T], akin to space, thus enabling Bodhisattvas to reveal the true nature of suffering and liberate beings [T1] ⇐⇒ without grasping at any inherent reality [T2] [U2T].
The FRUIT is the realization of all-knowledge (Sarvajña) (ultimately leading to omniscience (Sarvajñatā) / U2T), where Bodhisattvas, as islands and leaders, demonstrate Dharma to dispel ignorance, showing the world as empty, unthinkable, and calmly quiet, guiding countless beings to nirvāṇa [T1] ⇐⇒ without perceiving real entities to liberate [T2] [U2T].
The chapter uses metaphors like a mother caring for her children to illustrate how Bodhisattvas, supported by the Buddha’s might, tirelessly work for the welfare of beings, embodying “compassion (karuṇā) and wisdom (prajñā) in harmony”.
Despite the unfathomable depth of the perfection of wisdom, which resists conceptualization and defies worldly grasping, irreversible Bodhisattvas, with mature wholesome roots, engage with it fearlessly, their thoughts inclined toward all-knowledge (Sarvajña) (ultimately leading to omniscience (Sarvajñatā) / U2T) as space-like awareness, free from production, cessation, or discrimination.
This non-conceptual PRACTICE, marked by patient acceptance and resolute intent, ensures Bodhisattvas progress toward full enlightenment, benefiting all beings by revealing the true nature of reality (tathātā) as boundless and unattached, transcending all dualities and limitations.)
(Chapter XVI centers on the concept of Suchness (tathātā), portraying the perfection of wisdom (prajñāpāramitā) as the non-dual, unfathomable essence of all dharmas, embodying the inseparability, interdependence, harmony, Union of the Two Truths [U2T]: the conventional truth of dependently co-arisen, interdependent, relatively functional impermanent, co-defined appearances [T1] ⇐⇒ and the complementary truth of their emptiness of inherent existence, never absolute [T2] [U2T] ⇐⇒ pointing to the inconceivable Reality-as-it-is (tathātā / suchness) beyond all conditioned dualistic conceptual proliferations, not reducible to one extreme or another as they are all empty; extremes like form, emptiness, both, neither/oneness, movement, stillness.
Suchness is described as empty, markless, and non-obstructed, like space, transcending all dualities, distinctions, and apprehensions, with no basis for production, cessation, or differentiation. (Yet, things appear and function relatively well.)
The PATH of the Bodhisattva involves “acting without acting,” engaging in the six perfections and compassionate actions [T1] ⇐⇒ without reifying the three spheres (subject, action, object) [U2T-3S] ⇐⇒ aligning with the Middle Way [U2T] by realizing all dharmas — skandhas, enlightenment, or beings — as Suchness, neither one nor many, neither existing nor non-existing [Tetralemma].
Subhuti’s emanation as an image of Tathagata reflects this non-dual Suchness, where no real entity is born or ceases, and all distinctions between vehicles (Sravaka, Pratyekabuddha, Bodhisattva) dissolve (without rejection) in the indivisible reality of Suchness. (not many, not one, not both, not neither)
The FRUIT is the realization of all-knowledge (Sarvajña) (ultimately leading to omniscience (Sarvajñatā) / U2T), where Bodhisattvas, free from outflows and supported by the Buddha’s might, guide countless beings to liberation [T1] ⇐⇒ without perceiving any real entities [T2] [U2T], embodying the harmonious “Union of compassion (karuṇā) and wisdom (prajñā)”.
The chapter addresses the apparent difficulty of attaining enlightenment, arguing that, as all dharmas are empty and identical with Suchness, enlightenment is neither hard nor easy to win, as no dharma truly turns away from or attains it. (not hard, not easy, not both, not neither)
Bodhisattvas who grasp this, sustained by mature wholesome roots, remain fearless and resolute, instigating others to PRACTICE with equanimity and non-attachment, revealing the true nature of reality (tathātā) as infinite, non-produced, and beyond all discrimination, thus liberating beings from samsaric suffering through the boundless, undifferentiated essence of the perfection of wisdom.)
(Chapter XVII elucidates the attributes, tokens, and signs of an irreversible Bodhisattva, emphasizing their alignment with the inseparability, interdependence, harmony, Union of the Two Truths [U2T]: the conventional truth of dependently co-arisen, interdependent, relatively functional impermanent, co-defined appearances [T1] ⇐⇒ and the complementary truth of their emptiness of inherent existence, never absolute [T2] [U2T] ⇐⇒ pointing to the inconceivable Reality-as-it-is (tathātā / suchness) beyond all conditioned dualistic conceptual proliferations, not reducible to one extreme or another as they are all empty; extremes like form, emptiness, both, neither/oneness, movement, stillness.
An irreversible Bodhisattva is characterized by unwavering faith in the perfection of wisdom, free from doubt, hesitation, or stupefaction, and firmly established in Suchness (tathātā) — the non-dual reality where all distinctions (common people, Disciples, Pratyekabuddhas, Buddhas) dissolve into a single, markless essence.
The PATH involves “acting without acting,” where Bodhisattvas practice the six perfections and observe the ten wholesome actions [T2] ⇐⇒ without reifying the three spheres (subject, action, object) [U2T-3S] ⇐⇒ aligning with the Middle Way by recognizing all dharmas — skandhas, thoughts, or enlightenment [T1] ⇐⇒ as empty and non-produced [T2] [U2T].
This non-conceptual engagement manifests in pure conduct, speech, and thought [T1] ⇐⇒ free from attachment to gain, fame, or worldly pleasures [T2] [U2T], and unswayed by Mara’s deceptive tactics, such as visions of hells or false teachings urging retreat to lesser vehicles.
The FRUIT is the realization of all-knowledge (Sarvajña) (ultimately leading to omniscience (Sarvajñatā) / U2T), where Bodhisattvas, sustained by the Buddha’s might, remain resolute in their vow to benefit all beings, guiding them to liberation [T1] ⇐⇒ without perceiving real entities [T2] [U2T], embodying the harmonious “Union of compassion (karuṇā) and wisdom (prajñā)”.
Tokens of irreversibility include mindfulness, clean habits, minimal afflictions, and a body free from disease, reflecting the purity of their practice.
By rejecting false gods, impure livelihoods, and divisive talk, and by prioritizing the welfare of all beings, irreversible Bodhisattvas demonstrate their unshakeable commitment to the Dharma-body, ensuring they cannot backslide to lesser attainments and are destined for full enlightenment, as predicted by past Tathagatas, in accord with the boundless, non-obstructed nature of Suchness.)
(Chapter XVIII centers on the concept of Emptiness [T2] as the unfathomable essence of the perfection of wisdom (prajñāpāramitā), embodying the inseparability, interdependence, harmony, Union of the Two Truths [U2T]: the conventional truth of dependently co-arisen, interdependent, relatively functional impermanent, co-defined appearances [T1] ⇐⇒ and the complementary truth of their emptiness of inherent existence, never absolute [T2] [U2T] ⇐⇒ pointing to the inconceivable Reality-as-it-is (tathātā / suchness) beyond all conditioned dualistic conceptual proliferations, not reducible to one extreme or another as they are all empty; extremes like form, emptiness, both, neither/oneness, movement, stillness.
Emptiness [T2] (inseparable from dependently co-arisen relatively functional appearances [T11] [U2T]), conventionally synonymous, Signlessness, Wishlessness, and Non-production, characterizes all dharmas — skandhas, perfections, and enlightenment — as non-arising, non-ceasing, and devoid of own-being, like space.
The PATH of the irreversible Bodhisattva involves “acting without acting,” engaging in the six perfections [T1] ⇐⇒ without reifying the three spheres (subject, action, object) [U2T-3S], recognizing all dharmas as empty and markless, ⇐⇒ and aligning with the Middle Way free from discrimination or attachment.
This non-conceptual PRACTICE, guided by skillful means (upāya), yields immeasurable merit that transcends conventional accumulations, as it avoids false discriminations and perceives merits as empty [T2] ⇐⇒ yet functionally effective for the benefit of all beings [T1] [U2T].
The FRUIT is the realization of all-knowledge (Sarvajña) (ultimately leading to omniscience (Sarvajñatā) / U2T), where Bodhisattvas, dwelling in mental activities [T1] ⇐⇒ connected with Suchness, approach supreme enlightenment [U2T] ⇐⇒ without perceiving any real entities [T2] [U2T] to attain or any growth/diminution in dharmas, embodying the harmonious “Union of compassion (karuṇā) and wisdom (prajñā)”.
The chapter emphasizes that even a single day’s “engagement with the perfection of wisdom” surpasses aeons of conventional practices like giving or morality [T1-only] if not upheld by this wisdom, as the latter lacks the non-dual insight into Emptiness [Union of T1 and T2].
Bodhisattvas, through patient acceptance of non-production, remain resolute, free from doubt, and unswayed by Mara, ensuring their merit is boundless and their practice aligns with the true nature of reality (tathātā), which is beyond words, distinctions, or limitations, guiding countless beings to liberation without attachment, reification, effort or absolute.)
(Chapter XIX explores the nature of conditioned co-production and Suchness (tathātā) in relation to a Bodhisattva’s realization of full enlightenment, embodying the inseparability, interdependence, harmony, Union of the Two Truths [U2T]: the conventional truth of dependently co-arisen, interdependent, relatively functional impermanent, co-defined appearances [T1] ⇐⇒ and the complementary truth of their emptiness of inherent existence, never absolute [T2] [U2T] ⇐⇒ pointing to the inconceivable Reality-as-it-is (tathātā / suchness) beyond all conditioned dualistic conceptual proliferations, not reducible to one extreme or another as they are all empty; extremes like form, emptiness, both, neither/oneness, movement, stillness.
The chapter uses the simile of a burning oil lamp’s wick to illustrate that enlightenment is neither produced by the first nor last thought, nor independent of them, as all thoughts are empty, non-produced, and non-ceasing, existing only within the framework of conditioned co-production yet ultimately markless and identical with Suchness.
The PATH of the Bodhisattva involves “acting without acting,” engaging in the six perfections and dedicating merits [T1] ⇐⇒ without reifying the three spheres (subject, action, object) [U2T-3S] ⇐⇒ aligning with the Middle Way by recognizing all dharmas — skandhas, thoughts, or enlightenment — as unfathomable, non-arising, and non-substantial, like space.
The FRUIT is the realization of all-knowledge (Sarvajña) (ultimately leading to omniscience (Sarvajñatā) / U2T), where Bodhisattvas, exemplified by the Goddess of the Ganges, who is predicted to become the Tathagata “Golden Flower,” transcend dualities of production and cessation, fearlessly guiding countless beings to liberation [T1] without perceiving real entities [T2] [U2T].
The Goddess’s journey, marked by unwavering faith and patient acceptance of non-produced dharmas, reflects the merit of engaging with the perfection of wisdom, which surpasses conventional accumulations by dissolving obscurations through non-attachment.
Her rebirth across Buddha-fields, never deprived of Tathagatas, signifies the irreversible Bodhisattva’s alignment with Suchness, ensuring a pure Buddha-field free from suffering or fear.
This non-conceptual, compassionate PRACTICE, supported by the Buddha’s might, embodies the harmonious “Union of compassion (karuṇā) and wisdom (prajñā)”, revealing the true nature of reality (tathātā) as empty, non-dual, and beyond all discrimination, fostering enlightenment for all beings.)
(Chapter XX delves into the Bodhisattva’s skill in means (upāya-kaushalya) within the framework of the perfection of wisdom (prajñāpāramitā), emphasizing the inseparability, interdependence, harmony, Union of the Two Truths [U2T]: the conventional truth of dependently co-arisen, interdependent, relatively functional impermanent, co-defined appearances [T1] ⇐⇒ and the complementary truth of their emptiness of inherent existence, never absolute [T2] [U2T] ⇐⇒ pointing to the inconceivable Reality-as-it-is (tathātā / suchness) beyond all conditioned dualistic conceptual proliferations, not reducible to one extreme or another as they are all empty; extremes like form, emptiness, both, neither/oneness, movement, stillness.
The chapter explores how a Bodhisattva, while contemplating the emptiness of all dharmas — skandhas, enlightenment, or reality-limit — avoids realizing the reality-limit prematurely [T2] by maintaining compassionate engagement with beings, guided by skillful means (upāya) [T1] [U2T].
The PATH involves “acting without acting,” entering meditative concentrations on Emptiness, Signlessness, and Wishlessness [T1] ⇐⇒ without grasping at the three spheres (subject, action, object) [U2T-3S] ⇐⇒ aligning with the Middle Way by recognizing all dharmas as non-produced and non-ceasing, yet not abandoning the vow to liberate all beings.
This non-conceptual PRACTICE, supported by the thirty-seven wings of enlightenment, ensures Bodhisattvas do not fall into the limited attainments of Sravakas or Pratyekabuddhas.
The FRUIT is the realization of all-knowledge (Sarvajña) (ultimately leading to omniscience (Sarvajñatā) / U2T), where Bodhisattvas, like a skilled archer or a noble guide, sustain their journey toward full enlightenment without collapsing midway, benefiting countless beings through compassionate, non-attached actions.
Similes illustrate this: a noble person leading a family through a dangerous forest, a bird soaring without support, and an archer keeping arrows aloft represent the Bodhisattva’s ability to navigate saṃsāra fearlessly, upheld by and “skillful means (upāya) and the perfection of wisdom”.
The chapter also addresses dream experiences, where wholesome or unwholesome actions reflect karma only if reified upon waking, emphasizing the dream-like nature of all dharmas.
Irreversible Bodhisattvas, marked by unwavering faith and pure intentions, transcend fears of wilderness, robbers, or epidemics, purifying their Buddha-fields through compassionate resolve, embodying the harmonious union of compassion (karuṇā) and wisdom (prajñā) in accord with the true nature of reality (tathātā) as empty and boundless.)
Chapter XXI delves into the obstacles posed by Mara’s deeds, particularly pride and false detachment, which hinder a Bodhisattva’s realization of full enlightenment, emphasizing the inseparability, interdependence, harmony, Union of the Two Truths [U2T]: the conventional truth of dependently co-arisen, interdependent, relatively functional impermanent, co-defined appearances [T1] ⇐⇒ and the complementary truth of their emptiness of inherent existence, never absolute [T2] [U2T] ⇐⇒ pointing to the inconceivable Reality-as-it-is (tathātā / suchness) beyond all conditioned dualistic conceptual proliferations, not reducible to one extreme or another as they are all empty; extremes like form, emptiness, both, neither/oneness, movement, stillness.
The View reveals that all dharmas, including pride, names, and ascetic practices [T1] ⇐⇒ are empty [T2] ⇐⇒ yet conventionally operative [T1] ⇐⇒ lacking inherent existence [T2] ⇐⇒ but arising interdependently [T1] [U2T].
The Path requires “acting without acting,” combining virtuous skillful means (upāya) — such as compassion (karuṇā) and non-origination ⇐⇒ with the wisdom of emptiness [T2], ensuring Bodhisattvas avoid reifying the three spheres (subject, action, object) [U2T-3S] ⇐⇒ and align with the Middle Way, free from extremes of accepting or rejecting phenomena in absolute terms.
Mara’s deceptive tactics, such as inducing pride through false predictions of enlightenment or promoting contaminated detachment via isolated asceticism, tempt Bodhisattvas to cling to a false sense of self or to lesser vehicles like those of Sravakas or Pratyekabuddhas, obstructing the realization of all-knowledge (Sarvajña) (ultimately leading to omniscience (Sarvajñatā) / U2T).
The Fruit, Buddhahood, is the perfection of “Union of compassion (karuṇā) and wisdom (prajñā)”, where irreversible Bodhisattvas, upheld by “the Union of virtuous adapted skillful means (upāya) and the perfection of wisdom”, transcend pride and false detachment, remaining unattached to names, qualities, or ascetic practices, and guide countless beings to liberation [T1] ⇐⇒ without perceiving real entities [T2] [U2T].
By recognizing Mara’s deeds as empty [T2] ⇐⇒ yet functionally distracting [T1] [U2T], Bodhisattvas maintain equanimity, friendliness, and compassion (karuṇā), ensuring their actions — whether dwelling in villages or forests — are pure, non-conceptual, and aligned with the inconceivable true nature of reality (tathātā), which is beyond dualistic proliferations, causality, or discrimination, as expressed in the tetralemma (not this, not non-this, not both, not neither).
This chapter underscores the necessity of skillful means (upāya) to avoid Mara’s traps, fostering a practice that harmoniously integrates conventional virtuous actions [T1] ⇐⇒ with the direct, non-dual realization of the true nature of Reality as it is (tathātā) [T2] [U2T] ⇐⇒ leading to the boundless liberation of all beings.)
(Chapter XXII underscores the pivotal role of good friends — Buddhas, irreversible Bodhisattvas, and the six perfections, especially the perfection of wisdom (prajñāpāramitā) — in guiding Bodhisattvas toward full enlightenment, embodying the harmonious Union of the View, Path, and Fruit as the inseparability, interdependence, harmony, Union of the Two Truths [U2T]: the conventional truth of dependently co-arisen, interdependent, relatively functional impermanent, co-defined appearances [T1] ⇐⇒ and the complementary truth of their emptiness of inherent existence, never absolute [T2] [U2T] ⇐⇒ pointing to the inconceivable Reality-as-it-is (tathātā / suchness) beyond all conditioned dualistic conceptual proliferations, not reducible to one extreme or another as they are all empty; extremes like form, emptiness, both, neither/oneness, movement, stillness.
.
The View reveals all dharmas — skandhas, perfections, enlightenment — as empty, isolated, and marked by non-attachment [T2] ⇐⇒ yet conventionally operative [T1], not reducible to emptiness alone ⇐⇒ but expressive of the non-dual reality transcending extremes (existent, non-existent, both, neither) as pointed by the Union of the Two Truths [U2T].
The PATH involves “acting without acting,” where Bodhisattvas, guided by good friends, practice the six perfections with skillful means (upāya) like compassion (karuṇā) and friendliness [T1] ⇐⇒ harmonized with the wisdom of emptiness, ensuring non-reification of the three spheres (subject, action, object) [U2T-3S].
This non-dualistic, non-conceptual practice avoids grasping at dharmas as inherently real or rejecting them as non-existent, aligning with the Middle Way by using conventional actions [T1] as temporary antidotes while realizing their empty nature [T2], fostering purification without assuming an absolute self to purify.
Acting non-dualistically means performing virtuous deeds (conventionally) [T1] ⇐⇒ without perceiving dualities like self/other (in absolute terms, inherently),
and acting non-conceptually entails acting spontaneously (acting without acting, without attachment, reification, effort or absolute) without reliance on discriminatory concepts, not rejecting phenomena but engaging them as empty yet effective tools.
The Fruit, Buddhahood, is the perfection of “Union of compassion (karuṇā) and wisdom (prajñā)”, where Bodhisattvas, through unwavering engagement with the perfection of wisdom, realize all-knowledge (Sarvajña) (ultimately leading to omniscience (Sarvajñatā) / U2T) [T1] ⇐⇒ without perceiving real dharmas to attain or course in [T2] [U2T] ⇐⇒ benefiting countless beings with equanimity [T1].
Non-conditional realization involves directly perceiving Suchness without imposing absolute expectations, non-dualistically transcending opposites like subject/object,
and non-conceptually experiencing reality free from inherent labels [T2] ⇐⇒ all without rejecting phenomena [T1] ⇐⇒ to maintain the Middle Way’s balance [U2T / Uopp].
The chapter highlights that a single day’s non-conceptual practice aligned with the perfection of wisdom surpasses aeons of conventional virtues lacking this insight [T1-only], yielding immeasurable merit likened to a jeweler’s pursuit of a precious gem.
Supported by the Buddha’s might, Bodhisattvas transcend defilements by realizing the empty, non-produced nature of all dharmas, ensuring their practice remains non-dualistic, non-conceptual, and in accord with the inconceivable Suchness, guiding all beings to liberation without attachment, reification, effort or absolute.)
(Chapter XXIII emphasizes the profound rewards and transformative power of engaging with the perfection of wisdom (prajñāpāramitā), highlighting the harmonious Union of the View, Path, and Fruit as the inseparability, interdependence, harmony, Union of the Two Truths [U2T]: the conventional truth of dependently co-arisen, interdependent, relatively functional impermanent, co-defined appearances [T1] ⇐⇒ and the complementary truth of their emptiness of inherent existence, never absolute [T2] [U2T] ⇐⇒ pointing to the inconceivable Reality-as-it-is (tathātā / suchness) beyond all conditioned dualistic conceptual proliferations, not reducible to one extreme or another as they are all empty; extremes like form, emptiness, both, neither/oneness, movement, stillness.
The View reveals that all dharmas — skandhas, beings, and spiritual attainments — are empty [T2] ⇐⇒ yet conventionally operative [T1] [U2T] ⇐⇒ transcending extremes of existence, non-existence, both, or neither, as per the tetralemma ⇐⇒ allowing Bodhisattvas to conceive and cognize all beings, from ordinary people to Sravakas, Pratyekabuddhas, and even Bodhisattvas lacking skillful means (upāya) [T1] ⇐⇒ as empty [T2] ⇐⇒ yet functionally present [T1] ⇐⇒ within Suchness.
The PATH involves “acting without acting,” where Bodhisattvas, inspired by the Buddha’s might, practice the six perfections with skillful means (upāya) like compassion (karuṇā) and equanimity, harmonized with the wisdom of emptiness, ensuring non-reification of the three spheres (subject, action, object) [U2T-3S].
This non-dualistic, non-conceptual practice means engaging phenomena conventionally — studying, spreading, or writing the perfection of wisdom ]T1] ⇐⇒ without being fooled by their apparent solidity [T2] [U2T], directly perceiving their empty nature [T2] ⇐⇒ while using them as temporary antidotes to benefit beings [T1] ⇐⇒ aligning with the Middle Way free from absolute acceptance or rejection.
The Fruit, Buddhahood, is the perfection of “Union of compassion (karuṇā) and wisdom (prajñā)”, where Bodhisattvas, nearing the terrace of enlightenment, rescue beings from the mud of defilement [T1] ⇐⇒ without perceiving real entities to liberate [T2] [U2T], their practice yielding immeasurable merit surpassing even the collective morality of all beings in Jambudvipa.
Supported by good friends like the Buddhas, irreversible Bodhisattvas, and the perfections, Bodhisattvas transcend worldly ills and lesser vehicles, protected by divine figures like the four World Guardians and Sakra, who affirm their imminent enlightenment.
This non-conditional, non-dualistic, non-conceptual realization perceives phenomena as unbound by karma or dualities, yet functionally effective, ensuring the world remains a dynamic interplay of appearances without binding power, guiding all beings to liberation in accord with the inconceivable Suchness, as the lineage of all-knowledge (Sarvajña) (ultimately leading to omniscience (Sarvajñatā) / U2T) remains uninterrupted through this profound, equanimous practice.)
(Chapter XXIV explores the peril of conceit and its role as a Mara-induced obstacle to a Bodhisattva’s realization of full enlightenment, emphasizing the harmonious Union of the View, Path, and Fruit as the inseparability, interdependence, harmony, Union of the Two Truths [U2T]: the conventional truth of dependently co-arisen, interdependent, relatively functional impermanent, co-defined appearances [T1] ⇐⇒ and the complementary truth of their emptiness of inherent existence, never absolute [T2] [U2T] ⇐⇒ pointing to the inconceivable Reality-as-it-is (tathātā / suchness) beyond all conditioned dualistic conceptual proliferations, not reducible to one extreme or another as they are all empty; extremes like form, emptiness, both, neither/oneness, movement, stillness.
.
The View reveals that all dharmas, including pride, mental states, and the vehicles of Sravakas, Pratyekabuddhas, and Bodhisattvas [T1] ⇐⇒ are empty [T2] ⇐⇒ yet conventionally operative [T1] ⇐⇒ transcending extremes of existence, non-existence, both, or neither, as per the tetralemma ⇐⇒ with Mara’s deeds seen as illusory projections of unwholesome inclinations [T1] ⇐⇒ rather than inherently real entities [T2] [U2T].
The PATH involves “acting without acting,” where Bodhisattvas practice the six perfections with skillful means (upāya) like compassion (karuṇā) and equanimity [T1] ⇐⇒ harmonized with the wisdom of emptiness, ensuring non-reification of the three spheres (subject, action, object) [U2T-3S].
This non-dualistic, non-conceptual practice means engaging phenomena conventionally — such as interacting with other Bodhisattvas or beings [T1] ⇐⇒ without being fooled by their apparent solidity [T2] [U2T], directly perceiving their empty nature [T2] ⇐⇒ while using them as temporary antidotes to benefit beings [T2] ⇐⇒ aligning with the Middle Way free from absolute acceptance or rejection.
The chapter warns that conceit, such as despising other Bodhisattvas or clinging to false predictions, leads to Mara’s influence, binding practitioners to lesser vehicles or samsaric realms like hells or animal worlds, as it stems from reifying self and others.
The Fruit, Buddhahood, is the perfection of “Union of compassion (karuṇā) and wisdom (prajñā)”, where Bodhisattvas, adopting an attitude of humility and treating all beings as teachers [T1] ⇐⇒ transcend pride and disputes [T2] [U2T] ⇐⇒ guiding countless beings to liberation [T1] ⇐⇒ without perceiving real entities [T2] [U2T], as seen in the resolve to avoid ill will even in conflict (Chapter XXIV).
Non-conditional, non-dualistic, non-conceptual realization involves perceiving phenomena as unbound by karma or dualities [T2] ⇐⇒ yet functionally effective [T1] [U2T] ⇐⇒ ensuring the world remains a dynamic interplay of appearances without binding power.
Supported by the Buddha’s might, Bodhisattvas confess faults, cultivate friendliness, and maintain equanimity [T1] ⇐⇒ ensuring their practice remains non-dualistic, non-conceptual [T2] ⇐⇒ and in accord with the inconceivable Suchness [U2T] ⇐⇒ rescuing beings from defilement [T1] ⇐⇒ while aligning with the true nature of reality (tathātā) as boundless and beyond all discrimination.)
(Chapter XXV elucidates the training of a Bodhisattva in all-knowledge (Sarvajña) (ultimately leading to omniscience (Sarvajñatā) / U2T) (sarvajñatā), emphasizing the harmonious Union of the View, Path, and Fruit as the inseparability, interdependence, harmony, Union of the Two Truths [U2T]: the conventional truth of dependently co-arisen, interdependent, relatively functional impermanent, co-defined appearances [T1] ⇐⇒ and the complementary truth of their emptiness of inherent existence, never absolute [T2] [U2T] ⇐⇒ pointing to the inconceivable Reality-as-it-is (tathātā / suchness) beyond all conditioned dualistic conceptual proliferations, not reducible to one extreme or another as they are all empty; extremes like form, emptiness, both, neither/oneness, movement, stillness.
.
The View establishes that all dharmas — skandhas, enlightenment, and Suchness [T1] ⇐⇒ are non-produced, non-ceasing, and markless, characterized by Extinction, Non-production, Non-stopping, No-birth, Isolatedness, Dispassion, Space, and Nirvāṇa [T2] ⇐⇒ transcending extremes of existence, non-existence, both, or neither, as per the tetralemma.
Suchness, as the essence of Tathagatas, is neither born nor extinguished, inherently pure and unattached ⇐⇒ yet conventionally operative, enabling Bodhisattvas to perceive all phenomena as empty [T2] ⇐⇒ yet functional [T1] ⇐⇒ without reifying them [T2] [U2T].
The PATH involves “acting without acting,” where Bodhisattvas train in the six perfections, particularly the perfection of wisdom, with skillful means (upāya) like great compassion (karuṇā), friendliness (maitrī / mettā), sympathetic joy, and impartiality, [T1] ⇐⇒ harmonized with the wisdom of emptiness, ensuring non-reification of the three spheres (subject, action, object) [U2T-3S].
This non-dualistic, non-conceptual practice entails engaging phenomena conventionally — training in virtues, teaching Dharma, or guiding beings [T1] ⇐⇒ without being fooled by their apparent solidity [T2] [U2T] ⇐⇒ directly perceiving their empty nature [T2] ⇐⇒ while using them as temporary antidotes [T1] [U2T] ⇐⇒ aligning with the Middle Way free from absolute acceptance or rejection.
Bodhisattvas train [T1] ⇐⇒ without perceiving the perfection of wisdom as an object to grasp [T2] [U2T], avoiding notions like “this is wisdom” or “this feeds all-knowledge (Sarvajña) (ultimately leading to omniscience (Sarvajñatā) / U2T),” thus maintaining a practice untainted by Mara’s influence (i.e. pure).
The Fruit, Buddhahood, is the perfection of “Union of compassion (karuṇā) and wisdom (prajñā)” where Bodhisattvas, nearing the terrace of enlightenment, realize all-knowledge (Sarvajña) (ultimately leading to omniscience (Sarvajñatā) / U2T) [T1] ⇐⇒ without perceiving real dharmas to attain [T2] [U2T], guiding countless beings to liberation [T1 ] ⇐⇒ without attachment, reification, effort or absolute [T2] [U2T].
This yields immeasurable merit, surpassing even lifelong conventional virtues like generosity, as it aligns with the non-produced, pure nature of all dharmas, ensuring Bodhisattvas avoid rebirth in lower realms or impure states and embody perfect purity of body, speech, and mind.
Supported by the Buddha’s might, Bodhisattvas transcend lesser vehicles like Sravaka or Pratyekabuddha, assimilating their qualities [T1] ⇐⇒ without abiding in them [T2] [U2T], and remain “unfailing” in their pursuit of all-knowledge (Sarvajña) (ultimately leading to omniscience (Sarvajñatā) / U2T), their practice non-dualistically, non-conceptually aligned with the inconceivable Suchness, rescuing beings from saṃsāra while perceiving the world as a dynamic, non-binding interplay of appearances in accord with the true nature of reality (tathātā).)
(Chapter XXVI underscores the illusory nature of all dharmas and the Bodhisattva’s practice of the perfection of wisdom (prajñāpāramitā), emphasizing the harmonious Union of the View, Path, and Fruit as the inseparability, interdependence, harmony, Union of the Two Truths [U2T]: the conventional truth of dependently co-arisen, interdependent, relatively functional impermanent, co-defined appearances [T1] ⇐⇒ and the complementary truth of their emptiness of inherent existence, never absolute [T2] [U2T] ⇐⇒ pointing to the inconceivable Reality-as-it-is (tathātā / suchness) beyond all conditioned dualistic conceptual proliferations, not reducible to one extreme or another as they are all empty; extremes like form, emptiness, both, neither/oneness, movement, stillness.
.
The View reveals that all dharmas — thoughts, enlightenment, and Bodhisattvas — are like illusions ⇐⇒ lacking inherent reality [T2] ⇐⇒ yet conventionally operative [T1] ⇐⇒ transcending the tetralemma (existent, non-existent, both, neither) ⇐⇒ as neither thoughts nor enlightenment can be grasped as separate entities [non-dual] ⇐⇒ yet they function to guide beings toward liberation [T1].
The PATH involves “acting without acting,” where Bodhisattvas, inspired by Sakra’s praise, practice the six perfections with skillful means (upāya) like great compassion (karuṇā) [T1] ⇐⇒ harmonized with the wisdom of emptiness, ensuring non-reification of the three spheres (subject, action, object) [U2T-3S].
This non-dualistic, non-conceptual practice entails engaging phenomena conventionally — rejoicing in others’ bodhicitta or teaching Dharma [T1] ⇐⇒ without being fooled by their apparent solidity [T2] [U2T] ⇐⇒ directly perceiving their empty, illusory nature [T2] ⇐⇒ while using them as temporary antidotes ⇐⇒ aligning with the Middle Way free from absolute acceptance or rejection.
The chapter highlights the immeasurable merit of rejoicing in the enlightened thoughts of Bodhisattvas, surpassing conventional virtues, as it aligns with the non-discriminatory nature of Suchness, likened to an illusory puppet or reflection that acts without discrimination.
The Fruit, Buddhahood, is the perfection of “Union of compassion (karuṇā) and wisdom (prajñā)”, where Bodhisattvas, unwavering and fearless, realize all-knowledge (Sarvajña) (ultimately leading to omniscience (Sarvajñatā) / U2T) [T1] ⇐⇒ without perceiving real dharmas to attain [T2] [U2T] ⇐⇒ guiding countless beings to nirvāṇa [T1] ⇐⇒ without attachment, reification, effort or absolute [T2] [U2T], as the world remains a non-binding interplay of appearances.
Supported by the Buddha’s might, Bodhisattvas transcend lesser vehicles, avoiding Mara’s influence by not conceptualizing the perfection of wisdom or enlightenment as objects, ensuring their practice remains non-dualistic, non-conceptual, and in accord with the inconceivable Suchness, rescuing beings from saṃsāra while embodying the boundless, non-discriminatory nature of reality (tathātā).)
(Chapter XXVII elucidates the profound harmony of the View, Path, and Fruit, centred on the inseparability, interdependence, harmony, Union of the Two Truths [U2T]: the conventional truth of dependently co-arisen, interdependent, relatively functional impermanent, co-defined appearances [T1] ⇐⇒ and the complementary truth of their emptiness of inherent existence, never absolute [T2] [U2T] ⇐⇒ pointing to the inconceivable Reality-as-it-is (tathātā / suchness) beyond all conditioned dualistic conceptual proliferations, not reducible to one extreme or another as they are all empty; extremes like form, emptiness, both, neither/oneness, movement, stillness.
The View is articulated as the inseparability of dependent origination — all dharmas as relatively functional, interdependent appearances co-arisen with the mind’s conditioning [T1] ⇐⇒ and emptiness, their lack of inherent existence [T2] [U2T] ⇐⇒ with neither truth being absolute, as they are mutually defined and empty themselves [U2T-2T].
The Path embodies this union through “acting without acting,” combining virtuous skillful means (upāya) like compassion (karuṇā) and bodhicitta [T1] ⇐⇒ with the perfection of wisdom realizing the emptiness of all dharmas involved [T2] ⇐⇒ ensuring actions align with the Middle Way, free from accepting, rejecting, or altering anything in absolute terms ⇐⇒ and thus accord with reality’s true nature (tathātā) as pointed by the Union of the Two Truths [U2T].
The Fruit, Buddhahood, is the perfection of “Union of compassion (karuṇā) and wisdom (prajñā)”, where one directly perceives the true nature of saṃsāra as nirvāṇa here and now [T1] ⇐⇒ without grasping at either as absolute ⇐⇒ rendering illusory appearances non-binding.
Bodhisattvas, as described, courageously undertake this “hard task” by resolving to lead countless non-existent beings to nirvāṇa [T1] ⇐⇒ understanding their isolatedness (emptiness) akin to space [T2] ⇐⇒ yet acting with unwavering resolve [T1] ⇐⇒ without attachment to any dharma, including enlightenment or suchness itself.
This non-apprehension of dharmas — neither existent, non-existent, both, nor neither [tetralemma] — ensures Bodhisattvas do not lose heart [T1] ⇐⇒ as no dharma can inherently cause hesitation [T2] [U2T].
Supported by gods and Buddhas across countless realms, these Bodhisattvas, irreversible in their commitment, dwell in the supreme “dwelling” of the perfection of wisdom, surpassing all other paths by acting in harmony with tathātā, accumulating incommensurable merit through non-dual, non-conceptual realization of reality beyond all description, causality, or form.)
(Chapter XXVIII underscores the harmonious integration of the View, Path, and Fruit through the lens of the inseparability, interdependence, harmony, Union of the Two Truths [U2T]: the conventional truth of dependently co-arisen, interdependent, relatively functional impermanent, co-defined appearances [T1] ⇐⇒ and the complementary truth of their emptiness of inherent existence, never absolute [T2] [U2T] ⇐⇒ pointing to the inconceivable Reality-as-it-is (tathātā / suchness) beyond all conditioned dualistic conceptual proliferations, not reducible to one extreme or another as they are all empty; extremes like form, emptiness, both, neither/oneness, movement, stillness.
This chapter is portraying the perfection of wisdom as the inexhaustible, boundless source of all Tathagatas’ enlightenment, which Bodhisattvas cultivate by acting in more and more accord with the inconceivable true nature of reality (tathātā) as pointed by the Union of the Two Truths [U2T].
The chapter opens with a divine offering of Mandarava flowers to the Buddha, symbolizing reverence for the perfection of wisdom, as six thousand monks, predicted to become Tathagatas named Avakirnakusuma in a future aeon, are celebrated for their commitment to this path.
The View is the non-dual interdependence of dependent origination — all dharmas as relatively functional, co-arisen appearances [T1] ⇐⇒ and their emptiness of inherent existence [T2] [U2T] ⇐⇒ neither truth being absolute, as they are mutually defined [T1-2T] ⇐⇒ and empty themselves [T2-2T] [U2T-2T].
The Path is exemplified by Bodhisattvas who course in the Perfection of Wisdom [T1] ⇐⇒ without grasping at dharmas [T2] ⇐⇒ practicing the six perfections (giving (dāna), morality (śīla), patience (khanti), vigor (vīrya), meditation (dhyāna), and wisdom (prajñā)) with skillful means (upāya) [T1] ⇐⇒ while realizing the emptiness of all phenomena involved [T2] ⇐⇒ acting [T1] ⇐⇒ without attachment, reification, effort or absolute [T2] ⇐⇒ in alignment with the Middle Way free from extremes.
This “acting without acting” is illustrated by their non-conceptual engagement with conditioned coproduction, surveying it [T1] ⇐⇒ without seeing a beginning, middle, or end [T2] ⇐⇒ and through non-extinction — neither accepting nor rejecting form, feeling, perception, impulses, consciousness, or the twelve links of dependent origination — thus avoiding dualistic extremes [Middle Way].
The Fruit, full enlightenment, is the direct, non-dual realization of the true nature of Reality as it is (tathātā) as pointed by the Union of the Two Truths [U2T], where saṃsāra and nirvāṇa are seen as inseparable [Uopp], with Bodhisattvas like those in Akshobhya’s Buddha-field embodying this by maturing beings [T1] ⇐⇒ without grasping at any dharma as real [T2] [U2T].
The perfection of wisdom is depicted as the “mother” and “sourceless source” of all Buddhas, an inexhaustible storehouse of dharma that transcends limits, like space, and is transmitted to Ananda with the solemn charge to preserve and spread it, as even a single verse forgotten is a grave offense.
Bodhisattvas who train in this wisdom, even momentarily, plant immeasurable wholesome roots, surpassing those of Disciples or Pratyekabuddhas, and are protected from Mara’s influence, as their dwelling in the Perfection of Wisdom renders them unassailable.
This practice, marked by non-attachment to past, present, or future dharmas, ensures irreversibility toward enlightenment, generating incommensurable merit by aligning with the true nature of reality as it is (tathātā) — indescribable, beyond causality, and free from all dualistic proliferations [tetralemma], as they aspire to the supreme dwelling of Tathagatas.)
(Chapter XXIX articulates the Bodhisattva’s approach to the perfection of wisdom as a non-dual, non-conceptual alignment with the true nature of reality (tathātā), framed by the inseparability, interdependence, harmony, Union of the Two Truths [U2T]: the conventional truth of dependently co-arisen, interdependent, relatively functional impermanent, co-defined appearances [T1] ⇐⇒ and the complementary truth of their emptiness of inherent existence, never absolute [T2] [U2T] ⇐⇒ pointing to the inconceivable Reality-as-it-is (tathātā / suchness) beyond all conditioned dualistic conceptual proliferations, not reducible to one extreme or another as they are all empty; extremes like form, emptiness, both, neither/oneness, movement, stillness.
The View is the recognition that all dharmas — form, feeling, perception, impulses, consciousness, and beyond — are dependently co-arisen, relatively functional appearances [T1] ⇐⇒ yet empty of inherent existence, neither absolute nor real [T2] ⇐⇒ existing as mere conventional expressions [T1] ⇐⇒ without referent [T2] ⇐⇒ inherently pure, unborn, non-ceasing, and equal in their suchness.
This is elucidated through their non-differentiatedness, non-attachment, and boundlessness, likened to the ocean, Meru’s brilliance, or space, transcending locality, causality, and dualities like coming or going, passion or dispassion, hope or hostility [tetralemma].
The PATH involves approaching this wisdom through non-conceptual penetration into the emptiness, signlessness, and wishlessness of all dharmas, cultivating virtues like friendliness, compassion (karuṇā), sympathetic joy, and impartiality [T1] ⇐⇒ while realizing their empty nature [T2] ⇐⇒ thus “acting without acting” free from deception, conceit, or attachment to self, others, or gain.
This practice, unshaken by external factors, mirrors the Middle Way, neither accepting nor rejecting dharmas in absolute terms ⇐⇒ but engaging them conventionally as healing medicines or expressions of buddha-nature [T1].
The Fruit is the realization of all dharmas as inherently enlightened, already nirvāṇa, with no burden to lay down, culminating in the Bodhisattva’s irreversible progress toward Buddhahood, where the skandhas and all phenomena are seen as Buddha-dharmas in their suchness.
By investigating and developing this wisdom with mental acts free from hindrances, the Bodhisattva accrues immeasurable merit, equipping countless beings with merit and cognition, and perfecting the Buddha-field, all while abiding in the boundless, inconceivable true nature of reality that transcends all dualistic proliferations and cannot be shaken, like the lion’s roar or the vast firmament.)
(Chapter XXX illustrates the Bodhisattva Sadaprarudita’s relentless quest for the perfection of wisdom, embodying the harmonious integration of the View, Path, and Fruit through the inseparability, interdependence, harmony, Union of the Two Truths [U2T]: the conventional truth of dependently co-arisen, interdependent, relatively functional impermanent, co-defined appearances [T1] ⇐⇒ and the complementary truth of their emptiness of inherent existence, never absolute [T2] [U2T] ⇐⇒ pointing to the inconceivable Reality-as-it-is (tathātā / suchness) beyond all conditioned dualistic conceptual proliferations, not reducible to one extreme or another as they are all empty; extremes like form, emptiness, both, neither/oneness, movement, stillness.
The View is exemplified by Sadaprarudita’s unwavering conviction, guided by a voice in the forest, that all dharmas are void, signless, and wishless, lacking self, locality, or production [T2] ⇐⇒ existing as mere illusions [Illusory] ⇐⇒ without inherent reality [T2] ⇐⇒ yet conventionally functional to guide beings toward enlightenment [T1] [U2T].
The Path is depicted through Sadaprarudita’s arduous journey eastward to find the Bodhisattva Dharmodgata, who teaches the Perfection of Wisdom in the opulent city of Gandhavati, demonstrating “acting without acting” by pursuing wisdom [T1] ⇐⇒ without attachment, reification, effort or absolute [T2] to body, life, or worldly gains, and with skillful means (upāya) [T1] ⇐⇒ combined with the realization of emptiness [T2] [U2T].
His extreme devotion — willing to sell his own body and even mutilate it to honor Dharmodgata — reflects a practice [T1] ⇐⇒ free from grasping [T2] at self or phenomena ⇐⇒ aligning with the Middle Way, neither accepting nor rejecting dharmas in absolute terms.
This is tested by Mara’s interference and Sakra’s guise, yet Sadaprarudita’s resolve, purified by his aspiration for Dharma, restores his body through the power of truth, affirming his irreversibility.
The Fruit is glimpsed in his encounter with Dharmodgata, whose teaching and miraculous displays (e.g., the jeweled tower housing the perfection of wisdom) inspire Sadaprarudita, the merchant’s daughter, and her retinue to aspire to Buddhahood, realizing all dharmas as inherently enlightened, non-produced, and non-ceasing, akin to space [tetralemma].
Through numerous concentrations — such as “non-apprehension of own-being” and “shattering cognition of all dharmas” — Sadaprarudita perceives countless Buddhas, who affirm that the Perfection of Wisdom, unbound by imaginings or boundaries, is the source of all Buddha qualities, like the thirty-two marks and supreme cognition.
This chapter underscores that coursing in the Perfection of Wisdom, supported by good friends like Dharmodgata, involves non-conceptual, non-dual realization of the true nature of Reality as it is (tathātā) as pointed by the Union of the Two Truths [U2T], generating immeasurable merit by acting in accord with reality’s true nature (tathātā), protecting against Mara, and ensuring progress toward full enlightenment, where saṃsāra and nirvāṇa are seen as inseparable [Uopp], benefiting all beings without attachment, reification, effort or absolute [U2T].)
(Chapter XXXI exemplifies the seamless integration of the View, Path, and Fruit through the Bodhisattva Sadaprarudita’s encounter with Dharmodgata, who elucidates the perfection of wisdom as the realization of the true nature of reality (tathātā) via the inseparability, interdependence, harmony, Union of the Two Truths [U2T]: the conventional truth of dependently co-arisen, interdependent, relatively functional impermanent, co-defined appearances [T1] ⇐⇒ and the complementary truth of their emptiness of inherent existence, never absolute [T2] [U2T] ⇐⇒ pointing to the inconceivable Reality-as-it-is (tathātā / suchness) beyond all conditioned dualistic conceptual proliferations, not reducible to one extreme or another as they are all empty; extremes like form, emptiness, both, neither/oneness, movement, stillness.
The View is articulated through Dharmodgata’s teaching that Tathagatas, as embodiments of suchness, neither come nor go, being non-produced, non-ceasing, and equivalent to emptiness, reality-limit, and space — neither singular nor multiple, beyond all conceptual divisions [tetralemma].
All dharmas, including Tathagatas, are like mirages or dreams [Illusory] ⇐⇒ lacking inherent existence [T2] ⇐⇒ yet appearing through dependent origination [T1] ⇐⇒ neither truly arising (coming) nor subsiding (going), as their true nature is unchanging and undifferentiated].
The Path is embodied by Sadaprarudita’s unwavering dedication, sacrificing his body and enduring seven years of standing and walking without rest, reflecting “acting without acting” — engaging in virtuous actions like honoring Dharmodgata with gifts and service [T1] ⇐⇒ while realizing the emptiness of all phenomena involved, including self, others, and the act itself [T2].
This practice, unshaken by Mara’s obstructions, aligns with the Middle Way, free from accepting or rejecting dharmas in absolute terms, and is supported by skillful means (upāya), such as Sakra’s transformation of blood into sandalwood water, affirming Sadaprarudita’s irreversible resolve.
The Fruit is glimpsed as Sadaprarudita attains six million concentration doors — such as “sameness of all dharmas” and “boundlessness like the ocean” — reflecting the non-dual realization that all dharmas are self-identical, isolated, immobile, and unthinkable, sharing the single taste of suchness [One].
This realization, sparked by Dharmodgata’s teaching, purifies the dharma-eye of thousands, inspires countless beings to aspire to enlightenment, and shakes the cosmos, signifying alignment with reality’s true nature.
Sadaprarudita’s offerings, including presenting himself and the merchant’s daughter’s retinue to Dharmodgata, generate incommensurable merit, not by grasping at phenomena but by acting in accord with their empty [T2 ] ⇐⇒ interdependent nature [T1] [U2T], ensuring progress toward Buddhahood where saṃsāra and nirvāṇa are seen as inseparable [Uopp], benefiting all beings [T1] ⇐⇒ without attachment, reification, effort or absolute [T2] [U2T].)
(Chapter XXXII, the final chapter, encapsulates the culmination of the Bodhisattva Sadaprarudita’s journey and the entrustment of the perfection of wisdom to Ananda, harmonizing the View, Path, and Fruit through the lens of the inseparability, interdependence, harmony, Union of the Two Truths [U2T]: the conventional truth of dependently co-arisen, interdependent, relatively functional impermanent, co-defined appearances [T1] ⇐⇒ and the complementary truth of their emptiness of inherent existence, never absolute [T2] [U2T] ⇐⇒ pointing to the inconceivable Reality-as-it-is (tathātā / suchness) beyond all conditioned dualistic conceptual proliferations, not reducible to one extreme or another as they are all empty; extremes like form, emptiness, both, neither/oneness, movement, stillness.
The View is affirmed as Sadaprarudita, through his attainment of six million concentration doors, perceives countless Buddhas across all directions teaching the perfection of wisdom, recognizing all dharmas as dependently co-arisen appearances [T1] ⇐⇒ empty of inherent existence [T2] [U2T] ⇐⇒ and unified in their suchness (tathātā) — neither produced nor ceasing, beyond coming or going, and identical in their inconceivable true nature [U2T-2T].
This realization aligns with the non-dual, non-conceptual understanding that all phenomena, including Buddhas and their teachings, are like dreams or illusions [Illusory] ⇐⇒ free from all dualistic extremes [tetralemma].
The Path is exemplified by Sadaprarudita’s unwavering commitment, ensuring he is never separated from Buddhas and is reborn in auspicious conditions, practicing “acting without acting” by engaging in virtuous deeds like honoring the Dharma [T1] ⇐⇒ while fully aware of the emptiness of all involved phenomena [T2] ⇐⇒ thus coursing in the Middle Way ⇐⇒ free from attachment or rejection [T2] [U2T].
The Fruit is the irreversible progress toward Buddhahood, where Sadaprarudita’s vast merit, accrued through his devotion to the Perfection of Wisdom, guarantees his role as a refuge for beings, embodying the non-dual realization of saṃsāra as nirvāṇa.
The chapter concludes with the Buddha entrusting the perfection of wisdom to Ananda, emphasizing its role as the “nurse” of all-knowing cognition, to be revered, studied, and preserved with utmost care through acts of worship like offering flowers and incense, ensuring its enduring presence in the world.
This entrustment underscores that the perfection of wisdom, boundless and inexhaustible like space, is the source of all Buddha qualities, sustaining the vision of the Buddha, Dharma, and Sangha.
By aligning with the true nature of reality — indescribable, beyond causality, and free from all conceptual proliferations — those who uphold this teaching generate incommensurable merit, benefiting all beings without grasping, as affirmed by the joyous response of Maitreya, Subhuti, Ananda, and the divine assembly.)
(It is about “perceiving/realizing without perceiving/realizing” the inconceivable true nature of Reality (tathātā) as pointed by the Union of the Two Truths [U2T] and Union of opposites [Uopp];
“acting without acting” more and more in accord with this view;
and finally “attaining without attaining” enlightenment,
and “liberating without liberating” innumerable sentient beings
as pointed out by the Union of compassion (karuṇā) and wisdom (prajñā).
That is acting without attachment, reification, effort or absolute,
more and more in accord with the Middle Way, reality as it is, the U2T / Uopp.
Perceiving everything as primordially interconnected, equal, pure, perfect, complete, divine, ‘One’ in the non-dual sense: not many, not one, not both, not neither.)
The Perfection of Wisdom in 8,000 Lines (Aṣṭasāhasrikā Prajñāpāramitā Sūtra), when viewed through a Madhyamaka lens, unveils a profound and subtle message that transcends mere doctrine, pointing to the ineffable true nature of reality (tathātā) as the harmonious interplay of the View, Path, and Fruit, encapsulated in the Union of the Two Truths [U2T].
This sutra is not a linear exposition of rules or practices but a transformative invitation to realize the non-dual, inconceivable essence of all phenomena, where apparent dualities — such as existence and non-existence, saṃsāra and nirvāṇa — are seen as inseparable, empty of inherent existence [T2] ⇐⇒ and yet functionally valid within the realm of conventional experience [T1] [U2T].
The global message is a call to embody the “Union of compassion (karuṇā) and wisdom (prajñā)” in a dynamic, non-attached engagement with the world, acting in accord with reality’s true nature without clinging to absolutes, thereby liberating oneself and others through a practice that is both deeply practical and ultimately transcendent.
At its core, the sutra’s message revolves around the View, which is the recognition of the Union of the Two Truths [U2T]: all dharmas are dependently co-arisen, relatively functional appearances, interdependent with the mind’s conditioning [T1] ⇐⇒ and simultaneously empty of inherent existence, neither absolute nor ultimately real [T2] [U2T].
This is not a nihilistic denial of reality but a liberating insight that phenomena, while appearing and functioning conventionally [T1] ⇐⇒ lack any fixed, independent essence [T2] [U2T].
The sutra illustrates this through metaphors like dreams, mirages, and echoes, emphasizing that all dharmas — whether form, feelings, Tathagatas, or enlightenment itself — are like illusions [Illusory] ⇐⇒ devoid of self-nature [T2] ⇐⇒ yet operative within the interdependent web of causes and conditions [T1] [U2T].
The tetralemma — dharmas are not existent, not non-existent, not both, nor neither ⇐⇒ underscores the Middle Way, free from extremes of eternalism, nihilism, or any conceptual fixation ⇐⇒ pointing to suchness (tathātā) as beyond description, causality, or dualistic proliferation.
The Path, as articulated in the sutra, is the practice of “acting without acting,” a skillful integration of virtuous means, such as compassion (karuṇā), bodhicitta, and the six perfections [T1] ⇐⇒ with the wisdom of emptiness [T2] [U2T].
This is vividly portrayed through figures like Sadaprarudita, whose relentless quest for wisdom, even at the cost of his body, exemplifies a practice untainted by attachment to self, gain, or phenomena.
Bodhisattvas engage in conventional actions — teaching, giving, honoring the Dharma [T1] ⇐⇒ while fully aware of the empty nature of the three spheres (subject, object, action) [T2] ⇐⇒ thus aligning with the true nature of reality as pointed by the Union of the Two Truths [U2T].
This non-dual practice avoids reifying or rejecting any dharma in absolute terms, instead using skillful means (upāya) as temporary antidotes to guide beings toward liberation.
The sutra emphasizes that such actions [T1] ⇐⇒ performed without grasping [T2] [U2T] ⇐⇒ generate incommensurable merit, not because of their inherent reality but because they resonate with the interdependent [T1] ⇐⇒ empty nature of all things [T2] [U2T], fostering a compassionate engagement that is both effective and unattached [U2T-in-action].
The Fruit, Buddhahood, is the culmination of this path, where the “Union of compassion (karuṇā) and wisdom (prajñā)” is perfected [U2T], and saṃsāra is directly realized as nirvāṇa [Uopp].
The sutra repeatedly stresses that enlightenment is not an escape from the world but a non-conceptual, non-dual realization of reality as it is, where all dharmas are seen as inherently pure, non-produced, and non-ceasing, sharing the “single taste” of suchness.
This is not a distant goal but an ever-present reality, accessible here and now through the perfection of wisdom, which is described as the “mother” and “sourceless source” of all Buddhas.
The Bodhisattva’s irreversible progress, as seen in figures like Sadaprarudita and Dharmodgata, is marked by their ability to perceive countless Buddhas and their teachings across infinite realms, reflecting the boundless, unshakable nature of wisdom that transcends time, space, and causality.
This realization liberates beings by rendering illusory appearances non-binding, allowing compassionate action to flow effortlessly without fixation on self or other.
The sutra’s subtle message is further enriched by its emphasis on the perfection of wisdom as an inexhaustible, boundless storehouse, akin to space, that sustains the Dharma and ensures the presence of the Buddha, Dharma, and Sangha in the world.
Its entrustment to Ananda symbolizes the imperative to preserve and propagate this wisdom, not as a mere text but as a living practice that transforms perception and action.
The reverence for the perfection of wisdom — through offerings, study, and dissemination — reflects the Bodhisattva’s commitment to benefit all beings, recognizing that even a single verse carries immeasurable merit when approached with a mind free from grasping.
The cosmic responses, such as earthquakes and divine offerings, signify the profound impact of aligning with reality’s true nature, shaking the foundations of delusion and affirming the interconnectedness of all phenomena.
Ultimately, the Perfection of Wisdom in 8,000 Lines conveys that the journey to enlightenment is not about attaining something new or rejecting the world but about realizing the already-present suchness of all dharmas through a practice that consists of the “Union of compassion (karuṇā) and wisdom (prajñā)”.
By coursing in the Perfection of Wisdom, Bodhisattvas like Sadaprarudita transcend dualities, act with skillful means (upāya), and embody the Middle Way, benefiting countless beings while remaining unattached to any absolute.
This message invites practitioners to live in accord with the inconceivable, to see the world as both empty and radiant, and to transform suffering into liberation through a practice that is at once ordinary and extraordinary, conventional and ultimate, pointing to the heart of reality where all distinctions dissolve in the boundless, single taste of suchness.