Last update: December 12, 2025
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Source Text: https://84000.co/translation/toh9 - Current version v 1.1.19 (2025)

Content

• Links to chapters

• Introduction

• Summaries of chapter

Links to Chapters

Chapter-1, Chapter-2, Chapter-3, Chapter-4, Chapter-5, Chapter-6, Chapter-7, Chapter-8, Chapter-9, Chapter-10, Chapter-11, Chapter-12, Chapter-13, Chapter-14, Chapter-15, Chapter-16, Chapter-17, Chapter-18, Chapter-19, Chapter-20, Chapter-21, Chapter-22, Chapter-23, Chapter-24, Chapter-25, Chapter-26, Chapter-27, Chapter-28, Chapter-29, Chapter-30, Chapter-31, Chapter-32, Chapter-33, Chapter-34, Chapter-35, Chapter-36, Chapter-37, Chapter-38, Chapter-39, Chapter-40, Chapter-41, Chapter-42, Chapter-43, Chapter-44, Chapter-45, Chapter-46, Chapter-47, Chapter-48, Chapter-49, Chapter-50, Chapter-51, Chapter-52, Chapter-53, Chapter-54, Chapter-55, Chapter-56, Chapter-57, Chapter-58, Chapter-59, Chapter-60, Chapter-61, Chapter-62, Chapter-63, Chapter-64, Chapter-65, Chapter-66, Chapter-67, Chapter-68, Chapter-69, Chapter-70, Chapter-71, Chapter-72, Chapter-73, Chapter-74, Chapter-75, Chapter-76.

Introduction

Our mind operates in terms of inherent entities and inherent opposites, dualities, triads, and quads; it is a dualistic machine. Our mind does not have direct access to reality as it truly is, which does not consist of inherently existing phenomena with inherently existing characteristics, marks, signs, attributes, qualities, oppositions, or relations. Instead, our mind assumes that what it perceives exists independently and inherently in the external world, leading it to develop attachments, hatred, and illusions toward those things and beings. However, all of these are co-created and co-imagined by our minds within a limitless cycle of mutual conditioning between the perceiver and the perceived world. These illusions, along with our reactions to them, are the cause of the endless cycle of conditioning, karma, and suffering known as saṃsāra. The only way out is to see through these illusions and the limitless cycle itself.
To survive, our ordinary minds learned to look for continuity, invariants across the three times, in what is beyond permanence and impermanence, continuity or discontinuity, eternalism and annihilation -- beyond the three times, beyond all dualities and concepts (without rejecting their conventional usefulness). Now, we need to learn to combine those two aspects.

The perfection of wisdom, united with adapted skillful means, reveals without revealing the true nature of reality as it is (view), as  well as how to act increasingly in accord with it (path) in order to decondition and deprogram our minds — until these are perfected in all-aspect omniscience and universal buddhahood (fruit).

1. 1. 1. The View is the Union of the Two Truths about all phenomena, dharmas, and opposites [U2T]: All phenomena — pure or impure (including the opposites of any duality, triad, or quad; including the two truths themselves; including the ground and its manifestations; and including the three kayas) — are always empty of inherent existence, never absolute [T2 / 2nd truth] ⇐⇒ precisely because all dharmas and opposites are inseparable, dependently co-arisen, interdependent, co-defined, co-evolving, co-imputed by the mind, and mere designations, names, or conventional truths and tools [T1 / 1st truth] ⇐⇒ and vice versa, with one aspect or truth supporting and implying the other [U2T] ⇐⇒ thus, all phenomena and dharmas are like illusions, reflections, mirages, dreams, or echoes: "there, yet not there" [illusory] ⇐⇒ they are not "this," not "non-this," not both, not neither, and there is no fifth possibility, for whatever "this" may be [Tetralemma] ⇐⇒ pointing to the Middle Way, free from all extremes ("this," "non-this") and middle (both, neither); with nothing to accept, seek, do, add, or affirm in absolute terms; nothing to reject, abandon, not-do, subtract, or negate in absolute terms; and nothing to change, increase, or decrease in absolute terms — just conventionally or relatively, if it helps on the path at this point ⇐⇒ Everything is primordially interconnected, equal, pure, perfect, complete, divine, and "One," in the non-dual sense of those terms. Here, "⇐⇒" and "Union" mean that one side implies the other. Acting more and more in accord with reality brings incommensurable merit, benefits, and powers in this life and in future lives; it accelerates progression on the path.

      2. The Path is the Union of the Two Truths in action [U2T-in-action]: It is acting more and more in accord with the Middle Way and with reality as it is (tathātā, suchness), as pointed out by the View — the Union of the Two Truths [U2T] and its applications: for example, the Union of the three spheres of any activity (physical/body, conceptual/speech, mental/mind) [U3S / U2T-3S]; the Union of opposites in general in any duality, triad, quad, etc. [Uopp / U2T-opp]; the Union of the three times [U3T / U2T-3T]; the Union of the ground and its manifestations [UGM / U2T-GM]; the Union of the three kayas [U3K / U2T-3K]; the Union of the Two Truths about the two truths themselves [U2T-2T]; and the Union of things, causality, space, and time [UTCST].
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         It is "acting without acting" — acting conventionally or relatively without acting in absolute terms; without attachment, reification, effort, or absolutes; without apprehending anything in absolute terms or focusing on anything in absolute terms; acting non-dualistically, without opposing anything in absolute terms; without accepting, rejecting, or changing anything in absolute terms — just conventionally or relatively.
         The Path consists of uniting the perfection of wisdom with all of our practices and activities (physical, conceptual, and mental), in order to always be aware of the true nature of all dharmas involved — thus transcending all attachment, hatred, and delusion regarding the three spheres of the activity (subject/actor, relation/action, object/result).

      3. The Fruit is the perfection of the View and Path in all-aspect omniscience and universal buddhahood: It is the Union of compassion and wisdom of a Buddha.

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Implications of the Union of the Two Truths about all phenomena and opposites:

• • • Harmony of the Two Truths: The most recurring theme in the Prajñāpāramitā Sūtra in 25,000 Lines is that emptiness [T2] does not deny conventional truths [T1], methods, goals, concepts, dualities, triads, and so on — and vice versa. That is the meaning of the inseparability, interdependence, harmony, and union of the Union of the Two Truths [U2T]: they are neither two opposite or separate things [2T], nor are they perfectly identical or one [1T].
      In almost every chapter, there is always someone asking: "But if everything is empty, how can we do this or that? How could we produce this or that? How could this still function? How could we progress? Is the path still meaningful?"
      The answer is always the same: the Middle Way free from all extremes (‘this’, ‘non-this’) and middle (both, neither — for whatever ‘this’ is, for any duality) — extremes like: like eternalism/nihilism, objectivism/subjectivism/processism, pluralism/monism, being/non-being, activism/quietism, motion/rest, logos/silence, duality/non-duality, or the opposites of any duality, triad, quad, etc. It is never about accepting this while rejecting its opposite (s), not vice versa, not about accepting a combination of or all sides, not about rejecting all sides, but about transcending the illusion of opposition by seeing through it, and acting free from all extremes and middle.

    • No Coming and Going: The emptiness of phenomena [U2T] implies that there are no inherent causality or time boundaries: no inherent origination, duration, or cessation; no inherent beginning, middle, or ending; no inherent coming, lasting, or going; no inherent before, during, or after; no absolute universal time, past, present, or future.
      There is no inherent continuity or discontinuity of anything or any being between cause and effect, between successive moments of consciousness, between rebirths, or between saṃsāra and nirvāṇa. These concepts are mere dependently co-arisen designations, empty of inherent existence — conventionally useful but never absolute.

    • No boundaries: The emptiness of phenomena [U2T] implies that there are no inherent universal space or inherent boundaries in space for anything, as well as no precise boundaries in what defines phenomena or what defines and distinguishes them. We cannot never pinpoint where or when something starts and finishes in absolute terms.

    • No Dualities or Triads: Even opposite concepts — such as existence and non-existence, entity/non-entity, subject/action/object, action/non-action, body/speech/mind, inferior/average/superior, permanence/impermanence, pure/impure, bondage/liberation, saṃsāra/nirvāṇa — become blurred when analyzed from an absolute perspective, even though they are useful conventionally.

    • ‘No’ means ’not inherently existing’: In this text, the recurrent negation expressed as "no this, no that" — such as no form, no feeling, no attainment, or no path — does not imply a nihilistic denial of all reality or functionality but rather the absence of inherent, independent existence in these phenomena.
      All phenomena are dependent on something else — parts, causes and conditions, conceptual opposites, and the mind merely labeling them in dependence on its conditioning or karma [T1] — thus empty of inherent existence, never absolute [T2] [U2T].

    • A cosmic project: In the profound expanse of non-dual awareness, awakening transcends the illusory confines of individuality, unfolding as a cosmic symphony where every sentient thread is woven into the fabric of interdependence and emptiness [U2T / Uopp / UGM]. To pursue liberation as a solitary endeavor subtly reinforces the very dualism it seeks to dissolve — positing a reified "self" against an "other" or "universe" — thus entangling the practitioner deeper in the web of conditioned existence, contrary to the seamless suchness (tathātā) where no entity arises or abides independently. Instead, true realization emerges through the boundless vow of the bodhisattva, where compassion illuminates the inseparability of all phenomena: liberating one is liberating all, as the apparent boundaries between beings dissolve into the luminous ground of primordial purity, yielding effortless fruition beyond striving or separation.

Summaries

• • Chapter 1 – The Context: This chapter involves sending an invitation in the ten directions to a special teaching on the Perfection of Wisdom combined with skillful means by Buddha Shakyamuni, demonstrating its inconceivable power, universality and transformative potential across the great trichiliocosm. It also describes the attributes/qualities of advanced bodhisattva great beings, providing a taste of what is expected in the Sūtra.

  • Chapter 2 – How to train in the perfection of wisdom? Living in harmony with suchness. By combining the perfection of wisdom with all practices (six perfections, four immeasurable attitudes …) and activities (physical, verbal/conceptual, mental): acting/training conventionally/relatively without acting/training in absolute terms [U2T-in-action], without attachment, reification, effort or absolutes; without apprehending anything in absolute terms; acting non-dualistically, without opposing anything in absolute terms (not even the two truths); without accepting, seeking, doing, affirming anything in absolute term, without rejecting, abandoning, not-doing, negating anything in absolute terms, without changing, increasing, decreasing anything in absolute terms; focusing without focusing on all-aspect omniscience [U2T]; thus acting increasingly in accord with the Middle Way free from all extremes and with reality as it is as pointed out by the Union of the Two Truths [U2T]. That is how the six perfections, four immeasurable attitudes, and all activities are gradually perfected, without acting/training in them in absolute terms, while being aware of the true nature of all dharmas and opposites / dualities / triads (3 spheres) involved in the activity [U2T / U2T-3S / U2T-opp]. This path is superior to more traditional dualistic paths because it transcends the illusory world without completely rejecting it, by seeing through it; engaging without engaging the world; then enjoying without enjoying the magical show because everything is empty, and helping without helping others because we are all interconnected, everything is interconnected, empty, non-dual / ‘One’: not different/many, not identical/one, not both, not neither. The result is to be never separated from Buddhas teaching the Dharma, from perceiving without perceiving the purity of all Buddhafields [U3S-pure], and ultimately actualizing without actualizing the inseparable three pure kayas [U3K].

  • Chapter 3 – What is the nature of a Bodhisattva (subject), attaining (action), Perfection of Wisdom (object), or all phenomena/dharma (ex. five aggregates, twelve sense bases, three spheres, irreducible elements, twelve links of dependent origination, two truths, three jewels, all-aspect omniscience and enlightenment)?
    Mere relative conventional designations/names [T1] ⇐⇒ empty of inherent existence [T2] [U2T] (not really arising/coming, conditioned, existing/lasting, changing/increasing/decreasing, ceasing/going, afflicted, purified or liberated). They are like illusions, reflections, mirages, dreams, echos ‘there, yet not there’. ⇐⇒ They are not inherently existent/functional/‘this’, non-existent/non-functional/‘non-this’, both, or neither, and there is no fifth, for whatever ‘this’ is. ⇐⇒
    We may use them conventionally/relatively without using them in absolute terms, without attachment, reification, effort or absolutes; without apprehending anything in absolute terms; non-dualistically, without opposing anything in absolute terms (not even the two truths, or the three spheres of any activity: ex. subject/actor /cause/characteristic /designations/name, relation/action /causality/characterizing /designating/naming, object/result /effect/characterized /designated/named), without grasping at dualistic characteristics / marks / signs / designations / names; without accepting/rejecting/changing anything in absolute terms; thus using them increasingly in accord with the Middle Way free from all extremes (‘this’, ‘non-this’) and middle (both, neither, about any duality), and more and more in accord with reality as it is (tathātā, suchness) as pointed out by the Union of the Two Truths [U2T].
    This is acting without acting [U2T-in-action / U3S-in-action / Uopp-in-action], examples: observing/perceiving without observing/perceiving, knowing without knowing, thinking without thinking, differentiating without differentiating, designating/naming without designating/naming, characterizing/marking without characterizing/marking; defining without defining; conceptualizing without conceptualizing, coming/resting/going without coming/resting/going, training/practicing/teaching without training/practicing/teaching, gathering/rejoicing/dedicating without gathering/rejoicing/dedicating, progressing without progressing, liberating/awakening without liberating/awakening, apprehending without apprehending, describing/conceiving without describing/conceiving, arising without arising, existing/living without existing/living, changing without changing, ceasing without ceasing — never in absolute terms, only relatively, conventionally. ‘Before enlightenment, chop wood, carry water (dualistically, with effort). After enlightenment, chop wood, carry water (with awareness, non-dualistically).’

  • Chapter 4 – Luminous emptiness as the ground of reality (tathatā): Bodhisattvas should train without training in the Perfection of Wisdom (with skill in means) as the foundation for all attainments (training non-dualistically non-conceptually in accord with reality as it is): to fully comprehend all phenomena/dharmas without apprehending/rejecting/opposing them, to attain without attaining meditative stabilities, to fulfill the aspirations of all beings, to perfect roots of virtue, to enter without entering a bodhisattva’s full maturity (e.g., using the two truths without apprehending/opposing them); and to abide without abiding without conceit, without dualistic grasping. Realizing without realizing the true nature of the three spheres: subject/mind, object/phenomena/world and their interconnections/actions. Directly realizing that all phenomena are primordially inseparably empty yet relatively functional, radiant, luminous. Training in this manner leads to irreversibility.

  • Chapter 5 – Non-appropriation as wisdom's essence: Nothing can be inherently perceived, investigated, described, marked, distinguished/differentiated, defined/characterized, delimited in nature space and time, found, appropriated, apprehended, grasped, controlled, caused/produced/originated, maintained, changed, increased/decreased, terminated/ceased, afflicted/purified, liberated/emancipated, accepted/rejected, or dwelt in absolutely — only conventionally/relatively.
    Because all phenomena – including the two truths, the three gems, the various skillful means, the perfection of wisdom and enlightenment – are dependently co-arisen, interdependent, co-defined, co-evolving, co-imputed by the mind, mere designations/names, conventional truths/tools [T1] and thus empty of inherent existence, never absolute (lacking inherent origination/coming, duration/dwelling, change/increase/decrease, cessation/going, affliction/purification, delimitations, location, presence, influence, description or marks) [T2], harmonizing the two truths [U2T], like illusions, reflections, mirages, dreams, echos, ‘there, yet not there’ [Illusory], not inherently existent/'this', completely non-existent/'non-this', both, or neither, and there is no fifth, for whatever ‘this’ is [Tetralemma].
    The best approach is to investigate/distinguish /describe/use /train-in them conventionally/relatively without investigating/distinguishing /describing/using /training-in them in absolute terms, to dwell without dwelling in them, without attachment, reification, effort or absolute; without apprehending anything in absolute terms; non-dualistically, without opposing anything in absolute terms (not even the two truths, entity and non-entity, or saṃsāra and nirvāṇa); thus acting more and more in accord with the Middle Way free from all extremes, and with reality as it is (tathātā, suchness) as pointed out by the Union of the Two Truths [U2T].
    This perfection of wisdom should be grasped by means of not grasping distinguishing marks or the absence of distinguishing marks; transcending all dharmas and characteristics/marks without rejecting them completely; negating eternalism (existence) without affirming annihilation (non-existence), revealing suchness (tathātā) as empty yet primordial functional/aware/radiant/luminous [U2T as the Ground].

  • Chapter 6 – Practicing/training non-dualistically: The true nature of reality (tathatā, suchness), of all dharmas, is not mere emptiness [T2-only] (which would veer into nihilism), not mere appearance [T1-only] (which would veer into eternalism or determinism), not both together and in opposition (dualism) [2T], not neither or some transcendental reality (monism) [1T], but their inconceivable union [U2T / U2T-2T], beyond grasping at dualistic conceptual elaborations. This union points to the Middle Way free from all extremes, like: inherent existence/functionality/T1-only, complete non-existence/non-functionality/T2-only, both/2T, or neither/1T.
    The same for any other dualistic marks / characteristics [Uopp / U2T-opp], pointing to the Middle Way free from extremes like: ‘this’, ‘non-this’, both, or neither, for whatever ‘this’ is, for any duality, triad, quad.
    Opposites in dualities/triads/quads (including the two truths, the three spheres) are always not different/separate/multiple/dual, not identical/united/one/non-dual, not both, not neither; so we may distinguish them conventionally without distinguishing them in absolute terms.
    The solution is to engage without engaging with phenomena/dharmas and their dualistic marks, distinguishing/differentiating without distinguishing/differentiating marks/signs, conceptualizing without conceptualizing, practicing/training/teaching without practicing/training/teaching, acting conventionally/relatively without acting in absolute terms; without attachment, reification, effort or absolute; without apprehending anything in absolute terms (like the three spheres of the activity, the five aggregates, the two truths); non-dualistically, without opposing anything in absolute terms (ex. permanence/impermanence, existence/non-existence, the three spheres and the two truths/2T); without fixation on anything in absolute terms; aware of the true nature of the three spheres of the activity (ex. subject, action, object; or cause, causality, effect) [U3S / U2T-3S], and of any dualities/triads/quads involved (ex. permanence/impermanence, existence/non-existence/both/neither, many/one/both/neither) [Uopp / U2T-opp]; thus acting more and more in accord with the Middle Way free from all extremes (not accepting, not rejecting), and with reality as it is (tathātā, suchness) as pointed out by the Union of the Two Truths [U2T / U2T-2T] and Union of opposites [Uopp / U2T-opp]. Thus not acting, not non-acting, not both together, not neither; because phenomena are not existing/functional, not non-existing/non-functional, not both, not neither.
    The all-aspect omniscience is unapprehensible, without duality and cannot be divided into two (or reduced to one) because all phenomena/dharmas (including emptiness and true reality) are without intrinsic nature (empty of inherent existence), because they are all dependently co-arisen, interdependent, co-defined, co-evolving, co-imputed by the mind, mere designations/names, conventional truths/tools, like illusions, reflections, mirages, dreams, echos, ‘there, yet not there’.

  • Chapter 7 – Train in the manner of an illusory person: Train/practice without training/practicing, with skill in means by way of not apprehending/fixating-on /accepting/rejecting anything in absolute terms, without opposing/differentiating/conceptualizing in absolute terms; train in the manner of an illusory person because all dharmas are like illusions, reflections, mirages, dreams, echos, ‘there, yet not there’; with the intention directed toward all-aspect omniscience; with no inherently existing and separate subject/actor/cause, relation/action/causality, and object/result/effect; no inherent opposites like permanence/continuity and impermanence/discontinuity of anybody (self) or anything (5-aggregates) from one moment to the next, from one rebirth to the next, and from saṃsāra to nirvāṇa; no inherent origination/coming, conditioning, existence, duration, change/increase/decrease, cessation/going, affliction/purification of anybody or anything. Then, training in this manner, this ‘illusory person’, with the help of spiritual mentors/teachers, will progress without progressing on the stages of the path, and attain without attaining all-aspect omniscience – because this is acting more and more in accord with reality as it is as pointed out by the Union of the Two Truths [U2T].

  • Chapter 8 – Bodhisattva great beings and the Great Vehicle: Bodhisattva great beings have donned the great armor (have made a firm vow to become a Buddha for the benefit of all sentient beings; the "great armor" is a metaphor for the spiritual dedication, diligence, and unwavering resolve to help all beings achieve universal enlightenment), dwelling without dwelling in the Great Vehicle (Middle Way): they know how to act/train/practice without acting/training/practicing [U2T-in-action], for the sake of all beings, without attachment, reification, effort or absolutes, without apprehending anything, without opposing/accepting/rejecting/changing anything in absolute terms, without differentiating/conceptualizing in absolute terms, because they know without knowing the true nature of all phenomena (ex. the three spheres of the activity, the marks and all dualities involved) [U2T]: Union of dependent-origination / interdependence and emptiness of inherent existence, without any basis; like illusions, reflections, mirages, dreams, echos, ‘there, yet not there’; without inherent difference/identity, separation/union, diversity/oneness, duality/non-duality, permanence/impermanence, continuity/discontinuity, origination/arising/coming, conditioning/contaminants, existence/non-existence, action/non-action, relative functionality, change/increase/decrease, cessation/going, affliction/purification, T1/T2/2T/1T, ‘this’/’non-this’/both/neither — only conventionally, relatively as skill in means or antidotes.
    Making common cause with all beings, bodhisattva great beings dedicate without dedicating the roots of their virtuous actions to unsurpassed, complete  universal enlightenment (not just individual liberation or temporary escapism), because we are all inseparably interconnected and empty of inherent existence. Bodhisattvas transcend the illusory world without completely rejecting it.
    Composition of the Great Vehicle of bodhisattva: practicing without practicing the six perfections, eighteen aspects of emptinesses, hundred nineteen meditative stabilities, etc. Continuation with the next chapter.

  • Chapter 9 – More components of the Great Vehicle for bodhisattva great beings: Description of the four applications of mindfulness, four correct exertions, four supports for miraculous ability, five powers, seven branches of enlightenment, noble eightfold path, three meditative stabilities, eleven aspects of knowledge, three faculties, three meditative stabilities, ten recollections, four meditative concentrations, four immeasurable attitudes, four formless absorptions, eight aspects of liberation, nine serial steps of meditative absorption, ten powers of the tathāgatas, four fearlessnesses, four kinds of exact knowledge, eighteen distinct qualities of the buddhas, dhāraṇī gateways.

  • Chapter 10 – The ten levels of the Great Vehicle -- Progressing without progressing though the ten levels of the Great Vehicle, without apprehension and conceit. Nothing, no self or phenomena, really “departs” from the three realms (saṃsāra), to ultimately come to “rest” in all-aspect omniscience (nirvāṇa), no cause really go/cease while the effect come/arise, because all dharmas are inseparably interdependent, co-defined, co-evolving, co-imputed by the mind, mere designations/names, conventional truths/tools and thus empty of inherent existence, never absolute [U2T] — thus with no real/observable (i) beginning / origination / coming of the effect / coming to rest, (ii) middle / duration / change / increase / decrease, (iii) ending / cessation / going of the cause / departing; no real affliction or purification of anything or being; no real (i) subject/actor/cause/producer, (ii) relation/action/causality/production, (iii) object/result/effect/product [U3S / Uopp].
    The Middle Way, reality as it is, is beyond all extremes and middle: There is no inherent origination / coming / resting nor non-origination / non-coming / non-resting, no inherent change / increasing / decreasing nor non-change / non-increasing / non-ceasing, no inherent cessation / going / departing nor non-cessation / non-going / non-departing – nor both or neither.
    It is coming/originating without coming/originating, lasting without lasting, changing without changing, going/ceasing without going/ceasing, departing without departing, resting without resting, evolving without evolving, awakening without awakening.
    When bodhisattva great beings practice without practicing the perfection of wisdom, it is through the non-apprehension of all phenomena that they will attain without attaining emancipation in all-aspect omniscience by means of the Great Vehicle; because then it is acting more and more in accord with reality as it is (tathātā, suchness) as pointed out by the Union of the Two Truths about all phenomena and any group of opposites (dualities, triads, quads…).

  • Chapter 11 – Sameness of the three times, and Union of opposites in general [U3T / Uopp / U3S / UGM / U3K U2T]: In this Great Vehicle, where everything is like space, the origination/coming, conditioning/contaminants, inherent-existence, duration/lasting, changing/increasing/decreasing, cessation/going, departure/resting, affliction/purification, delimitations, location, presence, influence, description or marks, and three times (past, present, future) of any/all phenomena/dharmas are not discerned/apprehended in absolute terms. ⇐⇒ Because all phenomena/dharmas are empty of inherent existence, never absolute [T2] ⇐⇒ because they are dependently co-arisen, interdependent, co-defined, co-evolving, co-imputed by the mind, mere designations/names, conventional truths/tools  [T1] ⇐⇒ one aspect/truth supports/implies the other [U2T] ⇐⇒ they are like illusions, reflections, mirages, dreams, echos, ‘there, yet not there’ [Illusory] ⇐⇒ they are not existent/’this’, non-existent/’non-this’, both, or neither, and there is no fifth, for whatever ‘this’ is [Tetralemma].
    How to define space (3D) and time (the three times) when all objects and causality are empty of inherent existence, like illusions; and vice versa: not in absolute terms, only conventionally, relatively.
    How to measure, count, appraise, delimit, differentiate, conceptualize, attribute marks / characteristics / qualities / values to anything when everything is empty of inherent existence, like illusions: not in absolute terms, only conventionally, relatively.
    All phenomena/dharmas, space, time, and even the Ground and true reality, are not-inherently-existent, immeasurable, unfathomable, unappraisable, uncountable, inestimable, because they are non-apprehensible [not knowable in absolute terms], not apprehended [not known directly, by itself] — without grasping at those concepts. Transcending all conventional phenomena/dharmas without rejecting them completely; being able to use them without becoming slaves to them.
    In more detail using the tetralemma: All phenomena/dharmas are not existent/non-existent/both/neither, not dependent/independent/both/neither, not functional/non-functional/both/neither, not measurable/immeasurable/both/neither, not apprehensible/non-apprehensible/both/neither, not expressible/inexpressible/both/neither, not dual/non-dual/both/neither, not conceptual/non-conceptual/both/neither, not coming/not-coming/both/neither, not dwelling/non-dwelling/both/neither, not moving/still/both/neither, not increasing/non-increasing/both/neither, not decreasing/non-decreasing/both/neither, not going/non-going/both/neither, not to-accept/to-reject/both/neither, not afflicted/non-afflicted/both/neither, not liberated/non-liberated/both/neither, not here/there/both/neither, not past/present/future/combo/none, not pure/impure/both/neither, not T1-only/T2-only/2T/1T, and not ‘this’/’non-this’/both/neither. Meaning, their true nature is beyond our limited conditioned dualistic conceptual proliferations, beyond all conditioning, karma (individual, collective, cosmic), without rejecting them.

  • Chapter 12 – Teaching non-dualistically: teaching without teaching, without opposing anything in absolute terms: The teaching/practice itself becomes “in conformity with reality” when non-dual, when the teaching of the Great Vehicle / Method [T1] and the Perfection of Wisdom [T2] are “united”: not two, not one, not both, not neither [U2T] … when opposites are united  [Uopp / U3S / U3T].
    Eleven Questions:
    Q1: Why do bodhisattvas not apprehend the limit of the past, present and future?
    A1: Nothing has inherent, independent existence, so concepts like causality, space and time's boundaries cannot be truly pinned down, divided or united. Phenomena are not existent, not non-existent, not both, not neither; not different/separate/multiple/dual, not identical/united/one/non-dual, not both, not neither; nor permanent/continuous/continuous/eternal, not impermanent/discontinuous/annihilate, not both, not neither; not originated/lasting/ceasing, not non-originated/non-lasting/non-ceasing, not both, not neither. ⇐⇒ Everything (including causality, space, time the three times, the three spheres of any activity, and the two truths) is dependently co-arisen, interdependent, co-defined, co-evolving, co-imputed by the mind, mere designations/names, conventional truths/tools [T1] ⇐⇒ thus empty of inherent existence [T2] ⇐⇒ and vice versa [U2T] ⇐⇒ not many/’this’, not one/’non-this’, not both, not neither. So, we cannot really define the past, present and future of anything in absolute terms [U3T]. Same thing for any delimitations in space [Uopp], and in causality [U3S].
    This is analysed through 8 major categories or phenomena: Beings, five aggregates, sense fields and dependent origination, six perfections, sixteen emptinesses, path factors and qualities, ultimate realms, other beings / realizations.
    Each category is described as non-existent, empty, void, and lacking inherent existence, leading to the non-apprehension of time's limits (same for space and causality limits).
    Q2: How should one know that bodhisattvas are beyond all limits because physical forms are beyond all limits?
    Q3: Why the five aggregates… are not discerned and cannot be apprehended as a bodhisattva?
    A2-3: Bodhisattvas are beyond limits because aggregates are empty and not discerned as "bodhisattva."
    Q4: “Since in all respects, and in each and every way, I do not apprehend any bodhisattvas, then to which bodhisattvas should I give teaching and instruction in the Perfection of Wisdom?”
    Q5: Why this expression bodhisattva is a mere name?
    Q6: Why one speaks of a self although the self has absolutely not come into being?
    A4-6: "Bodhisattva" is a mere name, like "self" — no inherent coming into being.
    Q7: Why dharmas have not come into being?
    Q8: Surely something that has not come into being is not a physical form, and nor is it feelings, perceptions, formative predispositions, or consciousness?
    A7-8: No phenomena come into being, so nothing to apprehend.
    Q9: How one who has not come into being should give teachings and instruction in the Perfection of Wisdom that has also not come into being?
    Q10: Why one cannot apprehend as ‘other than not having come into being’ such bodhisattvas who are engaged in enlightenment?
    A9-10: Teaching/instruction occurs without inherent existence.
    Q11: Why is it that when such teachings are given, if bodhisattva great beings are not frightened and not terrified, then these bodhisattva great beings are practicing the Perfection of Wisdom?
    A11: True practitioners remain undiscouraged by these teachings.
    Overall, the section teaches that the Perfection of Wisdom involves realizing emptiness without nihilism — phenomena function conventionally [T1] while empty ultimately [T2] [U2T]. Bodhisattvas embody this by not grasping inherent limits [T2], enabling compassionate action free from delusion [T1] [U2T-in-action].

  • Chapter 13 – From mundane to supramundane perfections, from acting/thinking/investigating/differentiating/conceptualizing to acting/thinking/investigating/differentiating/conceptualizing without acting/thinking/investigating/differentiating/conceptualizing phenomena, from practicing dualistically/with-effort to practicing non-dualistically/effortlessly the six perfections, with or without support, with apprehension/opposition or without apprehension/opposition of the three spheres of the activity (subject/actor/cause, relation/action/causality, object/result/effect/goal) [U3S], and of any group of opposites [Uopp]. Acting/training/practicing more and more in accord with reality as it is (tathātā, suchness) as pointed out by the Inseparability/Harmony/Union of the Two Truths [U2T], Union of the three spheres [U3S], Union of opposites in general [Uopp], Union of the three times [U3T] – where phenomena and opposites like the three spheres or the two truths are not different/separate/multiple/dual/’this’, not identical/united/one/non-dual/’non-this’, not both, not neither [Tetralemma] ⇐⇒ because they are empty of inherent existence [T2], unborn, unchanging, unceasing, boundless, immeasurable, unfathomable, unappraisable, uncountable, inestimable, never absolute ⇐⇒ because they are dependently co-arisen, interdependent, co-defined, co-evolving, co-imputed by the mind, mere designations/names, conventional truths/tools [T1] ⇐⇒ because they are like illusions, reflections, mirages, dreams, echos ‘there, yet not there’ ⇐⇒ pointing to the Middle Way free from all extremes (‘this’, ‘non-this’) and middle (both, neither, for any duality), with nothing to accept, reject, change, increase, decrease, purify, or liberate in absolute terms. Enlightenment is not gained by accepting this while rejecting that, but by realizing the true nature and dynamic of the timeless conditioning cycle, saṃsāra, by transcending the illusory world without rejecting it.

  • Chapter 14 – Dwelling without dwelling, without apprehending anything in absolute terms; without attachment, reification, effort or absolute; without apprehending anything in absolute terms; non-dualistically, without opposing/uniting anything in absolute terms; without grasping at the three spheres; without accepting/seeking/doing/affirming, rejecting/abandoning/not-doing/negating, or changing/increasing/decreasing/purifying anything in absolute terms. Dwelling/training conventionally without dwelling/training in absolute terms, in any/all dharmas/phenomena, conventional truths/methods/goals/tools/dualities/concepts, including enlightenment, and the Unions. Thus acting/dwelling more and more in accord with the Middle Way free from all extremes and with Reality as it is (tathātā, suchness) as pointed out by the Union of the Two Truths [U2T]. Beyond all dualities/triads/quads, like: existence/non-existence, entity/non-entity, difference/identity, many/one, duality/non-duality, permanent/impermanent, pure/impure, profound/subtle, subject/action/object, things/causality/space/time, stillness/movement, words/silence,  describable/indescribable, conceivable/inconceivable, conceptual/non-conceptual, appearance[T1]/emptiness[T2]/both[2T]/neither[1T].

  • Chapter 15 – The true nature of reality is profound, subtle, hard to discern, hard to realize due to our accumulated conditioning and karma — our extremist, absolutist, substantial, and dualistic tendencies. Yet, all phenomena — pure or impure, physical, conceptual, or mental; individual, collective, or cosmic — are like magical illusions, phantoms, reflections, mirages, dreams, or echoes: there, yet not there.  Even enlightenment, Buddha, Dharma, Sangha, the three vehicles, bondage and liberation, saṃsāra and nirvāṇa, suchness (tathātā), the two truths and their union, the Ground and its manifestations and their union, the three kāyas and their union — all are the same.
    Thus, the best approach is to engage, investigate, and distinguish them conventionally and relatively, without doing so in absolute terms; without attachment, reification, effort or absolute; without apprehending anything in absolute terms; non-dualistically, without opposing or uniting anything in absolute terms; transcending illusory appearances, opposites, concepts and dualities while preserving their conventional functionality and usefulness; without absolutely accepting, seeking, doing, affirming, nor rejecting, abandoning, not-doing, negating, nor changing, increasing, decreasing, or purifying anything in absolute terms.
    To act to benefit beings while fully aware that all involved dharmas (e.g., the three spheres and dualities) are dependently co-arisen, interdependent, co-defined, co-evolving, mere designations co-imputed by mind, conventional truths/tools [T1] — hence empty of inherent existence, never absolute [T2] — and vice versa; the two truths imply and support each other [U2T].  They are therefore:  (i) not inherently arisen/coming, existent, conditioned, functional, changing, increasing, decreasing, ceasing/going, afflicted, or purified; (ii) not completely non-arisen/non-coming, non-existent, non-conditioned, non-functional, non-changing, non-increasing, non-decreasing, non-ceasing, non-afflicted, or non-purified;  (iii) not both; (iv) not neither.  Likewise: not different/separate/many/dual, not identical/united/one/non-dual, not both, not neither; not permanent/continuous/eternal, not impermanent/discontinuous/annihilated, not both, not neither; not purely objective, not purely subjective, not purely process, not a combination, not none; not dependently arisen [T1], not empty [T2], not both truths in union and opposition [2T], not neither, like a transcendental single reality [1T]; not “this,” not “not-this,” not both, not neither — and there is no fifth — for any “this” whatsoever; thus beyond all conditioned dualistic conceptual proliferations, without rejecting them entirely.
    The irreversible bodhisattvas do engage with conceptual distinctions and differentiations (as part of skillful means in the conventional realm), but they do so without any absolute apprehension, attachment, reification, or effortful clinging — neither accepting nor rejecting anything in ultimate terms.

  • Chapter 16 – Harmony of the Two Truths [U2T]: One truth (e.g., emptiness / T2) does not inherently contradict, negate, or oppose the other (e.g., conventional phenomena, truths, methods, goals, dualities, concepts / T1), and vice versa. The two truths are neither in inherent opposition/dual [2T] nor identical/non-dual [1T]. One is not superior to the other. Each supports and implies the other [U2T]. Together they point to reality as it is.
    The two truths themselves are empty of inherent existence and never absolute [T2-2T] ⇐⇒ because they are inseparable, dependently co-arisen, interdependent, mutually defining, co-evolving, mind-imputed, mere conceptualizations/designations/names, and conventional tools [T1-2T] [U2T-2T].
    The two truths are useful yet empty, empty yet useful; investigate and use them without investigating or using them in absolute terms, without dividing or opposing them [2T] or unifying them [1T]. They make sense only when used together — in harmony, in union — as not two/disjoined, not one/conjoined [U2T]. The real meaning of this "Union" is the part that is profound, subtle, hard to discern, and hard to realize, because it is counter-intuitive to our conditioned dualistic conceptual minds (which will resist like Māra and its armies). One has to be fully aware of the functioning of the ordinary mind in order to transcend it without rejecting it. When used with wisdom everything is transmuted into perfections.
    The two truths are not different/separate/multiple/dual/’this’, not identical/united/one/non-dual/’non-this’, not both, not neither. They are also like illusions, reflections, mirages, dreams, echos, ‘there, yet not there’.
    Thus, we may conventionally distinguish and use them as complementary antidotes/tools without ever reifying or apprehending them in absolute terms; otherwise they become poisons, conditioning, karma, and suffering for self and others.
    Whatever was said about the two truths equally applies to the opposites in all dualities, triads, quads, etc. — e.g., the three spheres of any action [U3S / U2T-3S], opposites in general [Uopp / U2T-opp], the three times [U3T / U2T-3T], the Ground and its Manifestations [UGM / U2T-GM], the three kayas [U3K / U2T-3K], and things, causality, space, and time [UTCST / U2T-TCST].
    The perfection of wisdom is great/extensive, immeasurable, infinite, beyond the three times, because all dharmas are great, extensive, immeasurable, infinite, beyond the three times. Training in it brings incommensurable merit, benefits, advantages, even here & now, because it is acting more and more in accord with reality as it is (tathātā, suchness) as pointed out by the Union of the Two Truths [U2T].

  • Chapter 17 – Inseparability, interdependence, union of the six perfections [U6P]: Mundane perfections are dualistic. The six supramundane perfections are not separate practices; one perfection supports, implies, and perfects the others [Uopp], especially the perfection of wisdom, which was neglected in more traditional dualistic practices.
    The six perfections are themselves empty of inherent existence, never absolute [T2-opp], because they are inseparable, dependently co-arisen, interdependent, co-defined, co-evolving, co-imputed by the mind, mere conceptualization/designations/names, and conventional truths/tools [T1-opp] [U2T-opp].
    They are not different/separate/multiple/dual, not identical/united/one/non-dual, not both, not neither. They are also like illusions, reflections, mirages, dreams, echos, ‘there, yet not there’.
    Thus, we can conventionally investigate, practice, and differentiate them as complementary antidotes/tools, but without doing so in absolute terms; without attachment, reification, effort or absolute; without apprehending anything in absolute terms; non-dually, without opposing or uniting anything in absolute terms; transcending illusory appearances, opposites, dualities/triads, concepts while preserving their conventional relative functionality and usefulness; without accepting, seeking, doing, affirming, nor rejecting, abandoning, not-doing, negating, nor changing, increasing, decreasing, or purifying anything in absolute terms. Otherwise, they become poisons, conditioning, karma, and suffering for self and others.
    This is effective because it aligns increasingly with the Middle Way free from all extremes, and with reality as it is (tathātā, suchness), as indicated by the Unions.
    Practicing in this way, bodhisattvas progress without progressing (without increase or decrease), ultimately attaining without attaining all-aspect omniscience [U2T] and consummate buddhahood in unsurpassed complete enlightenment (union of compassion and wisdom), without apprehending anything; they embody reality as it is.
    Other dualities, like self and others, are likewise inseparable, interdependent, co-defined, co-evolving, empty of inherent existence [U2T-opp], and non-dual: not different/separate/multiple/dual, not identical/united/one/non-dual, not both, not neither. Awakening is a non-dual cosmic project, not an individual dualistic one. All practices and merit should be dedicated without dedicating (without apprehension) toward all-aspect omniscience [U2T] and universal enlightenment [Uopp].

  • Chapter 18 – The protective power and supreme merit of the Perfection of Wisdom arise from acting without acting — acting conventionally without acting in absolute terms, without apprehending, rejecting, changing, increasing, or decreasing anything in absolute terms. This aligns more and more with the Middle Way free from all extremes and with reality as it is (tathātā, suchness), as shown by the Union of the Two Truths (appearance and emptiness) and the Union of Opposites (non-duality: not “this”/many/T1, not “non-this”/one/T2, not both/2T, not neither/1T; there is no fifth).
    It mainly protects us from our own ego, conditioned dualistic conceptual mind, and karma — protecting us from harming ourselves, others, or both — by not apprehending, rejecting, or opposing anything in absolute terms, and by treating others as we wish to be treated, since we are all interconnected.
    Anything that embodies the Union of skillful means and Perfection of Wisdom (U2T-in-action) and the Union of opposites such as self and others (Uopp-in-action) generates incomparably greater and qualitatively different merit than any traditional dualistic practice.

  • Chapter 19 – The Supremacy, Benefits, and Protective Power of the Perfection of Wisdom: The perfection of wisdom is the source of all spiritual attainments. It sustains cosmic and individual awakening by discerning all aspects of the path and ultimate reality. It is the pinnacle of spiritual insight. Its practice generates infinite, immeasurable, and incomparable merit, rendering numerical comparisons futile. It brings numerous benefits in this life and future lives, for oneself and others, spanning temporal and spiritual dimensions, ensuring safety and progress. Therefore, we should keep it in mind at all times and share it with others as much as possible, for it is a universal project since we are all inseparably interconnected and empty of inherent existence, non-dual: not many, not one, not both, not neither.

  • Chapter 20 – The Protective and Sustaining Power of the Perfection of Wisdom: A living example of the benefits of genuinely bringing to mind the perfection of wisdom. Protection from the evil Māra and his armies mainly represents protection from our own ego and conditioned dualistic conceptual minds (our conditioning/karma). Protection and support from gods arises because we act increasingly in accord with reality, thereby creating fewer causes for suffering and more collaboration with others.
    The non-duality/union of wisdom and omniscience means that omniscience arises from wisdom and vice versa; they are inseparable, dependently co-arisen, interdependent, co-defined, co-evolving, co-imputed by the mind, mere designations/names, conventional truths/tools, hence both empty of inherent existence, never absolute — not different/separate/multiple/dual, not identical/united/one/non-dual, not both, and not neither. Bodhisattvas seek all-aspect omniscience [U2T] through the perfection of wisdom [U2T-in-action] and seek the perfection of wisdom through all-aspect omniscience. This is the union of the View [U2T / U3S / Uopp], Path [U2T-in-action], and Fruit [perfection of the union of a Buddha’s compassion [T1] and wisdom [T2]].

  • Chapter 21 – Benefits and qualities gained from becoming more deeply involved with the Perfection of Wisdom, and from acting, perceiving, and practicing increasingly in accord with reality as it is: generating without generating immeasurable incomparable merit, another kind of merit.
    The six perfections are inseparably interdependent, co-defined, co-evolving thus empty of inherent existence of difference. They are equal; the perfection of wisdom is not superior to the other five.
    They are non-dual: not different/separate/multiple/dual, not identical/united/one/non-dual, not both, and not neither.
    They are perfected only together.
    They must be developed in a non-dual, non-arising way, without apprehending anything, thus progressively aligning with reality as pointed out by the Union of the Two Truths [U2T / U2T-3S / U2T-opp / U2T-2T]. Their practice and accumulated merit should be dedicated without dedicating — toward all-aspect omniscience [U2T] and universal enlightenment [Uopp]. Listing additional examples of advantages/benefits in this life and future lives.

  • Chapter 22 – From dualistically worshipping relics to worshipping without worshipping the Dharma or reality as it is as pointed out by the Unions: The perfection of wisdom transcends (without rejection) all differentiation, discrimination, conceptualization, acceptance, rejection, origination or coming, duration, change, increase, decrease, cessation or going, affliction, or purification — because all dharmas are like that.
    This perfection of wisdom cannot be grasped: it is formless, invisible, unimpeded, great, immeasurable, limitless, boundless, unapprehendable, inexpressible, signless, non-conceptual, and non-dual (not many or "this," not one or "non-this," not both, not neither — regardless of what "this" is).
    It has a single defining characteristic: the absence of inherent defining characteristics, which holds true for all phenomena or dharmas.
    The perfection of wisdom is worthy of honor, respect, and veneration by all beings; the same applies to reality as it is, the ultimate guru – whether there is a Buddha, Dharma and Sangha, or not.
    It serves as the door to perceiving without perceiving Buddhas teaching the Dharma (this very perfection of wisdom) everywhere and at all times, to viewing without viewing the universe as a pure Buddha-field [U3S-pure], and to realize without realizing the inseparable pure trikaya [U3K].
    It is akin to the indivisible reality as it is, compassionately revealing without revealing the liberating true nature of reality everywhere and at all times. We need only to be aware here and now, without apprehending anything, without trying to impose our views/karma and preferences on reality.
    All phenomena are primordially interconnected, equal, pure, perfect, complete, divine, and "One," in the non-dual sense of those terms.
    We may differentiate and conceptualize conventionally and relatively, but never in absolute terms. This is in accord with reality as it is.

  • Chapter 23 – Accelerating toward Cosmic Enlightenment: Anything that increasingly embodies or engages with the Union of Skillful Means and Perfection of Wisdom (U2T-in-action), or the Union of opposites such as self and others (Uopp-in-action), or the three spheres (U3S-in-action), generates without generating increasingly greater, immeasurable, incalculable, and qualitatively different merit than any traditional dualistic practices — without any real increase or decrease of anything since everything is empty: ‘there, yet not there’. It is a cascading acceleration/amplification of merit and ease of practice.
    Because it is then more and more in accord with the Middle Way free from all extremes (’this’, ‘non-this’) and middle (both, neither; for whatever ‘this’ is), and with reality as it is (tathātā, suchness), as pointed out by the Unions.
    Acting more and more in accord with reality as it is — acting purely as a Buddha would — is precisely what leads us to embodying reality as it is: to attain without attaining all-aspect omniscience and universal buddhahood beyond duality and non-duality.
    It is transcending the illusory world without rejecting the relatively useful conventional truths.
    Awakening is a non-dual cosmic project, not an individual dualistic one.
    All practices and merit should be dedicated without dedicating (without apprehension) toward all-aspect omniscience [U2T] and universal enlightenment [Uopp]. Because we are all inseparably interconnected, empty, ‘One’: not different/separate/many/dual, not identical/united/one/non-dual, not both, not neither.
    Simply adopt the Middle Way in everything, with full awareness here and now — free from all conceptual polarities without completely rejecting them, observing neither duality/manyness nor non-duality/oneness in absolute terms — in order to directly learn the lessons of reality as it is about the liberating true nature of reality (tathātā, suchness), as pointed out by the Unions.
    Beware of the essentialist and dualistic imitations of the Perfection of Wisdom, gasping at this or that, opposing this to non-this.

  • Chapter 24 – Rejoicing in any progress toward Universal Enlightenment: Non-dualistically training/practicing conventionally without training/practicing in absolute terms, gathering without gathering and rejoicing without rejoicing in all roots of virtuous actions endowed with the six perfections… (with the supreme, foremost, best, perfect, most sublime, unsurpassed, and highest rejoicing, which is unequaled and equal to the unequaled); then non-dualistically dedicating without dedicating the merit to unsurpassed, complete universal enlightenment, making common cause with all beings, without apprehending/rejecting/affirming/negating/opposing/changing/creating/increasing/decreasing/destroying anything in absolute terms, without fixating on any concepts/notions/characteristics/signs/marks; thus acting ever more in accord with the Middle Way free from all extremes (‘this’, ‘non-this’) and middle (both, neither), and with reality as it is (tathātā, suchness), as pointed out by the Union of the Two Truths [U2T / U2T-3S / U2T-opp / U2T-3T / U2T-GM / U2T-3K / U2T-2T].
    These dedicate them not by way of duality, not by way of non-duality (since all dharmas are not different/separate/multiple/dual/’this’, not identical/united/one/non-dual/’non-this’, not both, not neither), not by way of signs, not by way of signlessness, not by way of apprehending, not by way of non-apprehension, not by way of affliction, not by way of purification, not by way of arising, not by way of non-arising, not by way of cessation, not by way of non-cessation, not by way of accepting, not by way of rejecting, not by way of ‘this’, not by way of ‘non-this’ / both / neither in absolute terms. The dedications of bodhisattva great beings who practice in that manner [in accord with U2T / Uopp] are non-poisonous and perfectly replete with nectar.

  • Chapter 25 – Transcending the concepts of causality/production [U3S], bringing into being/departing and attaining/resting, or (i) origination/coming/arising, (ii) duration/abiding/change and (iii) cessation/going, without rejecting their conventional usefulness [Uopp] — without rejecting hose concepts completely.
    Realizing without realizing that all phenomena/dharmas are not arising/non-arising, not coming/non-coming, cause/uncaused, produced/non-produced, conditioned/conditioned, existent/non-existent, functional/non-functional, changing/non-changing, increasing/non-increasing, enhanced/non-enhanced, decreasing/non-decreasing, diminished/non-diminished, absorbed/non-absorbed, diffused/non-diffused, measurable/immeasurable, enlarged/contracted, strengthened/weakened, ceasing/non-ceasing, going/non-going, afflicted/non-afflicted, purified/non-purified, liberated/non-liberated, attained/not-attained, awaken/non-awaken, apprehensible/non-apprehensible, ‘this’/’non-this’/both/neither — not in absolute terms, only relatively/conventionally. Why? Because all phenomena/dharmas are dependently co-arisen, interdependent, co-defined, co-evolving, co-imputed by the mind, mere designations/names, conventional truths/tools [T1] ⇐⇒ thus  and empty of inherent existence, never absolute [T2] [U2T], like illusions, reflections, mirages, dreams, echos, 'there, yet not there'.
    If nothing is truly bought into being (origination), then nothing truly lasts, changes and ceases, or observed, attained, apprehended, abandoned, opposed, accepted, rejected, dwelt-in — not in absolute terms, only conventionally/relatively.
    Example: At the junction of cause and effect, there is no real origination/coming of the effect, and cessation/going of the cause; cause, causality and effect are not different/separate/multiple/dual, not identical/united-overlapping/one-non-dual, not both, not neither. The same applies between rebirths, and between saṃsāra and nirvāṇa. There is no continuity or discontinuity of any thing or being; the three spheres of causality/production are mere designations/names, conventional truths/tools, empty of inherent existence. Reality is beyond all conditioned dualistic conceptual proliferations, without rejecting their conventional value.
    The point is that we do not ‘cause/produce’ the perfection of wisdom, all-aspect omniscience and consummate buddhahood in unsurpassed complete universal enlightenment; they are what is already present [U2T]. We are just unaware of it because of our layers of illusions, conditioning, karma. To have conviction in it is to transmute saṃsāra into nirvāṇa here & now, without changing, increasing or decreasing anything.

  • Chapter 26 – Transcending the twelve links of dependent origination, rebirth and the karmic cycle: Where do beings (phenomena, ordinary beings, bodhisattvas and Buddhas) come from, where do they go? They come/originate, abide/last, and go/cease without truly coming, abiding, going — from cause to effect, from one moment of consciousness to the next, from one rebirth to the next, from saṃsāra/bondage to nirvāṇa/liberation. There is no inherent continuity or discontinuity of any individual being or phenomena (five aggregates); still, beings are reborn (without being reborn) according to their choices, actions and accumulated karma: those who embrace virtues and the Perfection of Wisdom are reborn in favorable conditions; those who denigrate or reject them are reborn in unfavorable conditions. Why? Because the former act more in accord with reality, make fewer mistakes, and suffer fewer negative consequences. Yet ultimately, reality transcends conditioned dualistic conceptual thinking, without rejecting the conventional/relative. Nothing is inherently good/bad, pure/impure, fettered/liberated, phenomena/emptiness, T1/T2, 'this', 'non-this', both, or neither. The path is not about accepting one thing (e.g., emptiness), and rejecting another (e.g., the conditioned illusory world), nor about improving, increasing, decreasing, or purifying anything, but about directly realizing the true nature of all phenomena/dharmas (e.g., the three spheres of causality, opposites in dualities/triads/quads) [U2T / U3S / Uopp], and acting increasingly in accord with that realization [U2T-in-action, U3S-in-action, Uopp-in-action], without apprehending, rejecting, affirming, negating, opposing, changing, increasing, decreasing anything in absolute terms. All dharmas are "primordially equal and pure" because they are U2T — dependently co-arisen, interdependent, co-defined, co-evolving, co-imputed by the mind, mere designations/names, conventional truths/tools [T1] ⇐⇒ yet without self-nature [T2] [U2T]. It is this realization that transmutes saṃsāra into nirvāṇa here and now (it removes all the illusions). The ultimate result (without being caused/produced) is to directly perceive the primordial purity of everything [U2T], of subjects/Buddhas, objects/Buddhafields, and actions/enlightened-activities, the inseparable/non-dual three pure kayas [U3K]. The result is to embody the indivisible reality as it is [UGM].

  • Chapter 27 – Transcending the concept of purification — Primordial purity of all dharmas: The true nature (purity) of all phenomena/dharmas [U2T] is profound, hard to realize, and inconceivable for our ordinary conditioned dualistic conceptual minds, transcending all fabrications, concepts, dualities, triads, extremes, and conditioning/karma — without completely rejecting them.
    Examples of the qualities of purity: profundity, illuminative nature; absence of inherent rebirth (no real coming and going), affliction, attainment (not caused/produced), origination (no real origination, duration/change, cessation), rebirth in samsaric realms (no real saṃsāra), cognition (no real knower, cognition, known); and its relation to the Perfection of Wisdom.
    This absolute purity is tied to the non-inherent, empty nature of all phenomena/dharmas [U2T / U3S / Uopp]. Everything is utterly pure because everything is [U2T / U3S / Uopp].
    Utter purity means it permeates all aspects of existence and practice; even purity, non-arising/non-coming, non-ceasing/non-going, dependent origination, emptiness, their union, and enlightenment, are U2T (dependently co-arisen and empty of inherent existence, like illusions) and unapprehensible; leaving nothing to grasp/affirm/realize as absolute, or to reject/negate.
    All phenomena/dharmas are utterly pure: not impure/’this’/T1, not pure/’non-this’/T2, not both/2T, not neither/1T; beyond all conditioned dualistic conceptual proliferations, conditioning, karma (individual, collective, cosmic).
    Absolute purity" denotes an ultimate, inherent, and complete state of purity that transcends relative distinctions; a supreme, unconditioned cleanliness that is intrinsic to the true nature of all phenomena (dharmas). It is not achieved through purification (effort, causality, production) but is the ground of reality itself — free from birth/origination, destruction/cessation, affliction/conditioning, or duality/unity. It's underscoring that all dharmas are already "pure" in this ultimate sense — empty, non-arising, naturally luminous (prakṛti-prabhāsvara), and beyond grasping.
    All phenomena are primordially interconnected, equal, pure, perfect, complete, divine, and “One” in the non-dual sense of those terms: not pure/‘this’, not impure/‘non-this’, not both, not neither.
    Reality teaching reality: All phenomena/dharmas are like Buddhas compassionately teaching the Dharma (the true nature of reality, the Perfection of Wisdom); and everything is like a Pure Cosmic Buddha-field – everything has a Buddha-nature.

  • Chapter 28 – Transcending dualistic qualities, characteristics, marks, signs without rejecting them completely [Uopp]: The perfection of wisdom and all dharmas, are empty yet relatively functional / efficient [U2T]. So we may engage with them, use them, and differentiate them, conventionally, relatively, but never in absolute terms.
    The perfection of wisdom, and all phenomena/dharmas, are active conventionally/relatively, but inactive in absolute terms [U2T], because all dharmas are not perceived, not discerned, not apprehensible in absolute terms, empty.
    All phenomena/dharmas are not 'this', 'non-this', both, or neither, for whatever 'this' is [Tetralemma] ⇐⇒ because they are all empty of inherent existence, never absolute [T2] ⇐⇒ because they are all dependently co-arisen, interdependent, co-defined, co-evolving, co-imputed by the mind, mere designations/names, conventional truths/tools [T1] [U2T] ⇐⇒ like illusions, reflections, mirages, dreams, echos, 'there, yet not there' [Illusory] ⇐⇒ without any absolute basis for any differentiation, discrimination, evaluation, comparison, classification, hierarchisation, acceptation, rejection, change, increase, decrease, affliction or purification.
    So we should not engage in absolute terms with dualistic notions like: phenomena are 'this', 'non-this', both, or neither; we should not oppose anything in absolute terms; not apprehend anything in absolute terms; not accept/reject/change anything in absolute terms.
    Ex. We should not entertain, in absolute terms, the notions that phenomena are existent/non-existent, entity/non-entity, physical/conceptual/mental, body/speech/mind, inferior/average/superior, different/identical, pleasant/unpleasant, happiness/suffering, separate/united, many/one, dual/non-dual, permanent/impermanent, continuous/discontinuous, eternal/annihilated, perceived/not-perceived, discerned/not-discerned, apprehensible/not-apprehensible, guarded-not-guarded, protected/not-protected, subjective/process/objective, with/without-attachment, pure/impure, perfect/imperfect, originated/non-originated(non-arising), coming/non-coming, beginning/non-beginning, conditioned/unconditioned, lasting/non-lasting, functional/non-functional, active/non-active, changing/non-changing, increasing/non-increasing(non-enhanced), decreasing/non-decreasing(non-diminished), ceasing/non-ceasing, ending/non-ending, going/non-going, past/present/future, afflicted/non-afflicted, at-peace/not-at-peace, self-not-self, fettered/liberated,  saṃsāra/nirvāṇa, dependent/independent, empty/non-empty, real/illusory, relative/absolute, appearance/emptiness, ground/manifestations, conceivable/inconceivable — not in absolute terms, just relatively, conventionally.
    This perfection of wisdom does not teach, reveal, disclose, grasp, offer, produce, terminate, afflict, purify, diminish, or enhance anything at all; nor is it past, future, or present.
    The perfection of wisdom is absolutely pure because all phenomena are utterly pure.

  • Chapter 29 – Qualities of the Perfection of Wisdom grounded in the fundamental nature of phenomena [U2T]. Using prajñāpāramitā as a lens to reveal the emptiness pervading all dharmas, practices, and realizations. Through relentless negation via non-apprehension, it dismantles conceptual fixations, guiding toward the middle way.
    Example of qualities: The perfection that is non-existent (owing to the non-existence of space), sameness (owing to the sameness of all phenomena), void (owing to emptiness, beyond limitations), invincible (owing to non-apprehension of dharmas), baseless (owing to namelessness and non-corporeality), like space (owing to the non-existence of the exhalation and inhalation of breath), inexpressible (owing to the non-apprehension of ideation and scrutiny), nameless (owing to the non-apprehension of feelings, perceptions, formative predispositions, and consciousness), unmoving (owing to the non-moving of all phenomena), cannot be appropriated (owing to the non-grasping of all phenomena), inexhaustible (owing to the absolute exhaustion of all phenomena), non-arising (owing to the non-arising and non-ceasing of all phenomena), without a creator (owing to the non-apprehension of [any] creators), without a knower (owing to the inanimate nature of all phenomena), does not transmigrate (owing to the non-apprehension of death and rebirth), does not desintegrate (owing to the non-disintegration of all phenomena), like a dream / echo / optical aberration / magical display (each explained by non-apprehension), without delusion (owing to the non-apprehension of the darkness of ignorance), afflicted mental states (owing to the non-apprehension of all afflicted mental states), purification (owing to the non-existence of afflicted mental states), apprehending (owing to the non-apprehension of a basis), conceptual elaboration (owing to the eradication of all conceptual elaborations), and conceits (owing to the eradication of all conceits); unshakeable (owing to the stability of the dharma-realm (dharmadhātu)), free from desires (owing to the incontrovertible, genuinely manifest buddhahood of all phenomena), without obsession (owing to the non-conceptuality of all phenomena), at peace (owing to the signlessness and non-apprehension of all phenomena), without desire / hatred / delusion (attributed to non-apprehension or absence, underscoring that afflictions (kleśa) are dependently imputed and thus empty) / afflicted mental states (owing to the absence of imaginary thoughts), not sentient (owing to the absence of beings), forsaken (owing to the non-arising of all phenomena), does not resort to the two extremes (owing to the abandonment of extremes), undifferentiated (owing to the non-association of all phenomena), unblemished (owing to the transcendence of the śrāvaka and pratyekabuddha levels), non-conceptual (owing to the non-apprehension of all concepts), nameless (owing to the non-apprehension of the dimensions of all phenomena), [unattached] like space (owing to the absence of attachment with regard to all phenomena), impermanent (owing to the non-disintegration of all phenomena), imbued with suffering (owing to the absence of preoccupation with all phenomena), not a self (owing to non-fixation upon all phenomena), emptiness (owing to the non-apprehension of all phenomena), without defining characteristics (owing to the non-establishment of all phenomena), constitutes the eighteen emptinesses (owing to non-apprehension of their respective objects), constitutes the applications of mindfulness ... up to constitutes the serial steps of meditative absorption (each due to the non-apprehension of their components), the six perfections (due to non-apprehension of miserliness, and so on, up to wisdom itself due to non-apprehension of wisdom and stupidity); constitutes the ten powers, four fearlessnesses, four kinds of exact knowledge, eighteen distinct qualities of the buddhas, the perfection of the tathāgatas, the perfection that is naturally arisen, the perfection of the buddhas. --- This transcends śrāvaka/pratyekabuddha levels by embracing universal emptiness, avoiding partial realizations that reify nirvāṇa.
    We can conclude that the Perfection of Wisdom (prajñāpāramitā) possesses the qualities enumerated in Chapter 29 precisely because all phenomena (dharmas) inherently exhibit these qualities — or, more accurately, because prajñāpāramitā is the direct insight into and embodiment of the ultimate nature shared by all dharmas.

  • Chapter 30 – Transcending qualities / characteristics / marks / signs; transcending the three spheres of characterizing / marking / signing / qualifying, without completely rejecting them [U3S / U2T-3S]:
    This perfection of wisdom reveals without revealing the true nature of reality as it is [U2T], and how to act more and more in accord with it [U2T-in-action]. One who pays homage to the perfection of wisdom pays homage to the wisdom that knows all phenomena. Yet it is a long process of deconditioning/deprogramming.
    And it is a collective/cosmic project [Uopp]: Bodhisattvas themselves practice … and they also encourage others toward practicing without practicing… — because everything is inseparably interconnected and empty of inherent existence [U2T].
    More Qualities: This perfection of wisdom is profound, hard to fathom, hard to realize, immeasurable, boundless, unlimited, inconceivable for our ordinary conditioned dualistic conceptual minds, because all phenomena/dharmas are profound, hard to fathom, hard to realize, immeasurable, boundless, unlimited, inconceivable (+ qualities of the preceding chapters), because all dharmas are dependently arisen, empty of inherent existence, non-dual, pure [U2T].
    Transcending all qualities / characteristics / marks / signs, the three spheres of characterization [U3S / U2T-3S]: The qualities/characteristics (ex. profound, hard to fathom, hard to realize, immeasurable, and those of the preceding chapters) and the bearers/characterized (the perfection of wisdom and all phenomena/dharmas), or the three spheres of characterization (subject/characteristic, action/characterization/qualification, and object/characterized/qualified) are not different/separate/multiple/dual/’this’, not identical/united/one/non-dual/’non-this’, not both, not neither [Tetralemma-3S] ⇐⇒ they are empty of inherent existence, never absolute [T2-3S] ⇐⇒ they are inseparable, dependently co-arisen, interdependent, co-defined, co-evolving, co-imputed by the mind, mere conceptualizations/designations/names, conventional truths/tools [T1-3S] ⇐⇒ one truth supports/implies the other [U2T-2S] ⇐⇒ they are like illusions, reflection, mirages, dreams, echos, 'there, yet not there' [Illusory-3S] ⇐⇒ they are pointing to the Middle Way free from all extremes ('this', 'non-this') and middle (both, neither), with nothing to accept/reject/change/purify/liberate in absolute terms.
    So, again, the best approach is to differentiate/investigate/use phenomena/dharmas/qualities/3-spheres/2-truths conventionally/relatively without differentiating/investigating/using them in absolute terms [U2T-in-action], without attachment, reification, effort or absolute; without apprehending anything in absolute terms; non-dualistically, without opposing/uniting anything in absolute terms; without accepting/rejecting/changing anything in absolute terms; thus acting more and more in accord with the Middle Way free from all extremes, and with reality as it is (tathātā, suchness) as pointed by the Union of the Two Truths [U2T / U2T-3S / U2T-opp]. This is how all perfections, and other practices, are perfected, and thus conducive to all-aspect omniscience, to embodying reality as it is teaching reality as it is.

  • Chapter 31 – Recognizing obstacles as the work of Māra: Bodhisattvas should recognize the work of Māra, the resistance of the ego, and of the conditioned dualistic conceptual mind (including its inspired dualistic speech on subtle spiritual concepts, grasping at one extreme or another), without complete rejection (that too would be too dualistic). Examples: Grasping at existence/non-existence, entity/non-entity, objectivity/process/subjectivity, causality/acausality, acting/non-acting, perceiving/non-perceiving, knowing/not-knowing, practicing/non-practicing, movement/stillness, word/silence, thinking/non-thinking, many/one, duality/non-duality, dependent-origination/emptiness, manifestations/ground, self/other, accepting/rejecting, differentiating/non-differentiating, conceptualizing/non-conceptualizing, conceivable/inconceivable, ‘this’/‘non-this’/both/neither for whatever ‘this’ is.

  • Chapter 32 – The Perfection of Wisdom is like the Mother of all Buddhas: Thanks to this Perfection of Wisdom, Buddhas directly know without knowing the inconceivable true nature of reality as it is (all-aspect omniscience)  [U2T], and how to effortlessly act out of compassion in perfect accord with it (enlightened activities) [U2T-in-action].
    The perfection of wisdom reveals without revealing that all dharmas are empty of inherent existence, never absolute [T2] ⇐⇒ because they are dependently co-arisen, interdependent co-defined, co-evolving, co-imputed by the mind, mere designations/names, conventional truths [T1] ⇐⇒ one aspect implies the other [U2T] ⇐⇒ like illusions, reflection, mirages, dreams, echos, ‘there, yet not there’ [Illusory] ⇐⇒ (i) not inherently arisen / existent / conditioned / functional / changing / increasing / diminishing / impermanent / ceasing / afflicted / purified / to-accept, (ii) not completely non-arisen / non-existent / non-conditioned / non-functional / non-changing / non-increasing / non-diminishing / permanent / non-ceasing / not-afflicted / not-purified, to-reject, (iii) not both, (iv) not neither; not past, present, future, or their negation; (i) not ‘this’, (ii) not ‘non-this’, (iii) not both, (iv) not neither, for whatever ‘this’ is [Tetralemma] ⇐⇒ pointing to the Middle Way free from all extremes (this, non-this) and middle (both, neither), with (a) nothing to accept / seek / do / add / affirm in absolute terms, (b) nothing to reject / abandon / not-do / subtract / negate in absolute terms, (c) nothing to change / improve / increase / decrease / purify in absolute terms, just conventionally, relatively, temporarily if it helps on the path at a particular point.
    Everything is ‘purified’ by this wisdom, without anything being purified because everything is primordially interconnected, empty, non-dual, and pure, utterly pure.
    Other examples of obstacles, of the work of Māra: disharmony between teacher and disciple, bad influences, dualistic counterfeits of the teaching, fake Bodhisattvas and Buddhas, foolish persons ...

  • Chapter 33 – Transcending dharma’s defining characteristics; transcending the three spheres of defining / characterizing / marking / signing / qualifying without rejecting them [U3S / U2T-3S], because they are empty of inherent existence [T2-3S] ⇐⇒ but still dependently co-arisen, relatively functional and useful [T1-3S] [U2T-3S].
    Transcending all qualities / defining-characteristics / marks / signs, the three spheres of defining-characterization [U3S / U2T-3S]: The qualities/defining-characteristics and the bearers/characterized (the perfection of wisdom and all phenomena/dharmas), or the three spheres of defining-characterization (subject/defining-characteristic, action/characterization/definition, and object/characterized/defined) are not different/separate/multiple/dual/’this’, not identical/united/one/non-dual/’non-this’, not both, not neither [Tetralemma-3S] ⇐⇒ they are empty of inherent existence, never absolute [T2-3S] ⇐⇒ they are inseparable, dependently co-arisen, interdependent, co-defined, co-evolving, co-imputed by the mind, mere conceptualizations/designations/names, conventional truths/tools [T1-3S] ⇐⇒ one truth supports/implies the other [U2T-2S] ⇐⇒ they are like illusions, reflection, mirages, dreams, echos, 'there, yet not there' [Illusory-3S] ⇐⇒ they are pointing to the Middle Way free from all extremes ('this', 'non-this') and middle (both, neither), with nothing to accept/reject/change/purify/liberate in absolute terms.
    So, again, the best approach is to differentiate/investigate/use phenomena/dharmas /defining-characteristics/3-spheres/2-truths conventionally/relatively without differentiating/investigating/using them in absolute terms [U2T-in-action], without attachment, reification, effort or absolute; without apprehending anything in absolute terms; non-dualistically, without opposing/uniting anything in absolute terms; without accepting/rejecting/changing anything in absolute terms; thus acting more and more in accord with the Middle Way free from all extremes, and with reality as it is (tathātā, suchness) as pointed by the Union of the Two Truths [U2T / U2T-3S / U2T-opp]. This is how all activities, perfections, and other practices, are perfected, and thus conducive to all-aspect omniscience, to embody reality as it is teaching reality as it is.
    The perfection of wisdom is established for a great, inconceivable, inestimable, unappraisable purpose, that is equal to the unequaled, that cannot be apprehended. Because all phenomena and their attributes / defining characteristics / marks / signs / relations … are inconceivable because they are free from concepts, inestimable because they are free from estimate, unappraisable because they are free from measure [or appraisal], and equal to the unequaled because they are free from parity – because they cannot be apprehended, because they are all dependently co-arisen, interdependent, co-defined, co-evolving, co-imputed by the mind, mere designations/names [T1] ⇐⇒ thus empty of inherent existence [T2] ⇐⇒ and vice versa, one aspect supports/implies the other [U2T], like illusions, non-dual [Uopp], pure, utterly pure.

  • Chapter 34 – Transcending, completing, perfecting all attributes/qualities/practices by combining them with the Perfection of Wisdom: The Perfection of Wisdom is established for an immeasurable purpose, an inestimable purpose, and an unappraisable purpose. It is established for a purpose that is equal to the unequaled. It is because the five other perfections, and all other attributes, qualities, practices, are completed/perfected by combining them with this perfection of wisdom; and vice versa. Because this perfection of wisdom is established in order that one might not appropriate or become fixated on anything in absolute terms – aggregates, perfections, virtues, practices, doctrines. Because one cannot/should-not observe, become fixated on, appropriate, or grasp anything in absolute terms; because all dharmas/phenomena are dependently co-arisen, interdependent, co-defined, co-evolving, co-imputed by the mind, mere conceptualizations/designations/names, conventional truths/tools [T1] ⇐⇒ thus empty of inherent existence, never absolute [T2] ⇐⇒ and vice versa, one truth supports/implies the other [U2T] ⇐⇒ like illusions, reflections, mirages, dreams, echos, ‘there, yet not there’ ⇐⇒ non-dual [Uopp] ⇐⇒ pure, utterly pure. Because then it is acting more and more in accord with reality as it is (tathātā, suchness) as pointed out by the Union of the Two Truths [U2T / U2T-2T], Union of the three spheres [U3S / U2T-3S], and Union of opposites in general [Uopp / U2T-opp].
    This perfection of wisdom is profound, hard to discern, and hard to realize – for those without enough accumulated merit & wisdom from past lives! It can be known by the learned, the refined, and the clear-minded — with enough accumulated merit & wisdom from past lives. They are naturally inclined toward it; and it is very efficient for them.
    Always combining virtuous methods and wisdom: Bodhisattvas should train in the attributes / qualities / practices that are to be completed/perfected through this profound perfection of wisdom [U2T-in-action]. Because training in this manner, acting without acting [U2T-in-action], is the door to completely awakening, to attain consummate buddhahood in unsurpassed, complete enlightenment, all-aspect omniscience – without any increase/replenishing or decrease/diminishing of anything. This perfection of wisdom is the great perfection, the inestimable perfection, the perfection that is equal to the unequaled.

  • Chapter 35 – Importance of practicing non-substantially, non-dualistically, non-conceptually, sustained by the Union of skillful means and the Perfection of Wisdom [U2T-in-action]. That is acting without acting, without attachment, reification, effort or absolutes, without apprehending anything in absolute terms, without grasping at the three spheres; without opposing/uniting anything in absolute terms, without accepting/rejecting /changing/increasing/decreasing /purifying/attaining anything in absolute terms, just relatively, conventionally.
    Four Similes showing the importance of not being separated from the Union of virtuous adapted skillful means and Perfection of Wisdom. Because then it is acting/practicing without acting/practicing, more and more in accord with the Middle Way free from all extremes and middle, and acting more and more in accord with reality as it is (tathātā, suchness) as pointed out by the Union of the Two Truths about all dharmas, dyads, triads, quads… [U2T / U2T-3S / U2T-opp / U2T-3T / U2T-GM / U2T-3K / U2T-2T].
    Those who have been sustained by the perfection of wisdom, skillful means, and other attributes / qualities / practices, do not fall into the substantialist & dualistic level of the śrāvakas or the level of the pratyekabuddhas, and attain unsurpassed, complete enlightenment. They understand that which is far removed (beyond ordinary conceptual understanding and dualistic thinking) and they understand that which is transcendent (true nature of reality), and yet they do not give rise to conceits (without grasping at the three spheres).
    This approach does not reject concepts or dualities but employs them skillfully, without becoming enslaved by them, as tools to benefit beings and progress toward enlightenment.

  • Chapter 36 – It is a global project beyond causality and opposites like individual, collective, cosmic: Training-in/teaching without training-in/teaching the six perfections… for the sake of (dedicating all to) unsurpassed, complete universal enlightenment, without embracing/apprehending anything in absolute terms (not even emptiness, the perfection of wisdom, the Union of the Two Truths, all-aspect omniscience or unsurpassed, complete enlightenment), without attachment, reification, effort or absolute; without accepting/rejecting/changing anything in absolute terms; because everything is dependently co-arisen, interdependent, empty of inherent existence, non-dual (not ‘this’, ‘non-this’ both, or neither, for whatever ‘this’ is), beyond all conditioned dualistic conceptual proliferations, pure, utterly pure.
    Bodhisattvas do not generate desire for physical forms … do not generate desire for unsurpassed, complete enlightenment. Because the Fruit is not caused/produced, but what is already present here & now [U2T].
    Bodhisattvas’ non-dual mission in accord with U2T: engaging with the world conventionally while fully realizing the emptiness of all phenomena, acting without acting in absolute terms. This non-dual approach [U2T-in-action] involves teaching the Dharma, guiding beings toward liberation, and embodying roles such as protector, refuge, ally, island, lamp, torchbearer, helmsman, guide, and pathway, all without apprehending, opposing, accepting, or rejecting anything as inherently real – no inherent sentient beings, bondage or liberation. Bodhisattvas naturally act compassionately in the conventional world without reifying/rejecting it [U2T] or opposing self vs. others [Uopp].

  • Chapter 37 – The Perfection of Wisdom combined with skillful means and other practices (acting without acting, without apprehending anything [U2T-in-action]) is the path to all-aspect omniscience, where all phenomena are realized as primordially interconnected, relative, empty, non-dual, pure [U2T / U3S / Uopp / U3T / UGM / U3K / U2T-2T]; guiding bodhisattvas to perfect buddhahood in service of universal awakening [global project]. The important point: emptiness/T2 doesn’t deny conventional truths, methods, goals, concepts, dualities/triads [T1]; one truth supports/implies the other [U2T]; the same for any duality (like existence/non-existence, self/others, subject/action/object, saṃsāra/nirvāṇa, buddha-nature/emptiness, things/universal-laws/space/time).

  • Chapter 38 – All phenomena/dharmas have the same unique deep nature, the same inconceivable omnipresent timeless limitless unborn unconditioned unchanging unceasing Ground. The real nature of the Tathāgata (pure awareness / Ground) and all phenomena (conditioned manifestations) is one and the same, not two things and indivisible, transcending dualistic distinctions and unity [UGM]. This real nature is described as arising from nowhere, departing nowhere, unchanging, non-conceptual, unobstructed, uncreated, undifferentiated, indivisible, non-distinguishable, and non-apprehensible.
    The goal of the path is to non-conditionally non-dualistically non-conceptually directly perceive/realize/experience this Real Nature / Ground / Primordial Awareness, to embody it. In that sense the nature of all phenomena/dharmas is all-aspect omniscience; the real nature of all phenomena/dharmas is the real nature of all-aspect omniscience.
    The path is to gradually ‘imitate’ the result, imitate the Tathāgata, by gradually embodying the real nature of the Tathāgata, which is also the real nature of all phenomena. It is like reality rediscovering its own true nature as it is here & now; nothing new is created, nothing is rejected, changed or purified.
    It is like the Union of the Ground (all-aspect omniscience / pure wisdom / primordial awareness) and its Manifestations (conditioned phenomena) [UGM / U2T-GM]: The Ground and its manifestations (like the two truths, or any other duality) are not different/separate /multiple/dual/’this’, not identical/united /one/non-dual/’non-this’, not both not neither [Tetralemma] ⇐⇒ they are empty of inherent existence, never absolute [T2] ⇐⇒ they are dependently co-arisen, interdependent, co-defined, co-evolving, co-imputed by the mind, mere conceptualizations /designations/names, conventional truths/tools [T1] ⇐⇒ one truth supports/implies the other [U2T] ⇐⇒ they are like illusions, reflections, mirages, dreams, echos, ‘there, yet not there’ [Illusory] ⇐⇒ pointing to the Middle Way free from all extremes (existence/’this’, non-existence/’non-this’) and middle (both, neither), with nothing to accept/reject /change/increase/decrease /purify in absolute terms [Middle Way] ⇐⇒ pointing to the primordial interconnection, equality, purity, perfection, completion, divinity, Oneness of all dharmas, in the non-dual sense of those terms [Purity].
    So, to embody the Ground, Primordial Awareness, all-aspect omniscience, Tathagata, Reality as it is, the Bodhisattva doesn’t have to reject/abandon/negate its manifestations, the conventional conditioned phenomena – just be aware of their true nature as it is here & now as pointed by the Unions. That wisdom purifies them. Imitating the Tathagata is imitating the true nature of all phenomena/dharmas.

  • Chapter 39 – Irreversibility is gaining certainty by realizing without realizing the Union of the Two Truths about all phenomena/dharmas/opposites [U2T / U2T-2T] and its corollaries: Union of the three spheres of any relation/activity [U3S / U2T-3S], Union of opposites in general [Uoop / U2T-opp], Union of the three times [U3T / U2T-3T], Union of the Ground and its manifestations [UGM / U2T-GM], Union of the three kayas [U3K / U2T-3K], Union of things, universal laws, space and time [UCLST / U2T-CLST] – without grasping at any of those pointers, or at any real nature (tathatā, suchness), transcending doubts about its singularity [1T] or duality [2T].
    Irreversibility here is not an inherent state/effect but a dependently arisen maturation: bodhisattvas embody the Union by "turning away without turning away" from reified notions about any phenomena/dharma [T2] (ex. extremes like: (i) existence / dependent-origination-only [T1-only], (ii) non-existence / emptiness-only [T2-only], (iii) both together and in opposition [2T], (iv) neither [1T]; the same for any duality/triad/quad), while actively practicing without practicing for beings' benefit [T1] (conventional function in accord with the Union of self and others/world), transcending doubts and Māra's deceptions (transcending accumulated illusions, conditioning, karma, conventional truths, methods, goals, concepts, dualities/triads/quads, without rejecting them completely) — through inseparable non-apprehension [T2] and compassionate engagement [T1] [U2T-in-action].

  • Chapter 40 – Irreversibility: bodhisattvas are "steadfast" because their minds align with the union [U2T]: In this second chapter on irreversibility, the text exemplifies how bodhisattvas embody this union: they realize emptiness [T2] without abandoning compassionate engagement [T1], thus avoiding Mara's nihilistic traps (extremes like naïve realism/determinism, nihilism/chaos, dualism, monism/oneness; the same for any duality/triad/quad) and progressing (without progressing) irreversibly (with confidence and certainty) through the levels toward buddhahood [U2T-in-action].
    Irreversible Bodhisattvas dwell without dwelling in all dharmas (emptinesses, paths, powers) without wondering about reversibility, they have "no doubt... because they do not observe anything at all that is reversible or irreversible."
    Bodhisattva’s levels themselves are empty, dependently designated, pointing to tathatā as beyond doubt or hesitation.

  • Chapter 41 – The profound attributes of irreversible bodhisattvas, the nature of "profound" states in their practice, and the inexpressible reality underlying all phenomena:
    Praising irreversible bodhisattvas' great, incalculable, unshakeable attributes, affirmed by the Buddha as arising without arising from "infinite and limitless wisdom" not shared with śrāvakas or pratyekabuddhas. This wisdom yields without yielding exact knowledge, impervious to worldly questioning.
    Bodhisattvas should dwell without dwelling in Prajñāpāramitā's teachings, reflecting without adulteration, generating without generating incalculable merits from a single enlightenment-mind setting, surpassing eons of cyclic existence spurning.
    Bodhisattvas attain without attaining not by initial/final mind alone, nor independently — yet attain, perfecting ten levels (bright insight to buddha-level) (progressing without progressing).
    This chapter portrays irreversibility as embodying U2T.
    The chapter teaches "attaining without attaining" through "acting without acting" [U2T-in-action].

  • Chapter 42 – Bodhisattva Path: Universal compassion without apprehending anything, “acting without acting”  thus more and more in accord with the Middle Way and with reality (tathātā, suchness) as pointed out by the Union of the Two Truths.
    Using dream analogies and negations to deconstruct reification, revealing the Union of Two Truths.
    Aspiring to complete the six perfections through compassionate vows: reflections on eliminating faults in beings and worlds, refining buddhafields to resemble divine realms, establishing all sentient beings in virtues, meditative attainments, and wisdom, and approaching all-aspect omniscience without apprehending inherent existence.
    Emphasizing great compassion as the motivator for these vows, practiced "without apprehending anything", integrating skillful means with wisdom to fulfill the bodhisattva path without reification.

  • Chapter 43 – This chapter narrates the story of Gaṅgadevī, a woman in the assembly who vows to complete the six perfections (pāramitās) and acquire a buddhafield as described in the sūtra. This chapter exemplifies Prajñāpāramitā themes of aspiration, dedication, prophecy, and the bodhisattva path, emphasizing gender transformation, merit accumulation, and faultless buddhafields.

  • Chapter 44 – Dwelling in emptiness without actualizing emptiness [U2T-2T]: The Bodhisattva's skillful engagement with the perfection of wisdom: investigating/meditating-on emptiness, signlessness, and wishlessness without premature actualization of reality's limit (without apprehending them as absolute), guided by compassionate aspirations and irreversibility – thus acting/investigating/meditating more and more in accord with reality as it is (tathātā, suchness) as pointed out by the Union of the Two Truths [U2T].
    Avoiding extremes like: eternalism (grasping at inherent existence, dependent origination / T1-only), nihilism (grasping at non-existence, non-entity or emptiness; denying conventional functionality / T2-only, dualism (grasping at both truths together and in opposition / 2T), or monism (rejecting both truths for a transcendental reality / 1T). The same for the four extremes of any duality; and generalization for triads, quads, etc.
    In the case of any duality, it is never about accepting one side while rejecting the other [S1], not vice versa [S2], not accepting both sides and their opposition [2S], not rejecting both sides [1S]; but about realizing their true nature [U2S / Uopp / U2T-opp], and being able to use them without using them, without attachment, reification, effort or absolutes; without apprehending/rejecting /changing/increasing /decreasing/purifying anything in absolute terms. That is the Middle Way free from all extremes and middle.

  • Chapter 45 – The Path of the Irreversible Bodhisattva: From a Madhyamaka perspective, the Perfection of Wisdom (Prajñāpāramitā) literature, including the Pañcaviṃśatisāhasrikā, serves as a profound exposition of the Union of the Two Truths [U2T]: the inseparability of conventional truth (saṃvṛti-satya) — the dependently co-arisen, relatively functional appearances of phenomena (pratītyasamutpāda) [T1] — and ultimate truth (paramārtha-satya) — their emptiness (śūnyatā) of inherent existence [T2].
    Bodhisattvas regard all phenomena as like a dream, echo, reflection, mirage, or phantom, and "do not actualize anything in the sense of not imputing inherent existence to phenomena/dharmas”.
    This union points to the true nature of reality (tathātā, suchness), which is inconceivable and inexpressible in absolute terms, transcending all conceptual proliferations (prapañca). It is neither existent/’this’ nor non-existent/’non-this’, neither both nor neither (for whatever ‘this’ is) [Tetralemma], as articulated in Nāgārjuna's Mūlamadhyamakakārikā.
    The bodhisattva's path embodies this union in action: "acting without acting", where conventional engagements (such as vows, teachings, or declarations) occur [T1] without absolute reification, attachment, effort, or opposition [T2], while focusing the attention with all-aspect omniscience in mind [U2T]. This means performing relative functions — helping beings, accumulating merit [T1] — while never apprehending phenomena as inherently real [T2], thus avoiding extremes like eternalism (grasping at existence), nihilism (grasping at emptiness, denying functionality), dualism or monism.
    The irreversible bodhisattva's characteristics reveal a being fully immersed in the Union of the Two Truths [U2T] and its corollaries [U3S, Uopp, U3T, UGM, U3K, U2T-2T]. The irreversible bodhisattva exemplifies this Middle Way praxis, where dream-like appearances are navigated [T1] with wisdom that sees their emptiness [T2], leading to effortless compassion [U2T-in-action] that aligns with tathātā [U2T].

  • Chapter 46 – The supremacy of practicing prajñāpāramitā and overcoming obstacles:
    1) Profound: The prajñāpāramitā is described as "profound; it is hard to see, hard to realize, inscrutable, not within the perceptual range of ideation, at peace, subtle, and delicate. It is to be realized through learning and awareness. Practitioners who "hear, take up, uphold, recite, and master" it while being "earnestly intent on the real nature" (tathātā) without intrusion from other phenomena (e.g., mind-states) are praised as having superior roots of virtue (merit) compared to more traditional dualistic practices. "Acting without acting" here means reciting and mastering the text without grasping at it as an inherent entity — effortlessly aligning with interdependence, free from attachment to outcomes like enlightenment.
    2) Superior qualities: Bodhisattvas practicing prajñāpāramitā outshine worldly beings, gods, humans, asuras, and even śrāvakas, pratyekabuddhas, and other bodhisattvas lacking skill in means (upāya-kauśalya) or wisdom. Their wish to "extricate beings immersed in the mire [of afflicted mental states]" embodies compassionate action without acting — helping without grasping at beings as inherently suffering or saviors as inherently existent.
    3) Obstacles: Māra symbolizes ignorance (avidyā), grasping, resistance from the ego and from accumulated conditioning/karma — conventionally manifesting as obstacles; ultimately empty, without inherent power. Emancipation comes via antidotes like confession, abandoning malice, and thinking compassionately. Māra finds no opportunity when malice is dropped, as non-apprehension dissolves dualistic intrusions. Ultimately they are transcended/transmuted by realizing their true nature [U2T].
    4) Harmonious training: It is preferable to think compassionately about others following more dualistic paths, instead of fighting them. Distinguishing without distinguishing the various paths as skillful means adapted to the readiness of the disciples, all empty of inherent existence, never absolute.
    5) Training in sameness (the unique nature of all phenomena) as pointed out by the Unions [U2T / U3S / Uopp / U3T / UGM / U3K / U2T-2T].
    6) Conclusion: Union of the Two Truths [U2T] as the essence of prajñāpāramitā. Acting without acting [U2T-in-action] as the path outshining partial [dualistic] paths.

  • Chapter 47 – Training without training in sameness (the unique omnipresent timeless boundless limitless unborn unchanging unceasing true nature of all phenomena/dharmas, the Ground inseparable from its manifestations [UGM]):
    This chapter explores the "sameness" (samatā) of bodhisattva great beings as rooted in the Union of the Two Truths [U2T]: the inseparable interdependence (pratītyasamutpāda) [T1] and emptiness (śūnyatā) [T2] of all phenomena [U2T].
    This sameness is not a static equality but the profound insight into the true nature of reality (tathatā, suchness), where all dharmas — ranging from physical forms to all-aspect omniscience (sarvākārajñatā) — are inseparably dependently co-arisen [T1] and empty of inherent existence [T2] [U2T].
    Training in this sameness means to engage in "training without training" or "practicing without practicing" [U2T-in-action]: acting conventionally/relatively (e.g., cultivating perfections, maturing beings) without apprehending anything in absolute terms, without attachment/reification, effort/absolute goals, or opposition/dualism. This embodies the Middle Way free from all extremes leading to non-abiding nirvāṇa, where one acts in accord with reality as it is, without grasping or rejecting.
    Training "accordingly" (in real nature / U2T) is true training in omniscience, perfections, and all dharmas, leading to irreversible progress. Benefits like irreversibility arise not from dualistic striving but from alignment with reality as it is as pointed by the Union of the Two Truths [U2T] — acting compassionately without grasping.
    Primordial purity: Natural purity is the Madhyamaka view that [U2T] is the true nature of reality as it is here & now, not something to achieve — phenomena are pure because they're dependently arisen empty illusions [U2T], free from inherent stains.
    Rarity underscores the difficulty of unconditioned non-dualistic non-conceptual insight: most cling to extremes (e.g., śrāvakas negate phenomena nihilistically), while bodhisattvas embrace U2T's Middle Way — practicing without hesitation, free from thoughts of miserliness, desire, etc., because no inherent objects arise to grasp.
    No thoughts associated with inherent dharmas arise due to "non-apprehending anything in absolute terms" (anupalambha): in U2T, one sees phenomena as empty designations, so no absolute fixation. This is "practicing without practicing" — engaging perfections conventionally while subsuming them in prajñā [U2T].
    Merit from upholding prajñā surpasses more traditional dualistic practices like honoring infinite buddhas.
    Conclusion: Chapter 47 portrays prajñāpāramitā as the vehicle for realizing tathatā through U2T — phenomena dependently arise/function [T1] inseparably from their emptiness [T2], like dreams: "there yet not there.”
    Bodhisattvas embody this by "training without training": conventional practices (perfections, compassion) without absolute grasping, rejection, or modification, aligning with the Middle Way.
    This effortless action — free from extremes, non-conceptual — leads to omniscience, maturing all without reifying "all."
    From Madhyamaka, the chapter deconstructs all views, revealing suchness as the groundless ground, where enlightenment is not attained but realized as always already so.
    This inspires bodhisattvas to act in the world illusorily, compassionately, without trace, fulfilling the union of wisdom and means [U2T-in-action].

  • Chapter 48 – This chapter explores themes of rejoicing, dedication of merit, setting the mind on enlightenment, and the non-dual, non-conceptual nature of all dharmas. It emphasizes "acting without acting" in the bodhisattva path.
    Setting without setting the mind on unsurpassed, complete enlightenment. Accumulating without accumulating merit. Rejoicing / dedicating without rejoicing / dedicating universal merit. Attaining without attaining consummate buddhahood in unsurpassed, complete enlightenment, conceptualizing without conceptualizing, differentiating without differentiating. Acting without acting, without attachment, reification, effort or absolute; without apprehending anything in absolute terms; without opposing anything in absolute terms; without accepting / rejecting / changing anything in absolute terms; acting more and more in accord with the Middle Way free from all extremes, and with reality as it is (tathātā, suchness) as pointed out by the Union of the Two Truths [U2T / U2T-3S / U2T-opp / U2T-3T / U2T-GM / U2T-3K / U2T-2T].
    Dualities (e.g., self/other, near/remote, pleasant/unpleasant) and concepts are transcended without rejection — used relatively while recognizing their emptiness, as they are neither absolute nor to be discarded outright.
    The chapter's summary highlights this: "All dharmas are non-dual, non-conceptual," yet bodhisattvas act in accord with U2T, accumulating merit "without accumulating," rejoicing "without rejoicing," and attaining enlightenment "without attaining."
    This mirrors Madhyamaka's tetralemma (not this, not non-this, not both, not neither), applied to all dharmas: they are not dual/non-dual/both/neither; not conceptual/non-conceptual/both/neither. The analysis below proceeds section by section, weaving in U2T interpretations.
    Conclusion: Non-conceptual doesn't mean without concepts, but without grasping at concepts. The same for non-duality, etc.

  • Chapter 49 – Bodhisattvas dwell without dwelling in reality as it is (tathātā, suchness), in the Ground inseparable from its manifestations [UGM], in the Union of the Two Truths [U2T], without discouragement, and act/practice (without acting/practicing) more and more in accord with it [U2T-in-action / Uopp-in-action / UGM-in-action], until this is perfected with all-aspect omniscience and consummate buddhahood in unsurpassed complete universal enlightenment (union of compassion and wisdom of Buddhas; union of self and others), without apprehending/grasping anything in absolute terms; thus embodying reality as it is. When subject/observer and object/observed merge one becomes reality as it is, like luminous space.
    Chapter 49 masterfully weaves Madhyamaka insights, using dialogues to reveal the Union of the Two Truths as the essence(less) of prajñāpāramitā.
    Phenomena are dependently co-arisen (conventional functionality for compassion and path) yet empty (ultimate non-apprehensibility, avoiding extremes).
    This inconceivability of tathatā is "pointed out" through negation and affirmation, guiding bodhisattvas to "training without training": vowing universally without absolute attachment, practicing effortlessly in accord with reality.
    The chapter thus exemplifies the Middle Way in Mahāyāna — compassionate action harmonized with emptiness, fostering irreversibility and omniscience without inherent attainment. This non-dual approach liberates without liberating, embodying the profound difficulty and sublimity of the bodhisattva ideal.

  • Chapter 50 – The Entrustment and Supremacy of the Perfection of Wisdom: Dwelling Without Dwelling, Practicing Without Practicing, and the Inexhaustible Mother of All Buddhas, Past, Present, and Future, as Revealed Through Non-Apprehension and Emptiness:
    Superiority of dwelling without dwelling in the perfection of wisdom, without apprehending anything like 1the three spheres of the activity, because all dharmas are interdependent and empty of inherent existence [U2T].
    Advantages of dwelling-in/practicing without dwelling-in/practicing this perfection of wisdom. Tathatā is realized through such non-dual action: teaching/hearing as illusory yet beneficial, aligning with the Middle Way's freedom from acceptance/rejection.
    Entrusting the profound perfection of wisdom to Ānanda – “You should not forsake this perfection of wisdom! You should have confidence in it and master it by all means!”
    This profound perfection of wisdom is the Mother of all Buddhas, the inexhaustible repository of all Dharmas.
    Increasing without increasing merit when shared with others, because more in accord with reality [U2T / U3S / Uopp]. Teaching for "an instant" yields vast results because it transcends without rejecting the three spheres: no inherent teacher, taught, or teaching. The Middle Way here is "encouraging without encouraging": aspiring for others' awakening (conventional compassion) without absolute fixation, embodying U2T in merit accumulation.
    Perceiving/knowing without perceiving/knowing, without apprehending anything like the three spheres of the activity, because all dharmas are interdependent and empty of inherent existence [U2T-3S], like illusions, reflections, mirages, dreams, echos, ‘there, yet not there’.
    The perfection of wisdom is immeasurable, limitless, because it is inexhaustible, void. All buddhas originate from it without exhausting it. This perfection of wisdom is the inexhaustible repository of the Dharma of the lord buddhas of the past, present, and future.
    This chapter portrays prajñāpāramitā as the essence of Madhyamaka U2T: a path of non-dual action where bodhisattvas engage conventionally without ultimate apprehension, realizing tathatā.
    This "without" motif — dwelling, practicing, perceiving — avoids reification, fostering boundless merit and awakening.
    The chapter urges embodiment of this union: acting in accord with reality's interdependence and emptiness, free from all extremes, for universal benefit.

  • Chapter 51 – Actualizing the Perfection of Wisdom Through the Inexhaustibility of All Dharmas.
    The perfection of wisdom should be brought into being (actualized) through the inexhaustibility of all dharmas as space-like, empty yet boundless. In Madhyamaka terms, inexhaustibility points to emptiness of svabhāva: phenomena dependently co-arise [T1] without intrinsic essence [T2], making them boundless like space, neither finite nor non-existent. Actualizing prajñāpāramitā "through" this inexhaustibility means practicing without practicing — engaging the pāramitās, etc., conventionally while recognizing their emptiness, without reifying them as absolute entities. Extending to dependent origination links (ignorance to aging/death) emphasizes that saṃsāra itself is space-like: conventionally cyclic and functional, ultimately empty, non-originating, and non-ceasing. This inexhaustibility prevents nihilism (dharmas aren't annihilated) and eternalism (they aren't permanent), embodying the Middle Way: practicing prajñāpāramitā as U2T-in-action, where effort is conventional but free from dualistic striving.
    When practicing without practicing the perfection of wisdom, bodhisattvas should observe/perceive without observing/perceiving all dharmas (including the twelve links of dependent origination (causality, karmic cycle), and the three spheres of the activity (ex. subject/actor/cause, relation/action/causality, object/result/effect), without apprehending/rejecting /opposing/changing /increasing/decreasing /purifying anything in absolute terms, by actualizing space-like inexhaustibility of all dharmas (because of their true nature: interdependence and emptiness of inherent existence [U2T], non-originating, non-inherently-existing, non-conditioned, non-changing, non-increasing, non-diminishing, non-ceasing, non-defiled, non-purified, or non-non-..., not both, not neither). Practicing in this manner they will attain without attaining the wisdom of all-aspect omniscience, they will dwell without dwelling in unsurpassed, complete universal enlightenment.
    Protection against all Māras by practicing without practicing the perfection of wisdom, without apprehending anything; without attachment, reification, effort or absolute; without opposing anything in absolute terms; without accepting or rejecting or changing anything in absolute terms; thus acting more and more in accord with the Middle Way free from all extremes and middle, and acting more and more in accord with reality as it is (tathātā, suchness) as pointed out by the Union of the Two Truths [U2T / U2T-3S / U2T-opp / U2T-3T / U2T-GM / U2T-3K / U2T-2T]. Māra symbolizes delusion rooted in grasping inherent existence and dualism — personified extremes of desire, death, and aggregates. Non-apprehending practice (U2T-in-action) pierces Māra by dissolving dualistic reification.
    Perfecting/completing without perfection/completing all perfections and practices by combining them with the perfection of wisdom, by practicing without practicing, without apprehending anything in absolute terms, and dedicating without dedicating it to all-aspect omniscience and universal enlightenment (not to short-term individual benefits). Madhyamaka views this as upāya integrated with prajñā: without wisdom (emptiness), perfections become attached; with it, they embody U2T-in-action, free from extremes of self-benefit (lower vehicles) or no-benefit (nihilism).
    Mutual Support Among the Perfections [U6P / U2T-6P]: Part One (Continuation with the next Chapter)
    This chapter masterfully weaves Madhyamaka's U2T into prajñāpāramitā practice, teaching bodhisattvas to actualize wisdom through inexhaustibility and non-apprehension. This "without" mode — practicing, observing, dwelling without absolute terms — embodies the Middle Way, harmonizing dependent arising with emptiness to reveal tathatā. Actions become effortless, non-dual, and invincible against delusions, leading to omniscience not as an inherent goal but as the natural fruition of suchness. The chapter thus exemplifies how U2T transforms conventional engagement into ultimate realization, free from all extremes.

  • Chapter 52 – Mutual Support Among the Perfections: Part Two with the other Five Perfections. 

  • Chapter 53 – Attaining without attaining all-aspect omniscience, consummate buddhahood in unsurpassed, complete enlightenment, by setting the mind on enlightenment, and completing/perfecting without completing/perfecting the six paramitas, four immeasurable attitudes, dedicating without dedicating, without apprehending / non-apprehending anything in absolute terms, without accepting / rejecting / changing / opposing anything in absolute terms …
    The tathāgatas do not attain consummate buddhahood with respect to accepting, rejecting or changing anything at all in absolute terms. The perfection of wisdom is not expressed through fixation on any dharma and/or dualistic characteristic / mark / sign.
    Those who practice without practicing, actualize without actualizing, and cultivate without cultivating this perfection of wisdom in  this manner, in accord with the real nature, the very limit of reality, the realm of phenomena, conceiving without conceiving of the perfection of wisdom and without conceiving of anything in absolute terms, will attain without attaining all-aspect omniscience.
    Bodhisattvas who practice without practicing the perfection of wisdom in that manner should train without training in all phenomena as being indescribable / inconceivable in absolute terms, beyond all conditioned dualistic conceptual proliferation; not ‘this’, ‘non-this’, both or neither, for whatever ‘this’ is [Tetralemma]. They should train without training in realizing the non-arising, non-conditioning, non-inherent-existence, non-changing, non-increasing, non-decreasing, non-ceasing … and non-non-... of all phenomena. They should train without training in the sameness /interdependence /union of opposites, like apprehensible /non-apprehensible, dual /non-dual, many/one, conceptual /non-conceptual, arising / non-arising, etc. [Uopp / U2T-opp]. They should conceive /describe /differentiate /conceptualise dharmas conventionally /relatively without conceiving /describing /differentiating /conceptualising them in absolute terms, without apprehending anything (like the three spheres) in absolute terms, without attachment, reification, effort or absolute, more and more in accord with the Middle Way and with reality as it is (tathātā, suchness) as pointed by the Unions [U2T / U3S / Uopp / U3T / UGM / U3K / U2T-2T].

  • Chapter 54 – The Profound Nature of the Perfection of Wisdom: Bodhisattvas Achieving the Difficult Through Non-Apprehending Action for Beings' Sake, Generating Immeasurable Merit by Setting the Mind on Enlightenment, Focusing on All-Aspect Omniscience as the Essential Non-Entity of Phenomena, Employing Skillful Means to Practice Amid Emptiness, and Cognizing Without Cognition in the Union of Mundane and Ultimate Truths.
    The perfection of wisdom is profound. Those bodhisattvas achieve that which is difficult: Acting more and more in accord with the real nature as pointed out by the Union of the Two Truths [U2T-in-action], Union of the three spheres [U3S-in-action], and Union of opposites [Uopp-in-action]. It is acting without acting in this manner, without apprehending anything in absolute terms, that ultimately leads without leading to consummate buddhahood in all-aspect omniscience.
    Immeasurable, incomparable merit is gained by acting more and more in accord with the real nature of all dharmas [U2T] – by those who have initially set their minds on enlightenment and who seek to attain consummate buddhahood in unsurpassed, complete enlightenment for the sake of all beings [Uopp].
    They focus their mind on all-aspect-omniscience: on understanding and then directly realizing the unique inconceivable unborn unconditioned not-inherently-existing unchanging unceasing true nature of reality as it is (of all dharmas) as pointed out by the Union of the Two Truths [U2T / U3S / Uopp / U3T / UGM / U3K / U2T-2T], and focusing on acting more and more in accord with it, without apprehending anything in absolute terms [U2T-in-action, Uopp-in-action…]. It is the Middle Way free from all extremes (ex. existence/’this’ and non-existence/’non-this’) and middle (both and neither, for whatever ‘this’ is), with nothing to accept / seek / do / add / affirm in absolute terms, nothing to reject / abandon / no-do / subtract / negate in absolute terms, nothing to change / increase / decrease / purify in absolute terms, just conventionally, relatively, temporarily if it helps on the path at this particular point.
    Perception / cognition without perception / cognition, without inherent subject, action and object [U2T-3S]. The three spheres of any activity are empty of inherent existence, never absolute [T2-3S] ⇐⇒ because they are dependently co-arisen, interdependent, co-defined, co-evolving, co-imputed by the mind, mere designations/names [T1-3S], and vice versa, one truth supports/implies the other [U2T-3S].
    Conventionally the Buddha teaches without teaching the four extreme positions as adapted skillful means depending on the situation (ex. existence/entity, non-existence/non-entity, both together, or neither), but, ultimately, reality is beyond the four extreme positions of any duality, beyond all conditioned dualistic conceptual proliferation. So freedom is about transcending without rejecting all conventional truths, methods, goals, dualities, triads, concepts.

  • Chapter 55 – Genuine Reality is Called Buddha.
    The conduct of a bodhisattva: Engaging without engaging with dharmas for the sake of enlightenment: they engage with the notion that all dharmas [T1] are empty [T2], while not opposing the two truths [U2T], they do so without any idea whatsoever of a duality. They transcend [T2] all dualities without rejecting them [T1] [U2T / Uopp / U2T-opp].
    Genuine reality is called Buddha: Buddhas have realized without realizing the inconceivable unique unlimited unborn unconditioned unchanging unceasing true nature of all dharmas as pointed by the Union of the Two Truths [U2T / U2T-3S / U2T-opp / U2T-3T / U2T-GM / U2T-3k / U2T-2T]. They embody reality as it is.
    Enlightenment: Buddhas have attained without attaining enlightenment, all-aspect omniscience, genuine reality, the true nature of all dharmas [U2T], without apprehending anything in absolute terms (inherent existence); without opposing anything in absolute terms (duality); without accepting /doing /adding /affirming, rejecting /not-doing /subtracting /negating, changing /increasing /decreasing /purifying anything in absolute terms, just conventionally, relatively, temporarily if it helps on the path at this point (Middle Way).
    Enlightenment is not a final effect /product /goal to grasp as absolute, not an ultimate truth/view opposed to wrong views, not a real nirvāṇa opposed to illusory saṃsāra. There is no inherent opposition between anything, not inherent duality, just the indivisible Ground, reality as it is as pointed out by the Unions [U2T / U3S / Uopp / U3T / UGM / U3K / U2T-2T].
    Even if all dharmas are empty of inherent existence, never absolute [U2T], so that nothing at all will accumulate / decline, decrease / increase, arise / cease, or be defiled / purified, ‘this’ / ‘non-this’, bodhisattvas still practice without practicing, act without acting, without apprehending anything in absolute terms … because emptiness does not deny conventional/relative truths, methods, goals, dualities, concepts; because all dharmas are not inherently arising /existing /functional /changing /increasing /decreasing /ceasing /defiled /purified, but still not inherently non-arising /non-existing /non-functional /non-changing /non-increasing /non-decreasing /non-ceasing / non-defiled /non-purified, not both, not neither.
    So by acting without acting in everything, practicing without practicing, Bodhisattvas act more and more in accord with the Middle Way free from all extremes, and with reality as it is (tathātā, suchness) as pointed out by the Union of the Two Truths [U2T-in-action] and the Union of opposites [Uopp-in-action]. By acting in accord with the goal they progress without progressing toward this goal which is not a goal but reality as it is here & now.
    Bodhisattvas practice without practicing, without apprehending anything in absolute terms, practice non-dualistically without opposing anything in absolute terms (not even the two truths, subject/object, method/wisdom, Ground and Manifestations, or the three kayas), without accepting / rejecting / changing anything in absolute terms, accumulating without accumulating merit and wisdom, their roots of virtuous action do increase without increasing, getting closer and closer to the true nature of more and more subtle dharmas [U2T].
    Enlightenment is not attained though ‘this’ or ‘not-this’, whatever ‘this’ is – not in absolute terms, just conventionally, relatively.

  • Chapter 56 – Training/practicing non-dualistically with skillful means (part I)
    Acting/practicing/awakening conventionally without acting/practicing/awakening in absolute terms, without attachment, reification, effort or absolutes; without apprehending anything in absolute terms (physical, conceptual, mental; subject/actor/cause, relation/action/causality, object/result/effect) [T2], without fixating on anything in absolute terms (not even genuine reality, all-aspect omniscience, enlightenment and its causes); without grasping at dualistic characteristics/marks /signs/designations /concepts/names; acting non-dualistically, without opposing/unifying anything in absolute terms (not even the two truths, the Ground and its manifestations, or the three kayas); without accepting, seeking, doing, affirming anything in absolute term, without rejecting, abandoning, not-doing, negating anything in absolute terms, without changing, increasing, decreasing anything in absolute terms; aware of the true nature of the three spheres of the activity (ex. subject, action, object; or cause, causality, effect) [U3S / U2T-3S], and of any dualities/triads/quads involved (ex. permanence/impermanence, existence/non-existence/both/neither, many/one/both/neither) [Uopp / U2T-opp]; focusing without focusing on all-aspect omniscience [U2T]; thus acting more and more in accord with the Middle Way free from all extremes (‘this’, ‘non-this’) and middle (both, neither, for whatever ‘this’ is), acting more and more in accord with reality as it is (tathātā, suchness) as pointed out by the Non-duality/Harmony/Union of the Two Truths [U2T].
    Even apparently positive conventional actions [T1] — like reverence and virtue — are insufficient if approached with inherent existence and opposition in mind, as they remain entangled in dependent origination and duality [T1-only] without insight into emptiness [T2] and the Union of the Two truths [U2T]. The Buddha attributes this to lacking "skill in means", which from the U2T lens is the pivotal insight that unites conventional practice [T1] with emptiness [T2] [U2T-in-action]. Skill in means is not an inherently existent technique but a dependently arisen approach that avoids extremes: without it, actions like reverence become reified, leading to attachment in samsara rather than transcendence.
    The chapter thus illustrates how skill in means transforms ordinary practices into non-dual realization, where omniscience "attainment" is neither grasped nor denied but arises as the natural fruition of this union.

  • Chapter 57 – Continuation of Training/practicing non-dualistically with skillful means (part II) – Practicing without practicing the other five perfections non-dualistically, in accord with the non-duality/harmony/Union of the Two Truths [U2T]. The six perfections are inseparable, one supporting the others; they are practiced together. See chapters 51-52.

  • Chapter 58 – Continuation of Training/practicing non-dualistically with skillful means (part III) – Practicing without practicing the other attributes: meditative concentrations, immeasurable attitudes, formless absorptions, and other dharmas without holding on to their maturation (avoiding reification) or apprehending them as inherently existent. The chapter extends this to not attaining lower fruits like stream-entry or arhatship, transcending śrāvaka and pratyekabuddha levels, and mastering buddha qualities without premature realization. It culminates in the non-stirring from the essential nature (dharmatā), which is non-entity (abhāva), underscoring that non-entities cannot attain buddhahood through non-entities.
    Clear realization is without inherent dualistic characteristics/notions like entities/non-entities, or ‘this’/’non-this’, free from all conditioned dualistic conceptual elaborations (prapañca) — without rejecting their relative conventional usefulness.
    Bodhisattvas should train without training in dharmas and their defining characteristics, without attachment, reification, effort or absolute, without apprehending anything in absolute terms, while aware of the true nature of all dharmas and their defining characteristics [U2T / U3S / Uopp], without accepting /seeking /doing /affirming or rejecting /abandoning /not-doing /negating anything in absolute terms.
    The perception of entities or non-entities is dualistic: Reality is beyond entities and non-entities, existence and non-existence, difference and identity, dualistic and non-dualistic, conceptual and non-conceptual, both and neither. Our ordinary mind has no choice but to function conditionally, dualistically, conceptually, using defining characteristics, dualities and concepts; but reality is beyond all conditioned dualistic conceptual proliferation.
    Awakening is to be able to function conventionally, conditionally, dualistically, conceptually, but without attachment, reification, effort or absolute, without apprehending anything in absolute terms, without opposing anything in absolute terms, without accepting/doing/affirming or rejecting/not-doing/negating anything in absolute terms. It is living in saṃsāra with the wisdom of nirvāṇa.

  • Chapter 59 – Bodhisattva great beings should train (without training) gradually in the six perfections, the six recollections…, without apprehending anything in absolute terms, without opposing anything in absolute terms, without accepting/rejecting/changing anything in absolute terms – training more and more non-dualistically, more and more in accord with the Middle Way, and more and more with reality as it is (tathātā, suchness) as pointed out by the Unions.
    Gradually completing/perfecting without completing/perfecting the six perfections and other attributes, without apprehending anything.
    Gradually realizing the unique omnipresent timeless boundless limitless unborn unchanging unceasing Ground (essential nature) of all phenomena, as pointed out by the [U2T], beyond all opposites, like entity/non-entity, existence/non-existence, difference/identity, separation/union, many/one, duality/non-duality, subject/relation/object, actor/action/result, cause/causality/effect, characteristics/characterizing/characterized, the three times, things/causality/space/time, relative/absolute, the two truths, the Ground and its manifestations, the three kayas, the six perfections.
    Gradually transcending without rejecting concepts/dualities/triads… like existence/non-existence, entity/non-entity, dependence/independence, arising-coming/non-arising, conditioned/unconditioned, changing/non-changing, increasing/non-increasing, decreasing/non-decreasing, ceasing/going/non-ceasing, fettered/non-fettered, purified/non-purified, saṃsāra/nirvāṇa, empty/non-empty, apprehending/non-apprehending, conceivable/inconceivable, etc.

  • Chapter 60 – Reconciling the two truths [U2T / U2T-2T / U2T-in-action].
    Practicing with a mind devoid of inherent concepts, opposition, dualities, triads – without rejecting their relative conventional usefulness.
    This chapter delves into the practical completion or perfection of the six perfections [T1] amid the recognition that all phenomena/dharmas are signless, uneffected, unapprehended, unoriginated, and unconditioned [T2].
    Solution: Emptiness [T2] doesn't deny conventional truths, methods, goals, concepts, dualities, triads [T1]. The two truths are not in real opposition; they do not form an inherent duality [2T], nor unity [1T]. The two truths are more like inseparable, interdependent, co-defined, co-evolving, in harmony, thus empty [U2T-2T]. One truth supports / implies the other [U2T]. One truth without the other is poison and leads to one extreme or another.
    It is exactly because all phenomena/dharmas are [U2T], that Bodhisattvas can "act/practice without acting/practicing" and "attain without attaining" results like the stages of the path, all-aspect omniscience, and universal enlightenment.
    Practicing otherwise, with apprehension and opposition/dualities, would not be in accord with reality as it is (would agitate/disturb the dharmadhatu), and thus would not be as efficient. On the contrary it would create more problems, conditioning, karma, and suffering.
    The essence lies in bodhisattvas practicing the perfection of wisdom with a mind devoid of inherent dualistic concepts — not rejecting conventional actions [T1] but engaging them non-dualistically [U2T-in-action], where each perfection integrates the others and all attributes (from emptiness aspects to buddha qualities) while transcending dualistic perception and thinking.
    Bodhisattvas practice perfections with a mind "devoid of inherent concepts, dualities/triads", not even about the three spheres [U3S], the two truths themselves [U2T], or the Ground and its manifestations [UGM].

  • Chapter 61 – Reconciling the one Ground [G/U2T] and the many Manifestations [M/T1] [UGM / U2T-GM / UGM-in-action].
    If chapter 60 is about how to reconcile the need for conventional actions/practices [T1] and the emptiness of all phenomena/dharmas [T2], leading to the realization of the harmony/non-duality/union of the two truths [U2T / U2T-2T], and the possibility to act without acting [U2T-in-action].
    Chapter 61 is about how to reconcile the need to differentiate conventionally the multiplicity of appearances and characteristics with the sameness, unicity of the true nature, indivisible Ground, omnipresent timeless boundless limitless unborn unchanging unceasing U2T, leading to the realization of the harmony/non-duality/Union of the Ground and its manifestations [UGM / U2T-GM], and the possibility to combine the many and the one, the Ground and its manifestations [UGM-in-action].
    Chapter 60 is about conceptualizing conventionally/relatively without conceptualizing in absolute terms.
    Chapter 61 is about differentiating conventionally/relatively without differentiating in absolute terms. Ultimately differentiation and conceptualization are inseparable, part of the same mental process.
    Other chapters are about different types of activities: acting/practicing /teaching/dedicating conventionally/relatively, without acting/practicing /teaching/dedicating in absolute terms — without attachment, reification, effort or absolutes, without apprehending anything in absolute terms, without opposing anything in absolute terms, without accepting/rejecting/changing anything in absolute terms, etc.
    It is always about reconciling opposites in one duality or another (static or dynamic); those opposites are always inseparable, interdependent, co-defined, co-evolving, co-imputed by the mind, in harmony / non-dual / in Union: not different/separate/multiple/dual, not identical/united/one/non-dual, not both, not neither. All this could be generalised for triads, quads, etc.
    The solution is never to embrace one extreme position or any middle position, but to transcend the concepts of opposition, duality, triad, quad… by realizing the true nature of all components [U2T / U3S / Uopp / U3T / UGM / U3K / U2T-2T].
    The essence lies in bodhisattvas practicing the perfection of wisdom with a mind devoid of inherent opposites like good/bad, left/right, above/below, before/after, in/out, self-others, past/present/future, entity/non-entity, existence/non-existence, difference/identity, separation/union, many/one, dual/non-dual, permanence/impermanence, continuity/discontinuity, eternity/annihilations, defining-characteristic/non-characteristic, concepts/non-concepts, dualities/non-dualities, action/non-action, causality/acausality, subject/relation/action, actor/action/result, cause/causality/effect, perceiver/perception/perceived, knower/cognition/known, characteristic/characterizing/characterized, component/composing/whole, movement/stillness, words/silence, coming/going, afflicted/liberated, saṃsāra/nirvāṇa, relative/absolute, conventional/ultimate, the two truths, ground/manifestations, maturity/immaturity, progress/non-progress, acceptation/rejection, real/illusory, apprehension/non-apprehension, ‘this’/‘non-this’/both/neither — thus acting more and more in accord with the middle way free from all extremes and middle, and with reality as it is (tathātā, suchness) as pointed out by the Unions.

  • Chapter 62 – How can one differentiate conventionally/relatively (e.g, the many major and minor marks of a Buddha, the many phenomena/dharmas and their defining characteristics) when everything is ultimately one indivisible Reality [Ground / U2T]? How to accomplish anything if one cannot differentiate? How to reconcile the many manifestations and one Ground [UGM / U2T-GM / UGM-in-action].
    Solution: Because all phenomena/dharmas are empty of inseparably interdependent and inherent existence [U2T] ⇐⇒ then all phenomena are not different/separate/multiple/dual/’this’, not identical/united/one/non-dual/’non-this’, not both, not neither, and there is no fifth, for whatever ‘this’ is ⇐⇒ and vice versa ⇐⇒ like illusions, reflections, mirages, dreams, echos, ‘there, yet not there’ ⇐⇒ leading to the Middle Way free from all extremes and middle, with nothing to accept/seek/do/add/affirm in absolute terms, nothing to reject/abandon/not-do/subtract/negate in absolute terms, nothing to change/increase/decrease/purify in absolute terms, just conventionally/relatively when appropriate on the gradual path ⇐⇒ Bodhisattvas then act/practice/teach conventionally without acting/practicing/teaching in absolute terms; without attachment, reification, effort or absolutes; without apprehending/not-apprehending anything in absolute terms; without opposing/uniting anything in absolute terms, without accepting/rejecting/changing anything in absolute terms, thus acting more and more in accord with the Middle Way free from all extremes, and with reality as it is (tathātā, suchness) as pointed out by the Unions.
    Bodhisattvas act without acting, observe/perceive without observing/perceiving, know without knowing, differentiate/discriminate without differentiating/discriminating, conceptualize without conceptualizing, conceive without conceiving, train/practice without training/practicing, talk/teach without talking/teaching, benefit/save without benefiting/saving, attain/awaken without attaining/awakening — they use without using conventional truths, methods, goals, concepts, dualities, triads… — and that is in accord with reality. It is precisely because of this context [U2T / UGM] that “acting/training without acting/training [U2T-in-action]” is possible, and that attaining without attaining enlightenment is possible.
    The two truths support/imply each other [U2T / U2T-2T]; the Ground and its manifestations support/imply each other [UGM / U2T-GM]. The unique Ground / primordial-awareness/consciousness/wisdom, emptiness and the multiple manifestations are inseparable, different aspects of the same Reality: not many, not one, not both, not neither. Buddha-nature and emptiness are inseparable.

  • Chapter 63 – How to realize the sameness of all phenomena/dharmas, opposites; how to realize the Union of the Two Truths about all phenomena/dharmas [U2T], without falling into any extreme like: T1-only (grasping are existence/entity, appearances, causality), T2-only (grasping at non-existence/non-entity, emptiness), 2T (grasping at the two truths together and in opposition/duality), or 1T (rejecting the two truths for a transcendental unity/oneness). This could be generalized to the four extremes of any duality [Uopp / U2T-opp], and to the multiple extremes of any triad [U3S / U2T-3S], quad… even [UGM]?
    How to transcend all conventional/relative truths, methods, goals, concepts, dualities, triads, quads … without rejecting them completely; thus in accord with the Middle Way free from all extremes and with reality as it is?
    How to use them conventionally/relatively without using them in absolute terms?
    How to harmonize the two truths in action?
    How to harmonize the one Ground with the many manifestations in action?
    How to harmonize opposites in general in action?
    How to embody or abide in true reality, luminous conscious emptiness, beyond all conditioned dualistic conceptual proliferations, without rejecting the world?
    Solution: Following a non-dual path (non-dual praxis) without inherent opposites/dualities/triads like affliction/purification, cause/causality/effect, because all phenomena are like phantom emanations, ‘there, yet not there’ [U2T]. Training in accord with [U2T / U3S / Uopp / UGM].
    The path is the Middle Way, transcending without rejecting dualities like affliction/purification (conventional appearances) through insight into emptiness inseparable from dependent origination [U2T].
    One realizes without realizing the unique omnipresent timeless boundless limitless indivisible unchanging unborn unceasing true nature of all phenomena [Ground / U2T / primordial awareness] inseparable from its unceasing spontaneous manifestations, through being aware of the extremes/obstacles/Māras, recognizing them when they appear; through practice, practice, practice: repeatedly acting conventionally/relatively without acting in absolute terms (actions of the body, speech and mind), without attachment, reification, effort or absolutes; without apprehending/indulging-in/fixating-on anything in absolute terms; without opposing/accepting/rejecting /increasing/decreasing/purifying anything in absolute terms [U2T-in-action]; through embodying the Union of the Two Truths, Union of the three spheres, Union of opposites in general, Union of the Ground and its manifestations, Union of Buddha-nature and emptiness, Union of the three kayas, Reality as it is: not many/’this’, not one/’non-this’, not both, not neither.
    It is in this way that bodhisattva great beings realize the defining characteristic of phenomena (sameness), of which all phenomena partake, as pointed out by the Union of the Two Truths [U2T] and its corollaries.
    The purpose of bodhisattva practices amid illusion: To help those who are not aware of the defining characteristic of phenomena, Bodhisattvas engage in the six perfections, continue to bring beings to maturation, and also refine the buddhafields.

  • Chapter 64 – Practicing without practicing the six perfections… utterly non-dualistically, without reifying/opposing/unifying the two truths [2T/1T],  the Ground and its manifestations, the three spheres, the five aggregates, self/others, or the opposites of any duality/triad/quad. These apparent opposites are always not different/separate /multiple/dual/’this’, identical/united /one/non-dual /’non-this’, both, or neither; but inseparably interdependent and empty of inherent existence [U2T / U3S / Uopp / UGM].
    First, the two truths (dependently arisen relatively functional phenomena [T1] and their emptiness of inherent existence [T2]) are not in inherent opposition/duality but more like inseparable, in harmony, dependently co-arisen, interdependent, co-defined, co-evolving, co-imputed by the mind, mere conceptualisations, designations, names, conventional truths/tools [T1-2T] ⇐⇒ thus both empty of inherent existence [T2-2T] [U2T-2T] ⇐⇒ those two truths are not different/separate/multiple/dual, not identical/united/one/non-dual, not both, not neither, and there is no fifth ⇐⇒ they are like illusions, reflection, mirages, dreams, echos, ‘there, yet not there’.
    Second, the one Ground / sameness [G / U2T] and its many manifestations [M / T1] are also not in inherent opposition/duality but more like inseparable, in harmony, dependently co-arisen, interdependent, co-defined, co-evolving, co-imputed by the mind, mere conceptualisations, designations, names, conventional truths/tools [T1-GM] ⇐⇒ thus both empty of inherent existence [T2-GM] [U2T-GM] ⇐⇒ those two are also not different/separate/multiple/dual, not identical/united/one/non-dual, not both, not neither, and there is no fifth ⇐⇒ they are like illusions, reflection, mirages, dreams, echos, ‘there, yet not there’.
    Third, the opposites of any duality/triad/quad… are always not in inherent opposition/duality but more like inseparable, in harmony, dependently co-arisen, interdependent, co-defined, co-evolving, co-imputed by the mind, mere conceptualisations, designations, names, conventional truths/tools [T1-opp] ⇐⇒ thus empty of inherent existence [T2-opp] [U2T-opp] ⇐⇒ those opposites are always not different/separate/multiple/dual, not identical/united/one/non-dual, not both, not neither, and there is no fifth ⇐⇒ they are like illusions, reflection, mirages, dreams, echos, ‘there, yet not there’.
    Fourth, by acting/practicing conventionally/relatively without acting/practicing in absolute terms, without apprehending anything in absolute terms, without opposing anything in absolute terms (ex. the two truths, the ground and its manifestations, the three spheres, self-others, or the opposites of any duality), bodhisattvas act more and more in accord with reality as it is (tathātā, suchness, the very limit of reality, dharmadhatu) (i.e. ‘taking the very limit of reality as their standard’, ‘without disturbing the very limit of reality’).
    Acting this way they can progress without progressing and attain without attaining the stages and universal enlightenment – without reifying any actor, action, result / milestone / goal.

  • Chapter 65 – How do those bodhisattva great beings attain consummate buddhahood in unsurpassed, complete enlightenment?
    By practicing the six perfections, eighteen emptinesses, four immeasurable attitudes, etc. without apprehending the three spheres of the activity, and without engaging in anything else apart from these three attributes.
    Practicing without accepting/rejecting the three spheres, two truths, ground and manifestations, phenomena, characteristics, concepts, dualities, triads, quads.
    By practicing the perfection of wisdom through skill in means while neither associating with (accepting) nor dissociating from (rejecting) any phenomena/dharmas (physical, conceptual, mental), characteristics, concepts, dualities, triads …, because no phenomena has an essential nature or inherent existence [U2T].
    By seeing all phenomena/dharmas (three spheres, two truths, ground and manifestations, self/others, opposites in any duality/triad/quad…) as non-entities, empty of inherent existence, empty of intrinsic defining characteristics, [U2T], like illusions, reflections, mirages, dreams, echos, ‘there, yet not there’, mere designations/names, not inherently existent/functional, not completely non-existent/non-functional, not both, not neither.
    Bodhisattvas actualize without actualizing the perfection of wisdom, by training without training using skill in means, by practicing without practicing, without apprehending anything in absolute terms (three spheres, two truths, ground and manifestations, self/others), because the essential nature of anything at all is not discerned, because all dharmas are empty of inherent existence [T2] ⇐⇒ because they are dependently co-arisen, interdependent, co-defined, co-evolving, co-imputed by the mind, mere designations/names [T1] ⇐⇒ like illusions, reflections, mirages, dreams, echos, ‘there, yet not there’ [Illusory] ⇐⇒ there is no absolute basis for any apprehension/grasping, characterization, definition/conceptualization, opposition/relation, differentiation/classification, acceptation/rejection, association/dissociation, existence/non-existence, entity/non-entity, difference/singularity, separation/union, many/one, duality/non-duality, permanence/impermanence, continuity/discontinuity, eternity/annihilation, coming/lasting/going, origination/duration/cessation, increase/decrease, affliction/purification, dependent origination or emptiness. All phenomena/dharmas are beyond such conditioned dualistic conceptual proliferations, without rejecting their conventional/relative usefulness.
    Bodhisattvas act without acting, perceive/know without perceiving/knowing, cause/produce without causing/producing, train/practice/teach without training/practicing/teaching, talk without talking, think without thinking, differentiate without differentiating, conceptualize without conceptualizing, conceive without conceiving, dwell without dwelling, bring without bringing beings to maturation, liberate without liberating, complete/perfect without completing/perfecting, progress without progressing, transcend without rejecting, awaken without awakening.
    By practicing the perfection of wisdom in that manner, through skill in means, they will attain without attaining consummate buddhahood in unsurpassed, complete universal enlightenment.

  • Chapter 66 – What is the path to enlightenment of bodhisattva great beings?
    The six perfections… constitute the path of bodhisattva great beings. All phenomena constitute the path of bodhisattva great beings. There is nothing at all in which bodhisattva great beings should not train. Everything in reality is compassionately teaching the true nature of reality. The true nature of reality is Buddha; Buddha is embodying the true nature of reality: Union of compassion and wisdom.
    Bodhisattvas should train in the true nature of all phenomena/dharma as pointed out by the Union of the Two Truths [U2T] and its corollaries [U3S / Uopp / U3T / UGM / U3K…]
    They should train in acting without acting more and more in accord with reality as it is, without apprehending anything, without opposing anything, without accepting/rejecting anything – not in absolute terms, just conventionally, relatively.
    They should differentiate without differentiating, conceptualize without conceptualizing, dwell without dwelling, talk in silence, move in stillness, purify without purifying, refine without refining buddhafields.
    They should reconcile opposites like: self/other, three spheres, two truths, Ground and manifestations, three kayas, saṃsāra/nirvāṇa, three vehicles.
    Since they realize the essential nature of all phenomena in that manner, they do not become fixated on anything at all‍; they can engage with all phenomena without fixation with respect to all phenomena.
    Reality is continually teaching the true nature & dynamic of reality as it is. All dharmas are Buddhas continually compassionately teaching the Dharma. All phenomena indeed constitute Dharma.

  • Chapter 67 – Continuation of the path – progressing without progressing into extrasensory powers: Bodhisattvas practice without practicing the perfection of wisdom [T2] through skill in means and actualize the perfection of extrasensory powers, without apprehending anything in absolute terms [U2T-in-action]. Extrasensory powers like: divine clairvoyance, divine clairaudience, the aspects of miraculous ability, the knowledge of other minds, the recollection of past lives, and knowledge of death and transmigration. They are gained without gaining by perceiving, knowing, acting/practicing more and more in accord with reality as it is beyond all conditioned dualistic conceptual proliferations — without rejecting the world.

  • Chapter 68 – Enlightenment is not created / caused / produced / attained in absolute terms. The conditioned cannot produce the unconditioned, or what is beyond dualities like conditioned vs. unconditioned.
    Pure or impure, all phenomena (ex. ordinary beings or buddhas, bondage or liberation, saṃsāra or nirvāṇa) have the same inconceivable real nature as pointed out by the Union of the Two Truths [U2T].
    Emptiness [T2] doesn’t deny conventional/relative truths, methods, goals, functionalities, distinctions / dualities [T1]; one truth supports / implies the other [U2T].
    Because all dharmas are [U2T], one needs to act conventionally without acting in absolute terms, perceive without perceiving, know without knowing, practice/train without practicing/training, differentiate without differentiating, conceptualize without conceptualizing, think without thinking, teach without teaching, save without saving, without attachment, reification, effort or absolute, without apprehending anything in absolute terms, without opposing anything in absolute terms, without fixating on anything in absolute terms, without accepting / rejecting / changing anything in absolute terms. Acting in this manner, one acts more and more in accord with the Middle Way free from all extremes and with reality as it is [U2T-in-action].
    Bodhisattva great beings teach without teaching the Dharma to beings through skill in means – ex. explaining, determining, establishing, interpreting, commenting upon, elucidating, and correctly describing the Four Noble Truths, which include all the virtuous attributes and factors conducive to enlightenment through which the Three Precious Jewels are established. They teach without apprehending anything in absolute terms, non-dualistically, without opposing anything in absolute terms, without fixating on anything in absolute terms, without attachment, reification, effort or absolute, without accepting / rejecting / changing / purifying / attaining anything in absolute terms, while being aware of the true nature of the three spheres of the activity [U3S] and of all dualities involved [Uopp], thus more and more in accord with reality as it is (tathātā, suchness) as pointed out by the Union of the Two Truths [U2T / U2T-3S / U2T-opp]. Ex. Without thinking that the cognition of the Four Noble Truths are inherent causes to pass into an inherent final nirvāṇa, aware of the sameness of the Four Noble Truths, of their true nature: dependently arisen and empty of inherent existence [U2T]. This way nobody regresses into the more basic dualistic levels, but sets out for the maturation of the bodhisattvas.

  • Chapter 69 – Rebirth without rebirth, differentiating without differentiating the six realms, their causes and conditions, their characteristics, and their consequences. There is no inherent continuity or discontinuity of anything or any being between cause and effect, between successive moments of consciousness, between one stage and the next, between rebirths in the six realms, or between saṃsāra and nirvāṇa. These concepts, including the three spheres of any activity (e.g., actor/cause, action/causality, result/effect), are mere dependently co-arisen designations, empty of inherent existence; conventionally useful but never absolute; not different/separate/multiple/dual/’this’, not identical/united/one/non-dual/’non-this’, not both, not neither. Phenomena are non-entities and phenomena that constitute the path are neither conjoined nor disjoined, and they are immaterial, unrevealed, and unimpeded, their sole defining characteristic being that they are without defining characteristics; they are like illusions, reflections, mirages, dreams, echos, ‘there’ yet not there’. So we can use those concepts conventionally/relatively, but never in absolute terms, without apprehending anything.

  • Chapter 70 – Reconciling sameness [G] and multiplicity [M], functionality [T1] and emptiness [T2], continuity and discontinuity, permanence and impermanence, separation in space-time and union/simultaneity:
    The sameness of all phenomena (true nature, indivisible ground, primordial awareness/wisdom) is also dependently co-arisen, interdependent, co-defined, co-evolving, co-imputed by the mind, mere designations/names, conventional truth/tools ⇐⇒ thus also empty of inherent existence, never absolute [U2T / U2T-2T / UGM / U2T-GM].
    The sameness of all phenomena is the real nature, the unmistaken real nature, the one and only real nature, reality, the realm of phenomena, the abiding nature of reality, the maturity of all phenomena, and the very limit of reality.
    Although it is expressed in mundane conventional terms, it is inexpressible and ineffable, transcending the paths of language and words: not describable/conceivable, non-describable/inconceivable, both, or neither. It is no ‘this’, ‘non-this’, both, or neither, for whatever ‘this’ is.
    Enlightenment is not created/caused/produced/attained in absolute terms, just conventionally, relatively.
    No individual being or thing (5-aggregates), before, during and after awakening/enlightenment, is different/separate/multiple/dual/’this’, identical/united/one/non-dual/’non-this’, both, or neither. There is no coming and going, continuity or discontinuity, permanence or impermanence, eternity or annihilation, affliction and purification, saṃsāra and nirvāṇa.

  • Chapter 71 – The Teaching on the Unchanging True Nature / Ground / U2T / U2T-2T.
    The only thing that is omnipresent, timeless, boundless, limitless, unborn, unconditioned, unchanging, unceasing is the fact that everything is dependently arisen, interdependent, co-defined, co-evolving, co-imputed by the mind [T1] ⇐⇒ and thus empty of inherent existence, never absolute [T2] ⇐⇒ that those two aspects/truths are inseparable, in harmony, one supporting the other, one implying the other [U2T]. This Ground [G/U2T], the true nature of all phenomena/dharmas/opposites, is inseparable from its unceasing spontaneous manifestations [M/T1] [UGM]. This Ground is a primordial functionality, awareness, consciousness, wisdom; the inseparable pure three kayas [U3K]. As above, so below, everything is like that; everything functions like that – whether we are aware of it or not.
    Apparent opposites – like the two truths, the Ground and its manifestations, the three spheres of any relation/activity, the opposites of any duality/triad/quad – are always not different/separate/multiple/dual/’this’, not identical/united/one/non-dual/’non-this’, not both, not neither, and there is no fifth, for whatever ‘this’ is. Meaning their true nature (tathātā, suchness) is indescribable, inconceivable, beyond all conditioned, dualistic, conceptual proliferations, but pointed out using concepts like the Unions [U2T / U3S / Uopp / U3T / UGM / U3K / U2T-2T].
    All phenomena/dharmas are like illusions, reflections, mirages, dreams, echos, ‘there, yet not there’.
    All phenomena/dharmas are thus non-originated/non-coming, non-inherently-existence, non-conditioned, non-changing, non-increasing, non-ceasing/non-going, non-afflicted, non-liberated, not ‘this’/’non-this’/both/neither – not in absolute terms, just conventionally, relatively.
    We may call the ultimate with various names, but they are mere fingers pointing at the moon, not the moon itself.

  • Chapter 72 – The Divisions of a Bodhisattva’s Training
    Practicing/training without practicing/training, while knowing that all phneomena/dharmas (ex. the three spheres, two truths, ground and manifestations, opposites in any duality/triad/quad) are mere designation/names, merely imputed by the mind in dependence of its accumulated conditioning / karma (individual, collective, cosmic); the names are adventitiously imputed to this or that entity whose signs consist of conditioning. The names are not referring to anything independently / inherently existing out there; there are no purely objective phenomena, categories, characteristics, signs, marks, names, dualities.
    Solution: Acting without acting, naming/designating without naming/designating; imputing without imputing, perceiving without perceiving, knowing without knowing, without attachment, reification, effort or absolute; without apprehending anything in absolute terms; without fixating on anything in absolute terms; without opposing anything in absolute terms; without accepting/affirming or rejecting/negating anything in absolute terms, just conventionally, relatively [U2T-in-action].
    All phenomena) are dependently co-arisen, interdependent, co-defined, co-evolving, co-imputed by the mind, mere conceptualizations/designations/names, conventional truths/tools [T1] ⇐⇒ thus empty of inherent existence, never absolute [T2] ⇐⇒ and vice versa, one truth implies the other [U2T] ⇐⇒ like illusions, reflections, mirages, dreams, echos, ‘there, yet not there’ ⇐⇒ not existent/non-existent/both/neither, entity/non-entity/both/neither, imagined/real/both/neither, substantial/insubstantial/both/neither, material/immaterial/both/neither, different/identical/both/neither, multiple/one/both/neither, dual/non-dual/both/neither, permanent/impermanent/both/neither, continuous/discontinuous/both/neither, afflicted/liberated/both/neither, pure/impure/both/neither, expressible/non-expressible/both/neither, conceptual/non-conceptual/both/neither, saṃsāra/nirvāṇa/both/neither, acceptable/not-acceptable/both/neither, ‘this’/’non-this’/both/neither.

  • Chapter 73 – Bodhisattva Sadāprarudita’s Attainment of the Manifold Gateways of Meditative Stability.
    The ultimate quest for the Perfection of wisdom, the Tathāgatas, perception of true reality and acting in accord with it. Where do Tathāgatas, or any dharma, come from, where do they go?
    Purity and universality: Sadāprarudita beholds countless Buddhas and Lords across world systems in the ten directions, who are revealing the perfection of wisdom to Bodhisattvas. Reality as it is compassionately teaching reality as it is. Reality as a primordial compassionate wisdom.

  • Chapter 74 – Sadāprarudita – Pondering the causality, origin/coming and destination/going of Tathāgatas, of all dharmas.

  • Chapter 75 – Dharmodgata – Explanation concerning the non-coming and non-going of the tathāgatas, of anything. In reality, all dharmas are dependently co-arisen, interdependent, co-defined, co-evolving, co-imputed by the mind, mere designations/names [T1] ⇐⇒  thus empty of inherent existence, never absolute [T2] ⇐⇒ and vice versa [U2T / U2T-3S / U2T-opp], like illusions, reflections, mirages, dreams, echos, ‘there, yet not there’. So, no dharma/phenomena really (i) come/arise, (ii) last/exist /change/evolve /increase/decrease, (iii) go/cease, (iv) is liberated/enlightened, or (v) is empty. Fruition/enlightenment is not ‘caused/produced’ by real causes and conditions (like the practice of this, or the abandonment of that). Fruition is the unchanging true nature of all phenomena as it is here & now, the Union of Buddha-nature and emptiness of everything, the Union of the Two Truths [U2T], the Union of the Ground and its manifestations [UGM], the Union of the three kayas [U3K], beyond all dualities: not ‘this’, not ‘non-this’, not both, not neither, for whatever ‘this’ is.
    So, the path is not about completely rejecting/abandoning the world, body, speech and mind, conventional truths, methods, goals, acting, thinking, feeling, remembering, conceptualizing, differentiating, progressing, purifying; it is not about the extinction/stopping of anything. It is more about realizing the non-arising/non-coming, non-inherent-existence and non-cessation/non-going of everything anywhere anytime. It is more about the primordial equality, purity, perfection, completion, functionality, awareness/wisdom, oneness of everything: not many, not one, not both, not neither. The Union of Buddha-nature and emptiness.

  • Chapter 76 – Conclusion / Fruition: Realizing that Enlightenment/Tathāgatas is/are not coming and going, ‘not caused / produced, uncaused / unproduced, both, or neither’, but the omnipresent, timeless, unlimited, unborn, unconditioned, unchanging, unceasing true nature of reality (of all phenomena) as it is here & now (tathātā, suchness) as pointed out by the Union of the Two truths [U2T], Union of Buddha-nature and Emptiness, Union of opposites like the three spheres [Uopp / U3S / U3T], Union of the Ground and its Manifestations [UGM], Union of the three kayas [U3K].