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].

Last update: October 08, 2025 
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Section 1: How wonderful! The six perfections are inseparable, interdependent, co-evolving.

Then Śakra, mighty lord of the gods, said to the Blessed One,
“Blessed Lord,
how wonderful it is that bodhisattva great beings who take up, uphold, recite, master, and focus their attention correctly on this perfection of wisdom
will acquire these attributes that may be attained in this lifetime,
and that in order to bring beings to maturation, to refine the buddhafields, and to venerate the lord buddhas, they move from buddhafield to buddhafield,
and that the roots of virtuous action through which they seek to honor, venerate, respect, and make offerings to those lord buddhas will also become excellent!

[How wonderful it is that] the Dharmas that they heard from those lord buddhas they will remember without defect until they attain consummate buddhahood in unsurpassed, complete enlightenment,
that they will acquire the excellence of the spiritual family, and that they will acquire the excellence of felicity, the excellence of longevity, the excellence of retinue, the excellence of defining characteristics, the excellence of luminosity, the excellence of eyes, the excellence of voice, the excellence of meditative stability, and the excellence of dhāraṇī!

[How wonderful it is that] through skillful means,
they themselves will emanate in the physical form of the buddhas,
journey from world system to world system, and
be present in places where the lord buddhas have not been born and have not appeared,
describing the attributes of the perfection of generosity;
describing the attributes of the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom;
describing the attributes of the emptiness of internal phenomena and of [the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities;
describing the attributes of the applications of mindfulness;
and describing the attributes of the correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, the noble eightfold path, the truths of the noble ones, the meditative concentrations, the immeasurable attitudes, the formless absorptions, the eight aspects of liberation, the nine serial steps of meditative absorption, the gateways to liberation — emptiness, signlessness, and wishlessness — the extrasensory powers, the meditative stabilities, the dhāraṇī gateways, the powers of the tathāgatas, the fearlessnesses, the kinds of exact knowledge, and the distinct qualities of the buddhas!

[How wonderful it is that] through skillful means
they instruct beings in the three vehicles, namely, the vehicle of the śrāvakas, the vehicle of the pratyekabuddhas, and the vehicle of the buddhas!”

Then Śakra, mighty lord of the gods, again addressed the Blessed One:
“Blessed Lord,
how wonderful it is that
when this perfection of wisdom has been acquired, all the six perfections will be acquired,
and that all the aspects of emptiness, the applications of mindfulness, the correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, the noble eightfold path, the truths of the noble ones, the meditative concentrations, the immeasurable attitudes, the formless absorptions, the eight aspects of liberation, the nine serial steps of meditative absorption, the gateways to liberation — emptiness, signlessness, and wishlessness — the extrasensory powers, the meditative stabilities, the dhāraṇī gateways, the powers of the tathāgatas, the fearlessnesses, the kinds of exact knowledge, the distinct qualities of the buddhas, and [all the fruits and realizations], up to and including all-aspect omniscience [U2T], will be acquired!”

The Blessed One replied to Śakra, mighty lord of the gods,
“Kauśika, it is so! It is so!
By acquiring the perfection of wisdom, all the six perfections will be acquired,
and all the aspects of emptiness, the factors conducive to enlightenment, the truths of the noble ones, the meditative concentrations, the immeasurable attitudes, the formless absorptions, the eight aspects of liberation, the nine serial steps of meditative absorption, emptiness, signlessness, wishlessness, the extrasensory powers, the meditative stabilities, the dhāraṇī gateways, the ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, the eighteen distinct qualities of the buddhas, and [all the fruits and realizations], up to and including all-aspect omniscience [U2T], will be acquired.

Section 2: They will acquire whichever attributes and advantages are appropriate in this lifetime.

A. Pacification of negativity though more and more wisdom [U2T]

“Moreover, Kauśika,
when they affirm, take up, uphold, recite, master, and focus their attention correctly on this perfection of wisdom, the noble sons or noble daughters will acquire whichever attributes [are appropriate] in this lifetime.
I will reveal them! Listen well and keep it in mind!”

Śakra, mighty lord of the gods, replied,
“Blessed Lord, so be it!” and he listened again to the Blessed One.

The Blessed One then spoke as follows:
“Kauśika,
if there are any rival tīrthikas, followers of tīrthika practices, wandering mendicants, māras, gods included among the class of māras, or proud individuals who wish to dispute this perfection of wisdom, who wish to be separate from it, who wish to quarrel with it, or who wish to contradict it, all the disputations, separations, quarrels, and contradictions raised by those who wish to dispute, separate from, quarrel with, and contradict it will swiftly subside and become nonexistent.
The intentions of those who delight in disputation, those who delight in separation, those who delight in quarreling, and those who delight in contradiction will not be fulfilled.

If you ask why, Kauśika,
it is because when bodhisattva great beings practice the six perfections over a long period of time,
they will have forsaken those outer and inner phenomena [U2T]
for the sake of which beings have for so long fought, quarreled, raged, and contended.
Therefore, they establish those beings in the perfection of generosity.
Bodhisattva great beings
will have forsaken those outer and inner phenomena [U2T]
for the sake of which beings have for so long resorted to immorality.
Therefore, they establish those beings in the perfection of ethical discipline.
Bodhisattva great beings
will have forsaken those outer and inner phenomena [U2T]
for the sake of which beings have for so long resorted to anger, malice, and harmfulness.
Therefore, they establish those beings in the perfection of tolerance.
Bodhisattva great beings
will have forsaken those outer and inner phenomena [U2T]
for the sake of which beings have for so long resorted to indolence.
Therefore, they establish those beings in the perfection of perseverance.
Bodhisattva great beings
will have forsaken those outer and inner phenomena [U2T]
for the sake of which beings resort to distraction for a long time.
Therefore, they establish those beings in the perfection of meditative concentration.
Bodhisattva great beings
will have forsaken those outer and inner phenomena [U2T]
for the sake of which beings have for so long resorted to stupidity.
Therefore, they establish those beings in the perfection of wisdom.

“Kauśika,
bodhisattva great beings will have eliminated those latent impulses and obsessions
for the sake of which beings wander in cyclic existence [karmic cycle].
Therefore they genuinely exhort beings toward the four meditative concentrations.
Therefore, they genuinely exhort them toward the four immeasurable attitudes, the four formless absorptions, the five extrasensory powers, the four applications of mindfulness, the correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, the noble eightfold path, the truths of the noble ones the eight aspects of liberation, the nine serial steps of meditative absorption, the gateways to liberation — emptiness, signlessness, and wishlessness — the extrasensory powers, the meditative stabilities, the dhāraṇī gateways, the powers of the tathāgatas, the fearlessnesses, the kinds of exact knowledge, and the distinct qualities of the buddhas.
Therefore, they genuinely exhort them toward the fruit of entering the stream to nirvāṇa, the fruit of being destined for only one more rebirth, the fruit of no longer being subject to rebirth, arhatship, individual enlightenment, and unsurpassed, complete enlightenment.

“Kauśika,
when bodhisattva great beings practice the conduct of a bodhisattva in that manner, those attributes will emerge within them.
In other lives, too, they will attain manifest buddhahood in unsurpassed, complete enlightenment, and then turn the wheel of the Dharma.
Having established beings in accordance with their aspirations,
they will then attain final nirvāṇa, in the expanse of nirvāṇa where the aggregates are not left behind.

“Moreover, Kauśika,
in the vicinity of places where noble sons or noble daughters
take up, uphold, recite, master, and focus their attention correctly on this perfection of wisdom,
no māras, or gods included among the māras, or rival tīrthikas, or wandering mendicants, or proud individuals will be able to intrude to distract their minds from this perfection of wisdom, or to dispute it, quarrel with it, contradict it, or negate it.
In addition to that, there will be [other] attributes and advantages,
in that those [māras and so forth] will listen to, take up, and cultivate this perfection of wisdom, and after being emancipated through the three vehicles, they will put an end to suffering.

B. The perfection of wisdom [U2T] pacifies all negative and nonvirtuous phenomena, and does not allow them to prosper. It pacifies all dharmas.

“Kauśika,
there is an herb called maghī that alleviates all poisons.
As an analogy, if a snake or creature famished by hunger, wanting to eat, were to see another creature, and in order to eat that creature pursue it, and if that other creature, while being pursued, in fear of death and in terror, were to go to a place where the herb maghī is growing, then that snake would turn back simply on smelling the herb.
If you ask why, Kauśika, it is because the herbal attributes of maghī would overpower the venom of the snake.
Kauśika, such is the potency of the herb maghī.
-
Similarly, Kauśika, those who would dispute, quarrel with, or contradict any noble sons or noble daughters who take up, uphold, recite, master, and focus their attention correctly on this perfection of wisdom would all be pacified and eliminated by the brilliance of the perfection of wisdom and by the power of the perfection of wisdom.
-
Wherever they appear, they would be eliminated in that very place and they would not prosper.
If you ask why, Kauśika,
it is because the perfection of wisdom pacifies all negative and nonvirtuous phenomena, and does not allow them to prosper.

“If you ask what constitutes all the negative and nonvirtuous phenomena that the perfection of wisdom pacifies and does not allow to prosper,
it is the case that it pacifies and does not allow desire, hatred, or delusion to prosper.
It pacifies ignorance, formative predispositions, consciousness, name and form, the six sense fields, sensory contact, sensation, craving, grasping, the rebirth process, actual birth, aging, death, sorrow, lamentation, suffering, discomfort, and agitation, up to and including the entire conglomerate of sufferings, and does not allow them to prosper.

“It pacifies obstacles; obscurations; latent impulses; obsessions; views of self and views of sentient beings, life forms, living beings, life, living creatures, individuals, human beings, people, actors, experiencers, knowers, and viewers; views of nihilism, views of eternalism, views of existence, and views of nonexistence; all aspects of wrong view; miserliness, immorality, malice, indolence, agitation, and stupidity; the notion of permanence, the notion of happiness, the notion of self, and the notion that existence is pleasant; the indulgence in craving due to craving; the grasping after physical forms; the grasping after feelings, perceptions, formative predispositions, and consciousness; the grasping after the perfection of generosity, the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom; the grasping after the emptiness of internal phenomena; the grasping after [the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities; the grasping after the applications of mindfulness; and the grasping after the correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, the noble eightfold path, the truths of the noble ones, the meditative concentrations, the immeasurable attitudes, the formless absorptions, the eight aspects of liberation, the nine serial steps of meditative absorption, the gateways to liberation — emptiness, signlessness, and wishlessness — the extrasensory powers, the meditative stabilities, the dhāraṇī gateways, the powers of the tathāgatas, the fearlessnesses, the kinds of exact knowledge, the distinct qualities of the buddhas, and [all the fruits and realizations], up to and including all-aspect omniscience [U2T], and it does not allow [those graspings] to prosper.

It pacifies the grasping after nirvāṇa and does not allow it to prosper.
Kauśika, this perfection of wisdom pacifies all those negative and nonvirtuous phenomena, and does not allow them to prosper.

C. Protection & support from the Four Great Kings, Śakra and all the Gods, the lord Buddhas

“Kauśika,
the Four Great Kings in the great trichiliocosm, and Śakra, the mighty lord of the gods, and Brahmā, the lord of the world of Patient Endurance, and all the gods, up to and including those of Akaniṣṭha, will indeed always guard, shelter, and nurture without interruption those noble sons or noble daughters who take up, uphold, recite, master, and focus their attention correctly on this perfection of wisdom.

“Those lord buddhas who are alive at present in the world systems of the ten directions will indeed always guard, shelter, and nurture without interruption those noble sons or noble daughters who take up, uphold, recite, master, and focus their attention correctly on this perfection of wisdom.

D. Their virtuous attributes, by way of not apprehending anything, will prosper and not decline due to the practice of the components of the Perfection of Wisdom [U2T-in-action].

Those [sons and daughters] will abandon nonvirtuous attributes and their virtuous attributes will prosper.
By way of not apprehending anything, they will prosper and not decline due to the perfection of generosity.
By way of not apprehending anything, they will prosper and not decline due to the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom.
By way of not apprehending anything, they will prosper and not decline due to the emptiness of internal phenomena.
By way of not apprehending anything, they will prosper and not decline due to [the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities.
By way of not apprehending anything, they will prosper and not decline due to the applications of mindfulness.
By way of not apprehending anything, they will prosper and not decline due to the correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, and the noble eightfold path.
By way of not apprehending anything, they will prosper and not decline due to the truths of the noble ones, the meditative concentrations, the immeasurable attitudes, the formless absorptions, the eight aspects of liberation, the nine serial steps of meditative absorption, the gateways to liberation — emptiness, signlessness, and wishlessness — the extrasensory powers, the meditative stabilities, the dhāraṇī gateways, the powers of the tathāgatas, the fearlessnesses, the kinds of exact knowledge, the distinct qualities of the buddhas, and [all the fruits and realizations], up to and including all-aspect omniscience [U2T].

Section 3. Practicing without practicing the six perfection for Universal Enlightenment - Self and others are not two/many, not one, not both, not neither; inseparable, interdependent and empty of inherent existence.

A. Practicing without practicing, and, in addition, genuinely encouraging others to do the same; and rejoicing without rejoicing when they do.

“They will be endowed with agreeable speech,
they will be endowed with measured speech,
they will be endowed with coherent speech,
they will not be overpowered by anger,
they will not be overpowered by pride, and
they will not become miserly or envious.

They themselves will abstain from killing,
and, in addition, they will genuinely encourage others to abstain from killing.
They will praise abstention from killing and they will praise
and rejoice with others when they abstain from killing.
They themselves will abstain from stealing, sexual misconduct, falsehood, slander, verbal abuse, irresponsible chatter, covetousness, malice, and wrong views,
and, in addition, they will genuinely encourage others to abstain from wrong views [and so forth].
They will praise abstention from wrong views [and so forth],
and they will praise and rejoice with others when they abstain from wrong views [and so forth].

“They themselves will engage in the perfection of generosity,
and, in addition, they will genuinely encourage others to engage in the perfection of generosity.
They will praise the perfection of generosity
and they will also praise and rejoice with others when they engage in the perfection of generosity.
They themselves will engage in the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom,
and, in addition, they will genuinely encourage others to engage in the perfection of wisdom [and so forth].
They will praise the perfection of wisdom [and so forth],
and they will also praise and rejoice with others when they engage in the perfection of wisdom [and so forth].

“They themselves will cultivate the emptiness of internal phenomena,
and, in addition, they will genuinely encourage others to cultivate the emptiness of internal phenomena.
They will praise the emptiness of internal phenomena
and they will also praise and rejoice with others when they cultivate the emptiness of internal phenomena.
They themselves will cultivate [the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities,
and, in addition, they will genuinely encourage others to cultivate the emptiness of the essential nature of nonentities [and so forth].
They will praise the emptiness of the essential nature of nonentities [and so forth],
and they will also praise and rejoice with others when they cultivate the emptiness of the essential nature of nonentities [and so forth].

“They themselves will be absorbed in all the meditative stabilities,
and, in addition, they will genuinely encourage others to be absorbed in all the meditative stabilities.
They will praise absorption in all the meditative stabilities,
and they will also praise and rejoice with others when they are absorbed in all the meditative stabilities.

“They themselves will attain the dhāraṇīs,
and, in addition, they will genuinely encourage others to attain the dhāraṇīs.
They will praise the attaining of the dhāraṇīs,
and they will also praise and rejoice with others when they attain the dhāraṇīs.

“They themselves will be absorbed in the first meditative concentration,
and, in addition, they will genuinely encourage others to be absorbed in the first meditative concentration.
They will praise the first meditative concentration
and they will also praise and rejoice with others when they are absorbed in the first meditative concentration.
They themselves will be absorbed in the second, third, and fourth meditative concentrations,
and, in addition, they will genuinely encourage others to be absorbed in the fourth meditative concentration [and so forth].
They will praise the fourth meditative concentration [and so forth],
and they will also praise and rejoice with others when they are absorbed in the fourth meditative concentration [and so forth].

“They themselves will be absorbed in loving kindness,
and, in addition, they will genuinely encourage others to be absorbed in loving kindness.
They will praise the absorption in loving kindness
and they will also praise and rejoice with others when they are absorbed in loving kindness.
They themselves will be absorbed in compassion, empathetic joy, and equanimity,
and, in addition, they will genuinely encourage others to be absorbed in equanimity [and so forth].
They will praise the absorption in equanimity [and so forth],
and they will also praise and rejoice with others when they are absorbed in equanimity [and so forth].

“They themselves will be absorbed in the sphere of infinite space,
and, in addition, they will genuinely encourage others to be absorbed in the sphere of infinite space.
They will praise the absorption in the sphere of infinite space
and they will also praise and rejoice with others when they are absorbed in the sphere of infinite space.
They themselves will be absorbed in the sphere of infinite consciousness, the sphere of nothing-at-all, and the sphere of neither perception nor nonperception,
and, in addition, they will genuinely encourage others to be absorbed in the sphere of neither perception nor nonperception [and so forth].
They will praise the absorption in the sphere of neither perception nor nonperception [and so forth],
and they will also praise and rejoice with others when they are absorbed in the sphere of neither perception nor nonperception [and so forth].

“They themselves will cultivate the applications of mindfulness,
and, in addition, they will genuinely encourage others to cultivate the applications of mindfulness.
They will praise the cultivation of the applications of mindfulness
and they will also praise and rejoice with others when they cultivate the applications of mindfulness.
They themselves will cultivate the correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, and the noble eightfold path,
and, in addition, they will genuinely encourage others to cultivate the noble eightfold path [and so forth].
They will praise the cultivation of the noble eightfold path [and so forth],
and they will also praise and rejoice with others when they cultivate the noble eightfold path [and so forth].

“They themselves will cultivate the meditative stabilities of emptiness, signlessness, and wishlessness,
and, in addition, they will genuinely encourage others to cultivate the meditative stabilities of emptiness, signlessness, and wishlessness.
They will praise the meditative stabilities of emptiness, signlessness, and wishlessness,
and they will also praise and rejoice with others when they cultivate the meditative stabilities of emptiness, signlessness, and wishlessness.

“They themselves will be absorbed in the eight aspects of liberation, both consecutively and in reverse order,
and, in addition, they will genuinely encourage others to be absorbed in the eight aspects of liberation.
They will praise the eight aspects of liberation
and they will also praise and rejoice with others when they are absorbed in the eight aspects of liberation, both consecutively and in reverse order.

“They themselves will be absorbed in the nine serial steps of meditative absorption,
and, in addition, they will genuinely encourage others to be absorbed in the nine serial steps of meditative absorption.
They will praise the nine serial steps of meditative absorption
and they will also praise and rejoice with others when they are absorbed in the nine serial steps of meditative absorption.

“They themselves will be absorbed in the ten powers of the tathāgatas,
and, in addition, they will genuinely encourage others to be absorbed in the ten powers of the tathāgatas.
They will praise the ten powers of the tathāgatas
and they will also praise and rejoice with others when they are absorbed in the ten powers of the tathāgatas.

“They themselves will attain the four fearlessnesses, the four kinds of exact knowledge, great loving kindness, great compassion, and the eighteen distinct qualities of the buddhas,
and, in addition, they will genuinely encourage others to attain the eighteen distinct qualities of the buddhas [and so forth].
They will praise the attaining of the eighteen distinct qualities of the buddhas [and so forth],
and they will also praise and rejoice with others when they attain the eighteen distinct qualities of the buddhas [and so forth].

“They themselves will attain the unfailing attributes, perpetual equanimity, knowledge of the path, and all-aspect omniscience [U2T],
and, in addition, they will genuinely encourage others to attain all-aspect omniscience [U2T] [and so forth].
They will praise all-aspect omniscience [U2T] [and so forth],
and they will also praise and rejoice with others when they attain all-aspect omniscience [U2T] [and so forth].

B. Dedicating without dedicating to unsurpassed, complete universal enlightenment, making common cause with all beings, without apprehending anything – not even the goal. 

“When they practice the six perfections,
whatever gifts they dispense, they dedicate to unsurpassed, complete enlightenment, making common cause with all beings, and without apprehending anything.

Whatever ethical discipline they guard, whatever tolerance they cultivate, whatever perseverance they undertake, whatever meditative concentration they are absorbed in, and whatever wisdom they cultivate, they dedicate all these to unsurpassed, complete enlightenment, making common cause with all beings, and without apprehending anything.

“When noble sons or noble daughters practice the six perfections in that manner,
the following recollection arises:
‘If I do not dispense gifts, I will be reborn in the series of lower existences, I will not bring beings to maturation, I will not refine the buddhafields, and indeed I will not attain all-aspect omniscience [U2T].
If I do not maintain ethical discipline, I will be reborn in the three lower existences, I will not even acquire a human body, I will not bring beings to maturation, I will not refine the buddhafields, and indeed I will not attain all-aspect omniscience [U2T].
If I do not cultivate tolerance, I will have diminished faculties, my facial complexion will become lackluster, and I will not acquire an excellent physique.
That is to say, when I practice the conduct of a bodhisattva, I will lack an excellent form such as that which without a doubt, as soon as they see it, will turn beings toward unsurpassed, complete enlightenment.
I will not bring beings to maturation through an excellent form, I will not refine the buddhafields, and indeed I will not attain all-aspect omniscience [U2T].
If I am indolent, I cannot attain the path to enlightenment, I will not bring beings to maturation, I will not refine the buddhafields, and indeed I will not attain all-aspect omniscience [U2T].
If my mind is agitated, I cannot develop such meditative stabilities as those through which beings are brought to maturation, I will not refine the buddhafields, and indeed I will not attain all-aspect omniscience [U2T].
If I am unwise, after transcending the level of the śrāvakas and the level of the pratyekabuddhas through wisdom and skillful means, I will not be able to bring beings to maturation, refine the buddhafields, and then attain all-aspect omniscience [U2T].’

“They should train in the correct manner,
and the following thoughts will arise:
‘I will not fulfill the perfection of generosity through miserliness.
That would be illogical and contradictory.
I will not fulfill the perfection of ethical discipline through immorality, the perfection of tolerance through malice, the perfection of perseverance through indolence, the perfection of meditative concentration through agitation, or the perfection of wisdom through stupidity.
That would be illogical and contradictory.
Without completing the six perfections, I will not be emancipated in all-aspect omniscience [U2T]!’

So, Kauśika, those noble sons or noble daughters who take up, uphold, recite, master, and focus their attention correctly on this perfection of wisdom, and who do not separate from the mind set on all-aspect omniscience [U2T], will attain these enlightened attributes in this lifetime and in other lives.”

Section 4: Two levels of practice: mundane and supramundane, with or without supports, with/without apprehending the three spheres, with/without opposing things, with/without accepting and rejecting, with/without attachment, reification, effort or absolute.

A. Practicing the mundane six perfections – while resorting to pride because attached to acting on the basis of a self, attached to the three spheres, reifying them.

Śakra, mighty lord of the gods then said,
“Blessed Lord, it is wonderful that this perfection of wisdom has been established in that manner for the discipline and humility of bodhisattva great beings!”

“Kauśika,
how has this perfection of wisdom been established in that manner for the discipline and humility of bodhisattva great beings?” asked the Blessed One.

“Blessed Lord,” replied Śakra,
“when bodhisattva great beings practice the mundane perfection of generosity and bestow gifts on the lord buddhas, pratyekabuddhas, and śrāvakas,
if they think, ‘I am bestowing gifts on the lord buddhas, pratyekabuddhas, śrāvakas, the destitute, travelers, and beggars,’ they are resorting to pride through their gifts, which are lacking in skillful means.
When they practice the mundane perfection of ethical discipline, again if they think, ‘I am practicing the perfection of ethical discipline; I am completing the perfection of ethical discipline,’ they are resorting to pride.
When they practice the mundane perfection of tolerance, again if they think, ‘I am practicing the perfection of tolerance; I am completing the perfection of tolerance,’ they are resorting to pride.
When they practice the mundane perfection of perseverance, again if they think, ‘I am practicing the perfection of perseverance; I am completing the perfection of perseverance,’ they are resorting to pride.
When they practice the mundane perfection of meditative concentration, again if they think, ‘I am practicing the perfection of meditative concentration; I am completing the perfection of meditative concentration,’ they are resorting to pride.
When they practice the mundane perfection of wisdom, again if they think, ‘I am practicing the perfection of wisdom; I am cultivating the perfection of wisdom,’ that is the mundane perfection of wisdom because it is without skillful means, and they are resorting to pride.

“Again, if they think, ‘I will attain the applications of mindfulness, the correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, the noble eightfold path, the truths of the noble ones, the meditative concentrations, the immeasurable attitudes, the formless absorptions, the eight aspects of liberation, the nine serial steps of meditative absorption, the gateways to liberation — emptiness, signlessness, and wishlessness — the extrasensory powers, the meditative stabilities, the dhāraṇī gateways, the ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, the eighteen distinct qualities of the buddhas, and [all the fruits and realizations], up to and including all-aspect omniscience [U2T], they are resorting to pride because they are attached to acting on the basis of a self.

“Blessed Lord,
when bodhisattva great beings practice mundane doctrines in that manner, they are resorting to pride because they are attached to acting on the basis of a self.
It is in this respect that the perfection of wisdom has been established for the discipline and humility of bodhisattva great beings.

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B. Practicing without practicing the supramundane six perfections: observing/ investigating/ differentiating/ conceptualizing/ knowing without observing/ investigating/ differentiating/ conceptualizing/ knowing any/all dharmas/ opposites/ 3-spheres/ 2-truths and their characteristics, without attachment, reification, effort or absolute; not fixated on anything; without support; without apprehending anything in absolute terms, without opposing anything in absolute terms, without accepting/affirming or rejecting/negating anything in absolute terms [U2T-in-action]; transcending conventional truths/ methods/ goals/ extremes/ triads/ dualities without completely rejecting them; acting while being aware of the true nature of the three spheres of the activity and of their characteristics (that is: dependently co-arisen, interdependent, co-defined, co-evolving, co-imputed by the mind, mere designations/names, conventional truths [T1] ⇐⇒ empty of inherent existence, never absolute [T2] [U2T] ⇐⇒ like magical displays, phantoms, illusions, reflections, mirages, dreams, echos, ‘there, yet not there’ ⇐⇒ without real arising/origination/coming, abiding/existence, conditioning, changing/evolving, ceasing/going ⇐⇒ (i) not really arisen/ existent/ conditioned/ functional/ changing/ ceasing, (ii) not completely non-arisen/ non-existent/ non-conditioned/ non-functional/ non-changing/ non-ceasing, (iii) not both, (iv) not neither; (i) not permanent/ continuous/ eternal, (ii) not impermanent/ discontinuous/ annihilated, (iii) not both, (iv) not neither; (i) not different/ separate/ multiple/ dual (not apprehensible apart, not disjoined), (ii) not identical/ united/ one/ non-dual (not apprehensible in, not joined), (iii) not both, (iv) not neither; (i) not ‘this’, (ii) not ‘non-this’, (iii) not both, (iv) not neither, and there is no fifth, for whatever ‘this’ is) ⇐⇒ thus acting more and more in accord with the Middle Way 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].  

“Blessed Lord,
when bodhisattva great beings practice
the perfection of supramundane generosity,
in order to cultivate the perfection of wisdom to its utmost,
they do not even apprehend their gifts,
nor do they apprehend the act of giving,
nor do they apprehend the recipient
[they do not apprehend the three spheres and their characteristics].

Therefore, Blessed Lord, the perfection of wisdom has been established for the sake of the discipline and humility of bodhisattva great beings who practice the perfection of generosity.

“When they practice the perfection of ethical discipline,
the perfection of tolerance, the perfection of perseverance,
the perfection of meditative concentration,
and the perfection of wisdom,
in order to cultivate the perfection of wisdom [and so forth] to their utmost,
they do not apprehend even wisdom [and so forth],
nor do they apprehend those who possess wisdom [and so forth]
[they do not apprehend the three spheres and their characteristics].

Therefore, Blessed Lord, the perfection of wisdom has been established for the sake of the discipline and humility of bodhisattva great beings who practice the perfection of wisdom [and so forth].

“Even though they cultivate the applications of mindfulness, the correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, the path, the truths of the noble ones, the meditative concentrations, the immeasurable attitudes, the formless absorptions, the eight aspects of liberation, the nine serial steps of meditative absorption, the gateways to liberation — emptiness, signlessness, and wishlessness — the extrasensory powers, the meditative stabilities, the dhāraṇī gateways, the ten powers [of the tathāgatas], the fearlessnesses, the kinds of exact knowledge, the distinct qualities of the buddhas, and [all the fruits and realizations], up to and including all-aspect omniscience [U2T], in order to cultivate the perfection of wisdom to its utmost,
they do not apprehend them
[they do not apprehend the three spheres and their characteristics].

.

Therefore, Blessed Lord, the perfection of wisdom has been established for the sake of the discipline and humility of bodhisattva great beings.”

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This completes the seventeenth chapter from “The Perfection of Wisdom in Twenty-Five Thousand Lines.”