“When sons or daughters of good families practice the six perfections in that manner, a recollection will arise: ‘If I do not undertake acts of generosity, I will be reborn in the series of terrible forms of life, I will not bring beings to maturation, I will not refine a buddhafield, and I will not attain all-aspect omniscience. If I do not guard ethical discipline, I will be reborn in the three terrible forms of life, I will not acquire a human body, I will not bring beings to maturation, I will not refine a buddhafield, and I will not attain all-aspect omniscience. If I do not cultivate tolerance, I will have diminished sense faculties, my facial complexion will be lackluster, and I will not acquire an excellent form, which is to say, I will not have the excellent form such as that which, when I practice the conduct of a bodhisattva, as soon as beings see it they come to have no doubt about unsurpassed, perfect, complete enlightenment, and in the absence of which excellent form714 I will not bring beings to maturation, I will not refine a buddhafield, and I will not attain all-aspect omniscience. If I am indolent, I cannot attain the path to enlightenment, I will not bring beings to maturation, I will not refine a buddhafield, and I will not attain all-aspect omniscience. If my mind is agitated, I cannot develop such meditative stabilities as those through which beings are brought to maturation, I will not refine a buddhafield, and I will not attain all-aspect omniscience. If I am intellectually stupid, 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, I will not refine a buddhafield, and I will not attain all-aspect omniscience.’
“Thinking thus they will correctly train in that manner, and this recollection will arise: ‘It would not be right and it would not be proper were I not to complete the perfection of generosity on account of the power of miserliness; it would not be right and it would not be proper were I not to complete the perfection of ethical discipline on account of the power of immorality; it would not be right and it would not be proper were I not to complete the perfection of tolerance on account of the power of malice; it would not be right and it would not be proper were I not to complete the perfection of perseverance on account of the power of indolence; it would not be right and it would not be proper were I not to complete the perfection of meditative concentration on account of the power of distraction; and it would not be right and it would not be proper were I not to complete the perfection of wisdom on account of the power of intellectual stupidity. Without completing the six perfections, I will not be emancipated in all-aspect omniscience! Without completing 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, I will not be emancipated in all-aspect omniscience!’
“So, Kauśika, those sons or daughters of good families who take up, uphold, recite, master, and focus their attention correctly on this perfection of wisdom, and who are not separated from the mind of all-aspect omniscience, will attain these enlightened attributes in this lifetime and in other lives.”
Śakra, mighty lord of the gods, then said, “Blessed Lord, it is wonderful that this perfection of wisdom has been established in that manner in order that bodhisattva great beings will become disciplined and will not be proud.”
“Kauśika, how has this perfection of wisdom been established in order that bodhisattva great beings will become disciplined and will not be proud?” asked the Blessed One.
“Blessed Lord,” replied Śakra, “here when bodhisattva great beings are practicing the mundane perfection of generosity and undertake an act of generosity toward the lord buddhas, pratyekabuddhas, and śrāvakas, if they think, ‘I am undertaking an act of generosity toward the lord buddhas, pratyekabuddhas, and śrāvakas, and toward the poor, the destitute, the supplicants, and beggars,’715 on account of that act of generosity lacking in skillful means they are proud. When they are practicing the mundane perfection of ethical discipline, if they think, ‘I am practicing the perfection of ethical discipline; I am completing the perfection of ethical discipline,’ again, on account of that, they are proud. When they are practicing the mundane perfection of tolerance, if they think, ‘I am practicing the perfection of tolerance; I am completing the perfection of tolerance,’ again, on account of that, they are proud. When they are practicing the mundane perfection of perseverance, if they think, ‘I am practicing the perfection of perseverance; I am completing the perfection of perseverance,’ again, on account of that, they are proud. When they are practicing the mundane perfection of meditative concentration, if they think, ‘I am practicing the perfection of meditative concentration; I am completing the perfection of meditative concentration,’ again, on account of that, they are proud. And when they are practicing the mundane perfection of wisdom, if they think, ‘I am practicing the perfection of wisdom; I am cultivating the perfection of wisdom,’ again, because it is lacking in skillful means, on account of that mundane perfection of wisdom they are proud.
“When they are cultivating the applications of mindfulness, if they think, ‘I am cultivating the applications of mindfulness,’ again, they are attached to their ego716 and are proud. When they are cultivating the correct exertions, if they think, ‘I am cultivating the correct exertions,’ again, they are attached to their ego and are proud. When they are cultivating the supports for miraculous ability, if they think, ‘I am cultivating the supports for miraculous ability,’ again, they are attached to their ego and are proud. When they are cultivating the faculties, if they think, ‘I am cultivating the faculties,’ again, they are attached to their ego and are proud. When they are cultivating the powers, if they think, ‘I am cultivating the powers,’ again, they are attached to their ego and are proud. When they are cultivating the branches of enlightenment, if they think, ‘I am cultivating the branches of enlightenment,’ again, they are attached to their ego and are proud. When they are cultivating the noble eightfold path, if they think, ‘I am cultivating the noble eightfold path,’ again, they are attached to their ego and are proud.
“When they are cultivating the truths of the noble ones, if they think, ‘I am cultivating the truths of the noble ones,’ again, they are attached to their ego and are proud. When they are cultivating the meditative concentrations, if they think, ‘I am cultivating the meditative concentrations,’ again, they are attached to their ego and are proud. When they are cultivating the immeasurable attitudes, if they think, ‘I am cultivating the immeasurable attitudes,’ again, they are attached to their ego and are proud. When they are cultivating the formless absorptions, if they think, ‘I am cultivating the formless absorptions,’ again, they are attached to their ego and are proud. When they are cultivating the liberations, if they think, ‘I am cultivating the liberations,’ again, they are attached to their ego and are proud. When they are cultivating the serial steps of meditative absorption, if they think, ‘I am cultivating the serial steps of meditative absorption,’ again, they are attached to their ego and are proud. When they are cultivating the emptiness, signlessness, and wishlessness gateways to liberation, if they think, ‘I am cultivating the emptiness, signlessness, and wishlessness gateways to liberation,’ again, they are attached to their ego and are proud. When they are cultivating the extrasensory powers, if they think, ‘I am cultivating the extrasensory powers,’ again, they are attached to their ego and are proud. When they are cultivating the meditative stabilities, if they think, ‘I am cultivating the meditative stabilities,’ again, they are attached to their ego and are proud.
“If they think, ‘I will attain the dhāraṇī gateways,’ again, they are attached to their ego and are proud. If they think, ‘I will cultivate the ten powers of the tathāgatas,’ again, they are attached to their ego and are proud. If they think, ‘I will cultivate the four fearlessnesses,’ again, they are attached to their ego and are proud. If they think, ‘I will cultivate the four kinds of exact knowledge,’ again, they are attached to their ego and are proud. If they think, ‘I will cultivate great compassion,’ again, they are attached to their ego and are proud. If they think, ‘I will cultivate the eighteen distinct qualities of the buddhas,’ again, they are attached to their ego and are proud.
“If they think, ‘I will bring beings to maturation,’ again, they are attached to their ego and are proud. If they think, ‘I will refine a buddhafield,’ again, they are attached to their ego and are proud. If they think, ‘I will attain all-aspect omniscience,’ again, they are attached to their ego and are proud.
“Blessed Lord, when bodhisattva great beings practice mundane phenomena in that manner, they are proud because they are attached to their ego. The perfection of wisdom has been established for them in order that they will become disciplined and will not be proud.
“Blessed Lord, here, when bodhisattva great beings practice the perfection of supramundane generosity, in order to cultivate the perfection of wisdom to its utmost, they do not apprehend the act of generosity, nor do they apprehend the undertaking of it, nor do they apprehend the recipient. Therefore, Blessed Lord, the perfection of wisdom has been established in order that bodhisattva great beings practicing the perfection of generosity will become disciplined and will not be proud. When they practice the perfection of supramundane ethical discipline, in order to cultivate the perfection of wisdom to its utmost, they do not apprehend ethical discipline, nor do they apprehend being endowed with ethical discipline. Therefore, Blessed Lord, the perfection of wisdom has been established in order that bodhisattva great beings practicing the perfection of ethical discipline will become disciplined and will not be proud. When they practice the perfection of supramundane tolerance, in order to cultivate the perfection of wisdom to its utmost, they do not apprehend tolerance, nor do they apprehend being endowed with tolerance. Therefore, Blessed Lord, the perfection of wisdom has been established in order that bodhisattva great beings practicing the perfection of tolerance will become disciplined and will not be proud. When they practice the perfection of supramundane perseverance, in order to cultivate the perfection of wisdom to its utmost, they do not apprehend perseverance, nor do they apprehend being endowed with perseverance. Therefore, Blessed Lord, the perfection of wisdom has been established in order that bodhisattva great beings practicing the perfection of perseverance will become disciplined and will not be proud. When they practice the perfection of supramundane meditative concentration, in order to cultivate the perfection of wisdom to its utmost, they do not apprehend meditative concentration, nor do they apprehend being endowed with meditative concentration. Therefore, Blessed Lord, the perfection of wisdom has been established in order that bodhisattva great beings practicing the perfection of meditative concentration will become disciplined and will not be proud. When they practice the perfection of supramundane wisdom, in order to cultivate the perfection of wisdom to its utmost, they do not apprehend wisdom, nor do they apprehend being endowed with wisdom. Therefore, Blessed Lord, the perfection of wisdom has been established in order that bodhisattva great beings practicing the perfection of wisdom will become disciplined and will not be proud.
“They also cultivate but do not apprehend the applications of mindfulness, in order to cultivate the perfection of wisdom to its utmost. They also cultivate but do not apprehend the correct exertions, in order to cultivate the perfection of wisdom to its utmost. They also cultivate but do not apprehend the supports for miraculous ability, in order to cultivate the perfection of wisdom to its utmost. They also cultivate but do not apprehend the faculties, in order to cultivate the perfection of wisdom to its utmost. They also cultivate but do not apprehend the powers, in order to cultivate the perfection of wisdom to its utmost. They also cultivate but do not apprehend the branches of enlightenment, in order to cultivate the perfection of wisdom to its utmost. They also cultivate but do not apprehend the noble eightfold path, in order to cultivate the perfection of wisdom to its utmost. Therefore, Blessed Lord, the perfection of wisdom has been established in order that bodhisattva great beings practicing the perfection of wisdom will become disciplined and will not be proud.
“They also cultivate but do not apprehend the truths of the noble ones, in order to cultivate the perfection of wisdom to its utmost. They also cultivate but do not apprehend the meditative concentrations, in order to cultivate the perfection of wisdom to its utmost. They also cultivate but do not apprehend the immeasurable attitudes, in order to cultivate the perfection of wisdom to its utmost. They also cultivate but do not apprehend the formless absorptions, in order to cultivate the perfection of wisdom to its utmost. They also cultivate but do not apprehend the liberations, in order to cultivate the perfection of wisdom to its utmost. They also cultivate but do not apprehend the serial steps of meditative absorption, in order to cultivate the perfection of wisdom to its utmost. They also cultivate but do not apprehend the emptiness, signlessness, and wishlessness gateways to liberation, in order to cultivate the perfection of wisdom to its utmost. They also cultivate but do not apprehend the extrasensory powers, in order to cultivate the perfection of wisdom to its utmost. They also cultivate but do not apprehend the meditative stabilities, in order to cultivate the perfection of wisdom to its utmost. They also cultivate but do not apprehend the dhāraṇī gateways, in order to cultivate the perfection of wisdom to its utmost. Therefore, Blessed Lord, the perfection of wisdom has been established in order that bodhisattva great beings practicing the perfection of wisdom will become disciplined and will not be proud.
“They also cultivate but do not apprehend the powers of the tathāgatas, in order to cultivate the perfection of wisdom to its utmost. They also cultivate but do not apprehend the fearlessnesses, in order to cultivate the perfection of wisdom to its utmost. They also cultivate but do not apprehend the kinds of exact knowledge, in order to cultivate the perfection of wisdom to its utmost. They also cultivate but do not apprehend great loving kindness, in order to cultivate the perfection of wisdom to its utmost. They also cultivate but do not apprehend great compassion, in order to cultivate the perfection of wisdom to its utmost. They also cultivate but do not apprehend the eighteen distinct qualities of the buddhas, in order to cultivate the perfection of wisdom to its utmost. Therefore, Blessed Lord, the perfection of wisdom has been established in order that bodhisattva great beings practicing the perfection of wisdom will become disciplined and will not be proud.
“They also cultivate but do not apprehend knowledge of all the dharmas, in order to cultivate the perfection of wisdom to its utmost. They also cultivate but do not apprehend the knowledge of the aspects of the path, in order to cultivate the perfection of wisdom to its utmost. They also cultivate but do not apprehend all-aspect omniscience, in order to cultivate the perfection of wisdom to its utmost. Therefore, Blessed Lord, the perfection of wisdom has been established in order that bodhisattva great beings practicing the perfection of wisdom will become disciplined and will not be proud.”
This completes the seventeenth chapter from “The Perfection of Wisdom in One Hundred Thousand Lines.”