Wednesday, June 15, 2022

Prajnaparamita-18K - Chapter 25 - Showing Respect - 325

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The Transcendent Perfection of Wisdom
in Eighteen Thousand Lines - 325
Daśa­sāhasrikā­prajñā­pāramitā

– Chapter 25 - Showing Respect –

Source: https://read.84000.co/translation/toh10.html

More Analysis of Mahayana Sutras : https://www.gilehtblog.com/2021/03/table-of-content.html


[Back to Résumés of chapters 1-41]

25. SECOND ŚATAKRATU – Showing respect, demonstrating reverence for, showing honor to, worshiping, arranging for the guarding, protection, and safekeeping of Bodhisattvas.

(i.e. Résumé:
The world with its gods, humans, and asuras should constantly and always show respect for, demonstrate reverence for, show honor to, worship, and arrange for the guarding, protection, and safekeeping of bodhisattva great beings who do not become separated from the perfection of wisdom, by way of not apprehending anything.

The women and men and masses of seers, together with the gods‍ — those with the Indras, 395 those with the Brahmās, and those with the Prajāpatis as their leaders‍ — cried out three times cries of delight in the Dharma that the elder Subhūti, through the might of the Tathāgata, through the sustaining power of the Tathāgata, had pointed out, taught, thrown light on, and illuminated:

  • "Ah! How well it has been explained.
    Ah! How well this Dharma has been explained.
    Ah! How well the true dharmic nature of this Dharma has been explained."

And they said,

  • "Lord, we shall treat those bodhisattva great beings who do not become separated from the perfection of wisdom, who do not apprehend any dharma, be it form, or feeling, or perception, or volitional factors, or consciousness, up to or the knowledge of all aspects, but still make known the presentation of the three vehicles‍ — the vehicle of the śrāvakas, the vehicle of the pratyekabuddhas, and the vehicle of the perfectly complete buddhas‍ — exactly like tathāgatas."

Then the Lord said to those gods,

  • "Exactly so, gods, exactly so. It is exactly as you say.
    Without apprehending any dharma, be it form, or feeling, or perception, or volitional factors, or consciousness, up to or the knowledge of all aspects, still they make known a presentation of the three vehicles‍ — the vehicle of the śrāvakas, the vehicle of the pratyekabuddhas, and the vehicle of the perfectly complete buddhas.

  • Gods, you should treat those bodhisattva great beings who do not become separated from the perfection of wisdom, by way of not apprehending anything, exactly like tathāgatas.

"And why?

  • It is because all three vehicles‍ — the vehicle of the śrāvakas, the vehicle of the pratyekabuddhas, and the Great Vehicle‍ —
    are expounded in detail in this perfection of wisdom,
    but without apprehending the Tathāgata as other than the perfection of giving;
    without apprehending the Tathāgata as other than the perfection of morality, perfection of patience, perfection of perseverance, perfection of concentration, and perfection of wisdom;
    without apprehending the Tathāgata as other than inner emptiness, up to the emptiness that is the nonexistence of an intrinsic nature;
    without apprehending the Tathāgata as other than the applications of mindfulness, right efforts, legs of miraculous power, faculties, powers, limbs of awakening, and path;
    without apprehending the Tathāgata as other than the ten powers, fearlessnesses, detailed and thorough knowledges, and eighteen distinct attributes of a buddha; and
    without apprehending the Tathāgata as other than . . . up to the knowledge of all aspects.

  • "Gods, it is because bodhisattva great beings train in all those dharmas, the perfection of giving and so on, and because they train in . . . up to the knowledge of all aspects, that you, gods, should therefore call those bodhisattva great beings, practicing without becoming separated from the perfection of wisdom, just tathāgatas.

  • "When I was staying in the center of commerce in the center of an empire called Padmāvatī, in the presence of the tathāgata, worthy one, perfectly complete buddha Dīpaṃkara, and
    I was, by way of not apprehending anything,
    inseparable from the perfection of giving;
    inseparable from the perfection of morality, perfection of patience, perfection of perseverance, perfection of concentration, and perfection of wisdom;
    inseparable from inner emptiness, up to the emptiness that is the nonexistence of an intrinsic nature;
    inseparable from the applications of mindfulness;
    inseparable from the right efforts, legs of miraculous power, faculties, powers, limbs of awakening, and path; and
    inseparable from the four concentrations, the four immeasurables, the four formless absorptions, all the meditative stabilizations, all the dhāraṇī gateways, the ten tathāgata powers, the four fearlessnesses, the four detailed and thorough knowledges, the eighteen distinct attributes of a buddha, great love, great compassion, and infinite other buddhadharmas,
    at that time, gods, that tathāgata, worthy one, perfectly complete buddha Dīpaṃkara prophesied my unsurpassed, perfect, complete awakening: 'You, brahmin student, in the future after incalculable eons have passed, in the Fortunate Age, right in this world system, will become the tathāgata, worthy one, perfectly complete buddha called Śākyamuni, perfect in knowledge and conduct, a sugata, a knower of worlds, a driver of persons to be tamed, unsurpassed, a teacher of gods and humans, a buddha, a lord.' "

Then those gods said to the Lord,

  • "It is amazing, Lord, the extent to which
    this perfection of wisdom of the bodhisattva great beings
    is favorable to the knowledge of all aspects
    through not getting hold of or rejecting form;
    through not getting hold of or rejecting feeling, perception, volitional factors, or consciousness;
    up to through not getting hold of or rejecting the knowledge of all aspects."

Then the Lord, knowing the four retinues of monks, nuns, laymen, and laywomen, the bodhisattva great beings, the Four Mahārājas and the Cāturmahā­rājika gods, up to the Akaniṣṭha class of gods were assembled and seated, taking them all as witnesses, said to Śatakratu, head of the gods,

  • "Kauśika, the Māras or the Māra class of gods will find no way to infiltrate any bodhisattva great being, or any monk, nun, layman, or laywoman, or any son of a good family or daughter of a good family, or any god or goddess who takes up, bears in mind, reads out loud, masters, cultivates, illuminates for others, or properly pays attention to this perfection of wisdom without becoming separated from the thought of the knowledge of all aspects.

And why?

  • Because those sons of a good family and those daughters of a good family
    will have made just the emptiness of form into a good sustainable position, 396
    and they will have made just the emptiness of feeling, perception, volitional factors, and consciousness into a good sustainable position.

And why?

  • Because emptiness finds no way to infiltrate emptiness,
    signlessness finds no way to infiltrate signlessness,
    and the wishlessness finds no way to infiltrate wishlessness.

  • Similarly, it is because those sons of a good family and those daughters of a good family will have made just the emptiness of . . . up to the knowledge of all aspects into a good sustainable position.

And why?

  • Because emptiness finds no way to infiltrate emptiness,
    signlessness finds no way to infiltrate signlessness,
    and wishlessness finds no way to infiltrate wishlessness.

And why?

  • Because they have no intrinsic nature with which they might infiltrate,
    where infiltration might take place, and into which infiltration might take place.

  • "Kauśika, humans and nonhumans too find no way to infiltrate those sons of a good family or daughters of a good family.

And why?

  • Because those sons of a good family and daughters of a good family
    have become very habituated to love, compassion, joy, and equanimity.

  • "Kauśika, those sons of a good family or those daughters of a good family will not die in a distressed state.

And why?

  • Because those sons of a good family or daughters of a good family practicing the perfection of giving
    have attended on all beings, serving them perfectly.

  • "Kauśika, those Cāturmahā­rājika gods included in the great billionfold world system, and those Trāyastriṃśa, Yāma, Tuṣita, Nirmāṇarati, Para­nirmita­vaśa­vartin, Brahmakāyika, Ābhāsvara, Śubhakṛtsna, and Bṛhatphala gods who have produced the thought of unsurpassed, perfect, complete awakening‍ — those gods who have not heard, not taken up, not borne in mind, not mastered, and not properly paid attention to the perfection of wisdom‍ — are gods who should, without being separated from the thought of the knowledge of all aspects, listen, take up, bear in mind, read aloud, master, and properly pay attention to it.

  • "Furthermore, Kauśika, those sons of a good family or those daughters of a good family who take up, bear in mind, read aloud, master, and properly pay attention to this perfection of wisdom without being separated from the thought of the knowledge of all aspects‍ — they, Kauśika, whether they stay in an abandoned house, whether they stay in the open air, or whether they have gone the wrong way, do not get scared or petrified.

And why?

  • Because those sons of a good family or daughters of a good family
    have become very habituated to inner emptiness by way of not apprehending anything,
    have become very habituated to outer emptiness by way of not apprehending anything,
    up to have become very habituated to the emptiness that is the nonexistence of an intrinsic nature by way of not apprehending anything."

Then the Cāturmahā­rājika gods, the Trāyastriṃśa, Yāma, Tuṣita, Nirmāṇarati, and Para­nirmita­vaśa­vartin, up to the Śuddhāvāsa class of gods, as many as are stationed in the great billionfold world system, said to the Lord,

  • "We too will constantly and always arrange for the guarding, protection, and safekeeping of those sons of a good family and daughters of a good family who, without being separated from the thought of the knowledge of all aspects, believe in, take up, bear in mind, read aloud, master, and properly pay attention to just this deep perfection of wisdom.

And why?

  • Because, Lord, it is thanks to bodhisattva great beings that the hells, the animal world, and the world of Yama are brought to an end, and that all poor gods, all poor humans, all the plagues of famines, all the plagues of headaches, and all hardships and troubles are brought to an end;

  • it is thanks to bodhisattva great beings that the ten wholesome actions appear in the world, and the four concentrations, four immeasurables, four formless absorptions, perfection of giving, perfection of morality, perfection of patience, perfection of perseverance, perfection of concentration, perfection of wisdom, inner emptiness and . . . up to the emptiness that is the nonexistence of an intrinsic nature appear in the world;

  • and it is thanks to bodhisattva great beings that the four applications of mindfulness, four right efforts, four legs of miraculous power, five faculties, five powers, seven limbs of awakening, eightfold noble path, ten tathāgata powers, four fearlessnesses, four detailed and thorough knowledges, eighteen distinct attributes of a buddha, up to the knowledge of all aspects appear in the world.

  • "Furthermore, Lord, it is thanks to bodhisattva great beings that great sāla tree–like royal families appear in the world, great sāla tree–like brahmin families appear in the world, great sāla tree–like business families appear in the world, wheel-turning emperor families appear in the world, Cāturmahā­rājika gods appear in the world, up to and the Akaniṣṭha class of gods appears in the world.

  • "Furthermore, Lord, it is thanks to bodhisattva great beings that the result of stream enterer appears in the world; that stream enterers appear in the world; that the result of once-returner and once-returners, the result of non-returner and non-returners, and the state of a worthy one and worthy ones appear in the world; and that their own awakening and pratyekabuddhas appear in the world.

  • "It is thanks to bodhisattva great beings that bringing beings to maturity appears in the world; that the purification of a buddhafield appears in the world; that tathāgatas, worthy ones, perfectly complete buddhas appear in the world; that turning the wheel of Dharma appears in the world; and that the Buddha Jewel appears in the world, the Dharma Jewel appears in the world, and the Saṅgha Jewel appears in the world.

  • "Lord, because of this one of many explanations,
    the world with its gods, humans, and asuras will arrange for the guarding,
    protection, and safekeeping of bodhisattva great beings."

Then the Lord said to Śatakratu, head of the gods,

  • "It is exactly so, Kauśika, exactly so.
    It is thanks to bodhisattva great beings that the hells, the animal world, and the world of Yama are brought to an end, and similarly, up to that the Buddha Jewel, the Dharma Jewel, and the Saṅgha Jewel appear in the world.
    Therefore, Kauśika, the world with its gods, humans, and asuras should constantly and always show respect for, demonstrate reverence for, show honor to, worship, and arrange for the guarding, protection, and safekeeping of bodhisattva great beings.
    Kauśika, those who have it in mind to show respect for, demonstrate reverence for, show honor to, and worship me should have it in mind to show respect for, demonstrate reverence for, show honor to, and worship bodhisattva great beings.
    Therefore, Kauśika, the world with its gods, humans, and asuras should constantly and always show respect for, demonstrate reverence for, show honor to, worship, and arrange for the guarding, protection, and safekeeping of bodhisattva great beings.

  • "To illustrate, Kauśika, if this great billionfold world system were filled with śrāvakas and pratyekabuddhas like a thicket of sugarcane, or a thicket of naḍa reeds, or a thicket of bamboo, or a thicket of rushes, or a thicket of rice, or a thicket of sesame, and were a certain son of a good family or daughter of a good family to show respect for, demonstrate reverence for, show honor to, and worship them for as long as they lived with all they required, still, were someone to show respect for, demonstrate reverence for, show honor to, and worship just a single bodhisattva who had produced the first thought of awakening and was not separated from the six perfections, then just that would produce much greater merit than the former.
    And why?
    Kauśika, it is because it is not thanks to śrāvakas or pratyekabuddhas that bodhisattva great beings and tathāgatas, worthy ones, perfectly complete buddhas appear in the world;
    rather, it is thanks to the bodhisattva great beings that śrāvakas and pratyekabuddhas and tathāgatas, worthy ones, perfectly complete buddhas appear in the world.
    Therefore, Kauśika, the world with its gods, humans, and asuras should constantly and always show respect for, demonstrate reverence for, show honor to, worship, and arrange for the guarding, protection, and safekeeping of bodhisattva great beings."

This was the twenty-fifth chapter, "Second Śatakratu," of "The Perfection of Wisdom in Eighteen Thousand Lines." [B21]





Access to other chapters on the Blog:
(Work in progress. Empty files means they are not done yet.)

  1. Chapter 0 – Introduction to the Sutra

  2. Chapter 1 – Introduction / the Assembly

  3. Chapter 2 – Production of the Thought

  4. Chapter 3 – designation [U2T]

  5. Chapter 4 – Equal to the Unequal

  6. Chapter 5 – Tongue

  7. Chapter 6 – Subhūti

  8. Chapter 7 – Entry into flawlessness

  9. Chapter 8 – The Religious Mendicant Śreṇika

  10. Chapter 9 – Causal Signs

  11. Chapter 10 – Illusion-like

  12. Chapter 11 – Embarrassment

  13. Chapter 12 – Elimination of Views

  14. Chapter 13 – The Six Perfections

  15. Chapter 14 – Neither Bound nor Freed

  16. Chapter 15 – Meditative Stabilization

  17. Chapter 16 – Dhāraṇī Gateway

  18. Chapter 17 – Level Purification

  19. Chapter 18 – The Exposition of Going Forth in the Great Vehicle [cause / path]

  20. Chapter 19 – Surpassing

  21. Chapter 20 – Not Two

  22. Chapter 21 – Subhūti

  23. Chapter 22 – Śatakratu

  24. Chapter 23 – Hard to Understand

  25. Chapter 24 – Unlimited

  26. Chapter 25 – Second Śatakratu

  27. Chapter 26 – Getting Old

  28. Chapter 27 – Reliquary

  29. Chapter 28 – Declaration of the Good Qualities of the Thought of Awakening

  30. Chapter 29 – Different Tīrthika Religious Mendicants

  31. Chapter 30 – The Benefits of Taking Up and Adoration

  32. Chapter 31 – Physical Remains

  33. Chapter 32 – The Superiority of Merit

  34. Chapter 33 – Dedication

  35. Chapter 34 – Perfect Praise of the Quality of Accomplishment

  36. Chapter 35 – Hells

  37. Chapter 36 – Teaching The Purity of all Dharmas

  38. Chapter 37 – Nobody

  39. Chapter 38 – Cannot Be Apprehended

  40. Chapter 39 – The Northern Region

  41. Chapter 40 – The Work of Māra

  42. Chapter 41 – Not Complete Because of Māra

  43. Chapter 42 – Revealing the World

  44. Chapter 43 – Inconceivable

  45. Chapter 44 – Made Up

  46. Chapter 45 – A Boat

  47. Chapter 46 – Teaching the Intrinsic Nature of All Dharmas

  48. Chapter 47 – Taming Greed

  49. Chapter 48 – A Presentation of the Bodhisattvas' Training

  50. Chapter 49 – Irreversibility

  51. Chapter 50 – Teaching the Signs of Irreversibility

  52. Chapter 51 – Skillful means

  53. Chapter 52 – Completion of the Means

  54. Chapter 53 – The Prophecy about Gaṅgadevī

  55. Chapter 54 – Teaching the Cultivation of Skillful Means

  56. Chapter 55 – Teaching the Stopping of Thought Construction [in absolute terms]

  57. Chapter 56 – Equal Training

  58. Chapter 57 – Practice

  59. Chapter 58 – Exposition of the Absence of Thought Construction [in absolute terms]

  60. Chapter 59 – Non-attachment

  61. Chapter 60 – Entrusting

  62. Chapter 61 – Inexhaustible

  63. Chapter 62 – Leaping Above Absorption

  64. Chapter 63 – Many Inquiries about the Two Dharmas

  65. Chapter 64 – Perfectly Displayed

  66. Chapter 65 – Worshiping, Serving, and Attending on Spiritual Friends as Skillful Means

  67. Chapter 66 – A Demonstration of Skillful Means

  68. Chapter 67 – Morality

  69. Chapter 68 – Growing and Flourishing

  70. Chapter 69 – An Explanation of Meditation on The Path

  71. Chapter 70 – An Explanation of Serial Action, Training, and Practice

  72. Chapter 71 – The True Nature of Dharmas That Cannot Be Apprehended

  73. Chapter 72 – Teaching the Absence of Marks

  74. Chapter 73 – Exposition of the Major Marks and Minor Signs and the Completion of Letters

  75. Chapter 74 – Exposition of the Sameness of Dharmas

  76. Chapter 75 – Exposition of Non-complication –

  77. Chapter 76 – The Armor for Bringing Beings to Maturity

  78. Chapter 77 – Teaching the Purification of a Buddhafield

  79. Chapter 78 – Teaching the Skillful Means for the Purification of a Buddhafield

  80. Chapter 79 – Teaching the Non Existence of an Intrinsic Nature

  81. Chapter 80 – Teaching that there is No Defilement or Purification

  82. Chapter 81 – Yogic Practice of the Ultimate

  83. Chapter 82 – The Unchanging True Nature of Dharmas

  84. Chapter 83 – Categorization of a Bodhisattva's Training

  85. Chapter 84 – Collection

  86. Chapter 85 – Sadāprarudita

  87. Chapter 86 – Dharmodgata

  88. Chapter 87 – Entrusting

  89. Résumés in bullet points of all chapters.




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