The Transcendent Perfection of Wisdom
in Eighteen Thousand Lines - 328
Daśasāhasrikāprajñāpāramitā
– Chapter 28 - Good Qualities II –
Source: https://read.84000.co/translation/toh10.html
More Analysis of Mahayana Sutras : https://www.gilehtblog.com/2022/07/toc-400.html
[Note: The two truths are:
T1: conventionally dependently co-arisen (interdependent) relatively functional ever-changing impermanent appearances / tools / adapted skillful means, merely labeled / imputed / imagined / created by the mind in dependence of its conditioning / karma (in cycle), not completely non-existence;
T2: emptiness of inherent existence, not real existence;
U2T: those two truths, like any other pair of apparent opposites, are inseparable, interdependent, co-defined, co-relative, co-dependent, co-emergent, co-evolving, co-ceasing / co-transcended, in harmony, in 'Union' <==> thus empty of inherent existence.
They are tools to help us to get to the 'inconceivable' by refuting what 'Reality as it is' is not:
all extreme views like: existence / dharma / causality / functionality, non-existence / non-dharma / non-causality / non-functionality, both together, neither; difference / manyness / diversity / duality, identity / oneness / sameness / non-duality, both together, neither; permanence / continuity / eternity, impermanence / discontinuity / annihilation, both together, neither; individuality, collectivity, universality, a combination of those, none of those; subjectivity, relation / action / process, objectivity, a combination of those, none of those; the 1st truth alone / dependent origination [T1], the 2nd truth alone / mere-emptiness [T2], both two truths together as if different and in opposition [2T], neither of the two truths as if identical and one [1T,]; ‘this’, ‘non-this’, both together, neither – for whatever ‘this’ is.
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The three spheres: ex.
i. The subject / actor / goer / perceiver / knower / acquirer / owner,
ii. The relation / action / going / perceiving / knowing / acquiring / having
iii. The object / result / destination / perceived / known / acquired / possessions / karma / 5 aggregates / body & speech & mind.
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Generalisations:
Whenever it is possible the comments of each section are expressed into a more global context. So they always cover more than just what is said in the various translations. The goal is to make the Big Picture more evident.
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Note: All comments within (i.e. …) or [...] are from the commentator (me), not the translators.)
[Back to Résumés of chapters 1-41]
28. DECLARATION OF THE GOOD QUALITIES OF THE THOUGHT OF AWAKENING – Good Qualities II
(i.e. Résumé:
Sons of a good family or daughters of a good family who want to obtain this accumulation of perfect good qualities (for this life and future lives) should take up, bear in mind, read aloud, master, and properly pay attention to this perfection of wisdom and not become separated from the thought of the knowledge of all aspects. Up until they fully awaken to unsurpassed, perfect, complete awakening, they will never be without these good qualities in this life or in future lives.
Because all that is good issue forth from this perfection of wisdom.
Because the perfection of wisdom has been set out for the elimination [transcendence] of all unwholesome dharmas and for the completion of all wholesome dharmas.)
Śatakratu, head of the gods, having said this, the Lord then said to him,
"Exactly so. Kauśika, exactly so.
Those sons of a good family or daughters of a good family who write out and make this perfection of wisdom into a book; take it up, bear it in mind, read it aloud, master it, and properly pay attention to it and on top of that respect, revere, honor, and worship it with flowers, perfumes, incense, garlands, creams, powders, robes, parasols, flags, and banners would, based on that, make a lot of merit, an immeasurable, countless, inconceivable, infinite, incomparable amount.
And why?
Kauśika, it is because
the knowledge of all aspects of tathāgatas, worthy ones, perfectly complete buddhas issue forth from the perfection of wisdom.
Kauśika, the five perfections, all the emptinesses, the thirty-seven dharmas on the side of awakening, the ten powers, the fearlessnesses, the detailed and thorough knowledges, the distinct attributes of a buddha, the five eyes, the six clairvoyances, bringing beings to maturity, and the perfect purification of a buddhafield issue forth from the perfection of wisdom.
Kauśika, all-knowledge, knowledge of path aspects, and knowledge of all aspects issue forth from the perfection of wisdom.
Kauśika, the Śrāvaka Vehicle, the Pratyekabuddha Vehicle, and the Great Vehicle issue forth from the perfection of wisdom,
and unsurpassed, perfect, complete awakening issues forth from the perfection of wisdom too."Therefore, Kauśika, the merit created earlier would not approach the creation of merit by a son of a good family or daughter of a good family who writes out and makes this perfection of wisdom into a book; takes it up, bears it in mind, reads it aloud, masters it, and properly pays attention to it and respects, reveres, honors, and worships it with flowers, perfumes, incense, garlands, creams, powders, clothes, parasols, flags, and banners
by a hundredth part, or by a thousandth part, or by a hundred thousandth part,
up to or by a one hundred million billionth part;
it would not stand up to any number, or fraction, or comparison, 414 up to or example.
And why?
Because, Kauśika, for as long as the perfection of wisdom remains in Jambudvīpa,
the Buddha Jewel will not disappear, the Dharma Jewel and the Saṅgha Jewel will not disappear,
and for that long the perfection of morality, perfection of patience, perfection of perseverance, perfection of concentration, and perfection of wisdom;
the applications of mindfulness, right efforts, legs of miraculous power, faculties, powers, seven limbs of awakening, and path;
the ten powers, four fearlessnesses, four detailed and thorough knowledges, and eighteen distinct attributes of a buddha;
all-knowledge, knowledge of path aspects, and knowledge of all aspects;
great sāla tree–like royal families, great sāla tree–like brahmin families, and great sāla tree–like business families;
and Cāturmahārājika gods, Trāyastriṃśa, Yāma, Tuṣita, Nirmāṇarati, and Paranirmitavaśavartin classes of gods, up to Akaniṣṭha gods will appear in the world;
the result of stream enterer, the result of once-returner, the result of non-returner, and the state of a worthy one, a pratyekabuddha's awakening, and the result of bodhisattvas will be perfectly accomplished;
and there will be the unsurpassed knowledge of a buddha,
the wheel of Dharma will be turned,
beings will be brought to maturity,
and a buddhafield will be purified."
Then Śatakratu, head of the gods, said to the Cāturmahārājika gods, up to the Akaniṣṭha gods,
"Friends, you should take up, bear in mind, read aloud, and master the perfection of wisdom.
Friends, you should read the perfection of wisdom aloud;
you should properly pay attention to the perfection of wisdom.
And why?
Friends, when you have taken up, or borne in mind, or read aloud, or mastered, or properly paid attention to the perfection of wisdom,
all unwholesome dharmas decrease and all wholesome dharmas increase;
the classes of asuras decrease and the classes of gods increase."Friends, when you have taken up, or borne in mind, or read aloud, or mastered, or properly paid attention to the perfection of wisdom,
the way of the Buddha is not brought to an end,
the way of the Dharma and the way of Saṅgha are not brought to an end,
and the lineage of the Three Jewels is not ended.
Friends, all the perfections appear in the world;
the thirty-seven dharmas on the side of awakening, the ten powers, the four fearlessnesses, the four detailed and thorough knowledges, up to the eighteen distinct attributes of a buddha appear in the world;
the practice of bodhisattvas appears in the world;
and stream enterers, once-returners, non-returners, worthy ones, pratyekabuddhas, and bodhisattva great beings appear and exist in the world."
The Lord then said to Śatakratu, head of the gods,
"Kauśika, you should take up the perfection of wisdom.
Kauśika, you should bear in mind, you should read aloud,
you should master, and you should properly pay attention to the perfection of wisdom.
"And why?
Kauśika, it is because when it occurs to the asuras to think, as they habitually do, 'Let us engage the Trāyastriṃśa gods in battle,' were you to focus your thoughts on the perfection of wisdom, as you habitually do, and read it aloud, that will make the habitual thoughts of the asuras die down. They will not have thoughts again to engage in battle in the future.
Or, because were you to read aloud this perfection of wisdom in the presence of those gods and goddesses when their time of death is at hand, then, even if they were to behold their birth in a terrible form of life, from hearing this perfection of wisdom the thoughts they have about a terrible form of life would die down. In future they would be born in just the abodes of gods. Kauśika, such is the force of hearing the perfection of wisdom.
"Kauśika, because of the wholesome root planted by any son of a good family or daughter of a good family, or god or goddess, who has heard the sound of this perfection of wisdom, they all will gradually fully awaken to unsurpassed, perfect, complete awakening.
And why?
Kauśika, it is because those tathāgatas, worthy ones, perfectly complete buddhas with their śrāvaka saṅghas who appeared in times past trained in this perfection of wisdom and fully awakened to unsurpassed, perfect, complete awakening;
and those lord buddhas with their śrāvaka saṅghas in future times,
and those buddhas who are at the present time dwelling and maintaining themselves in world systems in the ten directions will, having trained in this perfection of wisdom, fully awaken to unsurpassed, perfect, complete awakening too.
And why?
Because all buddha dharmas, all bodhisattva dharmas, all pratyekabuddha dharmas, and all śrāvaka dharmas are included in the perfection of wisdom."
The Lord having said this, Śatakratu, head of the gods, then said to him,
"This, Lord — that is, the perfection of wisdom — is a great knowledge-mantra.
Lord, this perfection of wisdom is an unsurpassable knowledge-mantra.
Lord, this perfection of wisdom is a knowledge-mantra equal to the unequaled.
And why?
Because the perfection of wisdom has been set out for
the elimination [transcendence] of all unwholesome dharmas
and for the completion of all wholesome dharmas."
Śatakratu, head of the gods, having said this, the Lord then said to him,
"Exactly so, Kauśika, exactly so.
This, Kauśika — that is, the perfection of wisdom — is a great knowledge-mantra.
Kauśika, this perfection of wisdom is an unsurpassable knowledge-mantra.
Kauśika, this perfection of wisdom is a knowledge-mantra equal to the unequaled.
"And why?
Kauśika, it is because past, future, and present tathāgatas, worthy ones, perfectly complete buddhas in world systems in the ten directions have fully awakened, will fully awaken, and are fully awakening to unsurpassed, perfect, complete awakening thanks to this very perfection of wisdom;
it is because the existence of the ten wholesome actions in the world, Kauśika, and the existence in the world of the four concentrations, the four immeasurables, the four formless absorptions, all the perfections, all the emptinesses, the thirty-seven dharmas on the side of awakening, the ten powers, the four fearlessnesses, the four detailed and thorough knowledges, the eighteen distinct attributes of a buddha, the gateways to liberation, the dharma-constituent, the very limit of reality, suchness, unmistaken suchness, unaltered suchness, the true nature of dharmas, the establishment of dharmas, the certification of dharmas, the five eyes, the six clairvoyances, the result of stream enterer, the result of once-returner, the result of non-returner, the state of a worthy one, a pratyekabuddha's awakening, the bodhisattva, and the knowledge of all aspects are all thanks to this very perfection of wisdom;
and it is because, Kauśika, the existence of the ten wholesome actions in the world, up to the existence of the knowledge of all aspects in the world, up to the existence of tathāgatas, worthy ones, perfectly complete buddhas in the world all are thanks to the bodhisattva."To illustrate, Kauśika, just as the existence of all the constellations and stars is thanks to the disk of the moon, 415 similarly the existence of the ten wholesome actions, wholesome practice, perfect practice, emptiness, signlessness, and wishlessness meditative stabilization gateways (the constellations), and those in training and for whom there is no more training, and śrāvakas and pratyekabuddhas (the lunar mansions and stars) comes down to the bodhisattva (the disk of the moon), the existence of all-knowledge, and the existence of the Tathāgata.
When lord buddhas have not fully awakened in the world, when tathāgatas do not appear, it is just the bodhisattva great beings who teach the ordinary and extraordinary Dharma to beings.
"And why?
It is because the vehicle of the gods, the vehicle of humans, the Śrāvaka Vehicle, the Pratyekabuddha Vehicle, and the Great Vehicle issue forth from the bodhisattva great beings.
And it is because the skillful means with which bodhisattva great beings bring all the six perfections to completion;
meditate on all the emptinesses;
cultivate the thirty-seven dharmas on the side of awakening;
cause the ten powers, four fearlessnesses, four detailed and thorough knowledges, and eighteen distinct attributes of a buddha to be acquired;
cause the thirty-two major marks and the eighty minor signs of a great person to be acquired;
cause the śrāvaka and pratyekabuddha levels not to be directly realized;
cause beings to be brought to maturity; cause a buddhafield to be purified; cause the perfect states 416 of a bodhisattva to be appropriated; and
cause the knowledge of all aspects to be acquired
— it is because that skillful means issues forth from the perfection of wisdom."Furthermore, Kauśika, sons of a good family or daughters of a good family who take up, bear in mind, read aloud, master, and properly pay attention to the perfection of wisdom will also have these good qualities in this very life."
The Lord having said this, Śatakratu, head of the gods, then asked him,
"Lord, what are these good qualities sons of a good family or daughters of a good family who take up, bear in mind, read aloud, master, and properly pay attention to the perfection of wisdom will also have in this very life?"
"Kauśika," replied the Lord,
"poisoning will not cause the time of death for sons of a good family or daughters of a good family who take up, bear in mind, read aloud, master, and properly pay attention to the perfection of wisdom; their time of death will not be caused by fire, weapons, or water — their time of death will not be caused by anything at all, up to sickness, unless it is the maturation of karma.
"Kauśika, when those sons of a good family or daughters of a good family who have been persecuted by a royal family have set out for the palace, those who are looking for an opportunity to hurt them will not find an opportunity even though they seek it out.
And why?
Because of the splendor of just this perfection of wisdom. Kauśika, if those sons of a good family or daughters of a good family approach that palace reciting the perfection of wisdom, the princes and the important ministers will decide to welcome them, will decide to speak kind words to them, and will decide to celebrate.
And why?
Because those sons of a good family or daughters of a good family have attended to the mind that loves all beings, and they have attended to the mind that feels compassion and joy for, and has equanimity toward, all beings.
"Kauśika, sons of a good family or daughters of a good family who take up, bear in mind, read aloud, master, and properly pay attention to the perfection of wisdom will also have those good qualities in this very life.
"Furthermore, Kauśika, sons of a good family or daughters of a good family who take up, bear in mind, read aloud, master, and properly pay attention to the perfection of wisdom will also have these good qualities in a future life as well,
that is, they will never be separated from the ten wholesome actions, and they will never be separated from the four concentrations, the four immeasurables, the four formless absorptions, the perfections, all the emptinesses, the thirty-seven dharmas on the side of awakening, the powers, the fearlessnesses, the detailed and thorough knowledges, or the eighteen distinct attributes of a buddha.
They will never be born in the hells, the animal world, or in the world of Yama.
They will never have incomplete faculties, will never have missing limbs, will never be born in a family that is destitute, will never be born in a family of bamboo-flute makers, will never be born in a family defiled by crime, and will never be born in the low castes.
From then on they will constantly and always obtain a body adorned with the thirty-two major marks of a great person. In world systems where lord buddhas are standing they will miraculously take birth from a lotus and appear in the presence of those lord buddhas.
Their clairvoyances will never weaken.
They will attend on those lord buddhas and will pass on from buddhafield to buddhafield to listen to the Dharma when and as they want to, and when they are passing on from buddhafield to buddhafield they will bring beings to maturity and purify a buddhafield."Therefore, Kauśika, sons of a good family or daughters of a good family who want to obtain this accumulation of perfect good qualities should take up, bear in mind, read aloud, master, and properly pay attention to this perfection of wisdom and not become separated from the thought of the knowledge of all aspects. Up until they fully awaken to unsurpassed, perfect, complete awakening, they will never be without these good qualities in this life or in future lives."
This was the twenty-eighth chapter, "Declaration of the Good Qualities of the Thought of Awakening," of "The Perfection of Wisdom in Eighteen Thousand Lines."
Access to other chapters on the Blog:
(Work in progress. Empty files means they are not done yet.)
Chapter 0 – Introduction to the Sutra
Chapter 1 – Introduction / the Assembly
Chapter 2 – Production of the Thought
Chapter 3 – designation [U2T]
Chapter 4 – Equal to the Unequal
Chapter 5 – Tongue
Chapter 6 – Subhūti
Chapter 7 – Entry into flawlessness
Chapter 8 – The Religious Mendicant Śreṇika
Chapter 9 – Causal Signs
Chapter 10 – Illusion-like
Chapter 11 – Embarrassment
Chapter 12 – Elimination of Views
Chapter 13 – The Six Perfections
Chapter 14 – Neither Bound nor Freed
Chapter 15 – Meditative Stabilization
Chapter 16 – Dhāraṇī Gateway
Chapter 17 – Level Purification
Chapter 18 – The Exposition of Going Forth in the Great Vehicle [cause / path]
Chapter 19 – Surpassing
Chapter 20 – Not Two
Chapter 21 – Subhūti
Chapter 22 – Śatakratu
Chapter 23 – Hard to Understand
Chapter 24 – Unlimited
Chapter 25 – Second Śatakratu
Chapter 26 – Getting Old
Chapter 27 – Reliquary
Chapter 28 – Declaration of the Good Qualities of the Thought of Awakening
Chapter 29 – Different Tīrthika Religious Mendicants
Chapter 30 – The Benefits of Taking Up and Adoration
Chapter 31 – Physical Remains
Chapter 32 – The Superiority of Merit
Chapter 33 – Dedication
Chapter 34 – Perfect Praise of the Quality of Accomplishment
Chapter 35 – Hells
Chapter 36 – Teaching The Purity of all Dharmas
Chapter 37 – Nobody
Chapter 38 – Cannot Be Apprehended
Chapter 39 – The Northern Region
Chapter 40 – The Work of Māra
Chapter 41 – Not Complete Because of Māra
Chapter 42 – Revealing the World
Chapter 43 – Inconceivable
Chapter 44 – Made Up
Chapter 45 – A Boat
Chapter 46 – Teaching the Intrinsic Nature of All Dharmas
Chapter 47 – Taming Greed
Chapter 48 – A Presentation of the Bodhisattvas' Training
Chapter 49 – Irreversibility
Chapter 50 – Teaching the Signs of Irreversibility
Chapter 51 – Skillful means
Chapter 52 – Completion of the Means
Chapter 53 – The Prophecy about Gaṅgadevī
Chapter 54 – Teaching the Cultivation of Skillful Means
Chapter 55 – Teaching the Stopping of Thought Construction [in absolute terms]
Chapter 56 – Equal Training
Chapter 57 – Practice
Chapter 58 – Exposition of the Absence of Thought Construction [in absolute terms]
Chapter 59 – Non-attachment
Chapter 60 – Entrusting
Chapter 61 – Inexhaustible
Chapter 62 – Leaping Above Absorption
Chapter 63 – Many Inquiries about the Two Dharmas
Chapter 64 – Perfectly Displayed
Chapter 65 – Worshiping, Serving, and Attending on Spiritual Friends as Skillful Means
Chapter 66 – A Demonstration of Skillful Means
Chapter 67 – Morality
Chapter 68 – Growing and Flourishing
Chapter 69 – An Explanation of Meditation on The Path
Chapter 70 – An Explanation of Serial Action, Training, and Practice
Chapter 71 – The True Nature of Dharmas That Cannot Be Apprehended
Chapter 72 – Teaching the Absence of Marks
Chapter 73 – Exposition of the Major Marks and Minor Signs and the Completion of Letters
Chapter 74 – Exposition of the Sameness of Dharmas
Chapter 75 – Exposition of Non-complication –
Chapter 76 – The Armor for Bringing Beings to Maturity
Chapter 77 – Teaching the Purification of a Buddhafield
Chapter 78 – Teaching the Skillful Means for the Purification of a Buddhafield
Chapter 79 – Teaching the Non Existence of an Intrinsic Nature
Chapter 80 – Teaching that there is No Defilement or Purification
Chapter 81 – Yogic Practice of the Ultimate
Chapter 82 – The Unchanging True Nature of Dharmas
Chapter 83 – Categorization of a Bodhisattva's Training
Chapter 84 – Collection
Chapter 85 – Sadāprarudita
Chapter 86 – Dharmodgata
Chapter 87 – Entrusting
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