The Transcendent Perfection of Wisdom
in Eighteen Thousand Lines - 332
Daśasāhasrikāprajñāpāramitā
– Chapter 32 - Teaching without Teaching –
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]
32. THE SUPERIORITY OF MERIT – Teaching without teaching the perfection of wisdom.
(i.e. Résumé:
Teaching without teaching the perfection of wisdom…, without any attachment / fixation / absolutes – more and more in accord with the inconceivable true nature of Reality as it is here & now, more and more in accord with the inconceivable Union of the Two Truths [U2T] free from all extremes & middle.
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"One creates a lot more merit when explaining in detail, up to illuminating both the meaning and the words of this perfection of wisdom… to those who want it."
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It is teaching without teaching the perfections of wisdom, with an understanding that operates without duality;
without apprehending anything; without any attachment / fixation / absolutes; without accepting or rejecting anything in absolute terms; without any di-vision between the three spheres, between subject / actor, relation / action and object / result; between cause, causality and effect; between apparent opposites; between the two truths… ; thus more and more in accord with the inconceivable true nature of Reality as it is here & now, more and more in accord with the inconceivable Union of the Two Truths [U2T] free from all extremes & middle.
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Ex. Teaching this: "When one cultivates the perfection of wisdom,
one should not even look at any dharma as impermanent, or permanent.
Because form is empty of the intrinsic nature of form.
That intrinsic nature of form is non-existent, and that which is non-existent is the perfection of wisdom.
So, in that perfection of wisdom you cannot say "form is permanent" or "form is impermanent.Because form does not exist there, and given that, how could you ever view it as either permanent or impermanent?"
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"When a son of a good family or daughter of a good family gives a discourse to others and explains, reveals, makes clear, and illuminates both the meaning and the letter of the perfection of wisdom with many explanations, saying, 'Come here, you son of a good family! Take up, bear in mind, read aloud, master, and properly pay attention to this perfection of wisdom, and focus in your practice on this perfection of wisdom as it has been expounded,' they create a lot more merit.
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"One should develop enthusiasm in sons of a good family or daughters of a good family, those bodhisattva great beings in the Great Vehicle – because they are the source of all goodness in this world."
"One should take care of and protect bodhisattva great beings with a combination of doctrine and material things."
"Taking care of Bodhisattvas with both instruction in the dharmas and with the required material things creates more merit than the earlier two done separately.")
[A] "Kauśika, there is infinitely great merit from establishing one being in the result of stream enterer,
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but not so much from establishing the beings in Jambudvīpa in the ten wholesome actions [more absolutist & dualistic].
And why?
Kauśika, those who have been established in the ten wholesome actions have not totally got out from the forms of life in the hells, in the animal realms, in the worlds of Yama, or as asuras. [more absolutist & dualistic]
A being established in the result of stream enterer is freed from all the terrible forms of life.[B] Similarly, there is infinitely great merit from establishing one being in a pratyekabuddha's awakening, [still absolutist & dualistic].
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but not so much from establishing the beings in Jambudvīpa in the ten wholesome actions. [more absolutist & dualistic][C] Kauśika, a son of a good family or daughter of a good family who establishes one being in unsurpassed, perfect, complete awakening creates infinitely greater merit than that. [not absolutist or dualistic].
And why?
Because it is established specifically so the way of buddhas is not brought to an end.
[C] "Kauśika, to establish a son of a good family or daughter of a good family in unsurpassed, perfect, complete awakening creates a lot of merit.
And why?
Because the Three Jewels have come about from a bodhisattva, and the Three Jewels are for the whole world to worship. Therefore, Kauśika, the creatures in this whole world with its celestial beings, Māras, śramaṇas, and brahmins should respect, revere, honor, and worship this bodhisattva with flowers, perfumes, incense, garlands, creams, powders, clothes, parasols, flags, and banners.
"Furthermore, Kauśika,
were a son of a good family or daughter of a good family to establish the beings in Jambudvīpa in the ten wholesome actions, what do you think, Kauśika?
Based on that, would that son of a good family or daughter of a good family create a lot of merit?"
"A lot, Lord; a lot, Sugata," replied Śatakratu.
"So then, Kauśika," the Lord continued,
[D] "a son of a good family or daughter of a good family
who has written out this perfection of wisdom in book form and bestowed it on others for nothing but copying out and reading aloud makes even more merit than that.
And why?
Because in this perfection of wisdom are taught in detail those dharmas without outflows that a son of a good family or daughter of a good family has trained in when they have entered into, enter into, and will enter into the flawlessness that is a perfect state, up to when they have reached, will reach, and are reaching the state of a worthy one, and when they have entered into the secure state of a bodhisattva great being, and when they have fully awakened, awaken, and will awaken to unsurpassed, perfect, complete awakening.
"And what are those dharmas without outflows, Kauśika?
They are these: the perfections, the thirty-seven dharmas on the side of awakening, the four noble truths, inner emptiness, up to the emptiness that is the non-existence of an intrinsic nature, the ten tathāgata powers, up to the immeasurable buddha-dharmas that tathāgatas, worthy ones, perfectly complete buddhas have taught in detail in this perfection of wisdom.
"Therefore, Kauśika,
you should also understand from this one of many explanations that
[D] those sons of a good family or daughters of a good family
who write out this perfection of wisdom in book form and bestow it on others for nothing but copying out and reading aloud create a lot more merit.
"And why?
Because in this perfection of wisdom are taught in detail all those dharmas, dharmas on account of which there are great sāla tree–like royal families, great sāla tree–like brahmin families, and great sāla tree–like business families; there are the Cāturmahārājika gods and there are the Trāyastriṃśa, up to the Naivasaṃjñānāsaṃjñāyatana gods; there are the perfections, up to there are the thirty-seven dharmas on the side of awakening, up to there is the knowledge of all aspects; and there are stream enterers, once-returners, non-returners, worthy ones, and pratyekabuddhas.
"Kauśika, let alone having established beings in Jambudvīpa in . . . up to a pratyekabuddha's awakening, were some son of a good family or daughter of a good family, Kauśika, to establish as many beings as there are in this four-continent world system, all of them, in the ten wholesome actions, what do you think, Kauśika?
Based on that, would that son of a good family or daughter of a good family make a lot of merit?"
"A lot, Lord; a lot, Sugata," replied Śatakratu.
"So then, Kauśika," said the Lord,
[D] "a son of a good family or daughter of a good family
who has written out this perfection of wisdom in book form and bestowed it on others for nothing but copying out and reading aloud makes a lot more merit.
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And why?
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Because all the dharmas of śrāvakas and pratyekabuddhas,
the dharmas of bodhisattvas,
and the buddha-dharmas
have come about from the perfection of wisdom.Connect this in the same way with Kauśika, let alone having established beings that are in this four-continent world system in the ten wholesome actions, up to in the state of a worthy one and a pratyekabuddha's awakening, were some son of a good family or daughter of a good family, Kauśika, to establish beings that are in a thousandfold world system, all of them, in the ten wholesome actions, up to in the state of a worthy one and a pratyekabuddha's awakening,
[D] still a son of a good family or daughter of a good family who has written out this perfection of wisdom in book form and bestowed it on others for nothing but copying out and reading aloud creates even more merit than that.Connect this in the same way with Kauśika, let alone having established beings that are in a thousandfold world system, even were some son of a good family or daughter of a good family, Kauśika, to establish beings that are in a millionfold world system, all of them, in the ten wholesome actions, up to in the state of a worthy one and a pratyekabuddha's awakening,
[D] still a son of a good family or daughter of a good family who has written out this perfection of wisdom in book form and bestowed it on others for nothing but copying out and reading aloud creates even more merit than that.Connect this in the same way with Kauśika, let alone having established beings that are in a millionfold world system in the ten wholesome actions, up to in a pratyekabuddha's awakening, even were some son of a good family or daughter of a good family, Kauśika, to establish beings dwelling in the great billionfold world system, as many as there are, in the ten wholesome actions, up to a pratyekabuddha's awakening,
[D] still, if a son of a good family or daughter of a good family has written out this perfection of wisdom in book form and bestowed it on others for nothing but copying out and reading aloud, that son of a good family or daughter of a good family creates even more merit than that.Connect this in the same way with Kauśika, let alone the beings that are in the great billionfold world system, even were some son of a good family or daughter of a good family, Kauśika, to have established as many beings dwelling in as many world systems as there are sand particles in the Gaṅgā River, all of them, in the ten wholesome actions, up to established them in the state of a worthy one and a pratyekabuddha's awakening,
[D] still, if a son of a good family or daughter of a good family has written out this perfection of wisdom in book form and bestowed it on others for nothing but copying out and reading aloud, Kauśika, that son of a good family or daughter of a good family creates even more merit than that.
"Furthermore, Kauśika,
if a son of a good family or daughter of a good family has established those beings who are in Jambudvīpa in the four concentrations, and has established them in the four immeasurables, the four formless absorptions, and the five clairvoyances, what do you think, Kauśika?
Based on that, would that son of a good family or daughter of a good family create a lot of merit?"
"A lot, Lord; a lot, Sugata," replied Śatakratu.
"So then, Kauśika," said the Lord,
[D] "a son of a good family or daughter of a good family
who has written out this perfection of wisdom in book form and bestowed it on others for nothing but copying out and reading aloud
creates even more merit than that.
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And why?
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Because in this perfection of wisdom all dharmas are taught in detail.
"Furthermore, Kauśika,
[E] a son of a good family or daughter of a good family
who takes up, bears in mind, reads aloud, masters,
_____________________________________________________
and properly pays attention to this perfection of wisdom
creates a lot more merit,______________________________
_____________________________________________________
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but there is not so much from a son of a good family or daughter of a good family establishing the beings in Jambudvīpa in the ten wholesome actions, the concentrations, the immeasurables, the formless absorptions, and the clairvoyances.[E] "There, properly paying attention is this:
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taking up, bearing in mind, reading aloud, mastering, and
properly paying attention to this perfection of wisdom
with an understanding that operates without duality;
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taking up, bearing in mind, reading aloud, mastering, and
properly paying attention to the perfection of concentration, perfection of perseverance,
perfection of patience, perfection of morality, and perfection of giving
with an understanding that operates without duality;
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properly paying attention to inner emptiness
with an understanding that operates without duality,
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up to properly paying attention to the emptiness that is the non-existence of an intrinsic nature
with an understanding that operates without duality;
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properly paying attention to the applications of mindfulness, right efforts, legs of miraculous power, faculties, powers, limbs of awakening, and paths
with an understanding that operates without duality;
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up to properly paying attention to the eighteen distinct attributes of a buddha and knowledge of all aspects
with an understanding that operates without duality.[F] "Furthermore, Kauśika, some son of a good family or daughter of a good family
may teach the perfection of wisdom to others in detail,
explicate it, sort it out for them and give a commentary on it, or make it clear
and give instruction in its meaning with this one of many explanations.[F] There the meaning of the perfection of wisdom is this:
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not viewing the perfection of wisdom as two and not viewing it as not two,
not viewing it as a causal sign or as not a causal sign, and
not viewing it as brought in or as sent out,
as taken away or as added on,
as defilement or as purification,
as a production or as a cessation,
as grasped or as rejected,
as stationed or as not stationed,
as true or as mistaken,
as right or as wrong,
as tiny or as not tiny,
as a part or as not a part,
as a dharma or as not a dharma,
as suchness or as not suchness,
or as the very limit of reality or as not the very limit of reality
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— this is the meaning of nondual.
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That son of a good family or daughter of a good family
who teaches the perfection of wisdom to others in detail,
explicates it, sorts it out for them and gives a commentary on it, and makes it clear
_________________________________
and gives instruction in its meaning
creates a lot of merit based on that,
_________________________________
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but not so much someone who just personally takes it up, bears it in mind, reads it aloud, masters it, and properly pays attention to it.[F] "Furthermore, Kauśika, a son of a good family or daughter of a good family
who teaches the perfection of wisdom to others in detail, gives advice about it, establishes it, sorts it out, makes it clear, _________________________________
and gives instruction in its meaning
creates a lot more merit ____________
_________________________________
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than someone who personally takes up, bears in mind, reads aloud, masters, and properly pays attention to this perfection of wisdom."
"Exactly so, Lord; exactly so, Sugata," said Śatakratu.
"Thus, Kauśika," continued the Lord,
[G] "a son of a good family or daughter of a good family
________________________________________________
should give instructions in the perfection of wisdom,
in both the meaning and the letter. _________________
________________________________________________
If a son of a good family or daughter of a good family gives such instructions
they will be endowed with infinite, countless, immeasurable masses of merit."Even if a son of a good family or daughter of a good family respects, reveres, honors, and worships with flowers, perfumes, incense, garlands, creams, powders, robes, parasols, flags, and banners, with all the requirements for happiness, infinite, countless tathāgatas, worthy ones, perfectly complete buddhas in each of the ten directions for as long as they live, Kauśika,
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a son of a good family or daughter of a good family who teaches the perfection of wisdom to others in detail with many different explanations, who makes it intelligible, sorts it out, gives a commentary on it, and makes it clear
will create a lot more merit than that.
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And why?
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Because past, future, and present tathāgatas, worthy ones, perfectly complete buddhas
have fully awakened, will fully awaken, and are fully awakening to unsurpassed, perfect, complete awakening
because they have trained in this perfection of wisdom.
"Furthermore, Kauśika,
compared with a son of a good family or daughter of a good family who practices the perfection of giving for infinite, incalculable eons by way of apprehending something,
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[H] a son of a good family or daughter of a good family
who teaches and explains the perfection of wisdom in detail, up to worships it, 431
_________________________________________
if it is done without apprehending anything,
creates a lot more merit than that.___________
_________________________________________"Kauśika, there, what is it to apprehend something (ex. the three spheres)?
If bodhisattvas who give a gift by way of apprehending something think, 'I am giving a gift; this is a gift; it has been given to somebody else,' they stand right in giving, and that is not the perfection of giving.
If they think, 'This is morality; I am being moral; I am guarding it for the sake of these beings,' that is not the perfection of morality.
If they think, 'I am patient; this is patience; I should be patient with others,' that is not the perfection of patience.
If they think, 'I am making a vigorous effort; this is perseverance; I will continue persevering for their sake,' that is not the perfection of perseverance.
If they think, 'I am becoming absorbed in concentration; this is concentration; I have become absorbed for their sake,' that is not the perfection of concentration.
If they think, 'I am cultivating wisdom, this is wisdom, I will stay wise for their sake,' that is not the perfection of wisdom.
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Kauśika, a son of a good family or daughter of a good family's perfection of giving by way of apprehending something like that is not complete,
and the perfection of morality, perfection of patience, perfection of perseverance, perfection of concentration, and perfection of wisdom is not complete either."
Śatakratu then asked,
"Lord, what are bodhisattva great beings doing when the practice of the perfection of giving is complete, and when the perfection of morality, perfection of patience, perfection of perseverance, perfection of concentration, and perfection of wisdom are complete?"
"Kauśika," said the Lord,
"here when bodhisattva great beings give a gift by way of not apprehending
a gift, giver, or recipient that is their perfection of giving;
when not apprehending morality, being moral, or a being that is their perfection of morality;
when not apprehending patience, an object of patience, or having patience that is their perfection of patience;
when not apprehending perseverance, something that has to be done, or a being that is their perfection of perseverance;
when not apprehending concentration, somebody concentrating, or something that has to be concentrated on that is their perfection of concentration;
and when not apprehending wisdom, being wise, or a topic to be wise about that is their perfection of wisdom.
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______________________________________________________
Kauśika, when bodhisattva great beings practice like that
the perfection of giving becomes complete,_____________
______________________________________________________
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and the perfection of morality, perfection of patience, perfection of perseverance, perfection of concentration, and perfection of wisdom become complete.""Kauśika, those sons of a good family or daughters of a good family
__________________________________________________________
[G] should give instructions in both the meaning and the letter
of the perfection of wisdom like that,________________________
__________________________________________________________
and they should give such instructions in the perfection of concentration, perfection of perseverance, perfection of patience, perfection of morality, and perfection of giving as well.
"And why?
Because at a time in the future, Kauśika, there will be sons of a good family and daughters of a good family who will teach a counterfeit perfection of wisdom (i.e. a version with attachment / fixation / absolutes / dualities).
There, having caused sons of a good family and daughters of a good family who have set out for unsurpassed, perfect, complete awakening to listen to the counterfeit perfection of wisdom (i.e. a version with attachment / fixation / absolutes / dualities) they will destroy them,
_________________________________________________________________
because of not giving instructions in both the meaning and the letter
of this perfection of wisdom."_____________________________________
_________________________________________________________________
"Lord, what is a counterfeit perfection of wisdom?" asked Śatakratu.
"Kauśika," replied the Lord,
"here, in regard to a counterfeit perfection of wisdom (i.e. a version with attachment / fixation / absolutes / dualities), sons of a good family and daughters of a good family teach something like it.
A counterfeit perfection of wisdom (i.e. a version with attachment / fixation / absolutes / dualities) is this: 432
They teach 'form is impermanent' and that those who make such a practice are practicing the perfection of wisdom.
Further, those sons of a good family and daughters of a good family who have been taught that
explore whether 'form is impermanent,'
and they explore whether 'feeling . . . ,' 'perception . . . ,' 'volitional factors . . . ,' and 'consciousness is impermanent.'"And those who teach that counterfeit perfection of wisdom (i.e. a version with attachment / fixation / absolutes / dualities) also practice a counterfeit perfection of wisdom (i.e. a version with attachment / fixation / absolutes / dualities).
They teach 'the eyes are impermanent,' and they teach 'the ears . . . ,' 'the nose . . . ,' 'the tongue . . . ,' 'the body . . . ,' and 'the thinking mind is impermanent.'
They teach 'a form is impermanent,' and they teach 'a sound . . . ,' 'a smell . . . ,' 'a taste . . . ,' 'a feeling . . . ,' and 'dharmas are impermanent.'
They teach 'the earth element is impermanent,' and they teach 'the water element . . . ,' 'the fire element . . . ,' 'the wind element . . . ,' 'the space element . . . ,' and 'the consciousness element is impermanent.'
They teach 'the eye constituent is impermanent,' and they teach 'the ear constituent . . . ,' 'the nose constituent . . . ,' 'the taste constituent . . . ,' 'the body constituent . . . ,' and 'the thinking-mind constituent is impermanent.'
They teach 'the form constituent is impermanent,' and they teach 'the sound constituent . . . ,' 'the smell constituent . . . ,' 'the taste constituent . . . ,' 'the touch constituent . . . ,' and 'the dharma constituent is impermanent.'
They teach 'the eye consciousness constituent is impermanent,' and they teach 'the ear . . . ,' 'the nose . . . ,' 'the tongue . . . ,' 'the body . . .' and 'the thinking-mind consciousness constituent is impermanent.'
They teach 'eye contact is impermanent,' and they teach 'ear . . . ,' 'nose . . . ,' 'tongue . . . ,' 'body . . . ,' and 'thinking-mind contact is impermanent.'"They teach 'form is suffering,' 'is selfless,' and 'is unpleasant,'
and they teach 'feeling . . . ,' 'perception . . . ,' 'volitional factors . . . ,' and 'consciousness is suffering,' 'is selfless,' and 'is unpleasant.'Similarly, they teach 'the eye, form, and eye consciousness constituents are suffering, selfless, and unpleasant,'
and they teach 'the ear, nose, tongue, body, thinking mind, dharma, and thinking-mind constituents are suffering, selfless, and unpleasant.'Similarly, connect this with they teach a counterfeit perfection of concentration,
and they teach a counterfeit perfection of perseverance, perfection of patience, perfection of morality, and perfection of giving.
They teach 'form is impermanent, suffering, selfless, and unpleasant,'
and they teach 'feeling, perception, volitional factors, and consciousness are impermanent, suffering, selfless, and unpleasant.'Similarly, they teach 'the eye, form, and eye consciousness constituents are impermanent, suffering, selfless, and unpleasant.'
Similarly, they teach 'the ear . . . , nose . . . , tongue . . . , body . . . , and thinking mind, dharma, and thinking-mind constituents are impermanent, suffering, selfless, and unpleasant.'
Similarly, they teach 'the perfection of giving, perfection of morality, perfection of patience, perfection of perseverance, perfection of concentration, and perfection of wisdom are impermanent, suffering, selfless, and unpleasant.'
Similarly, they teach 'the immeasurables and formless absorptions are impermanent, suffering, selfless, and unpleasant.' They teach 'the applications of mindfulness are impermanent, suffering, selfless, and unpleasant.'
They teach 'the right efforts, legs of miraculous power, faculties, powers, limbs of awakening, and path are impermanent, suffering, selfless, and unpleasant,' up to they teach 'the knowledge of all aspects is impermanent, suffering, selfless, and unpleasant.'"They say those who practice like that are practicing the perfection of wisdom.
Kauśika, this is a counterfeit perfection of wisdom (i.e. a version with attachment / fixation / absolutes / dualities)."Furthermore, Kauśika, those sons of a good family and daughters of a good family who teach the perfection of wisdom teach, 'Sons of a good family and daughters of a good family, you should cultivate the perfection of wisdom. When you have cultivated the perfection of wisdom you will stand on the first level,' up to 'the tenth level.'
Similarly, they teach, 'When you have cultivated the perfection of concentration, perfection of perseverance, perfection of patience, perfection of morality, and perfection of giving you will stand on the first level,' up to 'you will stand on the tenth level.'
"Still they cultivate that as the perfection of wisdom by way of a causal sign, by way of apprehending something, with a notion of time.
Kauśika, this is a counterfeit perfection of wisdom (i.e. a version with attachment / fixation / absolutes / dualities)."Furthermore, Kauśika, those sons of a good family or daughters of a good family teach, 'Come here, you son of a good family! You should cultivate the perfection of wisdom. When you have cultivated the perfection of wisdom you will transcend the śrāvaka level and you will transcend the pratyekabuddha level.'
Kauśika, this is a counterfeit perfection of wisdom (i.e. a version with attachment / fixation / absolutes / dualities)."Furthermore, Kauśika, when those sons of a good family or daughters of a good family teach those sons of a good family or daughters of a good family in the Bodhisattva Vehicle, they teach them, 'Come here, you son of a good family! You should cultivate the perfection of wisdom. When you have cultivated the perfection of wisdom you will enter into the secure state of a bodhisattva.'
Kauśika, this is a counterfeit perfection of wisdom (i.e. a version with attachment / fixation / absolutes / dualities)."Furthermore, Kauśika, when those sons of a good family or daughters of a good family teach those sons of a good family or daughters of a good family in the Great Vehicle, they teach them, 'Come here, you son of a good family! You should cultivate the perfection of wisdom. When you have cultivated the perfection of wisdom you will gain forbearance for the nonproduction of dharmas. When you have gained forbearance for the nonproduction of dharmas, you will stand in the clairvoyance of a bodhisattva. When you stand in the clairvoyance of a bodhisattva, you will pass on from buddhafield to buddhafield in order to respect, revere, honor, worship, and venerate the lord buddhas.' In that way those sons of a good family or daughters of a good family,
Kauśika, teach a counterfeit perfection of wisdom (i.e. a version with attachment / fixation / absolutes / dualities)."Furthermore, Kauśika, when those sons of a good family or daughters of a good family teach those sons of a good family or daughters of a good family in the Great Vehicle, 'A son of a good family who takes up, bears in mind, reads aloud, masters, and properly pays attention to this perfection of wisdom becomes endowed with a countless, infinite, immeasurable mass of merit,'
Kauśika, those sons of a good family or daughters of a good family teach a counterfeit perfection of wisdom (i.e. a version with attachment / fixation / absolutes / dualities)."Furthermore, Kauśika, when those sons of a good family or daughters of a good family teach those sons of a good family or daughters of a good family in the Great Vehicle, 'Come here, you son of a good family! Having rejoiced in the entire wholesome root, all of it, of past, future, and present tathāgatas, worthy ones, perfectly complete buddhas from their first production of the thought of awakening up to fully awakening to unsurpassed, perfect, complete awakening and compressed it into one, you should dedicate it to unsurpassed, perfect, complete awakening,'
Kauśika, those sons of a good family or daughters of a good family teach a counterfeit perfection of wisdom (i.e. a version with attachment / fixation / absolutes / dualities)."
Śatakratu then asked,
"Lord, when they do not teach a counterfeit perfection of wisdom
to those sons of a good family or daughters of a good family who have set out in the Great Vehicle,
what do those sons of a good family or daughters of a good family teach?"
"Kauśika," replied the Lord,
"here, those sons of a good family or daughters of a good family do not teach a counterfeit perfection of wisdom to those sons of a good family or daughters of a good family who have set out in the Great Vehicle
when they teach thus: 'Come here, you son of a good family!
___________________________________________
When you cultivate the perfection of wisdom,
do not even look at form as impermanent.___
___________________________________________
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And why?
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_________________________________________________________________
Because form is empty of the intrinsic nature of form.______________
That intrinsic nature of form is non-existent,________________________
and that which is non-existent is the perfection of wisdom.__________
So, in that perfection of wisdom you cannot say "form is permanent"
or "form is impermanent."_________________________________________
__________________________________________________________________
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And why?
-
________________________________________________
Because form does not exist there, and given that,
how could you ever view it as either permanent___
or impermanent?________________________________
________________________________________________Similarly, Kauśika, those sons of a good family or daughters of a good family do not teach a counterfeit perfection of wisdom (i.e. a version with attachment / fixation / absolutes / dualities) when they teach,
'Do not even look at feeling . . . perception . . . volitional factors . . . or consciousness as impermanent.
-
And why?
-
Because consciousness is empty of the intrinsic nature of consciousness.
That intrinsic nature of consciousness is non-existent,
and that which is non-existent is the perfection of wisdom.
So, in that perfection of wisdom you cannot say "consciousness is permanent" or "consciousness is impermanent."
-
And why?
-
Because consciousness does not exist there,
and given that, how could you ever view it as either permanent or impermanent?'"Furthermore, Kauśika, sons of a good family or daughters of a good family cultivating the perfection of wisdom do not teach a counterfeit perfection of wisdom (i.e. a version with attachment / fixation / absolutes / dualities) when they teach,
'Come here, you son of a good family!
When you cultivate the perfection of wisdom, son of a good family,
you should not look at any dharma at all.
You should not stand on any dharma at all.
-
And why?
-
Because in the perfection of wisdom there is no dharma you have to go beyond
and there is no dharma you have to stand on.
-
And why?
-
Because all dharmas are empty of an intrinsic nature.
That dharma empty of an intrinsic nature is non-existent,
and that which is non-existent is the perfection of wisdom.
So, in that perfection of wisdom no dharma has been brought in or sent out,
no dharma arises or ceases.'Similarly, connect this with the aggregates, the constituents, the sense fields, dependent origination, all the perfections, the thirty-seven dharmas on the side of awakening, all the emptinesses, the powers, the fearlessnesses, the detailed and thorough knowledges, and the eighteen distinct attributes of a buddha as well.
"Kauśika, those sons of a good family or daughters of a good family do not teach a counterfeit perfection of wisdom (i.e. a version with attachment / fixation / absolutes / dualities) when they teach, 'Son of a good family,
you thus should not even look at the knowledge of all aspects as impermanent.
-
And why?
-
Because the knowledge of all aspects is empty of the intrinsic nature of the knowledge of all aspects.
That intrinsic nature of the knowledge of all aspects is non-existent,
and that which is non-existent is the perfection of wisdom.
So, in that perfection of wisdom you cannot say "the knowledge of all aspects is permanent"
or "the knowledge of all aspects is impermanent."
-
And why?
-
Because the knowledge of all aspects does not exist there,
and given that, how could you ever view it as either permanent or impermanent?'"Therefore, Kauśika, a son of a good family or daughter of a good family
should teach the meaning of the perfection of wisdom like that.
_______________________________________________________________________
When a son of a good family or daughter of a good family teaches like that,
they create a lot more merit._____________________________________________
_______________________________________________________________________"Furthermore, Kauśika, were some son of a good family or daughter of a good family to establish the beings in Jambudvīpa, as many as there are, in the result of stream enterer, what do you think, Kauśika?
Based on that, would that son of a good family or daughter of a good family create a lot of merit?"
"A lot, Lord; a lot, Sugata," replied Śatakratu.
"So then, Kauśika," the Lord continued,
[G] "when a son of a good family or daughter of a good family
gives a discourse to others and explains, reveals, makes clear,
and illuminates both the meaning and the letter of the perfection of wisdom with many explanations,
saying, 'Come here, you son of a good family! Take up, bear in mind, read aloud, master, and properly pay attention to this perfection of wisdom, and focus in your practice on this perfection of wisdom as it has been expounded,'
they create a lot more merit.
-
And why?
-
Kauśika, it is because a stream enterer and the result of stream enterer have come about from this perfection of wisdom."Kauśika, let alone having led the beings in Jambudvīpa to the result of stream enterer,
and let alone having led all the beings in a thousandfold world 433 system to the result of stream enterer,
and let alone having led all the beings in a millionfold world system to the result of stream enterer,
and let alone having led all the beings in the great billionfold world system to the result of stream enterer,
Kauśika, were some son of a good family or daughter of a good family to have established in the result of stream enterer as many beings standing in as many world systems in the eastern direction as there are sand particles in the Gaṅgā River,
and similarly, were some son of a good family or daughter of a good family to have established in the result of stream enterer as many beings standing in as many world systems as there are sand particles in the Gaṅgā River in the southern, western, and northern directions, the intermediate directions, below and above, what do you think?
Based on that, would that son of a good family or daughter of a good family create a lot of merit?"
"A lot, Lord; a lot, Sugata," replied Śatakratu.
"So then, Kauśika," the Lord continued,
[G] "when a son of a good family or daughter of a good family
teaches both the meaning and the letter of the perfection of wisdom to others in detail and explains,
illuminates, reveals, gives a commentary on, and makes them clear,
saying, 'Come here, you son of a good family! Take up, bear in mind, read aloud, master, and properly pay attention to this perfection of wisdom, and focus in your practice on this perfection of wisdom as it has been expounded,'
they create a lot more merit.
-
And why?
-
Kauśika, it is because a stream enterer has come about from this perfection of wisdom."Furthermore, Kauśika, were some son of a good family or daughter of a good family to establish all the beings in Jambudvīpa, as many as there are, in the result of once-returner, were to establish them in the result of non-returner, up to the state of a worthy one, what do you think, Kauśika?
Based on that, would that son of a good family or daughter of a good family create a lot of merit?"
"A lot, Lord; a lot, Sugata," replied Śatakratu.
"So then, Kauśika," the Lord continued,
[G] "a son of a good family or daughter of a good family who explains in detail to others,
up to illuminates both the meaning and the letter of the perfection of wisdom with many explanations,
saying, 'Come here, you son of a good family! Take up, bear in mind, read aloud, master, and properly pay attention to this perfection of wisdom, and focus in your practice on this perfection of wisdom as it has been expounded,'
they create a lot more merit.
-
And why?
-
Kauśika, it is because . . . up to the state of a worthy one has come about from this perfection of wisdom."Kauśika, let alone having led the beings in Jambudvīpa to . . . up to the state of a worthy one, were some son of a good family or daughter of a good family to have established all the beings in the four continents in . . . up to the state of a worthy one, to have established the beings in a thousandfold world system, the beings in a millionfold world system, the beings in a great billionfold world system in . . . up to the state of a worthy one, Kauśika, or were they even to have established as many beings standing in as many world systems in the eastern direction as there are sand particles in the Gaṅgā River, all of them, in . . . up to the state of a worthy one, what do you think?
Based on that, would that son of a good family or daughter of a good family create a lot of merit?"
"A lot, Lord; a lot, Sugata," replied Śatakratu.
"So then, Kauśika," the Lord continued,
"a son of a good family or daughter of a good family who illuminates and explains this perfection of wisdom to others, saying, 'Come here, you son of a good family! Take up, up to master this perfection of wisdom, focus in your practice on this perfection of wisdom as it has been expounded,'
they create a lot more merit.
-
And why?
-
Kauśika, it is because once-returners, non-returners, and worthy ones have come about from this perfection of wisdom."Furthermore, Kauśika, were some son of a good family or daughter of a good family to establish all the beings, as many as there are, standing in as many world systems as there are sand particles in the Gaṅgā River in each of the ten directions, in the state of a pratyekabuddha, what do you think, Kauśika?
Based on that, would that son of a good family or daughter of a good family create a lot of merit?"
"A lot, Lord; a lot, Sugata," repled Śatakratu.
"So then, Kauśika," the Lord continued,
"a son of a good family or daughter of a good family who teaches, up to illuminates both the meaning and the words to those who want this perfection of wisdom, saying, 'Come here, you son of a good family! Take up this perfection of wisdom. Master it. Focus in your practice on this perfection of wisdom as it has been expounded,'
they create a lot more merit.
-
And why?
-
Kauśika, it is because a pratyekabuddha has come about from this perfection of wisdom."Furthermore, Kauśika, compared with some son of a good family or daughter of a good family who has established the beings in Jambudvīpa in unsurpassed, perfect, complete awakening, 434
a son of a good family or daughter of a good family
________________________________________________
creates a lot more merit_________________________
________________________________________________
when explaining in detail,________________________
up to illuminating both the meaning and the words
to those who want this perfection of wisdom,_____
________________________________________________
saying, 'To the extent that you, son of a good family, train in this perfection of wisdom, to that extent you will gain the dharmas of the knowledge of all aspects; to the extent you gain the dharmas of the knowledge of all aspects, to that extent your vast cultivation of the perfection of wisdom will become completed; to the extent your vast cultivation of the perfection of wisdom becomes completed, to that extent you will be closer and closer to unsurpassed, perfect, complete awakening'; connect this in the same way with each, up to 'you will fully awaken to unsurpassed, perfect, complete awakening.'
-
And why?
-
Kauśika, it is because bodhisattvas who have produced the first thought of awakening have come about from this perfection of wisdom, and as many bodhisattvas as there are, all of them, standing in as many world systems in each direction of the ten directions as there are sand particles in the Gaṅgā River have come about from it and have fully awakened to unsurpassed, perfect, complete awakening."Furthermore, Kauśika, were some son of a good family or daughter of a good family to establish all the beings, as many as there are, standing in as many world systems as there are sand particles in the Gaṅgā River in each direction of the ten directions, in the irreversible state, what do you think, Kauśika?
Based on that, would that son of a good family or daughter of a good family create a lot of merit?"
"A lot, Lord; a lot, Sugata," replied Śatakratu.
"So then, Kauśika," the Lord continued,
"a son of a good family or daughter of a good family
who explains, up to illuminates both the meaning and the words of this perfection of wisdom to others,
saying, 'Come here, you son of a good family! Take up, up to focus in your practice on this perfection of wisdom as it has been expounded. To the extent that you, son of a good family, focus in your practice on this perfection of wisdom as it has been expounded, to that extent you will gain the dharmas of the knowledge of all aspects'; connect this in the same way with each, up to 'you will fully awaken to unsurpassed, perfect, complete awakening,' they, Kauśika, will create a lot more merit.
-
And why?
-
Kauśika, it is because irreversible bodhisattvas have come about from this perfection of wisdom."Furthermore, Kauśika, compared with all the beings in Jambudvīpa, as many as there are, having set out for unsurpassed, perfect, complete awakening,
a son of a good family or daughter of a good family, Kauśika, creates a lot more merit
when explaining, up to illuminating both the meaning and the words of this perfection of wisdom for them,
saying, 'Come here, you son of a good family! Take up this perfection of wisdom, up to focus in your practice on this perfection of wisdom as it has been expounded. To the extent that you, son of a good family, focus in your practice on this perfection of wisdom as it has been expounded, to that extent you will have trained in this perfection of wisdom and will stand in the irreversible state and gradually fully awaken to unsurpassed, perfect, complete awakening.'"Furthermore, Kauśika, compared with some son of a good family or daughter of a good family who has established the beings standing in the four continents; or the beings standing in a thousandfold world system, in a millionfold world system, or in the great billionfold world system; or the beings, as many as there are, in as many world systems in each of the ten directions as there are sand particles in the Gaṅgā River, all of them, in unsurpassed, perfect, complete awakening,
a son of a good family or daughter of a good family creates a lot more merit
when explaining and illuminating both the meaning and the words of the perfection of wisdom for those beings,
saying, 'Come here, you son of a good family! Take up this perfection of wisdom, up to focus in your practice on this perfection of wisdom as it has been expounded. By focusing on it you will stand in the irreversible state and gradually fully awaken to unsurpassed, perfect, complete awakening.'"Furthermore, Kauśika, compared with some son of a good family or daughter of a good family who establishes all the beings, as many as there are, in Jambudvīpa in the state irreversible from unsurpassed, perfect, complete awakening and explains, up to illuminates both the meaning and the words of this perfection of wisdom to them,
some son of a good family or daughter of a good family creates a lot more merit
from teaching both the meaning and the words of this perfection of wisdom to a single one among them who says, 'I want quickly to awaken fully to unsurpassed, perfect, complete awakening.'"Compared with someone who establishes as many being as there are standing in as many world systems in each of the ten directions as there are sand particles in the Gaṅgā River, all of them, in the irreversible state, and explains this perfection of wisdom to them,
someone creates a lot more merit
from teaching both the meaning and the words of this perfection of wisdom to one among them who says,
'I want quickly to awaken fully to unsurpassed, perfect, complete awakening.' "
"Lord," said Śatakratu,
"to the extent that bodhisattva great beings are closer and closer to unsurpassed, perfect, complete awakening,
to that very extent bodhisattva great beings
have to be advised and instructed in this perfection of wisdom,
have to be advised and instructed in the perfection of concentration, perfection of perseverance, perfection of patience, perfection of morality, and perfection of giving;
have to be advised and instructed in all the emptinesses;
have to be advised and instructed in the applications of mindfulness, right efforts, legs of miraculous power, faculties, powers, limbs of awakening, and paths;
and have to be advised and instructed in the ten tathāgata powers, fearlessnesses, detailed and thorough knowledges, and eighteen distinct attributes of a buddha."They have to be taken care of with requirements — robes, alms, beds and seats, and medicines for sicknesses.
"Those bodhisattva great beings have to be taken care of with
a combination of both the dharmas beginning with the perfections and the required material things."Taking care of them with both instruction in the dharmas
and with the required material things
creates more merit than the earlier two done separately.
"And why?
Because it thus happens that bodhisattva great beings
taken care of with the requirements
are advised and instructed in the perfections,
are advised and instructed in all the emptinesses,
are advised and instructed in the thirty-seven dharmas on the side of awakening, and
are advised and instructed in the ten powers, the fearlessnesses, the detailed and thorough knowledges, and the eighteen distinct attributes of a buddha."
Then venerable Subhūti said to Śatakratu, head of the gods,
"Excellent, Kauśika, excellent that
you have produced enthusiasm in sons of a good family or daughters of a good family, those bodhisattva great beings in the Great Vehicle.
It is your work.
Noble śrāvakas who want to look after beings
should produce an enthusiasm for bodhisattva great beings fully awakening to unsurpassed, perfect, complete awakening.
They should take care of and protect bodhisattva great beings
with a combination of doctrine and material things.
And why?
Lord, it is because the śrāvaka saṅgha comes about from them,
the Pratyekabuddha Vehicle comes about from them, and
the Great Vehicle also comes about from them.
-
Were bodhisattva great beings not to have produced the thought of unsurpassed, perfect, complete awakening,
and were bodhisattva great beings not to have trained in the six perfections,
and not to have trained in the thirty-seven dharmas on the side of awakening, the ten powers, the fearlessnesses, the detailed and thorough knowledges, and the eighteen distinct attributes of a buddha,
they would not fully awaken to unsurpassed, perfect, complete awakening.
-
Having fully awakened to unsurpassed, perfect, complete awakening,
they abolish the hells of all world systems,
abolish the birthplaces of the animal world, and
abolish all the regions of ghosts.
-
Great sāla tree–like royal families appear,
great sāla tree–like brahmin families appear,
and great sāla tree–like business families appear.
The Cāturmahārājika gods appear,
there are the Trāyastriṃśa, Yāma, Tuṣita, Nirmāṇarati, Paranirmitavaśavartin, Brahmakāyika, Brahmapurohita, Brahmapārṣadya, Parīttābha, Apramāṇābha, Ābhāsvara, Parīttaśubha, Apramāṇaśubha, Śubhakṛtsna, Bṛhatphala, and Śuddhāvāsa — Avṛha, Sudṛśa, Sudarśana, Atapa, and Akaniṣṭha — gods, and there are the Ākāśānantyāyatana, the Vijñānānantyāyatana, Ākiṃcityāyatana, and Naivasaṃjñānāsaṃjñāyatana gods.
The perfection of giving appears in the world,
and the perfection of morality, perfection of patience, perfection of perseverance, perfection of concentration, and perfection of wisdom appear in the world.
Inner emptiness, up to and the emptiness that is the non-existence of an intrinsic nature appears in the world;
and the thirty-seven dharmas on the side of awakening appear in the world,
up to the eighteen distinct attributes of a buddha appear in the world.
The Śrāvaka Vehicle, the Pratyekabuddha Vehicle, and the Great Vehicle appear in the world."
This was the thirty-second chapter, "The Superiority of Merit," 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
.
