The Transcendent Perfection of Wisdom
in Eighteen Thousand Lines - 345
Daśasāhasrikāprajñāpāramitā
– Chapter 45 - Assisted by the perfection of wisdom and skillful means –
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 42-87]
45. A BOAT – Assisted by the perfection of wisdom and skillful means. Bodhisattvas need a path composed of the Union of adapted skillful means with more and more wisdom, thus more and more in accord with Reality as it is here & now, with the Union of the Two truths [U2T].
(i.e. Résumé: Assisted by the perfection of wisdom and skillful means. Bodhisattvas need a path composed of the Union of adapted skillful means with more and more wisdom, thus more and more in accord with Reality as it is here & now, with the Union of the Two truths [U2T].
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It is not enough to have great faith, joy, energy …, one needs a path composed of the Union of more and more subtle virtuous adapted skillful means (based on causality / interdependence / T1) <==> combined with more and more wisdom (based on genuine-emptiness / T2); thus more and more in accord with the inconceivable true nature & dynamic of Reality as it is here & now, more and more in accord with the inconceivable Union of the Two Truths [U2T / U2T-3S / U2T-opp / U2T-2T) free from all extremes & middle. One aspect of the path supporting the other aspect – like the two wings of a bird.
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Otherwise one may fall into one extreme or another: ex. existence / naïve realism / mere-causality (ex. the śrāvaka level, the pratyekabuddha level, or scientism) [T1], non-existence / nihilism / nothingness / mere-emptiness [T2], both together / the duality or opposition of the two truths [2T], neither / the sameness / unity / oneness of the two truths [1T].
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Those who have faith … but are not assisted by the perfection of wisdom, not assisted by skillful means, up to not assisted by the knowledge of all aspects as well will get into trouble on the path. They will fall in the interim to the śrāvaka level or the pratyekabuddha level (more dualistic & absolutist levels).
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Those who have faith … and are also assisted by the perfection of wisdom, assisted by skillful means … up to assisted by the knowledge of all aspects as well will not get into trouble on the path. They will pass beyond the śrāvaka and pratyekabuddha levels (more dualistic & absolutist levels), and, having brought beings to maturity and purified a buddhafield (by realising the inconceivable true nature & dynamic of all dharmas), fully awaken to unsurpassed, complete awakening (omniscience).
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On the path, as much as possible, Bodhisattvas should act [T1] without acting [T2] [U2T]
(for all activities of the body, speech and mind),
without any grasping / attachment / apprehension / obsession / fixation / reification / reference points / absolutes about anything involved – ex. subject, relation / action, object; or apparent opposites –;
without falling into any extreme or middle in relation to any group of opposites;
without accepting / affirming / seeking / adding / improving / doing anything in absolute terms,
without rejecting / negating / abandoning / eliminating / subtracting / not-doing anything in absolute terms,
without changing / defiling / improving / purifying anything in absolute terms,
just conventionally / relatively / inter-subjectively if it helps somebody to get closer to the inconceivable liberating Truth;
without any di-vision between the three spheres – subject, relation / action, object –;
thus more and more in accord with the inconceivable true nature & dynamic of Reality as it is here & now,
more and more in accord with the inconceivable Union of the Two Truths free from all extremes & middle [U2T].
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Bodhisattvas should train in perceiving / realising / experiencing without perceiving / realising / experiencing the inconceivable Union of the Two Truths about any & all dharmas: that all dharmas are like an inconceivable Union of being empty of inherent existence [T2], not really existent / caused / functional <==> because of being conventionally dependently co-arisen (interdependent) relatively functional ever-changing impermanent appearances / tools / adapted skillful means [T1], merely labeled / imputed / designated by the mind [U3S] in dependence of its conditioning / karma, not completely non-existent / non-caused / non-functional / useless / meaningless.
And vice versa; one aspect / truth implies / proves / enables the other (<==>) [U2T].
Note: Something could be co-dependent with its parts and wholes (when applicable), with its causes & conditions and effects (when applicable), with its conceptual opposite(s) (always), and especially co-dependent with the subject / mind merely labeling / imputing it (always).
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That all dharmas are like illusions, reflections, mirages, dreams, echos, magical tricks: 'There, but not there.' [U2T].
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That all dharmas are not existent / caused / functional, not completely non-existent / non-caused / non-functional, not both together, not neither, and there is no fifth; not different / separate / multiple / dual, not identical / united / one / non-dual, not both together, not neither, and there is no fifth; not permanent / continuous / eternal, not impermanent / discontinuous / annihilated, not both together, not neither, and there is no fifth; not dependent, not independent, not both together, not neither, and there is no fifth; not empty, not non-empty, not both together, not neither, and there is no fifth; not dependently arisen, not empty of inherent existence, not both truths together, not neither of the two truths, and there is no fifth; not equal / pure / perfect / divine / complete / free / enlightened, not unequal / impure / imperfect / ordinary / incomplete / non-enlightened, not both together, not neither, and there is no fifth; not 'this', not 'non-this', not both together, not neither, and there is no fifth – for whatever 'this' is.
Meaning the true nature & dynamic as it is of any / all dharmas is indescribable / inconceivable for our flawed dualistic conceptual conditioned ordinary mind(s);
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That all dharmas have no real three stages of becoming: origination, duration / change, cessation, or complete absence of those.
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That there is no independent / universal / absolute / inherently existing basis to discriminate / differentiate them in absolute terms, just conventionally / relatively / inter-subjectively.
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That there is nothing to accept / affirm / seek / add / do in absolute terms, nothing to reject / nagate / abandon / eliminate / subtract / not-do in absolute terms, just conventionally / relatively / inter-subjectively.
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That we may as well perceive everything as primordially equal, pure, perfect, divine, complete, free, enlightened, the inseparable three pure kayas, the true Buddha – in the non-dual sense of those terms: not this, not non-this …
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All this applies to all dharmas: ex. the three vajras – physical / body, conceptual / speech, mental / mind –; the three spheres – subject, relation / action / process, object –; apparent opposites in any duality / triad / quad / etc.; name / label & referent / basis; the three stages of becoming – origination, duration / change, cessation –, the three times & space; all Buddha-dharmas, all words / concepts / ideas / teachings / views / methods / practices / milestones / levels / goals; samsara & nirvana; even the two truths themselves, and their 'Union', even the Ground and its manifestations.
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Liberation / completion / purification / omniscience / enlightenment is not gained by rejecting / abandoning samsara / appearances and accepting / seeking nirvana / emptiness. It is gained by training and directly perceiving / realising / experiencing the inconceivable true nature & dynamic of Reality as it is here & now beyond all extremes & middle [U2T].
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The important point is that in Reality as it is, in awakening / enlightenment, there are still valid useful conventional tools / adapted skillful means / qualities / virtues / words / symbols / images / concepts / thoughts / feelings / ideas / truths / views / methods / practices / goals / three spheres – subject / beings / relations / activities, objects / phenomena – / body, speech & mind … that can be used without being used to help all sentient beings still stuck in samsara because of their ignorance of the inconceivable true nature & dynamic of Reality as it is here & now [U2T / U3S / Uopp / U2T-2T / Middle Way free from all extremes & middle]. Emptiness does not deny conventional concepts, truths & activities; on the contrary the two truths are primordially inseparable / interdependent / in harmony. The same for samsara & nirvana.)
[𝔸. 𝔽𝕠𝕦𝕣 𝕤𝕚𝕞𝕚𝕝𝕖𝕤 𝕥𝕠 𝕕𝕖𝕞𝕠𝕟𝕤𝕥𝕣𝕒𝕥𝕖 𝕥𝕙𝕒𝕥
𝕗𝕒𝕚𝕥𝕙 & 𝕛𝕠𝕪 … 𝕒𝕝𝕠𝕟𝕖 𝕒𝕣𝕖 𝕟𝕠𝕥 𝕖𝕟𝕠𝕦𝕘𝕙 𝕥𝕠 𝕘𝕖𝕥 𝕠𝕦𝕥 𝕠𝕗 𝕥𝕣𝕠𝕦𝕓𝕝𝕖 𝕠𝕟 𝕥𝕙𝕖 𝕡𝕒𝕥𝕙,
𝕥𝕠 𝕤𝕥𝕒𝕪 𝕒𝕨𝕒𝕪 𝕗𝕣𝕠𝕞 𝕒𝕝𝕝 𝕖𝕩𝕥𝕣𝕖𝕞𝕖𝕤 & 𝕞𝕚𝕕𝕕𝕝𝕖𝕤,
𝕥𝕠 𝕤𝕥𝕒𝕪 𝕒𝕨𝕒𝕪 𝕗𝕣𝕠𝕞 𝕞𝕠𝕣𝕖 𝕒𝕓𝕤𝕠𝕝𝕦𝕥𝕚𝕤𝕥 & 𝕕𝕦𝕒𝕝𝕚𝕤𝕥𝕚𝕔 𝕡𝕠𝕤𝕚𝕥𝕚𝕠𝕟𝕤 / 𝕧𝕚𝕖𝕨𝕤 / 𝕞𝕖𝕥𝕙𝕠𝕕𝕤 / 𝕘𝕠𝕒𝕝𝕤;
𝕥𝕠 𝕙𝕒𝕧𝕖 𝕥𝕙𝕖 𝕡𝕠𝕨𝕖𝕣 𝕥𝕠 𝕣𝕖𝕒𝕔𝕙 𝕥𝕙𝕒𝕥 𝕘𝕣𝕠𝕦𝕟𝕕 -- 𝕟𝕒𝕞𝕖𝕝𝕪, 𝕦𝕟𝕤𝕦𝕣𝕡𝕒𝕤𝕤𝕖𝕕, 𝕔𝕠𝕞𝕡𝕝𝕖𝕥𝕖 𝕒𝕨𝕒𝕜𝕖𝕟𝕚𝕟𝕘.]
[𝔸.𝟙 𝕊𝕚𝕞𝕚𝕝𝕖 𝕠𝕗 𝕒 𝕓𝕣𝕠𝕜𝕖𝕟 𝕓𝕠𝕒𝕥 𝕠𝕟 𝕥𝕙𝕖 𝕠𝕔𝕖𝕒𝕟:]
"To illustrate, Subhūti,
[-] you should know that when a boat has broken up on the ocean, unless those people who are standing in it grab hold of a log, or an inflated skin, or a human corpse as a support, Subhūti, they will not reach the shore of the ocean and will die.
[+] Subhūti, when a boat has broken up on the ocean, those people who have it in mind to grab hold of a log, or an inflated skin, or a human corpse as a support, Subhūti, they will not die in the ocean; they will happily cross over the ocean and stand on dry land.
[-] Similarly, Subhūti, those sons of a good family or daughters of a good family in the Bodhisattva Vehicle endowed with just faith and just joy
who do not write out, clearly articulate, recite, or properly pay attention to the sūtras connected with this deep perfection of wisdom,
and similarly, connect this with do not write out, clearly articulate, recite, or hold as a support
the perfection of concentration, perfection of perseverance, perfection of patience, perfection of morality, or perfection of giving,
and similarly, connect this with each, up to do not write out, clearly articulate, recite, properly pay attention to, or hold as a support the knowledge of all aspects — you should know about these people in the Bodhisattva Vehicle who have set forth to the knowledge of all aspects that
in the interim they will get into trouble on the path.
They will actualize the śrāvaka level or pratyekabuddha level.[+] Subhūti, those people in the Bodhisattva Vehicle who have faith, have forbearance, have serene confidence, have a surpassing aspiration, have enjoyment, have belief, have renunciation, and have not given up the effort for full awakening to unsurpassed, complete awakening
will write out, clearly articulate, recite, and properly pay attention to this perfection of wisdom.
Look, Subhūti, those sons of a good family or daughters of a good family with faith, forbearance, serene confidence, a surpassing aspiration, belief, and renunciation, who have not given up the effort for unsurpassed, complete awakening, and those who assist 523 the perfection of wisdom, up to assist the knowledge of all aspects will not get into trouble in the interim.
They pass beyond the śrāvaka and pratyekabuddha levels and,
having brought beings to maturity and purified a buddhafield,
fully awaken to unsurpassed, complete awakening.
[𝔸.𝟚 𝕊𝕚𝕞𝕚𝕝𝕖 𝕠𝕗 𝕥𝕙𝕖 𝕦𝕟𝕗𝕚𝕣𝕖𝕕, 𝕦𝕟𝕓𝕒𝕜𝕖𝕕 𝕡𝕠𝕥:]
"To illustrate, Subhūti,
[-] when a man or a woman has it in mind to ladle water into an unfired, unbaked pot, you should know, Subhūti, that pot does not last long; straight away it gets ruined and dissolves.
And why?
Because that pot has not been fired and therefore afterward goes back to being ordinary earth.[-] Similarly, Subhūti, if those sons of a good family or daughters of a good family in the Bodhisattva Vehicle who have faith in, have forbearance for, take joy in, have serene confidence in, have a surpassing aspiration toward, enjoy, have belief in, have sacrificed for, and have not given up the effort for full awakening to unsurpassed, complete awakening,
but still are not assisted by the perfection of wisdom; are not assisted by skillful means;
are not assisted by the perfection of concentration, perfection of perseverance, perfection of patience, perfection of morality, or perfection of giving;
are not assisted by inner emptiness, up to are not assisted by emptiness that is the nonexistence of an intrinsic nature;
are not assisted by the applications of mindfulness, right efforts, legs of miraculous power, faculties, powers, limbs of awakening, or path;
are not assisted by the ten tathāgata powers, four fearlessnesses, four detailed and thorough knowledges, or eighteen distinct attributes of a buddha;
up to are not assisted by the knowledge of all aspects,
then in the interim those sons of a good family or daughters of a good family will get into trouble.
Subhūti, in the interim what trouble do those sons of a good family or daughters of a good family in the Bodhisattva Vehicle get into?
It is this, namely, the śrāvaka level and the pratyekabuddha level.
"To illustrate further, Subhūti,
[+] when a man or a woman has ladled river, or spring, or lake, or pond, or tank water into a fired pot you should know, Subhūti, that pot will happily make it back home.
[+] Similarly, if bodhisattva great beings who have faith in, have forbearance for, take joy in, have serene confidence in, have a surpassing aspiration toward, enjoy, have belief in, have sacrificed for, and have not given up the effort for full awakening to unsurpassed, complete awakening
are assisted by the perfection of wisdom, are assisted by skillful means,
up to the knowledge of all aspects,
then you should know, Subhūti, that those bodhisattva great beings will not in the interim get into trouble on the path — that is, on the śrāvaka level or the pratyekabuddha level — and without harm will fully awaken to unsurpassed, complete awakening.
[𝔸.𝟛 𝕊𝕚𝕞𝕚𝕝𝕖 𝕠𝕗 𝕥𝕙𝕖 𝕠𝕔𝕖𝕒𝕟𝕘𝕠𝕚𝕟𝕘 𝕤𝕙𝕚𝕡 𝕨𝕙𝕚𝕔𝕙 𝕙𝕒𝕤 𝕟𝕠𝕥 𝕓𝕖𝕖𝕟 𝕨𝕖𝕝𝕝 𝕛𝕠𝕚𝕟𝕖𝕕, 𝕨𝕚𝕥𝕙 𝕝𝕖𝕒𝕜𝕤 𝕦𝕟𝕡𝕒𝕥𝕔𝕙𝕖𝕕 𝕒𝕟𝕕 𝕙𝕖𝕒𝕧𝕚𝕝𝕪 𝕝𝕠𝕒𝕕𝕖𝕕 𝕨𝕚𝕥𝕙 𝕘𝕠𝕠𝕕𝕤, 𝕥𝕙𝕒𝕥 𝕚𝕤 𝕝𝕒𝕦𝕟𝕔𝕙𝕖𝕕 𝕠𝕟 𝕥𝕙𝕖 𝕨𝕒𝕥𝕖𝕣:]
"To illustrate further, Subhūti,
[-] if an oceangoing ship that has not been well joined, with leaks unpatched and heavily loaded with goods, is launched on the water, Subhūti,
you should know in the interim that boat will sink, the goods going one way and the boat another, and such a trader as that, unskilled in means, will meet with great harm and become separated from the great jewels.[-] Similarly, Subhūti, bodhisattvas who have faith in, have forbearance for, take joy in, have serene confidence in, have a surpassing aspiration toward, enjoy, have belief in, have sacrificed for, and have not given up the effort for full awakening to unsurpassed, complete awakening,
but still are not assisted by the perfection of wisdom, are not assisted by skillful means,
up to are not assisted by the knowledge of all aspects,
then, Subhūti, those bodhisattva great beings will get into trouble in the interim and lose a great profit — namely, they will lose the heap of jewels that is the knowledge of all aspects.
Subhūti, in the interim what trouble do those bodhisattva great beings get into?
It is this, namely, the śrāvaka level and the pratyekabuddha level.
"To illustrate further, Subhūti,
[+] if a man gifted with intelligence plies his way on an oceangoing ship that has been well joined, with the leaks patched, you should know, Subhūti, in the interim that boat will not break up and will reach where it is going.
[+] Similarly, Subhūti, bodhisattva great beings who have faith in, have forbearance for, take joy in, have serene confidence in, have a surpassing aspiration toward, enjoy, have belief in, have sacrificed for, and have not given up the effort for full awakening to unsurpassed, complete awakening,
and are also assisted by the perfection of wisdom, are also assisted by skillful means as well,
up to are assisted by the knowledge of all aspects as well,
then, Subhūti, those bodhisattva great beings will not turn back in the interim from unsurpassed, complete awakening.
And why?
Because, Subhūti, those bodhisattva great beings have faith in, have forbearance for, take joy in, have serene confidence in, have a surpassing aspiration toward, enjoy, have belief in, have sacrificed for, and have not given up the effort for full awakening to unsurpassed, complete awakening,
and are assisted by the perfection of wisdom, also are assisted by skillful means, up to and are assisted by the knowledge of all aspects as well.
Those bodhisattvas do not fall to the śrāvaka level or the pratyekabuddha level.
[𝔸.𝟜 𝕊𝕚𝕞𝕚𝕝𝕖 𝕠𝕗 𝕒 𝕧𝕖𝕣𝕪 𝕠𝕝𝕕, 𝕕𝕖𝕔𝕣𝕖𝕡𝕚𝕥, 𝕠𝕟𝕖 𝕙𝕦𝕟𝕕𝕣𝕖𝕕 𝕒𝕟𝕕 𝕥𝕨𝕖𝕟𝕥𝕪-𝕪𝕖𝕒𝕣-𝕠𝕝𝕕 𝕞𝕒𝕟 𝕨𝕙𝕠 𝕗𝕒𝕝𝕝𝕤 𝕤𝕚𝕔𝕜 :]
"To illustrate further, Subhūti,
[-] if there is a very old, decrepit, one hundred and twenty-year-old man and he falls sick in his body with a wind, or bile, or phlegm disorder, or a disorder from them in combination, what do you think, Subhūti,
does that man have the power to get up as he personally might want to do?"
"No, Lord," said Subhūti.
"Subhūti, does that man get up?" asked the Lord.
"Lord," replied Subhūti, "even were that man able to get up from a chair, still, because of his old age and his sickness he is frail, so he would not have the strength to go one krośa 524 or two krośa. Even though he is able to get up from a chair he is not able to go."
[-] "Similarly, Subhūti," continued the Lord, "even though bodhisattva great beings have faith in, have forbearance for, take joy in, have serene confidence in, have a surpassing aspiration toward, enjoy, have belief in, have sacrificed for, and have not given up the effort for full awakening to unsurpassed, complete awakening, because they have not also been assisted by the perfection of wisdom, up to have not been assisted by the knowledge of all aspects,
then, Subhūti, because those bodhisattva great beings thus have not been assisted by the perfection of wisdom and have not been assisted by skillful means,
they will fall in the interim to the śrāvaka level or the pratyekabuddha level.
"To illustrate further, Subhūti,
[+] it is like two strong people lifting up from under his left and right armpits that same very old, decrepit, one hundred and twenty-year-old man who has fallen sick in his body with a wind, or bile, or phlegm disorder, or a disorder from them in combination, and raising him up out of that chair, saying, 'Hey! You sir! Held and supported by us go where you want to go, wherever you like. In the interim, up to arriving in that place, you will not fall."
[+] Similarly, Subhūti, you should know that if bodhisattva great beings who have faith in, have forbearance for, take joy in, have serene confidence in, have a surpassing aspiration toward, enjoy, have belief in, have sacrificed for, and have not given up the effort for full awakening to unsurpassed, complete awakening
have also been assisted by the perfection of wisdom and also have been assisted by skillful means,
those bodhisattva great beings will not turn back in the interim;
those bodhisattva great beings have the power to reach that ground
— namely, unsurpassed, complete awakening."
[𝔹. "ℍ𝕠𝕨 𝕚𝕤 𝕚𝕥, 𝕥𝕙𝕒𝕥 𝕥𝕙𝕖𝕪 𝕙𝕒𝕧𝕖 𝕟𝕠𝕥 𝕓𝕖𝕖𝕟 𝕒𝕤𝕤𝕚𝕤𝕥𝕖𝕕 𝕓𝕪 𝕥𝕙𝕖 𝕡𝕖𝕣𝕗𝕖𝕔𝕥𝕚𝕠𝕟 𝕠𝕗 𝕨𝕚𝕤𝕕𝕠𝕞
𝕒𝕟𝕕 𝕙𝕒𝕧𝕖 𝕟𝕠𝕥 𝕓𝕖𝕖𝕟 𝕒𝕤𝕤𝕚𝕤𝕥𝕖𝕕 𝕓𝕪 𝕤𝕜𝕚𝕝𝕝𝕗𝕦𝕝 𝕞𝕖𝕒𝕟𝕤
𝕒𝕟𝕕 𝕖𝕧𝕖𝕟 𝕗𝕒𝕝𝕝 𝕥𝕠 𝕥𝕙𝕖 ś𝕣ā𝕧𝕒𝕜𝕒 𝕝𝕖𝕧𝕖𝕝 𝕒𝕟𝕕 𝕥𝕙𝕖 𝕡𝕣𝕒𝕥𝕪𝕖𝕜𝕒𝕓𝕦𝕕𝕕𝕙𝕒 𝕝𝕖𝕧𝕖𝕝?"]
Subhūti then asked,
[-] "How is it, Lord, that those sons of a good family or daughters of a good family
who have set out in the Bodhisattva Vehicle
have not been assisted by the perfection of wisdom and have not been assisted by skillful means
and even fall to the śrāvaka level and the pratyekabuddha level?"
"Excellent, Subhūti, excellent that you have it in mind to inquire of the tathāgata, worthy one, perfectly complete Buddha about this topic!" said the Lord.
[-] "Subhūti, here, right from the beginning when bodhisattvas give a gift
they give the gift with a mindstream that has fallen into grasping at 'I' and grasping at 'mine.'
When they guard morality, are patient, make a vigorous effort, are absorbed in concentration, and cultivate wisdom, they cultivate wisdom with a mind that has fallen into grasping at 'I' and grasping at 'mine.'
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While giving a gift it occurs to them to think, 'I am giving a gift; this gift has to be given; I am generous.
I am protecting morality; morality has to be cultivated by me; I am moral.
I am being patient; patience has to be cultivated by me; I am patient.
I am making an effort; effort has to be made by me; I am industrious.
I am becoming absorbed in concentration; concentration has to be cultivated by me;
I am in possession of concentration.
I am cultivating wisdom; wisdom has to be cultivated by me; I am wise.'
Thus, on account of that giving they falsely project things.
They falsely project 'that gift.'
They falsely project, 'It is my gift.'
Similarly, they falsely project 'morality, patience, perseverance, and concentration,' as well as 'wisdom.'
On account of wisdom they falsely project things. They falsely project, 'This is my wisdom.'"And why?
Because these thought constructions do not exist in the perfection of giving
because the perfection of giving has gone to the farthest limit.
These thought constructions do not exist in the perfection of morality.
Similarly, thought construction also does not arise in the perfection of patience, the perfection of perseverance, the perfection of concentration, or the perfection of wisdom.
And why?
Because, whereas the perfection of wisdom has gone to the farthest limit,
those in the Bodhisattva Vehicle neither know the farthest limit nor know the farther shore,
so they have not been assisted by the perfection of giving;
have not been assisted by the perfection of morality, the perfection of patience,
the perfection of perseverance, the perfection of concentration, or the perfection of wisdom;
up to have not been assisted by the knowledge of all aspects,
and hence fall to the śrāvaka level and the pratyekabuddha level and do not go forth to the knowledge of all aspects.[-] "Subhūti, how is it that a son of a good family or daughter of a good family in the Bodhisattva Vehicle comes to be without skillful means?
Subhūti, here, right from the beginning it occurs to a son of a good family or daughter of a good family in the Bodhisattva Vehicle giving a gift without skillful means, guarding morality without skillful means, cultivating patience without skillful means, making an effort without skillful means, becoming absorbed in concentration without skillful means, and cultivating wisdom without skillful means
that, 'I am giving a gift; it has to be given to them; this gift has to be given.
I am protecting morality. I am cultivating patience. I am making an effort. I have to become absorbed in concentration. I have to cultivate wisdom; wisdom has to be cultivated.'
So, they falsely project on account of that giving. They falsely project on account of the gift. They falsely project, 'I am generous.'
They falsely project that it is moral. They falsely project on account of morality. They falsely project, 'I am moral.'
They falsely project patience. They falsely project on account of patience. They falsely project, 'I am patient.'
They falsely project perseverance. They falsely project on account of perseverance. They falsely project, 'I am industrious.'
They falsely project concentration. They falsely project on account of concentration. They falsely project, 'I am in possession of concentration.'
They falsely project wisdom. They falsely project on account of wisdom. They falsely project, 'I am wise.'"And why?
Because those thought constructions do not exist in the perfection of giving as thought constructs them.
And why?
Because that — namely, the perfection of giving — has gone to the farthest limit.
Similarly, connect this with because that — namely, the perfection of wisdom — has gone to the farthest limit.
This is because those thought constructions do not exist in the perfection of wisdom as thought constructs them.
And why?
Because whereas that perfection of wisdom has gone to the farthest limit, those sons of a good family in the Bodhisattva Vehicle neither know the farthest limit nor know the farther shore.
They have not been assisted by the perfection of giving.
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Similarly, connect this with each as before, up to they have not been assisted by the perfection of wisdom, up to have not been assisted by the knowledge of all aspects, and hence fall to the śrāvaka level and the pratyekabuddha level and do not go forth to the knowledge of all aspects.
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[-] Therefore, Subhūti, bodhisattva great beings who have not been assisted by the perfection of wisdom and skillful means fall to the śrāvaka level and the pratyekabuddha level.[+] "How is it, Subhūti, that bodhisattva great beings assisted by the perfection of wisdom and skillful means do not fall to the śrāvaka level or the pratyekabuddha level and reach unsurpassed, complete awakening?
[+] "Subhūti, here, right from the beginning it does not occur to bodhisattva great beings when giving a gift, up to cultivating wisdom, to falsely project with a thought that has fallen into grasping at 'I' and grasping at 'mine' that, 'I am giving a gift; this gift has to be given; the gift has to be given to them.'
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Similarly, connect this with each, up to the perfection of wisdom.
They do not falsely project giving.
They do not falsely project on account of a gift.
They do not falsely project, 'This is my gift.'
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Similarly, connect this with each, up to
They do not falsely project the perfection of wisdom.
They do not falsely project anything on account of wisdom.
They do not falsely project, 'This is my wisdom.'"And why?
Because the thought construction on account of which there is false projection does not exist in the perfection of giving,
up to the thought construction on account of which there is false projection does not exist in the perfection of wisdom.
That — namely, the perfection of giving — up to the perfection of wisdom has gone to the farthest limit.
And those bodhisattvas, furthermore, know the farthest limit and know the farther shore, so they have been assisted by the perfection of giving.
They have been assisted by the perfection of morality, the perfection of patience, the perfection of perseverance, the perfection of concentration, and the perfection of wisdom, up to have been assisted by the knowledge of all aspects, and hence do not fall to the śrāvaka level or the pratyekabuddha level and go forth to the knowledge of all aspects."It is thus, Subhūti, that the bodhisattva great beings have been assisted by the perfection of wisdom and similarly have been assisted by skillful means so they do not fall to the śrāvaka level or the pratyekabuddha level.
Similarly, connect this with all the bright side just as you have with the dark side." 525
This was the forty-fifth chapter, "Boat," of "The Perfection of Wisdom in Eighteen Thousand Lines." [B35]
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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