The Transcendent Perfection of Wisdom
in Eighteen Thousand Lines - 376
Daśasāhasrikāprajñāpāramitā
– Chapter 76 - How do bodhisattvas bring beings to maturity? –
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]
76. THE ARMOR FOR BRINGING BEINGS TO MATURITY
(i.e. Résumé: How do bodhisattvas bring beings to maturity?
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By helping them; by teaching them the inconceivable Union of the Two Truths about all dharmas; and teaching them how to act / practice the six paramitas…. more and more in accord with the Union of the Two Truths, without apprehending anything, without any attachment / fixation / absolutes, without falling for any extreme or middle, without accepting or rejecting or changing anything in absolute terms, just conventionally / relatively.
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Because:
All dharmas are like illusions / reflections / mirages / dreams / echos / magical tricks: "There, but not there!"
Appearing in dependence & relatively functional [T1] <==> but empty of inherent existence [T2];
empty of inherent existence [T2] <==> but still conventionally dependently co-arisen relatively functional ever-changing impermanent appearances / tools / adapted skillful means [T1], merely labeled / imputed by the mind [U3S] in dependence of its conditioning / karma. One aspect / truth implies / proves / enables the other (<==>) [U2T].
All dharmas are not really arising / caused / existent / efficient / ceasing, not completely non-arising / non-caused / non-existent / non-efficient / non-ceasing, not both together, not neither; not 'this', not 'non-this', not both together, not neither, and there is no fifth, for whatever 'this' is.
Meaning their true nature & dynamic as it is here & now is indescribable / inconceivable, beyond all extremes & middle, beyond all dualistic conceptual proliferation, beyond all defining limitations, beyond all conditioning / karma.
So there is nothing to accept / affirm / seek / add / do in absolute terms, nothing to reject / negate / abandon / eliminate / subtract / not-do in absolute terms, nothing to change / improve / purify in absolute terms, just conventionally / relatively / inter-subjectively if it helps someone to get closer to the inconceivable liberating Truth [U2T].
Emptiness does not deny conventional concepts / truths / practices / methods / goals / causality / appearances / tools / adapted skillful means; on the contrary one truth supports the other.
Even if everything is empty of inherent existence, there is a way to use all dharmas without any attachment / fixations / absolutes if one uses them while being fully aware of their true nature & dynamic: the Union of the Two Truths [U2T] about them.)
Then venerable Subhūti inquired of the Lord,
"Lord, if bodhisattva great beings practicing the six perfections, the thirty-seven dharmas on the side of awakening, the ten tathāgata powers, the four fearlessnesses, the four detailed and thorough knowledges, and the eighteen distinct attributes of a buddha still do not, having completed the fourteen emptinesses and the awakening path, have the good fortune to fully awaken to unsurpassed, perfect, complete awakening, well then, Lord, how will bodhisattva great beings fully awaken to unsurpassed, perfect, complete awakening?"
"Subhūti," replied the Lord,
"when bodhisattva great beings practice the perfection of wisdom with skillful means, they practice the perfection of giving without apprehending giving, without apprehending a benefactor and recipient, and without practicing any dharmas other than those.
It is then that the bodhisattva great beings embark upon the awakening path.
Subhūti, bodhisattva great beings practicing the perfection of wisdom with skillful means like that will fully awaken to unsurpassed, perfect, complete awakening.
Similarly, connect this with all the five perfections, up to the eighteen distinct attributes of a buddha."
Then venerable Śāriputra asked the Lord,
"Lord, how do bodhisattva great beings practicing the perfection of wisdom
make an effort at the awakening path?"
Venerable Śāriputra having asked that, the Lord said to him,
"Śāriputra, here bodhisattva great beings practicing the perfection of wisdom with skillful means
do not engage with (acceptt) and do not disengage from (reject) form.
And why?
Śāriputra, it is because there is no intrinsic nature of form to engage with or become disengaged from;
up to they do not engage with and do not become disengaged from consciousness.
And why?
Because there is no intrinsic nature of consciousness to engage with or become disengaged from.
They do not engage with and do not become disengaged from the perfection of giving.
And why?
Because it has no intrinsic nature to engage with or become disengaged from.
Similarly, connect this with each, up to the perfection of wisdom and the eighteen distinct attributes of a buddha."
"Lord, if there is no intrinsic nature of a dharma to engage with or become disengaged from,
well then, how will the perfection of wisdom in which bodhisattva great beings are supposed to train be accomplished?
Without having trained in the perfection of wisdom, bodhisattva great beings will not be able to fully awaken to unsurpassed, perfect, complete awakening."
"Exactly so, Śāriputra, exactly so!
It is exactly as you say! Without having trained in the perfection of wisdom, bodhisattva great beings will not be able to awaken fully to unsurpassed, perfect, complete awakening.
Furthermore, it is done with skillful means, not without skillful means."Śāriputra, if bodhisattva great beings practicing the perfection of wisdom were to apprehend an intrinsic nature of any dharma, they would grasp them.
But they do not apprehend them, so there is no chance they will grasp at 'this is the perfection of wisdom, this is the perfection of concentration, this is the perfection of perseverance, this is the perfection of patience, this is the perfection of morality, this is the perfection of giving, this is form,' up to 'this is consciousness,' up to 'these are the buddha-dharmas.'
If they do not apprehend . . . , up to 'this is awakening,' what will they grasp?
Śāriputra, the perfection of wisdom cannot be grasped, up to the buddha-dharmas cannot be grasped. Śāriputra, this perfection is a perfection of the absence of grasping, so it is a perfection of wisdom. Bodhisattva great beings should train in it. Given that bodhisattva great beings training in it do not apprehend even the training, what need is there to mention awakening, what need is there to mention the perfection of wisdom, what need is there to mention the bodhisattva dharmas, what need is there to mention the buddha dharmas, and what need is there to mention the śrāvaka dharmas, pratyekabuddha dharmas, or the dharmas of ordinary people?
And why?
Śāriputra, it is because whatever the dharma, its intrinsic nature does not exist, so, where all dharmas have no intrinsic nature, what dharmas of ordinary people are there, what stream enterer, once-returner, non-returner, worthy one, and pratyekabuddha dharmas; and what state of a worthy one, pratyekabuddha's awakening, bodhisattva, or unsurpassed, perfect, complete awakening?
If those persons cannot be apprehended — those dharmas on account of which they say, 'This is an ordinary person,' up to 'this is a tathāgata, worthy one, perfectly complete buddha' — however could those dharmas appear?"
"Lord, given that all dharmas are without any real basis, what will be the origin and existence of 'this is an ordinary person,' up to 'this is a tathāgata, worthy one, perfectly complete buddha'?"
Venerable Śāriputra having asked that, the Lord asked him in return,
"Śāriputra, has there been or will there be a real basis of form in the way a foolish ordinary person has settled down on it?"
"Lord, 'form' does not exist at all except that an ordinary person with a distorted mind has settled down on it."
"Śāriputra, has there been or will there be a real basis of feeling, perception, volitional factors, or consciousness in the way a foolish ordinary person has settled down on them?
Similarly, connect this with Śāriputra, what do you think about this, has there been or will there be a real basis of . . . , up to all the buddha-dharmas in the way a foolish ordinary person has settled down on them?"
"Lord, up to 'consciousness,' and, up to 'all the buddha-dharmas' do not exist at all except that an ordinary person with a distorted mind has mentally constructed them as a real basis."
"Exactly so, Śāriputra, exactly so!" said the Lord.
"An ordinary person with a distorted mind has mentally constructed all dharmas, which have no real basis, with a mind that has no real basis, as real bases. Therefore, bodhisattva great beings practicing the perfection of wisdom with skillful means, having seen that all those dharmas are without a real basis, have set out for unsurpassed, perfect, complete awakening."
The Lord having said that, venerable Śāriputra asked him,
"Lord, what are those skillful means of bodhisattva great beings who see all dharmas without a real basis, those skillful means with which bodhisattva great beings have set out for unsurpassed, perfect, complete awakening?"
Venerable Śāriputra having asked that, the Lord said to him,
"Śāriputra, here bodhisattva great beings practicing the perfection of wisdom do not see any dharma's real basis, a real basis on account of which they might get angry; while angry get depressed; while depressed become despondent; and while despondent become lazy.
Therefore, Śāriputra, except for 'aggregates,' or 'constituents,' or 'sense fields' settled down on by beings confused about the self, all dharmas are without a real basis, without a vital essence, devoid of a vital essence, the non-existence of an intrinsic nature, empty of a basic nature, and empty of their own marks, so bodhisattva great beings practicing the perfection of wisdom, having seen that all dharmas are the non-existence of an intrinsic nature, empty of a basic nature, and empty of their own marks, conjure up a body like a magician's and teach the Dharma to beings. They give a discourse on giving to beings who are stingy, give a discourse on morality to beings who are immoral, give a discourse on patience to beings thinking malicious thoughts, give a discourse on perseverance to beings who are lazy, give a discourse on meditative stabilization to beings who are distracted, and give a discourse on the intellect to beings with intellectual confusion. When they have established beings in giving, up to established them in wisdom, they then give the noble discourses to do with deliverance to beings, causing them to reach the result of stream enterer, up to causing them to reach the state of a worthy one, causing them to reach a pratyekabuddha's awakening, up to and causing them to reach the knowledge of all aspects."
Then venerable Śāriputra asked the Lord,
"Lord, bodhisattva great beings practicing the perfection of wisdom establish beings who do not exist and who are not there in giving, up to establish them in wisdom, and on top of that give noble discourses to do with deliverance, give discourses that cause them to reach the state of a worthy one, cause them to reach a pratyekabuddha's awakening, up to and cause them to reach the knowledge of all aspects, so how could they not apprehend anything?"
Venerable Śāriputra having asked that, the Lord said to him,
"Śāriputra, bodhisattva great beings practicing the perfection of wisdom do not apprehend anything.
And why?
Because those bodhisattva great beings practicing the perfection of wisdom
do not apprehend any being at all except as a conventional term in conventional usage.
Śāriputra, standing there in the two truths,
bodhisattva great beings teach the doctrine to beings.
Nevertheless, in the two truths, Śāriputra, there is no apprehension of a being and no designation of a being.
But still bodhisattva great beings practicing the perfection with skillful means teach the doctrine to beings so that those beings do not apprehend a self even in this very life, never mind what they will obtain, or how they will obtain it.
Śāriputra, it is thus that bodhisattva great beings practicing the perfection of wisdom with skillful means teach the doctrine to beings."
The Lord having said that, venerable Śāriputra said to him,
"Ah! Lord, this is a great enthusiasm indeed, that bodhisattva great beings are armed with an armor like this — namely, Lord, that they do not apprehend any dharma at all as the same, or different, or separate;
that they are armed with such an armor that they are not in the desire realm, are not in the form realm, are not in the formless realm, are not in the compounded element, and are not in the uncompounded element;
and that they free beings from the three realms without apprehending a being or the designation of a being.
In the absence of the designation of a being, a being is not bound and is not freed;
since a being is not bound and is not freed, there is no defilement and there is no purification;
since there is no defilement and there is no purification, forms of life do not have specific features;
since forms of life do not have specific features, there is no karma and there are no afflictions;
and given that there is no karma and there are no afflictions,
however could there be a maturation, a maturation on account of which I and beings come to be in the five forms of life in the stream of cycles of existence?"
Venerable Śāriputra having said that, the Lord replied to him,
"Exactly so, Śāriputra, exactly so! It is exactly as you say!
Śāriputra, if a being there before were not there later, there would thus be the fault that a bodhisattva and tathāgata 'would have been there before and would not be there later'; and there would also be the fault that the five forms of life in the stream of cyclic existence would have been something that really existed before and would be something that really does not exist later.
Therefore, Śāriputra, whether the tathāgatas arise or whether the tathāgatas do not arise,
the true dharmic nature of dharmas — suchness, unmistaken suchness — remains.
In it there is no self, there is also no being, there is also no living being, there is also no person, there is also no one who does, and there is also no one who makes someone else do, so however could there be form there?However could there be feeling, perception, volitional factors, and however could there be consciousness?
However could there be the five forms of life in the stream of cycles of existence from which beings are to be freed, given that dharmas do not exist and are not there?"Therefore, Śāriputra, these dharmas are the emptiness of an intrinsic nature.
Having heard about this from earlier tathāgatas, worthy ones, perfectly complete buddhas, bodhisattva great beings have set out for unsurpassed, perfect, complete awakening, but there is no intrinsic nature of any dharma at all that can be apprehended in which they can believe, except what foolish ordinary people confused by distortion have settled down on.
Bodhisattva great beings armed with such armor do not turn back from unsurpassed, perfect, complete awakening.
Armed with such armor they think, 'It is not that I will not fully awaken to unsurpassed, perfect, complete awakening; rather, I will fully awaken to unsurpassed, perfect, complete awakening,' and, 'Having fully awakened, I will work for the welfare of beings, a welfare that comes with the sort of Dharma that frees beings from distortion.'"To illustrate, Śāriputra, a person conjured up by a magician conjures up many hundred thousands of billions of living beings. Having conjured them up, he satisfies them by feeding them many delectable soft and hard foods, but even having satisfied them by feeding them, when he cries out cries of delight, saying, 'I have greatly increased my merit,' what do you think, Śāriputra, has anyone at all been fed and satisfied?"
"No, Lord."
"Similarly, Śāriputra, starting from the first production of the thought, when bodhisattva great beings practice the six perfections, practice the four concentrations, practice the four immeasurables, practice the four formless absorptions, practice the four applications of mindfulness, practice the four right efforts, practice the four legs of miraculous power, practice the five faculties, five powers, seven limbs of awakening, and eightfold noble path, practice the fourteen emptinesses, practice the signlessness meditative stabilization and wishlessness meditative stabilization, and practice the ten tathāgata powers, four fearlessnesses, four detailed and thorough knowledges, and eighteen distinct attributes of a buddha, cleanse the awakening path, purify a buddhafield, and bring beings to maturity, they do not apprehend any being at all, who, having been apprehended, has to be tamed."
Then venerable Subhūti asked the Lord,
"Lord, what is the bodhisattva great beings' path on which bodhisattva great beings who have to purify a buddhafield and bring beings to maturity practice?"
Venerable Subhūti having asked that, the Lord said to him,
"Subhūti, here, starting from the first production of the thought, bodhisattva great beings make a practice of the perfection of giving; make a practice of the perfection of morality, perfection of patience, perfection of perseverance, perfection of concentration, and perfection of wisdom; up to make a practice of the eighteen distinct attributes of a buddha; and bring beings to maturity and purify a buddhafield."
"Lord, how do bodhisattva great beings practicing the perfection of giving bring beings to maturity?"
"Subhūti,
here bodhisattva great beings practicing the perfection of wisdom give gifts to beings, and having given gifts advise and instruct them like this: 'Sons of a good family, here do not grasp at and seize on giving gifts. Do not, by seizing on giving gifts, make a body come into being, a body that brings with it the experience of many sufferings. Sons of a good family, ultimately giving does not exist here, a benefactor does not exist, and a recipient does not exist either. Those three phenomena are empty of an intrinsic nature, so a phenomenon empty of a basic nature does not receive, and the emptiness of a basic nature is not grasped.' In that way, Subhūti, when bodhisattva great beings practice the perfection of giving, they give gifts to beings like that but without apprehending giving, without apprehending a giver, and without apprehending a recipient there. Such a perfection of giving is a perfection of not apprehending anything. Bodhisattva great beings practicing the perfection of giving connect beings with the result of stream enterer; 821 similarly, connect this with each, up to connect them with unsurpassed, perfect, complete awakening without apprehending any of those three phenomena.
Subhūti, bodhisattva great beings practicing the perfection of giving bring beings to maturity.
They personally give gifts, inspire others to take up giving, speak in praise of giving, and speak in praise of others giving gifts as well, welcoming it. Having given such gifts, bodhisattva great beings take birth sharing in the good fortune of those in great sāla tree–like royal families, take birth sharing in the good fortune of those in great sāla tree–like brahmin families, take birth sharing in the good fortune of those in great sāla tree–like business families, or become a local ruler, or become a wheel-turning emperor, or, having attained sovereignty over an empire, gather humans with the four ways of gathering a retinue. What are the four? They gather them by giving, kind words, beneficial actions, and consistency between words and deeds."Having gathered those beings into a retinue by giving, they gradually establish them in morality, and establish them in meditative stabilization and wisdom, the four concentrations, the four immeasurables, the four formless absorptions, the four applications of mindfulness, up to the thirty-seven dharmas on the side of awakening, and in the emptiness, signlessness, and wishlessness meditative stabilization. They cause them to enter into the flawlessness that is a perfect state and inspire them to take up the state of a worthy one, a pratyekbuddha's awakening, up to unsurpassed, perfect, complete awakening: 'Hey, you people! Fully awakening to unsurpassed, perfect, complete awakening is not hard. Other than it not being realized because of a mind made confused by error, here there is no phenomenon to which beings are attached that exists through its intrinsic nature, so you should stop all grasping at distortions and free yourself from saṃsāra, and free others from saṃsāra too. You should do something of great value for yourselves in that way, and you should connect others with something of great value too.'
"Subhūti, bodhisattva great beings should practice the perfection of giving so that when they practice, they practice in such a way that right from the first production of the thought they will not in the worst case 822 fall into a terrible form of life nor ever not do the work of a wheel-turning emperor. And why? Because the result is like the seed. When supplicants arrive in the presence of that wheel-turning emperor, the wheel-turning emperor thinks, 'I have assumed sovereignty over an empire for nothing other than the welfare of beings,' and says, 'Whatever you want, consider it given. It is yours, not mine. I am not even doing it for the sake of this inner form, never mind anything else. Apart from having accepted a life in saṃsāra for the sake of all beings, I am not someone who likes saṃsāra.'
"Thus, out of compassion they become completely filled with great compassion, and as much as they are filled with great compassion they work for the welfare of beings even though those sorts of beings who might become perfected cannot be apprehended except as names, designations, and terms in conventional usage. And you should know the conventional usage, furthermore, is a non-conventional usage, like an echo.
"Subhūti, bodhisattva great beings have to practice the perfection of giving as a practice where there is no material thing at all that they will not give away to other beings, where they will even, finally, give away their flesh, so what need is there to say more about external things that beings require in order to be freed from saṃsāra?"
"Lord, what are those requirements?"
"What, Subhūti, are those requirements?
They are these, namely, the perfection of giving is a requirement, the perfection of morality is a requirement, the perfection of patience is a requirement, the perfection of perseverance is a requirement, the perfection of concentration is a requirement, the perfection of wisdom is a requirement, up to the eighteen distinct attributes of a buddha are a requirement.
They are requirements because, helped by those requirements, beings are freed from saṃsāra."Furthermore, Subhūti, when bodhisattva great beings standing in the perfection of giving give gifts to beings, they exclaim, 'Come here, sons of a good family! I will ensure that whatever food, or drink, up to or the seven precious stones you require are not insufficient. Guard your morality. I will ensure that the food, or drink, up to or seven precious stones are not insufficient, and relieve whatever other poverty might make you turn to immorality. One way or the other, keeping to the moral code you must gradually reach the end of suffering in one or other of the three vehicles, the Śrāvaka Vehicle, or the Pratyekabuddha Vehicle, or the Great Vehicle of the knowledge of all aspects.' Subhūti, bodhisattva great beings standing in the perfection of giving thus gather a retinue of beings with the perfection of morality.
"Furthermore, Subhūti, bodhisattva great beings standing in the perfection of giving exclaim to those who are upset and have malicious thoughts, 'Sons of a good family! You must take from me whatever food, or drink, up to or anything else you require to relieve the poverty that causes you to be upset, or bear malice, or bitterly criticize. I will ensure that you are not destitute, so you must not be upset and bear malice. I am yours and you are mine. 823 The possessions I have are yours, so anyone who has any need please take it. I will ensure that you are not destitute of whatever food, drink, clothes, up to or anything else you require. One way or the other, you must not be governed by rage and malice.' Bodhisattva great beings standing in the perfection of giving thus connect beings with the perfection of patience.
" 'You are getting enraged on account of something that is pointless. There is no existent thing there at all. That rage is an imagination of the unreal, so there is no real basis that is a reason for you to be obsessed, enraged, and bear malice, and having become obsessed, enraged, and malicious, to strike with sticks, hurl weapons, and kill one another — none at all. Therefore, since when you have become upset by the imagination of the unreal you fall into the hells, or into the animal world, or into the world of Yāma, or fall into other terrible forms of life where you experience feelings of unbearable, grating, scorching suffering, well then, pay attention everyone! You will not even find a human birth because of the karma you are saddled with, so meeting with the arising of a buddha does not even come up in conversation. Do not get saddled with such karma for the sake of phenomena that are without a real basis. Pay attention everyone! It is hard to encounter the arising of a buddha. Even to be born human is hard, so do not squander this perfect human birth or else you will end up in an incurable situation in a place that precludes a perfect human birth.' Bodhisattva great beings thus personally perfect the perfection of patience, connect others to patience, speak in praise of patience, and speak in praise of others being patient as well, welcoming it. Having connected those beings to patience and established them in patience, they cause them to gradually pass into complete nirvāṇa in the three vehicles. It is thus, Subhūti, that bodhisattva great beings standing in the perfection of giving connect beings to the perfection of patience.
"Subhūti, how do bodhisattva great beings practicing the perfection of giving connect beings to the perfection of perseverance?
"Subhūti, here when bodhisattva great beings see those who are lazy, they rebuke them: 'Why are all of you being lazy?'
"They say, 'It is because we don't have the wherewithal to get on with it.'
"Bodhisattva great beings practicing the perfection of giving say to those beings, 'Pay attention everyone! I will ensure that you are supplied with the wherewithal for giving, the wherewithal for morality, the wherewithal for patience, as well as all those other types of things for making a vigorous effort, so make a vigorous effort.'
"There, those supplied with what they require by the bodhisattva great beings make a vigorous attempt at physical and mental effort; with physical and mental effort they complete all the wholesome dharmas; with those wholesome dharmas they cultivate the noble dharmas without outflows; and having cultivated those they reach the result of stream enterer; reach the result of once-returner, the result of non-returner, and the state of a worthy one; reach a pratyekabuddha's awakening; and fully awaken to unsurpassed, perfect, complete awakening. It is thus, Subhūti, that bodhisattva great beings practicing the perfection of giving connect beings to the perfection of perseverance.
"Subhūti, how do bodhisattva great beings practicing the perfection of giving connect beings to the perfection of concentration?
"Subhūti, here when bodhisattva great beings see those who are mentally distracted, they rebuke them: 'Why are all of you not absorbed in meditation on the perfection of concentration?'
"They say, 'It is because we don't have the wherewithal to get on with it.'
"Bodhisattva great beings practicing the perfection of giving say to those beings, 'Pay attention everyone! I will supply you with the wherewithal, the sorts of necessary conditions for you not to apply your thoughts to 'this is inner, this is outer, and this is inner and outer.'
"There, those bodhisattva great beings supply those beings with whatever sorts of conditions are necessary so that they do not apply thought. With that, those beings, having cut off applied thought, accomplish and dwell in the first concentration; accomplish and dwell in the second, third, and fourth concentration; become absorbed in the meditation on love, compassion, joy, and equanimity; and with those concentrations and immeasurables, cultivate . . . , up to the eightfold noble path. Having cultivated them, they gradually pass into complete nirvāṇa in the three vehicles.
"Among them, some will not abandon the awakening path during the period up until they fully awaken to unsurpassed, perfect, complete awakening. It is thus, Subhūti, that bodhisattva great beings practicing the perfection of giving connect beings to the perfection of meditative stabilization.
"Subhūti, how do bodhisattva great beings practicing the perfection of giving look after beings with the perfection of wisdom?
Subhūti, here when bodhisattva great beings see those who are intellectually confused, they give them advice and instruct them, saying, 'Hey! Why are all of you not cultivating the perfection of wisdom?'
"When they say, 'It is because we don't have the wherewithal to get on with it,' they advise and instruct those beings, saying, 'Get those requirements from me and give gifts, guard morality, be patient, make a vigorous effort, cultivate the concentrations, and, having completed those aspects, while cultivating the perfection of wisdom investigate whether a self, or a being, or a living being, or one who lives, or a person, up to or one who knows, or one who sees, or one who does; or the desire realm or form realm, or formless realm; or the six perfections; or the thirty-seven dharmas on the side of awakening; or the result of stream enterer, or the result of once-returner, or the result of non-returner, or the state of a worthy one, or a pratyekabuddha's awakening, or unsurpassed, perfect, complete awakening, or any apprehended dharma at all exists.'
"Bodhisattva great beings practicing the perfection of wisdom do not apprehend any phenomenon that can be apprehended and settled down on. They do not settle down on anything, so they do not see any phenomenon that is produced or stopped or is defiled or purified. They do not see that, so they do not think, 'This is hell. This is the animal world. This is the world of Yama. This is the class of asuras. This is a god. This is a human. This one is moral. This one is immoral. This is a stream enterer. This is a once-returner. This is a non-returner. This is a worthy one. This is a pratyekabuddha. This is unsurpassed, perfect, complete awakening.' It is thus, Subhūti, that bodhisattva great beings practicing the perfection of giving connect beings to the perfection of wisdom.
"Subhūti, how do bodhisattva great beings standing in the perfection of giving, and standing in the perfection of morality, perfection of patience, perfection of perseverance, perfection of concentration, and perfection of wisdom look after . . . , up to the thirty-seven dharmas on the side of awakening?
Subhūti, here bodhisattva great beings practicing the perfection of wisdom offer beings what they require and cause beings assisted by those requirements to meditate on the applications of mindfulness; and to meditate on the four right efforts, to meditate on the four legs of miraculous power, and to meditate on the five faculties, five powers, seven limbs of awakening, and eightfold noble path. Assisted by that path, they are freed from saṃsāra in its entirety. It is thus, Subhūti, with the noble dharmas without outflows, that bodhisattva great beings look after beings.
"Furthermore, Subhūti, when bodhisattva great beings practicing the perfection of giving see beings without a protector, suffering, and without anything to eat or drink, they bring them to maturity like this: 'Come here, sons of a good family. Take food and drink, clothes and transport, mats and seats, incense, flower garlands, creams, up to the seven precious stones and whatever other requirements from me and make them of benefit to beings. They will be for your advantage, benefit, and happiness for a long time. Do not think that they are for my advantage, not for yours. I have been supplying these for a long time for the welfare of beings, so you should think, "They belong to me personally," and give gifts to others. By giving, also connect them with morality, connect them with patience, connect them with perseverance, connect them with meditative stabilization, connect them with concentration, connect them with wisdom, up to connect them with the thirty-seven dharmas on the side of awakening. And do not be satisfied with just that, also establish them in the previously mentioned noble dharmas without outflows, and establish them in the result of stream enterer, the result of once-returner, the result of non-returner, the state of a worthy one, a pratyekabuddha's awakening, and unsurpassed, perfect, complete awakening.'
"Subhūti, bodhisattva great beings practicing the perfection of wisdom should bring beings to maturity in such a way that those brought to maturity are freed from the three terrible forms of life, up to they are freed from saṃsāra in its entirety.
"Furthermore, Subhūti, bodhisattva great beings standing in the perfection of morality should bring beings to maturity like this: 'Come here, sons of a good family. I will supply you those requirements — food, or drink, up to or any other human requirement — to relieve you of whatever poverty might make you turn to immorality.' Even after having thus established those beings in the perfection of morality, they benefit them so much that when they have been benefited in that way they will take the ten wholesome action ordination, and keep an untattered morality, an untarnished morality, the moral code.
Similarly, connect this with each, up to the six perfections as well."
This was the seventy-sixth chapter, "The Armor for Bringing Beings to Maturity," of "The Perfection of Wisdom in Eighteen Thousand Lines."
Access to other chapters on the Blog:
(Work in progress. Empty files means they are not done yet.)
Chapter 0 – Introduction to the Sutra
Chapter 1 – Introduction / the Assembly
Chapter 2 – Production of the Thought
Chapter 3 – designation [U2T]
Chapter 4 – Equal to the Unequal
Chapter 5 – Tongue
Chapter 6 – Subhūti
Chapter 7 – Entry into flawlessness
Chapter 8 – The Religious Mendicant Śreṇika
Chapter 9 – Causal Signs
Chapter 10 – Illusion-like
Chapter 11 – Embarrassment
Chapter 12 – Elimination of Views
Chapter 13 – The Six Perfections
Chapter 14 – Neither Bound nor Freed
Chapter 15 – Meditative Stabilization
Chapter 16 – Dhāraṇī Gateway
Chapter 17 – Level Purification
Chapter 18 – The Exposition of Going Forth in the Great Vehicle [cause / path]
Chapter 19 – Surpassing
Chapter 20 – Not Two
Chapter 21 – Subhūti
Chapter 22 – Śatakratu
Chapter 23 – Hard to Understand
Chapter 24 – Unlimited
Chapter 25 – Second Śatakratu
Chapter 26 – Getting Old
Chapter 27 – Reliquary
Chapter 28 – Declaration of the Good Qualities of the Thought of Awakening
Chapter 29 – Different Tīrthika Religious Mendicants
Chapter 30 – The Benefits of Taking Up and Adoration
Chapter 31 – Physical Remains
Chapter 32 – The Superiority of Merit
Chapter 33 – Dedication
Chapter 34 – Perfect Praise of the Quality of Accomplishment
Chapter 35 – Hells
Chapter 36 – Teaching The Purity of all Dharmas
Chapter 37 – Nobody
Chapter 38 – Cannot Be Apprehended
Chapter 39 – The Northern Region
Chapter 40 – The Work of Māra
Chapter 41 – Not Complete Because of Māra
Chapter 42 – Revealing the World
Chapter 43 – Inconceivable
Chapter 44 – Made Up
Chapter 45 – A Boat
Chapter 46 – Teaching the Intrinsic Nature of All Dharmas
Chapter 47 – Taming Greed
Chapter 48 – A Presentation of the Bodhisattvas' Training
Chapter 49 – Irreversibility
Chapter 50 – Teaching the Signs of Irreversibility
Chapter 51 – Skillful means
Chapter 52 – Completion of the Means
Chapter 53 – The Prophecy about Gaṅgadevī
Chapter 54 – Teaching the Cultivation of Skillful Means
Chapter 55 – Teaching the Stopping of Thought Construction [in absolute terms]
Chapter 56 – Equal Training
Chapter 57 – Practice
Chapter 58 – Exposition of the Absence of Thought Construction [in absolute terms]
Chapter 59 – non-attachment
Chapter 60 – Entrusting
Chapter 61 – Inexhaustible
Chapter 62 – Leaping Above Absorption
Chapter 63 – Many Inquiries about the Two Dharmas
Chapter 64 – Perfectly Displayed
Chapter 65 – Worshiping, Serving, and Attending on Spiritual Friends as Skillful Means
Chapter 66 – A Demonstration of Skillful Means
Chapter 67 – Morality
Chapter 68 – Growing and Flourishing
Chapter 69 – An Explanation of Meditation on The Path
Chapter 70 – An Explanation of Serial Action, Training, and Practice
Chapter 71 – The True Nature of Dharmas That Cannot Be Apprehended
Chapter 72 – Teaching the Absence of Marks
Chapter 73 – Exposition of the Major Marks and Minor Signs and the Completion of Letters
Chapter 74 – Exposition of the Sameness of Dharmas
Chapter 75 – Exposition of non-complication –
Chapter 76 – The Armor for Bringing Beings to Maturity
Chapter 77 – Teaching the Purification of a Buddhafield
Chapter 78 – Teaching the Skillful Means for the Purification of a Buddhafield
Chapter 79 – Teaching the non- Existence of an Intrinsic Nature
Chapter 80 – Teaching that there is No Defilement or Purification
Chapter 81 – Yogic Practice of the Ultimate
Chapter 82 – The Unchanging True Nature of Dharmas
Chapter 83 – Categorization of a Bodhisattva's Training
Chapter 84 – Collection
Chapter 85 – Sadāprarudita
Chapter 86 – Dharmodgata
Chapter 87 – Entrusting
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