Prajñāpāramitā Sūtra 25K
(The Perfection of Wisdom in Twenty-Five Thousand Lines)
Chapter 23 – Building Toward Cosmic Enlightenment
Prajñāpāramitā Sūtra 25K
(The Perfection of Wisdom in Twenty-Five Thousand Lines)
Chapter 23 – Building Toward Cosmic Enlightenment
Last update: October 10, 2025
Image from: Stoneflower013
Source: https://84000.co/translation/toh9
(Note: Increasing merit by:
Establish all the beings of Jambudvīpa in the paths of the ten virtuous actions.
Establish the beings of the world system of the four continents, as many as there are, in the paths of the ten virtuous actions.
Establish the beings of the confined chiliocosm, as many as they are, in the paths of the ten virtuous actions and Establish them [in the other goals], up to and including individual enlightenment.
Establish the beings of the medium dichiliocosm, as many as they are, in the paths of the ten virtuous actions and Establish them [in the other goals], up to and including individual enlightenment.
Establish the beings of the great trichiliocosm, as many as they are, in the paths of the ten virtuous actions and Establish them [in the other goals], up to and including individual enlightenment.
Establish all the beings of the world systems in each of the ten directions, numerous as the grains of sand of the river Gaṅgā, in the paths of the ten virtuous actions and Establish them [in the other goals], up to and including individual enlightenment.
Establish the human beings of Jambudvīpa, as many as there are, in the four meditative concentrations, establish them in the four immeasurable attitudes, establish them in the four formless absorptions, and establish them in the five extrasensory powers.
Establish all the beings of the world systems in the eastern direction, numerous as the grains of sand of the river Gaṅgā—and all the beings of the world systems in the southern, western, northern, northeastern, southeastern, southwestern, and northwestern directions, along with the nadir and the zenith, numerous as the grains of sand of the river Gaṅgā—in the four meditative concentrations, establish them in the four immeasurable attitudes, establish them in the four formless absorptions, and establish them in the five extrasensory powers.
Establish the beings of Jambudvīpa, as many as there are, in the fruit of entering the stream to nirvāṇa.
Establish those beings of the world systems in each of the ten directions, numerous as the grains of sand of the river Gaṅgā, in the fruit of entering the stream to nirvāṇa.
Establish the beings of Jambudvīpa, as many as there are, in the fruit of being destined for only one more rebirth, or to Establish them in the fruit of no longer being subject to rebirth, in arhatship, or individual enlightenment.
Establish those beings of the world systems in each of the ten directions, numerous as the grains of sand of the river Gaṅgā, in the fruit of being destined for only one more rebirth, the fruit of no longer being subject to rebirth, in arhatship, or individual enlightenment.
Encourage the beings of Jambudvīpa, as many as there are, toward unsurpassed, complete enlightenment
Encourage all those beings of the world systems in each of the ten directions, numerous as the grains of sand of the river Gaṅgā, toward unsurpassed, complete enlightenment.
Establish the beings of Jambudvīpa, as many as there are, on the level at which progress has become irreversible.
Establish all those beings of the world systems in each of the ten directions, numerous as the grains of sand of the river Gaṅgā, on the level at which progress has become irreversible.
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“Compared to them, “if any noble sons or noble daughters who extensively describe, reveal, explain, interpret, analyze, and elucidate this perfection of wisdom to others, in accordance with its meaning and letters, presenting it in an authentic manner, should exhort them, saying, ‘Come here, noble child! You should take up, uphold, recite, master, and focus your attention correctly on the profound perfection of wisdom (without engaging in duality and without engaging in non-duality)! You should earnestly apply yourself to the perfection of wisdom as it has been taught! Noble child, when you earnestly apply yourself to the perfection of wisdom as it has been revealed, at that time, noble child, you will train in the perfection of wisdom. Noble child, when you train in the perfection of wisdom, at that time you will attain the attributes of all-aspect omniscience. When you attain the attributes of all-aspect omniscience, at that time you will attain consummate buddhahood in unsurpassed, complete enlightenment!’ then their merit would increase manifold to a greater extent.)
(Summary 1: The Blessed One asks Śakra if establishing beings in Jambudvīpa on the paths of ten virtuous actions increases merit, and Śakra affirms.
The Blessed One then states that bestowing the perfection of wisdom for recitation, writing, or chanting generates greater merit, as it reveals uncontaminated attributes like the perfections, emptinesses, enlightenment factors, truths, liberations, powers, and qualities, leading to maturity in all vehicles — śrāvaka, pratyekabuddha, and bodhisattva — up to complete enlightenment.
This section establishes the perfection of wisdom as the source of all spiritual progress, surpassing mere virtuous actions that do not liberate from lower realms.
Establishing even one being in stream-entry yields more merit than virtuous paths for all in Jambudvīpa,
and progressively, individual enlightenment and complete enlightenment generate even greater merit, as bodhisattvas originate all enlightened beings and should be worshiped by the world.)
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Then the Blessed One said to Śakra, mighty lord of the gods,
[1] “Kauśika, if any noble sons or noble daughters were to establish the beings of Jambudvīpa on the paths of the ten virtuous actions, do you think, Kauśika, that for this reason those noble sons or noble daughters would greatly increase their merit?”
“Blessed Lord, they would! Sugata, they would!”
The Blessed One then said, “Kauśika,
if any were to bestow this perfection of wisdom on others so that they might recite it, commit it to writing, or chant it, they would even more greatly increase their merit.
If you ask why,
based on this perfection of wisdom, it is extensively revealed that there are many uncontaminated attributes through which noble sons or noble daughters, after training in it, have entered, will enter, and are entering into the maturity of the bodhisattvas;
through which they have attained, will attain, and are attaining [the fruits and realizations], up to and including arhatship;
through which followers of the vehicle of the pratyekabuddhas have attained, will attain, and are attaining the enlightenment of the pratyekabuddhas;
through which those who enter into unsurpassed, complete enlightenment have entered, will enter, and are entering into the maturity of the bodhisattvas;
and through which they have attained, will attain, and are attaining consummate buddhahood in unsurpassed, complete enlightenment.
“Kauśika, if you ask what are those uncontaminated attributes,
they comprise the perfection of generosity, [the other perfections], up to and including the perfection of wisdom, the emptiness of internal phenomena, [all the other aspects of emptiness], up to and including the emptiness of the essential nature of non-entities, the thirty-seven factors conducive to enlightenment, the four truths of the noble ones, the eight aspects of liberation, the nine serial steps of meditative absorption, the gateways of liberation — emptiness, signlessness, and wishlessness — the six extrasensory powers, all the meditative stabilities, all the dhāraṇī gateways, the ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, the eighteen distinct qualities of the buddhas, great loving kindness, great compassion, great empathetic joy, and great equanimity.
There are also other immeasurable attributes of the buddhas that are extensively revealed.
“Kauśika, if any noble sons or noble daughters established a single being in the fruit of entering the stream to nirvāṇa, their merit would increase more greatly, but by establishing the beings of Jambudvīpa in the paths of the ten virtuous actions, it would not.
If you ask why, Kauśika,
the beings who are established in the paths of the ten virtuous actions are not liberated from rebirth in the hells or the animal realm or from the world of Yama.
Kauśika, since beings who are established in the fruit of entering the stream to nirvāṇa are liberated from rebirth in the hells and the animal realm and from the world of Yama, what need one say about those who are established in the fruit of being destined for only one more rebirth, the fruit of no longer being subject to rebirth, and arhatship!
“Kauśika, compared to any who establish beings of Jambudvīpa in the fruit of entering the stream to nirvāṇa and who establish them [in the other fruits], up to and including arhatship, if any were to establish a single being in individual enlightenment, their merit would increase more greatly.
Compared to any noble sons or noble daughters who establish all beings of Jambudvīpa in individual enlightenment, if any noble sons or noble daughters were to establish a single being in unsurpassed, complete enlightenment, their merit would increase more greatly.
If you ask why, it is because one who establishes a single being in unsurpassed, complete enlightenment does so in order that the way to buddhahood might not be interrupted.
And if you again ask why, Kauśika, those who enter the stream to nirvāṇa and so forth, up to and including the arhats and the pratyekabuddhas, have originated from the bodhisattvas.
Kauśika, the tathāgatas, arhats, completely awakened buddhas have originated from the bodhisattvas.
This formulation, Kauśika, explains how the bodhisattvas should be worshiped and honored.
One should know that they should be served, respected, honored, and worshiped with flowers, garlands, perfume, unguents, powders, robes, parasols, victory banners, ribbons, and diverse musical sounds by the world with its gods, its māras, its Brahmā deities, and its virtuous ascetics and brahmins.
(Summary 2: The Blessed One repeats the comparison, emphasizing that giving the perfection of wisdom book generates greater merit than establishing beings in virtuous paths, as it reveals all attributes leading to discernment of families, gods, perfections, emptinesses, factors, truths, liberations, powers, qualities, and realizations up to omniscience.
The progression escalates from Jambudvīpa [1] to the four continents [2], confined chiliocosm [3], medium dichiliocosm [4], great trichiliocosm [5], and world systems numerous as Gaṅgā sands in ten directions [6], each time affirming greater merit from the wisdom text.
The comparisons continue with establishing in meditative concentrations, immeasurable attitudes, formless absorptions, and extrasensory powers in Jambudvīpa [7] and infinite world systems [8]; stream-entry in Jambudvīpa [9] and infinite systems [10]; other fruits like once-return, non-return, arhatship, and individual enlightenment in Jambudvīpa [11] and infinite systems [12].
Each scenario highlights the wisdom's superiority in producing all enlightened qualities and beings.)
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Point [1] (repeat)
[1] “Kauśika, if any noble sons or noble daughters were to establish all the beings of Jambudvīpa in the paths of the ten virtuous actions, do you think, Kauśika, that the merit of those noble sons or noble daughters would increase more greatly on that basis?”
“It would, Blessed Lord! It would, Sugata!” replied Śakra.
“Kauśika,” continued the Blessed One,
“compared to that,
if any noble sons or noble daughters were to give this perfection of wisdom to others in order that they might commit it to writing in book form, recite it, or chant it, their merit would increase even more greatly.
If you ask why,
the uncontaminated attributes are extensively revealed through this perfection of wisdom.
Training in these, noble sons and noble daughters have entered, will enter, and are entering into authentic maturity, and they have attained, will attain, and are attaining [the fruits], up to and including arhatship.
[Training in these], followers of the vehicle of the pratyekabuddhas have attained, will attain, and are attaining individual enlightenment.
[Training in these], bodhisattva great beings also have entered, will enter, and are entering into authentic maturity, and they have attained, will attain, and are attaining consummate buddhahood in unsurpassed, complete enlightenment.
“Kauśika, if you ask what are these uncontaminated attributes,
they comprise the six perfections, all the aspects of emptiness, the thirty-seven factors conducive to enlightenment, the four truths of the noble ones, the meditative concentrations, the immeasurable attitudes, the formless absorptions, the eight aspects of liberation, the nine serial steps of meditative absorption, the three gateways of liberation, the six extrasensory powers, all the meditative stabilities, all the dhāraṇī gateways, the ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, the eighteen distinct qualities of the buddhas, great loving kindness, great compassion, great empathetic joy, and great equanimity.
There are also other immeasurable attributes of the buddhas that are extensively revealed.
“Kauśika, as this formulation also explains, one should know that
any noble sons or noble daughters who make this perfection of wisdom into a book and give it to others in order that they might recite it, commit it to writing, and chant it, their merit will increase more greatly.
If you ask why, Kauśika,
all attributes are extensively revealed through this perfection of wisdom,
and it is owing to these that the members of great and lofty royal families are discerned;
the members of great and lofty priestly families and the members of great and lofty householder families are discerned;
the gods of the Caturmahārājakāyika realm are discerned;
the gods of the Trayastriṃśa, Yāma, Tuṣita, Nirmāṇarata, and Paranirmitavaśavartin realms are discerned;
and the gods of the Brahmakāyika, Brahmapurohita, Brahmapariṣadya, Mahābrahmā, and other realms, up to and including Akaniṣṭha, are discerned,
as well as the gods of the sphere of infinite space and the other spheres, up to and including the sphere of neither perception nor nonperception.
[Likewise], all the perfections are discerned;
all the aspects of emptiness are discerned;
the thirty-seven factors conducive to enlightenment are discerned;
the truths of the noble ones, the meditative concentrations, the immeasurable attitudes, and the formless absorptions are discerned;
the eight aspects of liberation and the nine serial steps of meditative absorption are discerned;
the three gateways of liberation and the extrasensory powers are discerned;
the meditative stabilities and the dhāraṇī gateways are discerned;
and the powers of the tathāgatas, the fearlessnesses, the kinds of exact knowledge, great loving kindness, great compassion, and the eighteen distinct qualities of the buddhas are discerned.
[Likewise, the fruits], up to and including all-aspect omniscience, are discerned.
[Likewise], those who have entered the stream to nirvāṇa, those destined for only one more rebirth, those who will no longer be reborn, arhats, and pratyekabuddhas are discerned.
[Likewise], bodhisattva great beings are discerned, and the tathāgatas, arhats, completely awakened buddhas are discerned.
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Point [2]
“Kauśika, leaving aside the [aforementioned] establishing of the beings of Jambudvīpa in the paths of the ten virtuous actions and the establishing of them [in other goals], up to and including individual enlightenment, Kauśika,
[2] if any noble sons or noble daughters were to establish the beings of the world system of the four continents, as many as there are, in the paths of the ten virtuous actions, do you think, Kauśika, that the merit of those noble sons or noble daughters would increase greatly on that basis?”
“It would, Blessed Lord! It would, Sugata!” he replied.
“Kauśika,” continued the Blessed One,
“compared to them, if any noble sons or noble daughters give this book of the perfection of wisdom to others in order that they might recite it, commit it to writing, and chant it, their merit will increase even more.
If you ask why, Kauśika,
it is because all the attributes of the śrāvakas, pratyekabuddhas, and bodhisattvas, and all the attributes of the buddhas, arise from the perfection of wisdom.
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Point [3]
“Kauśika, leaving aside the [aforementioned] establishing of the beings of the world system of the four continents in the paths of the ten virtuous actions and the establishing of them [in the other goals], up to and including individual enlightenment, Kauśika,
[3] if any noble sons or noble daughters were to establish the beings of the confined chiliocosm, as many as they are, in the paths of the ten virtuous actions and establish them [in the other goals], up to and including individual enlightenment, do you think, Kauśika, that the merit of those noble sons or noble daughters would increase greatly on that basis?”
“It would, Blessed Lord! It would, Sugata!” he replied.
“Kauśika,” continued the Blessed One,
“compared to them, if any noble sons or noble daughters give this book of the perfection of wisdom to others in order that they might recite it, commit it to writing, and chant it, their merit will increase even more.
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Point [4]
“Kauśika, leaving aside the confined chiliocosm, Kauśika,
[4] if any noble sons or noble daughters were to establish the beings of the medium dichiliocosm, as many as they are, in the paths of the ten virtuous actions and establish them [in the other goals], up to and including individual enlightenment, do you think, Kauśika, that the merit of those noble sons or noble daughters would increase greatly on that basis?”
“It would, Blessed Lord! It would, Sugata!” he replied.
“Kauśika,” continued the Blessed One,
“compared to them, if any noble sons or noble daughters give this book of the perfection of wisdom to others in order that they might commit it to writing, recite it, and chant it, their merit will increase even more.
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Point [5]
“Kauśika, leaving aside the medium dichiliocosm, Kauśika,
[5] if any noble sons or noble daughters were to establish the beings of the great trichiliocosm, as many as they are, in the paths of the ten virtuous actions and establish them [in the other goals], up to and including individual enlightenment, do you think, Kauśika, that the merit of those noble sons or noble daughters would increase greatly on that basis?”
“It would, Blessed Lord! It would, Sugata!” he replied.
“Kauśika,” continued the Blessed One,
“compared to them, if any noble sons or noble daughters give this book of the perfection of wisdom to others in order that they might commit it to writing, recite it, and chant it, their merit will increase even more.
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Point [6]
“Kauśika, leaving aside the great trichiliocosm, Kauśika,
[6] if any noble sons or noble daughters were to establish all the beings of the world systems in each of the ten directions, numerous as the grains of sand of the river Gaṅgā, in the paths of the ten virtuous actions and establish them [in the other goals], up to and including individual enlightenment, do you think, Kauśika, that the merit of those noble sons or noble daughters would increase greatly on that basis?”
“It would, Blessed Lord! It would, Sugata!” he replied.
“Kauśika,” continued the Blessed One,
“compared to them, if any noble sons or noble daughters give this book of the perfection of wisdom to others in order that they might commit it to writing, recite it, and chant it, their merit will increase even more.
“If you ask why, Kauśika,
it is because the uncontaminated attributes are extensively revealed in this perfection of wisdom.
Training in these, noble sons and noble daughters have entered, will enter, and are entering into authentic maturity;
they have attained, will attain, and are attaining [the fruits], up to and including arhatship;
and they have attained, will attain, and are attaining individual enlightenment.
[Training in these], bodhisattva great beings also have entered, will enter, and are entering into the maturity of the bodhisattvas, and they have attained, will attain, and are attaining consummate buddhahood in unsurpassed, complete enlightenment.
“Kauśika, if you ask what are these uncontaminated attributes,
they comprise the perfections, the emptiness of internal phenomena and [all the other aspects of emptiness], up to and including the emptiness of the essential nature of non-entities, the thirty-seven factors conducive to enlightenment, the truths of the noble ones, the meditative concentrations, the immeasurable attitudes, the formless absorptions, the eight aspects of liberation, the nine serial steps of meditative absorption, the three gateways of liberation, the six extrasensory powers, all the meditative stabilities, all the dhāraṇī gateways, the ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, and the other attributes, up to and including the eighteen distinct qualities of the buddhas.
There are also other immeasurable attributes of the buddhas that are extensively revealed.
“Kauśika, as this formulation also explains,
you should know that if there are any noble sons or noble daughters who make this perfection of wisdom into a book and give it to others in order that they might recite it, commit it to writing, and chant it, their merit will increase even more than the aforementioned.
If you ask why, Kauśika,
it is because all attributes are extensively revealed through this perfection of wisdom,
and it is owing to these that the members of great and lofty royal families, the members great and lofty priestly families, the members of great and lofty householder families, and the gods of the Caturmahārājakāyika realm are discerned.
[Likewise], the gods of the Trayastriṃśa, Yāma, Tuṣita, Nirmāṇarata, and Paranirmitavaśavartin realms, and the gods of the Brahmakāyika, Brahmapurohita, Brahmapariṣadya, Mahābrahmā, and other realms, up to and including Akaniṣṭha, are discerned, as well as the gods of the sphere of infinite space and the other spheres, up to and including the sphere of neither perception nor nonperception.
[Likewise], the perfections are discerned, the emptiness of internal phenomena and [all the other aspects of emptiness], up to and including the emptiness of the essential nature of non-entities, are discerned, the thirty-seven factors conducive to enlightenment are discerned, and [all the fruitional attributes], up to and including the eighteen distinct qualities of the buddhas, are discerned.
[Likewise], knowledge of all the dharmas is discerned, knowledge of the path is discerned, and all-aspect omniscience is discerned.
Those who have entered the stream to nirvāṇa, those destined for only one more rebirth, those who will no longer be reborn, arhats, and pratyekabuddhas are discerned.
[Likewise], bodhisattva great beings are discerned, and the tathāgatas, arhats, completely awakened buddhas are discerned.
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Point [7]
“Moreover, Kauśika,
[7] if any noble sons or noble daughters were to establish the human beings of Jambudvīpa, as many as there are, in the four meditative concentrations, establish them in the four immeasurable attitudes, establish them in the four formless absorptions, and establish them in the five extrasensory powers, do you think, Kauśika, that the merit of those noble sons or noble daughters would increase greatly on that basis?”
“It would, Blessed Lord! It would, Sugata!” he replied.
“Kauśika,” continued the Blessed One,
“compared to them, if any noble sons or noble daughters give this book of the perfection of wisdom to others in order that they might recite it, commit it to writing, and chant it, their merit will increase even more.
If you ask why, Kauśika,
it is because all attributes are extensively revealed in this perfection of wisdom.
Point [8]
(Summary [8]: This section continues the escalating merit comparisons in the sutra, focusing on the superior value of engaging with the perfection of wisdom (prajñāpāramitā) over establishing vast numbers of beings in advanced meditative and supranormal attainments.
It emphasizes the wisdom's role as the source of uncontaminated attributes leading to all levels of enlightenment.
The text then delves into the correct way to practice and teach the wisdom — without duality, non-duality, or apprehension — contrasting it with imitative teachings that involve conceptual grasping.
Merit accrues most from authentic, non-apprehending revelation to others, aligning with the non-dual nature of reality where all phenomena are empty and non-entities.)
8.1: Greater merit from bestowing the perfection of wisdom
(Summary [8.1]: The Blessed One poses a hypothetical where noble sons or daughters establish beings across infinite world systems (numerous as Gaṅgā sands in all ten directions) in the four meditative concentrations (dhyānas), four immeasurable attitudes (brahmavihāras: loving kindness, compassion, empathetic joy, equanimity), four formless absorptions (ārūpyas), and five extrasensory powers (abhijñās).
Śakra affirms this generates great merit, but the Blessed One counters that
giving a book of the perfection of wisdom for recitation, writing, and chanting yields even more merit, as it reveals uncontaminated attributes enabling authentic maturity, fruits like stream-entry to arhatship, individual enlightenment, and consummate buddhahood.
This comparison underscores the wisdom's foundational role in all spiritual paths, surpassing even cosmic-scale meditative establishments that, while virtuous, do not inherently lead to transcendence without wisdom's insight.
The uncontaminated attributes — perfections, emptinesses, enlightenment factors, truths, liberations, powers, stabilities, dhāraṇīs, fearlessnesses, knowledges, and distinct qualities — are extensively revealed here, positioning the wisdom as the origin of śrāvaka, pratyekabuddha, and bodhisattva realizations across time (past, future, present).
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“Kauśika, leaving aside Jambudvīpa, leaving aside the world system of the four continents, leaving aside the chiliocosm, leaving aside the dichiliocosm, and leaving aside the great trichiliocosm, Kauśika,
[8] if any noble sons or noble daughters were to establish all the beings of the world systems [in the ten direction] in the eastern direction, numerous as the grains of sand of the river Gaṅgā—and all the beings of the world systems in the southern, western, northern, northeastern, southeastern, southwestern, and northwestern directions, along with the nadir and the zenith, numerous as the grains of sand of the river Gaṅgā—in the four meditative concentrations, establish them in the four immeasurable attitudes, establish them in the four formless absorptions, and establish them in the five extrasensory powers, do you think, Kauśika, that the merit of those noble sons or noble daughters would increase greatly on that basis?”
“It would, Blessed Lord! It would, Sugata!” he replied.
“Kauśika,” continued the Blessed One,
“compared to them, if any noble sons or noble daughters give a book of this perfection of wisdom to others in order that they might recite it, commit it to writing, and chant it, their merit will increase even more.
If you ask why, Kauśika,
it is because the uncontaminated attributes are extensively revealed in this perfection of wisdom.
“Training in these, noble sons and noble daughters have entered, will enter, and are entering into authentic maturity; they have attained, will attain, and are attaining the fruit of entering the stream to nirvāṇa; they have attained, will attain, and are attaining [the other fruits], up to and including arhatship; and they have attained, will attain, and are attaining individual enlightenment.
[Training in these], bodhisattva great beings also have entered, will enter, and are entering into the maturity of the bodhisattvas, and they have attained, will attain, and are attaining consummate buddhahood in unsurpassed, complete enlightenment.
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8.2: Greater merit from correctly focusing attention on the perfection of wisdom, without engaging in duality and without engaging in non-duality – personal cultivation
(Summary [8.2]: Extending the hierarchy, the Blessed One states that
personally taking up, upholding, reciting, mastering, and correctly focusing attention on the perfection of wisdom generates greater merit than establishing beings in virtuous paths, meditative concentrations, immeasurables, formless absorptions, and extrasensory powers across realms from Jambudvīpa to infinite systems.
Correct focus involves the mind avoiding engagement in duality (dvaya) or non-duality (advaya) while applying to the six perfections, internal emptiness and other emptiness aspects, applications of mindfulness through the noble eightfold path, fruitional attributes up to buddha qualities, and goals up to all-aspect omniscience.
This elevates individual cultivation of the wisdom above mass guidance in preliminary practices, as it directly engages non-dual awareness, transcending conceptual extremes.
The repetition of "without engaging in duality and without engaging in non-duality” emphasizes a middle way realization, where practice is free from reification (duality) or denial (non-duality), aligning with the sutra's core teaching on emptiness as non-entity (abhāva-svabhāva), fostering authentic progress toward omniscience.)
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“Moreover, Kauśika,
if any noble sons or noble daughters were to take up, uphold, recite, master, and focus their attention correctly on this perfection of wisdom their merit would greatly increase, more so than
those who establish the beings of Jambudvīpa, the beings of [other worlds], up to and including the great trichiliocosm, and the beings of the world systems in each of all the ten directions, numerous as the grains of sand of the river Gaṅgā, in the paths of the ten virtuous actions, and establish them in the four meditative concentrations, the four immeasurable attitudes, the four formless absorptions, and the five extrasensory powers.
“In this regard, focussing the attention correctly entails that the mind,
without engaging in duality and without engaging in non-duality,
takes up, upholds, recites, masters, and focuses the attention correctly on this perfection of wisdom.
It entails that the mind,
without engaging in duality and without engaging in non-duality,
takes up, upholds, recites, masters, and focuses the attention correctly on the perfection of meditative concentration, the perfection of perseverance, the perfection of tolerance, the perfection of ethical discipline, and the perfection of generosity.
It entails that the mind,
without engaging in duality and without engaging in non-duality,
takes up, upholds, recites, masters, and focuses the attention correctly on the emptiness of internal phenomena.
It entails that the mind,
without engaging in duality and without engaging in non-duality,
focuses the attention correctly on [all the other aspects of emptiness], up to and including the emptiness of the essential nature of non-entities.
“It entails that the mind,
without engaging in duality and without engaging in non-duality,
focuses the attention correctly on the applications of mindfulness, the correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, and the noble eightfold path.
It entails that the mind,
without engaging in duality and without engaging in non-duality,
focuses the attention correctly on [the fruitional attributes], up to and including the distinct qualities of the buddhas.
It entails that the mind,
without engaging in duality and without engaging in non-duality,
focuses the attention correctly on [the goals], up to and including all-aspect omniscience.
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8.3: Greater merit from correctly focusing attention on the perfection of wisdom, without engaging in duality and without engaging in non-duality – collective cultivation
(Summary [8.3]: Merit increases further if noble sons or daughters extensively describe, reveal, explain, interpret, analyze, and elucidate the perfection of wisdom to others authentically, establishing its meaning.
The wisdom's nature is taught as observing neither duality nor non-duality, without signs or signlessness, acceptance or rejection, decrease or increase, affliction or purification, arising or ceasing, grasping or non-grasping, adoption or abandonment, dwelling or non-dwelling, authenticity or error, conjunction or disjunction, hybridity or non-hybridity, conditionality or unconditionality, something or nothing, real nature or not, limit of reality or not — ultimately without dualities.
This teaching surpasses personal practice.
The subsection portrays teaching as a compassionate act that multiplies merit by sharing the wisdom's non-dual essence, free from all conceptual polarities.
By revealing it "by many formulations" without dualistic fixation, teachers embody the wisdom's transcendence, generating greater impact than solitary cultivation, as it benefits others while avoiding self-centered apprehension.)
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“Moreover, Kauśika, if any noble son or noble daughter were to extensively describe this perfection of wisdom to others using many formulations, and teach, explain, interpret, analyze, and elucidate it, revealing it authentically and establishing its meaning,
then, Kauśika, the meaning of the perfection of wisdom [that they would reveal] would be as follows:
The perfection of wisdom observes neither duality nor non-duality.
It is neither with signs nor without signs.
It is neither to be accepted nor to be rejected.
It is without decrease and without increase.
It is without affliction and without purification.
It neither arises nor ceases.
It is neither grasped nor is it not grasped.
It is neither adopted nor is it abandoned.
It neither dwells not does it not dwell.
It is neither authentic nor is it erroneous.
It is neither conjoined nor is it disjoined.
It is neither hybrid nor is it not hybrid.
It is neither conditional nor is it unconditional.
It is neither something nor is it nothing.
It is neither the real nature nor is it not the real nature.
It is neither the very limit of reality nor is it not the very limit of reality.
That is to say, it is without dualities.
If any noble sons or noble daughters were to extensively describe this perfection of wisdom to others, and teach, explain, interpret, analyze, and elucidate it, revealing it authentically and establishing its meaning in that manner, then, Kauśika, their merit would greatly increase,
more so than [the merit of] those who take up, master, uphold, read, and focus their attention correctly on it, exclusively for themselves.
“Moreover, Kauśika,
if any noble sons or noble daughters were to take up, master, uphold, recite, and focus their attention correctly on this profound perfection of wisdom for themselves, and also extensively describe it to others, and teach, explain, interpret, analyze, and elucidate it, revealing it authentically and establishing its meaning in that manner, then Kauśika, the merit of those noble sons or noble daughters would greatly increase to its utmost.”
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8.4: Greater merit from teaching to others in accordance with meaning and letters
(Summary [8.4]: Śakra asks if the wisdom should be revealed in accordance with its meaning and letters, and the Blessed One affirms, noting such revealers possess immeasurable merit.
This surpasses serving, honoring, and worshiping immeasurable tathāgatas across ten directions with offerings and comforts for lifetimes, as past, future, and present buddhas attained enlightenment through training in this wisdom.
Authentic revelation integrates literal (letters) and profound (meaning) aspects, ensuring non-distorted transmission and yielding merit beyond devotional acts to buddhas, who themselves originate from the wisdom.
This highlights the wisdom as the ultimate shrine, where teaching it honors the source of all buddhahood, amplifying merit through direct engagement with its transformative power.)
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Śakra then asked, “Blessed Lord,
should the noble sons or noble daughters reveal the perfection of wisdom in accordance with its meaning and its letters?”
“Kauśika,” replied the Blessed One,
“the noble sons or noble daughters should reveal the perfection of wisdom in accordance with its meaning and its letters. Kauśika,
the noble sons or noble daughters who reveal it in that manner will possess an immeasurable and incalculable heap of merit.
“Kauśika, if any noble sons or noble daughters were, for the duration of their lives, to serve, respect, honor, and worship the immeasurable, countless tathāgatas, arhats, completely awakened buddhas in each of all the ten directions with flowers, garlands, perfume, unguents, powders, robes, parasols, victory banners, ribbons, diverse musical sounds, and all comforts,
compared to them, Kauśika, if any noble sons or noble daughters were to extensively describe this perfection of wisdom in accordance with its meaning and its letters by many means to others, and teach, explain, interpret, analyze, and elucidate it, revealing it authentically and establishing its meaning in that manner, then, Kauśika, the merit of those noble sons or noble daughters would increase more than those of the former.
If you ask why,
having trained in this perfection of wisdom, the tathāgatas, arhats, completely awakened buddhas of the past, future, and present have attained, will attain, and are attaining consummate buddhahood in unsurpassed, complete enlightenment.
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8.5: Greater merit from acting/practicing/teaching without apprehending anything (ex. the three spheres of the activity and any dualities involved)
(Summary [8.5]: Compared to practicing the six perfections with apprehension (e.g., thinking "I am offering gifts to that recipient") over countless eons, teaching the wisdom without apprehending anything generates even more merit.
Apprehending — conceptualizing giver, gift, recipient, or act — resorts to mere generosity but not the perfection; similarly for ethical discipline, tolerance, perseverance, meditative concentration, and wisdom.
Such grasping prevents completing the perfections.
This critiques dualistic practice, where reification hinders true transcendence;
non-apprehending aligns with reality as it is [U2T], allowing perfections to manifest fully.
The comparison elevates selfless teaching as superior to long-term personal cultivation with attachment, emphasizing merit from embodying the wisdom's non-grasping nature.)
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“Moreover, Kauśika,
compared to any noble sons or noble daughters who, over immeasurable, countless eons, practice the perfection of generosity, the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom by way of apprehending,
if any extensively describe this perfection of wisdom in accordance with its meaning and its letters to others, and teach, explain, establish, investigate, analyze, and elucidate it, revealing it authentically, without apprehending anything, the merit of the latter will increase even more.
“In this regard, Kauśika,
if bodhisattvas offer gifts by way of apprehending, and think,
‘I am offering gifts!
These are the gifts that I am offering!
They are to be offered to that recipient!’
then by offering their gifts in that manner they will resort to generosity, but that is not the perfection of generosity.
If they think,
‘I am maintaining ethical discipline!
This is the ethical discipline I maintain!’
then by maintaining ethical discipline in that manner they will resort to ethical discipline, but that is not the perfection of ethical discipline.
If they think,
‘I am cultivating tolerance!
This is the tolerance I cultivate!’ then by cultivating tolerance in that manner they will resort to tolerance, but that is not the perfection of tolerance.
If they think,
‘I am persevering!
This is the object for which I undertake perseverance!’ then by undertaking perseverance in that manner they will resort to perseverance, but that is not the perfection of perseverance.
If they think,
‘I am absorbed in the meditative concentrations!
These are the meditative concentrations in which I am absorbed!’ then by being absorbed in meditative concentration in that manner they will resort to meditative concentration, but that is not the perfection of meditative concentration.
If they think,
‘I am cultivating wisdom!
This is the wisdom I am cultivating’ then by cultivating wisdom in that manner they will resort to wisdom, but that is not the perfection of wisdom.
“Kauśika,
noble sons or noble daughters who engage in apprehending in that manner
do not complete the perfection of generosity,
and they do not complete the perfections of
ethical discipline, tolerance, perseverance, meditative concentration,
or wisdom.”
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8.6: How to complete/perfect the perfections: practicing without apprehending the three spheres
(Summary [8.6]: Śakra asks how bodhisattvas complete the perfections, and the Blessed One explains:
when giving, do not apprehend giving, giver, or recipient;
for ethical discipline, do not apprehend it or its adoption;
and similarly for tolerance (no tolerance or cultivation),
perseverance (no perseverance or undertaking),
meditative concentration (no concentration or cultivation),
and wisdom (no wisdom, cultivation, or wise one).
Practicing thus completes/perfects all perfections.
This non-apprehending method embodies
the union of wisdom and skillful means [U2T-in-action],
free from subject-object duality [U3S / U2T-3S],
enabling bodhisattvas to fulfill the path authentically.
It reinforces the sutra's theme that
true perfections arise in emptiness (and vice versa) [U2T-in-action],
without conceptual fabrication, leading to consummate buddhahood.)
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Śakra then asked, “Blessed Lord,
how then should bodhisattva great beings act so as to complete the perfection of generosity?
How should they act so as to complete the perfection of ethical discipline?
How should they act so as to complete the perfection of tolerance?
How should they act so as to complete the perfection of perseverance?
How should they act so as to complete the perfection of meditative concentration?
How should they act so as to complete the perfection of wisdom?”
“Kauśika,” replied the Blessed One,
“in this regard, when bodhisattva great beings give gifts,
they do not apprehend [the act of] giving and they do not apprehend the giver or the recipient.
When they maintain ethical discipline,
they do not apprehend ethical discipline or the adopting of ethical discipline.
When they cultivate tolerance,
they do not apprehend tolerance or the cultivation of tolerance.
When they undertake perseverance,
they do not apprehend perseverance or the undertaking of perseverance.
When they become absorbed in meditative concentration,
they do not apprehend meditative concentration or the cultivation of meditative concentration.
When they cultivate wisdom,
they do not apprehend wisdom, the cultivation of wisdom, or the one who has wisdom.
Kauśika,
bodhisattva great beings who practice in that manner complete/perfect the perfection of generosity and they complete the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom.
“Kauśika, noble sons or noble daughters should reveal the perfection of wisdom in accordance with its meaning and its letters, without comprehending it in that [aforementioned dualistic] manner,
and they should [likewise] reveal the perfection of meditative concentration, the perfection of perseverance, the perfection of tolerance, the perfection of ethical discipline, and the perfection of generosity.
If you ask why, Kauśika,
in the future there will be certain noble sons or noble daughters who teach an imitation of the perfection of wisdom to followers of the vehicle of the bodhisattvas.
Thereupon, any noble sons or noble daughters who have set out for unsurpassed, complete enlightenment will indeed teach the [authentic] path when they hear that imitation, and should reveal to them this perfection of wisdom in accordance with its meaning and its letters.”
Śakra then asked, “Blessed Lord,
what is this imitation of the perfection of wisdom?”
“In this regard, Kauśika,” replied the Blessed One,
“noble sons or noble daughters may think that they are revealing the perfection of wisdom, but they actually reveal its imitation.”
Śakra asked, “Blessed Lord,
how do those noble sons or noble daughters reveal an imitation of the perfection of wisdom?”
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8.7: Imitations of the perfection of wisdom in teaching – teaching by means of signs and by way of apprehending the three spheres, engaging in duality or non-duality – falling for one extreme or another
(Summary [8.7]: Teaching that all phenomena — from forms to omniscience — are impermanent, suffering, without self, and unpleasant imitates the wisdom, as does instructing to cultivate for bodhisattva levels (bhūmis), go beyond śrāvaka/pratyekabuddha levels, enter maturity, accept non-arising, maintain extrasensory powers, serve buddhas, travel buddhafields, or gather merits from past/present/future buddhas' virtues for dedication to enlightenment.
Such teachings involve signs, apprehending, or temporal perceptions, thus imitating rather than embodying the wisdom.
These imitations represent conceptual, goal-oriented instructions that reify phenomena or stages, missing the non-dual essence.
They provide provisional guidance but fall short of authentic revelation, as they engage duality (e.g., levels to attain) instead of transcending all apprehensions.)
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“Kauśika,” replied the Blessed One,
“in this regard, when those noble sons or noble daughters reveal the perfection of wisdom, they teach an imitation of perfection of wisdom.
Their imitation of the perfection of wisdom is as follows:
They teach that physical forms are impermanent and they teach that physical forms are imbued with suffering, without self, and unpleasant.
They teach that feelings, perceptions, formative predispositions, and consciousness are impermanent, and they teach that feelings, perceptions, formative predispositions, and consciousness are imbued with suffering, without self, and unpleasant.
They say that those who act accordingly practice the perfection of wisdom.
Those to whom that is taught will also think that physical forms are impermanent.
They will think that physical forms are imbued with suffering, without self, and unpleasant.
They will think that feelings, perceptions, formative predispositions, and consciousness are impermanent, and they will think that feelings, perceptions, formative predispositions, and consciousness are imbued with suffering, without self, and unpleasant.
They practice an imitation of the perfection of wisdom
because they think that physical forms are impermanent,
and because they think that physical forms are imbued with suffering, without self, and unpleasant;
because they think that feelings, perceptions, formative predispositions, and consciousness are impermanent; and because they think that feelings, perceptions, formative predispositions, and consciousness are imbued with suffering, without self, and unpleasant.
“They teach that the eyes are impermanent and they teach that the eyes are imbued with suffering, without self, and unpleasant.
They teach that the ears, nose, tongue, body, and mental faculty are impermanent, and they teach that the ears, nose, tongue, body, and mental faculty are imbued with suffering, without self, and unpleasant.
They teach that sights are impermanent, and they teach that sights are imbued with suffering, without self, and unpleasant.
They teach that sounds, odors, tastes, tangibles, and mental phenomena are impermanent, and they teach that sounds, odors, tastes, tangibles, and mental phenomena are imbued with suffering, without self, and unpleasant.
They teach that visual consciousness is impermanent, and they teach that visual consciousness is imbued with suffering, without self, and unpleasant.
They teach that auditory consciousness, olfactory consciousness, gustatory consciousness, tactile consciousness, and mental consciousness are impermanent, and they teach that auditory consciousness, olfactory consciousness, gustatory consciousness, tactile consciousness, and mental consciousness are imbued with suffering, without self, and unpleasant.
“They teach that visually compounded sensory contact is impermanent, and they teach that visually compounded sensory contact is imbued with suffering, without self, and unpleasant.
They teach that aurally compounded sensory contact, nasally compounded sensory contact, lingually compounded sensory contact, corporeally compounded sensory contact, and mentally compounded sensory contact are impermanent, and they teach that aurally compounded sensory contact, nasally compounded sensory contact, lingually compounded sensory contact, corporeally compounded sensory contact, and mentally compounded sensory contact are imbued with suffering, without self, and unpleasant.
“They teach that feelings conditioned by visually compounded sensory contact are impermanent, and they teach that feelings conditioned by visually compounded sensory contact are imbued with suffering, without self, and unpleasant.
They teach that feelings conditioned by aurally compounded sensory contact, feelings conditioned by nasally compounded sensory contact, feelings conditioned by lingually compounded sensory contact, feelings conditioned by corporeally compounded sensory contact, and feelings conditioned by mentally compounded sensory contact are impermanent, and they teach that feelings conditioned by aurally compounded sensory contact, feelings conditioned by nasally compounded sensory contact, feelings conditioned by lingually compounded sensory contact, feelings conditioned by corporeally compounded sensory contact, and feelings conditioned by mentally compounded sensory contact are imbued with suffering, without self, and unpleasant.
“They teach that the earth element is impermanent, and they teach that the earth element is imbued with suffering, without self, and unpleasant.
They teach that the water element, the fire element, the wind element, the space element, and the consciousness element are impermanent, and they teach that the water element, the fire element, the wind element, the space element, and the consciousness element are imbued with suffering, without self, and unpleasant.
“They teach that the ignorance is impermanent, and they teach that ignorance is imbued with suffering, without self, and unpleasant.
They teach that formative predispositions, consciousness, name and form, the six sense fields, sensory contact, sensation, craving, grasping, the rebirth process, actual birth, and aging and death are impermanent, and they teach that formative predispositions, consciousness, name and form, the six sense fields, sensory contact, sensation, craving, grasping, the rebirth process, actual birth, and aging and death are imbued with suffering, without self, and unpleasant.
“They teach that the perfection of generosity is impermanent, and they teach that the perfection of generosity is imbued with suffering, without self, and unpleasant.
They teach that the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom are impermanent, and they teach that the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom are imbued with suffering, without self, and unpleasant.
“They teach that the emptiness of internal phenomena is impermanent, and they teach that the emptiness of internal phenomena is imbued with suffering, without self, and unpleasant.
They teach that the [other aspects of emptiness], up to and including the emptiness of the essential nature of non-entities, are impermanent, and they teach that the [other aspects of emptiness], up to and including the emptiness of the essential nature of non-entities, are imbued with suffering, without self, and unpleasant.
“They teach that the applications of mindfulness are impermanent, and they teach that the applications of mindfulness are imbued with suffering, without self, and unpleasant.
They teach that the correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, and the noble eightfold path are impermanent, and they teach that the correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, and the noble eightfold path are imbued with suffering, without self, and unpleasant.
“They teach that [the fruitional attributes], up to and including the distinct qualities of the buddhas, are impermanent, and they teach that [the fruitional attributes], up to and including the distinct qualities of the buddhas, are imbued with suffering, without self, and unpleasant.
“They teach that [the fruits], up to and including all-aspect omniscience, are impermanent, and they teach that [the fruits], up to and including all-aspect omniscience, are imbued with suffering, without self, and unpleasant.
“They say that those who teach accordingly practice the perfection of wisdom, and those whom they teach will also think that physical forms are impermanent, and that physical forms are imbued with suffering, without self, and unpleasant.
They will think that [all phenomena, attributes, and fruits], up to and including all-aspect omniscience, are impermanent, and they will think that [all phenomena, attributes, and fruits, up to and including] all-aspect omniscience, are imbued with suffering, without self, and unpleasant.
They will practice an imitation of the perfection of wisdom because they will think that all-aspect omniscience [and so forth] are impermanent, and because they will think that all-aspect omniscience [and so forth] are imbued with suffering, without self, and unpleasant.
That, Kauśika, is an imitation of the perfection of wisdom.
“Moreover, Kauśika, when those noble sons or noble daughters reveal the perfection of wisdom, they will teach as follows:
‘Come here, noble child!
You should cultivate the perfection of wisdom!
After cultivating the perfection of wisdom, you will dwell on the first bodhisattva level, and you will dwell on [the other bodhisattva] levels, up to and including the tenth.
Come here, noble child!
You should cultivate the perfection of meditative concentration, the perfection of perseverance, the perfection of tolerance, the perfection of ethical discipline, and the perfection of generosity.
After cultivating the perfection of generosity [and so forth], you will dwell on the first bodhisattva level, and you will dwell on [the other bodhisattva] levels, up to and including the tenth.’
“However, they will teach by means of signs and by way of apprehending.
They will cultivate the perfection of wisdom through that temporal perception.
That, Kauśika, is an imitation of the perfection of wisdom.
“Moreover, Kauśika, those noble sons or noble daughters will teach this perfection of wisdom as follows to noble sons or noble daughters who adhere to the vehicle of the bodhisattvas:
‘Come here, noble child!
You should cultivate the perfection of wisdom!
If, noble child, you cultivate the perfection of wisdom, you will go beyond the level of the śrāvakas and you will go beyond the level of the pratyekabuddhas!’
That, Kauśika, is an imitation of the perfection of wisdom.
“Moreover, Kauśika, if those noble sons or noble daughters reveal the perfection of wisdom to noble sons or noble daughters who adhere to the vehicle of the bodhisattvas, they will teach as follows:
‘Come here, noble child!
You should cultivate the perfection of wisdom!
You will enter a bodhisattva’s full maturity, you will accept that phenomena are nonarising, and you will maintain the extrasensory powers of the bodhisattvas!
You will serve, respect, honor, and worship the tathāgatas, arhats, completely awakened buddhas, and you will travel from buddhafield to buddhafield!’
“If those noble sons or noble daughters teach noble sons or noble daughters who adhere to the vehicle of the bodhisattvas, they will teach as follows: they will say,
‘Those noble children who take up, uphold, recite, master, and focus their attention correctly on the profound perfection of wisdom will acquire an immeasurable, incalculable, inestimable mass of merit!’
But those noble sons or noble daughters who teach in that manner will actually teach an imitation of the perfection of wisdom.
“Moreover, Kauśika, those noble sons or noble daughters will teach noble sons or noble daughters who adhere to the vehicle of the bodhisattvas as follows:
‘Come here, noble child!
You should gather together all the roots of virtuous action, as many as there are, of the tathāgatas, arhats, completely awakened buddhas of the past, future, and present, from the time when they first begin to set their mind on enlightenment until their attainment of final nirvāṇa, in the expanse of nirvāṇa where no aggregates are left behind!
You should rejoice in them and dedicate them to unsurpassed, complete enlightenment!’ Teaching in that manner, those noble sons or noble daughters will actually teach an imitation of the perfection of wisdom.”
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8.8: Authentic teaching: Teaching without teaching, without apprehension/rejection of the three spheres or their characteristics, without engaging in duality or non-duality, existence or non-existence, acceptation/affirmation or rejection/negation, or the two truths = Middle Way free from all extremes (this, non-this) and middle (both, neither) about everything – because everything is not inherently existing/entity/functional, not completely non-existing/non-entity/non-functional, not both, not neither [U2T / U2T-3S / U2T-opp / U2T-2T].
(Summary [8.8]: To teach without imitation: instruct not to consider forms (or other aggregates, phenomena, attributes, fruits up to omniscience) as impermanent or permanent, because they are empty of inherent existence, their nature is non-entity, and non-entity is the wisdom, which apprehends neither permanence nor impermanence — if nonexistent, how could they be permanent/impermanent?
Similarly, do not go beyond or dwell in anything, as all are empty non-entities, and the wisdom neither adopts/rejects nor generates/stops.
Teaching thus avoids imitation and generates utmost merit.
It invites cultivation without fixation, maximizing merit by aligning with ultimate truth, free from provisional imitations.)
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Śakra then asked, “Blessed Lord,
how do those noble sons or noble daughters teach, so as not to teach an imitation of the perfection of wisdom to noble sons or noble daughters who adhere to the vehicle of the bodhisattvas?”
“In this regard, Kauśika,” replied the Blessed One,
“those noble sons or noble daughters should teach the perfection of wisdom to noble sons or noble daughters who follow the vehicle of the bodhisattvas in the following manner:
‘Come here, noble child!
You should cultivate the perfection of wisdom!
Do not consider that physical forms are impermanent.
If you ask why,
physical forms [T1] are empty of inherent existence [T2] [U2T].
Whatever is the nature of physical forms is non-entity.
(i.e. Not inherently existing/entity, not completely non-existing/non-entity, not both, not neither;
Not permanent, not impermanent, not both, not neither.)
Whatever is a non-entity is the perfection of wisdom.
Whatever is the perfection of wisdom does not apprehend that physical forms are permanent, or that physical forms are impermanent.
If physical forms themselves are nonexistent, how could they be permanent or impermanent!’
Kauśika, those noble sons or noble daughters who teach in that manner do not teach an imitation of the perfection of wisdom.
“Moreover, Kauśika, those noble sons or noble daughters should teach the perfection of wisdom to noble sons or noble daughters who adhere to the vehicle of the bodhisattvas in the following manner:
‘Come here, noble child!
You should cultivate the perfection of wisdom!
Do not consider that feelings are impermanent.
Do not consider that perceptions, formative predispositions, and consciousness are impermanent.
If you ask why,
consciousness [and those other aggregates] [T1] are empty of inherent existence [T2] [U2T].
Whatever is the nature of consciousness [and so forth] is non-entity.
(i.e. Not inherently existing/entity, not completely non-existing/non-entity, not both, not neither;
Not permanent, not impermanent, not both, not neither.)
Whatever is a non-entity is the perfection of wisdom.
Whatever is the perfection of wisdom does not apprehend that consciousness [and so forth] are permanent or impermanent.
If consciousness [and so forth] are themselves nonexistent, how could they be permanent or impermanent!’
Kauśika, those noble sons or noble daughters who teach in that manner do not teach an imitation of the perfection of wisdom.
“Moreover, Kauśika, those noble sons or noble daughters should teach the perfection of wisdom to noble sons or noble daughters who adhere to the vehicle of the bodhisattvas in the following manner:
‘Come here, noble child!
You should cultivate the perfection of wisdom!
Do not consider that [phenomena, attributes, or fruits], up to and including all-aspect omniscience, are impermanent.
If you ask why,
all-aspect omniscience [and so forth] [T1] are empty of inherent existence [T2] [U2T].
Whatever is the nature of all-aspect omniscience [and so forth] is non-entity.
(i.e. Not inherently existing/entity, not completely non-existing/non-entity, not both, not neither;
Not permanent, not impermanent, not both, not neither.)
Whatever is a non-entity is the perfection of wisdom.
Whatever is the perfection of wisdom does not apprehend that all-aspect omniscience [and so forth] are permanent or impermanent.
If all-aspect omniscience [and so forth] are themselves nonexistent, how could they be permanent or impermanent!’
Kauśika, those noble sons or noble daughters who teach in that manner do not teach an imitation of the perfection of wisdom.
“Moreover, Kauśika, those noble sons or noble daughters should teach the perfection of wisdom to noble sons or noble daughters who adhere to the vehicle of the bodhisattvas in the following manner:
‘Come here, noble child!
You should cultivate the perfection of wisdom!
Do not go beyond anything at all!
Do not dwell in anything at all!’
(i.e. Not accepting, not rejecting, not changing anything in absolute terms.
The Middle Way in everything – free from all extremes and middle.
All dharmas are not ‘this’, not ‘non-this’, not both, not neither,
and there is no fifth, for whatever ‘this’ is.
Always acting without acting, without apprehending anything in absolute terms, without opposing anything in absolute terms, without fixating on anything, without attachment, reification, effort or absolute.)
If you ask why, it is because there is no thing that the perfection of wisdom should go beyond or in which it should dwell.
If you ask why, Kauśika, it is
because all phenomena [T1] are empty of inherent existence [T2] [U2T].
Anything that is empty of inherent existence is a non-entity.
(i.e. Not inherently existing/entity, not completely non-existing/non-entity, not both, not neither;
Not permanent, not impermanent, not both, not neither.)
Whatever is a non-entity is the perfection of wisdom.
Whatever is the perfection of wisdom is
nothing at all that is to be adopted or rejected, or to be generated or stopped.
Kauśika, those noble sons or noble daughters who teach in that manner do not teach an imitation of the perfection of wisdom.
“Kauśika, so it is that the noble sons or noble daughters should reveal the meaning of the perfection of wisdom in that manner.
Kauśika, the mass of merit of those noble sons or noble daughters who teach in that manner will increase more than that of the aforementioned noble sons or noble daughters.
Point [9]
“Moreover, Kauśika,
[9] if any noble sons or noble daughters were to establish the beings of Jambudvīpa, as many as there are, in the fruit of entering the stream to nirvāṇa, do you think, Kauśika, that the merit of those noble sons or noble daughters would increase many times on that basis?”
“It would, Blessed Lord! It would, Sugata!”
“Kauśika,” continued the Blessed One,
“compared to them,
if any noble sons or noble daughters who extensively describe, reveal, explain, interpret, [analyse,] and elucidate this perfection of wisdom to others, in accordance with its meaning and letters, presenting it in an authentic manner, should exhort them, saying, ‘Come here, noble child! You should take up, uphold, recite, master, and focus your attention correctly on the profound perfection of wisdom! You should earnestly apply yourself to the perfection of wisdom as it has been taught!’ then the merit of those would increase manifold to a greater extent.
If you ask why, Kauśika,
those who enter the stream to nirvāṇa are discerned through this perfection of wisdom.
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Point [10]
“Kauśika, leaving aside the establishing of the beings of Jambudvīpa in the fruit of entering the stream to nirvāṇa, leaving aside the establishing in it of the beings of the world system of the four continents, and leaving aside the beings of the confined chiliocosm, leaving aside the beings of the medium dichiliocosm, and leaving aside the beings of the great trichiliocosm—Kauśika,
[10] if any noble sons or noble daughters were to establish those beings of the world systems in each of the ten directions, numerous as the grains of sand of the river Gaṅgā, in the fruit of entering the stream to nirvāṇa, do you think, Kauśika, that the merit of those noble sons or noble daughters would increase many times on that basis?”
“It would, Blessed Lord! It would, Sugata!”
“Compared to them, Kauśika,” continued the Blessed One,
“if any noble sons or noble daughters who extensively describe, reveal, explain, interpret, [analyse,] and elucidate this perfection of wisdom to others, in accordance with its meaning and letters, presenting it in an authentic manner, should exhort them, saying, ‘Come here, noble child! You should take up, uphold, recite, master, and focus your attention correctly on the profound perfection of wisdom! You should earnestly apply yourself to the perfection of wisdom as it has been taught!’ then their merit would increase manifold to a greater extent.
If you ask why, Kauśika,
those who enter the stream to nirvāṇa are discerned through this perfection of wisdom.
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Point [11]
“Moreover, Kauśika,
[11] if any noble sons or noble daughters were to establish the beings of Jambudvīpa, as many as there are, in the fruit of being destined for only one more rebirth, or to establish them in the fruit of no longer being subject to rebirth, in arhatship, or individual enlightenment [of Pratyekabuddha], do you think, Kauśika, that the merit of those noble sons or noble daughters would increase many times on that basis?”
“It would, Blessed Lord! It would, Sugata!”
“Compared to them, Kauśika,” continued the Blessed One,
“if any noble sons or noble daughters who extensively describe, reveal, explain, interpret, [analyse,] and elucidate this perfection of wisdom to others, in accordance with its meaning and letters, presenting it in an authentic manner, should exhort them, saying, ‘Come here, noble child! You should take up, uphold, recite, master, and focus your attention correctly on the profound perfection of wisdom! You should earnestly apply yourself to the perfection of wisdom as it has been taught!’ then their merit would increase manifold to a greater extent.
If you ask why, Kauśika,
those who are destined for only one more rebirth, those who will no longer be reborn, those who are arhats, and the pratyekabuddhas are discerned through this perfection of wisdom.
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Point [12]
“Kauśika, leaving aside the establishing of the beings of the world system of the four continents in the fruit of being destined for only one more rebirth, the fruit of no longer being subject to rebirth, in arhatship, or individual enlightenment, and [likewise] leaving aside the beings of the confined chiliocosm, leaving aside the beings of the medium dichiliocosm, and leaving aside the beings of the great trichiliocosm,
[12] if any noble sons or noble daughters were to establish those beings of the world systems in each of the ten directions, numerous as the grains of sand of the river Gaṅgā, in the fruit of being destined for only one more rebirth, the fruit of no longer being subject to rebirth, in arhatship, or individual enlightenment [of Pratyekabuddha], do you think, Kauśika, that the merit of those noble sons or noble daughters would increase many times on that basis?”
“It would, Blessed Lord! It would, Sugata!”
“Compared to them, Kauśika,” continued the Blessed One,
“if any noble sons or noble daughters who extensively describe, reveal, explain, interpret, analyze, and elucidate this perfection of wisdom to others, in accordance with its meaning and letters, presenting it in an authentic manner, should exhort them, saying, ‘Come here, noble child! You should take up, uphold, recite, master, and focus your attention correctly on the profound perfection of wisdom! You should earnestly apply yourself to the perfection of wisdom as it has been taught!’ then their merit would increase manifold to a greater extent.
If you ask why, Kauśika,
those who are destined for only one more rebirth, those who will no longer be reborn, those who are arhats, and pratyekabuddhas are discerned through this perfection of wisdom.
(Summary 3: The Blessed One states that encouraging beings in Jambudvīpa [13] or infinite world systems [14] toward complete enlightenment, by describing and exhorting practice of the perfection of wisdom leading to omniscience and buddhahood, generates greater merit than previous acts.
Similarly, establishing on the irreversible level in Jambudvīpa [15] or infinite systems [16] yields even more, as the irreversible level originates from the wisdom.
Further, extensively teaching the wisdom to beings induced toward enlightenment in escalating scales, exhorting them to practice for buddhahood, increases merit manifold.
Teaching to one irreversible bodhisattva who affirms swift enlightenment generates more than to all others, as irreversible are immersed in enlightenment yet remain out of compassion. – i.e. culminating in the idea that aiding even a single highly advanced bodhisattva (a "great being" or mahāsattva) yields more merit than helping countless ordinary beings or less advanced practitioners.)
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Point [13]
“Moreover, Kauśika,
[13] if any noble sons or noble daughters were to encourage the beings of Jambudvīpa, as many as there are, toward unsurpassed, complete enlightenment [not just the individual enlightenment of Pratyekabuddha], do you think, Kauśika, that the merit of those noble sons or noble daughters would increase many times on that basis?”
“It would, Blessed Lord! It would, Sugata!”
“Compared to them, Kauśika,” continued the Blessed One,
“if any noble sons or noble daughters who extensively describe, reveal, explain, interpret, analyze, and elucidate this perfection of wisdom to others, in accordance with its meaning and letters, presenting it in an authentic manner, should exhort them, saying, ‘Come here, noble child! You should take up, uphold, recite, master, and focus your attention correctly on the profound perfection of wisdom! You should earnestly apply yourself to the perfection of wisdom as it has been taught! Noble child, when you earnestly apply yourself to the perfection of wisdom as it has been revealed, at that time, noble child, you will train in the perfection of wisdom. Noble child, when you train in the perfection of wisdom, at that time you will attain the attributes of all-aspect omniscience. When you attain the attributes of all-aspect omniscience, at that time you will, along with that, complete the cultivation of the perfection of wisdom. When, along with that, you complete the cultivation of the perfection of wisdom, at that time you will attain consummate buddhahood in unsurpassed, complete enlightenment!’ then their merit would increase manifold to a greater extent.
If you ask why, Kauśika,
bodhisattva great beings who have initially set their minds on enlightenment originate from this perfection of wisdom.
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Point [14]
“Kauśika, leaving aside their encouraging of the beings of Jambudvīpa toward unsurpassed, complete enlightenment, leaving aside their encouraging of the beings of the world system of the four continents toward unsurpassed, complete enlightenment, and likewise leaving aside the beings of the confined chiliocosm, leaving aside the beings of the medium dichiliocosm, and leaving aside the beings of the great trichiliocosm, as many as there are—Kauśika,
[14] if any noble sons or noble daughters were to encourage all those beings of the world systems in each of the ten directions, numerous as the grains of sand of the river Gaṅgā, toward unsurpassed, complete enlightenment [not just the individual enlightenment of Pratyekabuddha], do you think, Kauśika, that the merit of those noble sons or noble daughters would increase many times on that basis?”
“It would, Blessed Lord! It would, Sugata!”
“Compared to them, Kauśika,” continued the Blessed One,
“if any noble sons or noble daughters who extensively describe, reveal, explain, interpret, analyze, and elucidate this perfection of wisdom to others, in accordance with its meaning and letters, presenting it in an authentic manner, should exhort them, saying, ‘Come here, noble child! You should take up, uphold, recite, master, and focus your attention correctly on the profound perfection of wisdom! You should earnestly apply yourself to the perfection of wisdom as it has been taught! Noble child, when you earnestly apply yourself to the perfection of wisdom as it has been revealed, at that time, noble child, you will train in the perfection of wisdom. Noble child, when you train in the perfection of wisdom, at that time you will attain the attributes of all-aspect omniscience. When you attain the attributes of all-aspect omniscience, at that time you will, along with that, complete the cultivation of the perfection of wisdom. When, along with that, you complete the cultivation of the perfection of wisdom, at that time you will attain consummate buddhahood in unsurpassed, complete enlightenment!’ then their merit would increase manifold to a greater extent.
If you ask why, Kauśika,
bodhisattva great beings who have initially set their minds on enlightenment originate from this [perfection of wisdom].
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(Note: Comparison of 'Individual Enlightenment' (Points [11-12])
and 'Unsurpassed, Complete Enlightenment' (Points [13-14])
In the context of Chapter 23 of the Perfection of Wisdom in Twenty-Five Thousand Lines (Pañcaviṃśatisāhasrikā Prajñāpāramitā), the progression of hypothetical merit-generating scenarios ([1] to [16]) illustrates a hierarchy where actions aligned with higher spiritual attainments yield increasingly vast merit (puṇya).
"Individual enlightenment" refers to the realization of a pratyekabuddha (Sanskrit: pratyekabuddha, often translated as "solitary realizer" or "private buddha"), a path of self-enlightenment without extensive teaching to others.
Points [11] and [12] involve establishing beings in this attainment (along with related fruits like once-returner, non-returner, and arhatship) at escalating scales: [11] at the level of Jambudvīpa (our continent/world) and [12] across infinite world systems (numerous as the sands of the Gaṅgā River in all ten directions).
In contrast, "unsurpassed, complete enlightenment" (anuttara-samyak-saṃbodhi) denotes the full, perfect awakening of a buddha (samyaksambuddha), characterized by omniscient wisdom, boundless compassion, and the ability to guide all beings.
Points [13] and [14] focus on encouraging beings toward this buddhahood, again at Jambudvīpa scale [13] and infinite worlds [14].
The sutra emphasizes that merit from the latter surpasses the former because buddhahood originates all other enlightenments, including pratyekabuddhas, through the bodhisattva path.
The key differences lie in the nature, scope, and implications of each enlightenment within Mahayana Buddhism, particularly as expounded in Prajñāpāramitā texts.
Pratyekabuddha enlightenment is a solitary achievement, where individuals realize nirvāṇa independently — often without a teacher in their final life — by contemplating dependent origination (pratītyasamutpāda) and the twelve links of causation, leading to liberation from saṃsāra (cyclic existence). However, in Mahayana views, this is considered limited: pratyekabuddhas lack the great compassion (mahākaruṇā) to extensively teach or establish a saṅgha (community), focusing primarily on personal cessation of suffering without the full omniscience (sarvākārajñatā) to address all beings' needs.
In points [11-12], establishing beings in this yields merit, but it's inferior because pratyekabuddhas do not generate broader dharma propagation or the three vehicles (śrāvaka, pratyekabuddha, and bodhisattva paths).
Unsurpassed complete enlightenment, by contrast, is the pinnacle: a buddha attains perfect insight into emptiness (śūnyatā), the non-duality of form and emptiness, and the union of the two truths (conventional appearances and ultimate reality), enabling comprehensive teaching, maturation of beings, and purification of buddhafields.
In points [13-14], encouraging toward this (via the bodhisattva vow and perfections like prajñāpāramitā) generates superior merit, as it fosters buddhas who originate pratyekabuddhas, arhats, and all enlightened beings, ensuring the dharma's continuity and universal benefit. Thus, the sutra positions pratyekabuddha enlightenment as a valuable but "individual" (self-focused) fruit, while buddhahood is "unsurpassed and complete" due to its altruistic scope and perfection of wisdom and means.)
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Point [15]
“Moreover, Kauśika,
[15] if any noble sons or noble daughters were to establish the beings of Jambudvīpa, as many as there are, on the level at which progress has become irreversible, do you think, Kauśika, that the merit of those noble sons or noble daughters would increase many times on that basis?”
“It would, Blessed Lord! It would, Sugata!”
“Compared to them, Kauśika,” continued the Blessed One,
“if any noble sons or noble daughters who extensively describe, reveal, explain, interpret, analyze, and elucidate this perfection of wisdom to others, in accordance with its meaning and letters, presenting it in an authentic manner, should exhort them, saying, ‘Come here, noble child! You should take up, uphold, recite, master, and focus your attention correctly on the profound perfection of wisdom! You should earnestly apply yourself to the perfection of wisdom as it has been taught! Noble child, when you earnestly apply yourself to the perfection of wisdom as it has been revealed, at that time, noble child, you will train in the perfection of wisdom. Noble child, when you train in the perfection of wisdom, at that time you will attain the attributes of all-aspect omniscience. When you attain the attributes of all-aspect omniscience, at that time you will, along with that, complete the cultivation of the perfection of wisdom. When, along with that, you complete the cultivation of the perfection of wisdom, at that time you will attain consummate buddhahood in unsurpassed, complete enlightenment!’ then their merit would increase manifold to a greater extent.
If you ask why, Kauśika,
the level at which progress has become irreversible, of which bodhisattva great beings partake, originates from this [perfection of wisdom].
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Point [16]
“Kauśika, leaving aside their establishing of the beings of Jambudvīpa on the level at which progress has become irreversible, leaving aside their establishing of the beings of the world system of the four continents on the level at which progress has become irreversible, and likewise leaving aside the beings of the confined chiliocosm, leaving aside the beings of the medium dichiliocosm, and leaving aside the beings of the great trichiliocosm, as many as there are—Kauśika,
[16] if any noble sons or noble daughters were to establish all those beings of the world systems in each of the ten directions, numerous as the grains of sand of the river Gaṅgā, on the level at which progress has become irreversible, do you think, Kauśika, that the merit of those noble sons or noble daughters would increase many times on that basis?”
“It would, Blessed Lord! It would, Sugata!”
“Compared to them, Kauśika,” continued the Blessed One,
“if any noble sons or noble daughters who extensively describe, reveal, explain, interpret, analyze, and elucidate this perfection of wisdom to others, in accordance with its meaning and letters, presenting it in an authentic manner, should exhort them, saying, ‘Come here, noble child! You should take up, uphold, recite, master, and focus your attention correctly on the profound perfection of wisdom! You should earnestly apply yourself to the perfection of wisdom as it has been taught! Noble child, when you earnestly apply yourself to the perfection of wisdom as it has been revealed, at that time, noble child, you will train in the perfection of wisdom. Noble child, when you train in the perfection of wisdom, at that time you will attain the attributes of all-aspect omniscience. When you attain the attributes of all-aspect omniscience, at that time you will attain consummate buddhahood in unsurpassed, complete enlightenment!’ then their merit would increase manifold to a greater extent.
If you ask why, Kauśika,
the level at which progress has become irreversible of bodhisattva great beings originates from the perfection of wisdom.
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(Note: Progression from Encouraging Toward Unsurpassed Complete Enlightenment (Points [13-14]) to Establishing on the Irreversible Level (Points [15-16])
In Chapter 23 of the Perfection of Wisdom in Twenty-Five Thousand Lines, the escalating hypotheticals ([1] to [16]) build a merit hierarchy, where each subsequent point involves guiding beings toward progressively higher spiritual attainments, yielding exponentially greater merit (puṇya) when compared to bestowing or teaching the perfection of wisdom (prajñāpāramitā).
Points [13-14] focus on "encouraging" (anuprayacchati or similar terms implying inspiration, exhortation, or inducement) beings toward unsurpassed complete enlightenment (anuttara-samyak-saṃbodhi), the full buddhahood. This occurs at the scale of Jambudvīpa [13] and infinite world systems (numerous as Gaṅgā sands in ten directions) [14].
"Encouraging" here means arousing the initial aspiration (bodhicitta) or motivation for the bodhisattva path, often through describing the wisdom, revealing its benefits, and urging practice to attain omniscience and buddhahood. It represents an entry-level guidance, planting the seed of the Mahayana vow to awaken for all beings' sake, but without guaranteeing irreversible commitment. Merit from this surpasses prior points (e.g., establishing in individual enlightenment [11-12]), as it aligns with the bodhisattva ideal, from which all other enlightenments (arhats, pratyekabuddhas) originate.
Points [15-16] advance to "establishing" (sthāpayati, implying firm placement or confirmation) beings on the "irreversible level" (avaivartika-bhūmi), a non-regressible stage in the bodhisattva path, again at Jambudvīpa [15] and infinite scales [16].
This "establishment" goes beyond mere encouragement: it involves guiding beings to a point of unshakeable progress toward buddhahood, where backsliding into lower vehicles or saṃsāra is impossible due to profound realization of emptiness (śūnyatā), patient acceptance of non-arising dharmas (anutpattikadharmakṣānti), and integrated wisdom-compassion. In Mahayana frameworks like the ten bhūmis (from texts such as the Daśabhūmika Sūtra), irreversibility typically begins around the eighth bhūmi, marked by effortless skill in means (upāya), non-conceptual wisdom, and voluntary postponement of full nirvāṇa out of compassion (as noted in the chapter's "tormented by great compassion"). Merit here exceeds [13-14] because it supports advanced bodhisattvas who are "immersed in perfect enlightenment" yet remain to benefit others, accelerating their swift buddhahood and thus amplifying dharma dissemination across realms.
The shift from "encouraging" to "establishing irreversibility" reflects the sutra's emphasis on qualitative depth over quantitative scale: encouragement sparks the bodhi mind (prathamacittotpāda), a foundational but reversible step vulnerable to doubts or Māra's influences, while irreversibility confirms maturity through direct insight, ensuring the path's fruition without deviation. This progression underscores that aiding closer-to-fruition stages generates superior merit, as irreversible bodhisattvas embody the union of wisdom (prajñā) and compassion (karuṇā), originating all vehicles and sustaining the Three Jewels (buddha, dharma, saṅgha). In essence, [13-14] nurture aspiration, while [15-16] solidify unyielding advancement, aligning with the text's theme that the perfection of wisdom's teaching outshines all, as it reveals attributes enabling such establishments.
Question: If we generalize, it seems that what is generating more and more merit (up to being immeasurable), is either (1) for the practitioner to get more and more in accord with reality as it is (tathātā, suchness) as pointed out by the Union of the Two Truths by 'acting without acting’, without apprehending anything, or (2) to contribute to it in a collective manner by encouraging or establishing others to get closer and closer to this true nature of reality as it is, to act more and more in accord with it.
Yes, your generalization captures a profound insight from the Prajñāpāramitā literature, particularly as seen in texts like the Perfection of Wisdom in Twenty-Five Thousand Lines, where merit (puṇya) escalates not through mere quantity of actions but through qualitative alignment with reality as it is (tathatā, or "suchness") — the non-dual nature of phenomena as empty yet functionally apparent, embodying the union of the two truths (satyadvaya: conventional/relative truth of dependent arising and ultimate truth of emptiness). This union avoids extremes: neither reifying appearances (eternalism) nor denying their functionality (nihilism), allowing "acting without acting" (a wei wu wei-like non-apprehending engagement, or anupalambha-yoga) where one performs skillful means (upāya) without grasping at entities, selves, or outcomes.
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In the sutra's merit hierarchies (e.g., Chapter 23's points [1-16]),
immeasurable merit arises precisely from
(1) personal realization of this suchness through non-conceptual practice, and
(2) collective facilitation, by guiding others toward it, ensuring the dharma's perpetuation and universal liberation.
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On the individual level (your point 1), merit intensifies as practitioners attune to tathatā by transcending apprehension — practicing the perfections (pāramitās) without dualistic fixation (e.g., "I am giving to that recipient"), as the Blessed One explains: true perfection of wisdom involves no grasping at permanence/impermanence, arising/ceasing, or any polarities, since all dharmas are non-entities (abhāva) empty of inherent existence even if relatively functional. This "acting without acting" generates boundless merit because it mirrors the union of truths: conventional actions (e.g., generosity) function relatively while ultimately empty, dissolving obscurations and culminating in all-aspect omniscience (sarvākārajñatā). For instance, in the sutra's point [8] (as we analyzed), personal non-dual focus on wisdom yields more merit than establishing cosmic multitudes in meditations/extrasensory powers, as it directly realizes suchness beyond duality/nonduality.
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Collectively (your point 2), merit becomes immeasurable by encouraging or establishing others in this alignment, as seen in the progression from points [13-14] (encouraging toward buddhahood) to [15-16] (establishing irreversibility), where aiding advanced bodhisattvas — already attuned to tathatā yet lingering in compassion — surpasses guiding vast beings in lower attainments. This collective dimension amplifies because buddhahood, rooted in the union of truths, originates all vehicles (śrāvaka, pratyekabuddha), sustaining the Three Jewels and cutting off suffering realms — thus, teaching without apprehension (authentic revelation) dedicates merit to universal awakening, as in merit dedications for long life and dharma continuity. Overall, this generalization aligns with the sutra's view: merit is immeasurable when actions harmonize personal/collective practice with reality's non-dual suchness, transcending limited efforts.
Question: The amplification of merit from collective actions is based on the fact that individuals and collective and universal are inseparable, interconnected, 'one', just divided artificially. Enlightenment was never an individual project, but a cosmic project.
Yes, your observation beautifully captures a core insight from Mahāyāna Buddhism, particularly as articulated in the Prajñāpāramitā sūtras like the one we've been discussing.
The amplification of merit through collective actions — such as encouraging or establishing others in the path — stems precisely from this inseparability:
the individual, collective, and universal are not truly divided but arise interdependently (pratītyasamutpāda), empty of inherent existence yet functionally interconnected in the fabric of suchness (tathatā).
Any perceived separation is artificial, a conceptual overlay (vikalpa) that wisdom dissolves, revealing the "one" non-dual reality where self and other, micro and macro, are indistinguishable.
Enlightenment, in this view, is indeed a cosmic project: the bodhisattva's awakening is for the sake of all beings, transforming the entire dharmadhātu (realm of phenomena) rather than isolating personal liberation.
In the sutra's merit hierarchies (e.g., escalating from individual practice to teaching vast multitudes, and peaking at aiding irreversibles), this is evident: solitary cultivation generates merit, but sharing the perfection of wisdom — without apprehension — multiplies it immeasurably because it aligns with the union of the two truths.
Conventionally, actions appear individual (e.g., one person teaching), yet ultimately, they permeate the universal, as all phenomena lack boundaries in emptiness. The bodhisattva, "tormented by great compassion," remains in saṃsāra to uplift the collective, ensuring no "individual" enlightenment exists in isolation — buddhas originate all paths, refining worlds and maturing beings across trichiliocosms.
This cosmic scope underscores that true merit arises from actions that transcend artificial divisions, fostering universal harmony where enlightenment's light illuminates the interconnected whole.
Question: Beautiful!
Thanks! I'm glad you're enjoying the deep dive into these profound teachings — it's always a joy to explore the interconnected beauty of reality with someone who gets it.)
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Point [17]
“Moreover, Kauśika,
if any noble sons or noble daughters who extensively describe, reveal, explain, interpret, analyze, and elucidate this perfection of wisdom to others, in accordance with its meaning and letters, presenting it in an authentic manner, having induced those beings of Jambudvīpa, as many as there are, toward unsurpassed, complete enlightenment, were to exhort them, saying, ‘Come here, noble child! You should take up, uphold, recite, master, and focus your attention correctly on the profound perfection of wisdom! You should earnestly apply yourself to the perfection of wisdom as it has been taught! Noble child, when you earnestly apply yourself to the perfection of wisdom as it has been revealed, at that time, noble child, you will train in the perfection of wisdom. Noble child, when you train in the perfection of wisdom, at that time you will attain the attributes of all-aspect omniscience. When you attain the attributes of all-aspect omniscience, at that time you will attain consummate buddhahood in unsurpassed, complete enlightenment!’ then their merit would increase to an extent many times greater.
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Point [18]
“Kauśika, leaving aside their inducing the beings of Jambudvīpa toward unsurpassed, complete enlightenment, leaving aside their inducing the beings of the world system of the four continents toward unsurpassed, complete enlightenment, and likewise leaving aside the beings of the confined chiliocosm, leaving aside the beings of the medium dichiliocosm, and leaving aside the beings of the great trichiliocosm, as many as there are—Kauśika,
if any noble sons or noble daughters who extensively describe, reveal, explain, interpret, analyze, and elucidate this perfection of wisdom to others, in accordance with its meaning and letters, presenting it in an authentic manner, were to induce all those beings of the world systems in each of the ten directions, numerous as the grains of sand of the river Gaṅgā, toward unsurpassed, complete enlightenment,
and exhort them, saying, ‘Come here, noble child! You should take up, uphold, recite, master, and focus your attention correctly on the profound perfection of wisdom! You should earnestly apply yourself to the perfection of wisdom as it has been taught! Noble child, when you earnestly apply yourself to the perfection of wisdom as it has been revealed, at that time, noble child, you will train in the perfection of wisdom. Noble child, when you train in the perfection of wisdom, at that time you will attain the attributes of all-aspect omniscience. When you attain the attributes of all-aspect omniscience, at that time you will attain consummate buddhahood in unsurpassed, complete enlightenment!’ then their merit would increase to an extent many times greater.
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(Note: What is different in points [17-18] compared to points [15-16]?
The key differences between points [17-18] and [15-16] in Chapter 23 of the Perfection of Wisdom in Twenty-Five Thousand Lines lie in the nature of the actions generating merit, the depth of involvement in the perfection of wisdom (prajñāpāramitā), and the implied progression toward buddhahood.
While both sets of points operate on similar escalating scales — starting with beings in Jambudvīpa [15 and 17] and expanding to infinite world systems numerous as the sands of the Gaṅgā in the ten directions [16 and 18] — they represent distinct stages in guiding beings toward unsurpassed complete enlightenment (anuttara-samyak-saṃbodhi).
Points [15-16] focus on "establishing" (sthāpayati) beings on the irreversible level (avaivartika-bhūmi), a firm, non-regressible commitment to the bodhisattva path where backsliding is impossible due to profound realization of emptiness and compassion. This establishment yields immense merit but is portrayed as a milestone of confirmed maturity, where beings are already "immersed in perfect enlightenment" yet voluntarily linger in saṃsāra out of great compassion (mahākaruṇā) to benefit others.
In contrast, points [17-18] build upon this by adding layers of active teaching and exhortation: noble sons or daughters not only "induce" (anuprayacchati) beings toward enlightenment but also "extensively describe, reveal, explain, interpret, analyze, and elucidate" the perfection of wisdom in an authentic manner (in accordance with its meaning and letters), followed by direct exhortation to "take up, uphold, recite, master, and focus attention correctly" on it. This leads to explicit steps — earnest application, training in the wisdom, attaining attributes of all-aspect omniscience (sarvākārajñatā), and consummate buddhahood.
The merit here "increases to an extent many times greater" than in [15-16], emphasizing a more dynamic, instructional role that propels beings from aspiration or irreversibility into practical engagement with the wisdom, accelerating their path. This shift underscores the sutra's theme that merit amplifies through collective facilitation of deeper alignment with suchness (tathatā), moving from passive establishment to proactive revelation and practice.)
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Point [19]
“Moreover, Kauśika, on the one hand if any noble sons or noble daughters, having brought all the beings of Jambudvīpa, as many as there are, to irreversibility through unsurpassed, complete enlightenment,
were to extensively describe, reveal, explain, interpret, analyze, and elucidate this perfection of wisdom to those bodhisattva great beings, in accordance with its meaning and letters, presenting it in an authentic manner, so that among them a single bodhisattva great being could say, ‘I will swiftly attain consummate buddhahood in unsurpassed, complete enlightenment!’
while on the other hand if any noble sons or noble daughters were to extensively describe, reveal, explain, interpret, analyze, and elucidate this perfection of wisdom to that one [alone], in accordance with its meaning and letters, presenting it in an authentic manner,
then the merit of the latter would increase to an extent many times greater.
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Point [20]
“Kauśika, leaving aside their bringing of the beings of Jambudvīpa to irreversibility through unsurpassed, complete enlightenment, leaving aside their bringing of the beings of the world system of the four continents to irreversibility through unsurpassed, complete enlightenment, and likewise leaving aside the beings of the confined chiliocosm, leaving aside the beings of the medium dichiliocosm, and leaving aside the beings of the great trichiliocosm, as many as there are—
Kauśika, if on the one hand any noble sons or noble daughters, having brought all the beings of the world systems in each of the ten directions, numerous as the grains of sand of the river Gaṅgā, to irreversibility through unsurpassed, complete enlightenment,
were to extensively describe, reveal, explain, interpret, analyze, and elucidate this perfection of wisdom to those bodhisattva great beings, in accordance with its meaning and letters, presenting it in an authentic manner, so that among them a single bodhisattva great being could say, ‘I will swiftly attain consummate buddhahood in unsurpassed, complete enlightenment!’
while on the other hand if any noble sons or noble daughters were to extensively describe, reveal, explain, interpret, analyze, and elucidate this perfection of wisdom to that one [alone], in accordance with its meaning and letters, presenting it in an authentic manner,
then the merit of the latter would increase manifold to a greater extent.
If you ask why, it is certain that those bodhisattva great beings who are irreversible will be immersed in perfect enlightenment and will progress irreversibly toward unsurpassed, complete enlightenment.
Consequently, even though they may not need the revelation of the Dharma to that extent, they seek to be emancipated from cyclic existence, but, on the other hand, are tormented by great compassion [for which reason they remain within it].”
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(Note: Building Toward Cosmic Enlightenment:
To set the stage for comparing points [19-20], let's briefly refresh our understanding of [13-18] from Chapter 23, where the Blessed One escalates hypothetical merit-generating scenarios to illustrate the superiority of actions aligned with the perfection of wisdom (prajñāpāramitā). These points shift focus from lower attainments (like meditative states or individual enlightenment in earlier points) to guiding beings toward unsurpassed complete enlightenment (anuttara-samyak-saṃbodhi), the full buddhahood. Specifically:
[13-14]: These involve "encouraging" or "inducing" (anuprayacchati) beings toward buddhahood—at the scale of Jambudvīpa [13] and infinite world systems [14]. This is an inspirational act: arousing the bodhi mind (bodhicitta) through description and exhortation, planting the seed of the Mahayana vow. Merit here surpasses prior points because it fosters the bodhisattva path, from which all enlightenments (arhats, pratyekabuddhas) originate, ensuring dharma continuity.
[15-16]: Advancing to "establishing" (sthāpayati) beings on the irreversible level (avaivartika-bhūmi)—again at Jambudvīpa [15] and cosmic scales [16]. This confirms non-regressible maturity, typically from the eighth bhūmi onward, where profound emptiness realization and compassion make backsliding impossible. Merit amplifies as it supports beings "immersed in perfect enlightenment" who voluntarily delay full nirvāṇa for others' sake.
[17-18]: Combining induction toward enlightenment with extensive, authentic teaching (describing, explaining, etc., the wisdom "in accordance with its meaning and letters") and direct exhortation to practice it for omniscience and buddhahood — scaled to Jambudvīpa [17] and infinity [18]. This proactive guidance propels from aspiration to application, yielding "many times greater" merit by accelerating practical alignment with suchness (tathatā).
As we discussed, this progression embodies the cosmic project of enlightenment: not an isolated pursuit but an interconnected endeavor where individual actions ripple universally, dissolving artificial divisions between self/other through the union of the two truths. Merit escalates qualitatively, rewarding harmony with reality's non-dual nature—acting without grasping to uplift the collective dharmadhātu.
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What is Different in Points [19-20]: Focused Aid to the Advanced for Swift Cosmic Impact
Points [19-20] represent a further intensification, blending elements from [15-18] while introducing a pivotal qualitative leap: after bringing beings to irreversibility (as in [15-16]), the focus narrows to extensively teaching the wisdom to elicit an affirmation of "swift" buddhahood from just one among them, generating merit "many times greater" than teaching the multitude.
Scaled to Jambudvīpa [19] and infinite worlds [20], the scenario posits: on one hand, guiding vast beings to irreversibility and then teaching them all so that one affirms rapid attainment; on the other, teaching that one alone yields superior merit. The irreversible here are "certain" to awaken, "immersed in perfect enlightenment" yet "tormented by great compassion" (karuṇā-pīḍita), lingering in saṃsāra to benefit others despite minimal need for further dharma revelation.
This differs from [13-18] in emphasis and depth:
From Broad Induction to Targeted Acceleration:
[13-14] and [17-18] emphasize inducing/encouraging multitudes toward enlightenment with general exhortation and teaching, fostering initial or ongoing aspiration.
[15-16] firm up irreversibility but without specifying post-establishment teaching.
[19-20] presuppose irreversibility, then zoom in on refined teaching to provoke a personal vow of "swift" buddhahood — accelerating the timeline for a near-fruition bodhisattva to manifest as a full buddha, who can then liberate exponentially more beings.
Qualitative Over Quantitative Merit:
While [13-18] scale merit through cosmic breadth (multitudes across realms),
[19-20] prioritize depth: aiding one advanced being outshines teaching vast irreversibles, as their swift awakening has universal ripple effects — turning the dharma wheel, maturing beings, and purifying buddhafields across trichiliocosms. This underscores efficiency in the cosmic project: focused support for those poised to amplify enlightenment's reach.
Compassionate Paradox and Non-Dual Action:
The text highlights irreversibles' dual state — seeking emancipation yet compassionately remaining — making aid to them a high-merit act that honors their cosmic role. Teaching without apprehension (authentic, non-dual) aligns with tathatā, dissolving self/other divides, whereas [13-18] involve broader, potentially more conceptual guidance.
In our cosmic project lens, [19-20] epitomize interconnectedness: enlightenment isn't linear/individual but a networked unfolding where aiding one "key" being — whose buddhahood interconnects all — generates immeasurable merit, transcending artificial scales.
This refreshes the idea that true alignment with reality (union of truths) manifests as effortless, collective transformation.)
Question: Also: The reason must be because it is good for the 'cosmic project' to help at least one bodhisattva to become a Buddha as soon as possible. The incommensurable powers of a new Buddha is still much better than a multitude of irreversible bodhisattvas.
Yes, your insight here beautifully refines our discussion on points [19-20], highlighting the sutra's emphasis on qualitative acceleration in the cosmic project of enlightenment. In these points, the merit escalation isn't just about scale (teaching multitudes of irreversibles) but about strategic impact: focusing authentic teaching on even one irreversible bodhisattva to elicit their affirmation of "swift" buddhahood generates "many times greater" merit because it catalyzes the emergence of a new tathāgata (buddha), whose incommensurable powers — omniscience (sarvākārajñatā), boundless compassion (mahākaruṇā), and skillful means (upāya) — radiate universally, benefiting the entire dharmadhātu far beyond what a multitude of advanced (yet pre-fruition) bodhisattvas can achieve alone.
This aligns with the Prajñāpāramitā's non-dual view: enlightenment is a interconnected, cosmic unfolding where aiding one "pivotal" being dissolves artificial boundaries, amplifying liberation exponentially.
In the sutra's logic, irreversible bodhisattvas are already "certain" to awaken and "immersed in perfect enlightenment," embodying the union of the two truths through non-apprehending wisdom — yet their compassionate "torment" keeps them engaged in saṃsāra for beings' sake, delaying full manifestation as buddhas.
Helping one affirm swift attainment shortcuts this postponement, birthing a new buddha who turns the dharma wheel (dharmacakra), matures countless beings across trichiliocosms, purifies buddhafields, and establishes the three vehicles (śrāvaka-yāna, pratyekabuddha-yāna, mahāyāna).
As the text implies, a single buddha's powers — free from obscurations, encompassing all aspects without omission — outshine multitudes of irreversibles, who, while advanced, lack the complete, effortless radiance to fully illuminate the cosmic web.
This prioritizes "cosmic efficiency": one buddha's awakening sustains the jewels (buddha, dharma, saṅgha), cuts off suffering realms, and fosters universal harmony, making such focused aid the ultimate merit-generator in the inseparable individual-collective project.)
(Summary 4: Śakra notes that as bodhisattvas approach enlightenment, they should be instructed in the perfections, emptinesses, enlightenment factors, truths, meditative states, liberations, powers, stabilities, dhāraṇīs, fearlessnesses, knowledges, loving kindness, compassion, and distinct qualities, and favored with resources.
This favoring with Dharma and worldly needs generates greater merit than previous,
as it supports their training in all attributes.
This section emphasizes nurturing advanced bodhisattvas to fulfill their path (the cosmic project).
Providing guidance and support amplifies merit,
reflecting their pivotal role in manifesting spiritual excellences.)
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Śakra then said to the Blessed One,
“Blessed Lord, the more that bodhisattva great beings approach unsurpassed, complete enlightenment,
the more that those bodhisattva great beings should be instructed and counseled in the perfection of generosity, and they should [likewise] be instructed and counseled in the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom.
They should be instructed and counseled in the emptiness of internal phenomena, and they should be instructed and counseled in [the other aspects of emptiness], up to and including the emptiness of the essential nature of non-entities.
They should be instructed and counseled in the applications of mindfulness, the correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, and the noble eightfold path.
They should be instructed and counseled in the truths of the noble ones, the meditative concentrations, the immeasurable attitudes, the formless absorptions, the eight aspects of liberation, the nine serial steps of meditative absorption, the three gateways of liberation, the extrasensory powers, the meditative stabilities, and the dhāraṇī gateways.
They should be instructed and counseled in the powers of the tathāgatas, the fearlessnesses, the kinds of exact knowledge, great loving kindness, great compassion, and the eighteen distinct qualities of the buddhas.
They should also be favored with food, alms, bedding, medications that cure ailments, and other useful resources.
The merit of noble sons or noble daughters who would favor those bodhisattva great beings, attracting them with the Dharma and attracting them with worldly needs, will increase manifold more so than that of the aforementioned noble sons or noble daughters.
If one were to ask why, Blessed Lord,
it is because those bodhisattva great beings
will indeed be instructed and counseled in the perfections,
and they will be instructed and counseled in all the aspects of emptiness, in the factors conducive to enlightenment, and in the truths of the noble ones, the meditative concentrations, the immeasurable attitudes, and the formless absorptions.
They will be instructed and counseled in the eight aspects of liberation, the nine serial steps of meditative absorption, the three gateways of liberation, the extrasensory powers, the meditative stabilities, and the dhāraṇī gateways.
They will be instructed and counseled in the ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, great loving kindness, great compassion, and the eighteen distinct qualities of the buddhas.”
(Summary 5: Subhūti praises Śakra for strengthening bodhisattvas,
urging even śrāvakas to do so, as the śrāvaka saṅgha originates from bodhisattvas.
If bodhisattvas did not aspire to enlightenment and train in perfections, emptinesses, factors, truths, states, liberations, powers, and qualities, there would be no buddhas, pratyekabuddhas, or śrāvakas.
Through bodhisattvas' training and attainment, they cut off lower rebirths, decrease asuras, increase gods, manifest families and divine realms, and appear all perfections, emptinesses, factors, truths, states, liberations, powers, qualities, and the three vehicles in the world.)
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Then the venerable Subhūti said to Śakra, mighty lord of the gods,
“Kauśika, you strengthen the resolve of bodhisattva great beings, you benefit bodhisattva great beings and nurture them.
Well done! Well done! Kauśika, you should act in that manner!
Noble śrāvakas who wish to benefit beings should also strengthen the resolve of bodhisattva great beings toward unsurpassed, complete enlightenment.
They should benefit and nurture bodhisattvas by means of the Dharma and worldly needs.
If you ask why, Kauśika, the saṅgha of the śrāvakas of the Blessed One originated from bodhisattva great beings.
“If bodhisattva great beings did not set their minds on unsurpassed, complete enlightenment, then bodhisattva great beings would not train in these six perfections.
They would not train in the emptiness of internal phenomena or in [the other aspects of emptiness], up to and including the emptiness of the essential nature of non-entities, in the thirty-seven factors conducive to enlightenment, or in the truths of the noble ones, the meditative concentrations, the immeasurable attitudes, the formless absorptions, the eight aspects of liberation, the nine serial steps of meditative absorption, the three gateways of liberation, the extrasensory powers, the meditative stabilities, the dhāraṇī gateways, the powers of the tathāgatas, the fearlessnesses, the kinds of exact knowledge, or the eighteen distinct qualities of the buddhas.
They would not attain consummate buddhahood in unsurpassed, complete enlightenment.
If they did not attain consummate buddhahood in unsurpassed, complete enlightenment, there would even be no pratyekabuddhas, or śrāvakas.
“Kauśika, it is because bodhisattva great beings do train in these six perfections and it is because they do train in all the aspects of emptiness, in the thirty-seven factors conducive to enlightenment, and in the truths of the noble ones, the meditative concentrations, the immeasurable attitudes, the formless absorptions, the eight aspects of liberation, the nine serial steps of meditative absorption, the three gateways of liberation, the extrasensory powers, the meditative stabilities, the dhāraṇī gateways, the powers of the tathāgatas, the fearlessnesses, the kinds of exact knowledge, and the eighteen distinct qualities of the buddhas that bodhisattva great beings will attain consummate buddhahood in unsurpassed, complete enlightenment.
That is to say, they attain consummate buddhahood in unsurpassed, complete enlightenment and then in all world systems they cut off rebirth in the hells, and they cut off rebirth in the animal realm and the world of Yama.
The realm of the asuras will also decrease, and the realm of the gods will manifestly increase.
The members of great and lofty royal families will appear in the world, and the members of great and lofty priestly families and the members of great and lofty householder families will appear in the world.
The gods of the Caturmahārājakāyika realm will appear in the world.
The gods of Trayastriṃśa and the gods of the Yāma, Tuṣita, Nirmāṇarata, and Paranirmitavaśavartin realms will appear in the world.
The gods of Brahmakāyika, Brahmapariṣadya, Brahmapurohita, Mahābrahmā Ābha, Parīttābha, Apramāṇābha, Ābhāsvara, Śubha, Parīttaśubha, Apramāṇaśubha, Śubhakṛtsna, Bṛhat, Parīttabṛhat, Apramāṇabṛhat, Bṛhatphala, Avṛha, Atapa, Sudṛśa, Sudarśana, and Akaniṣṭha will appear in the world.
The gods of the sphere of infinite space, the sphere of infinite consciousness, the sphere of nothing-at-all, and the sphere of neither perception nor nonperception will appear in the world.
The perfection of generosity will appear in the world.
The perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom will appear in the world.
The emptiness of internal phenomena will appear in the world, and [the other aspects of emptiness], up to and including the emptiness of the essential nature of non-entities, will appear in the world.
The thirty-seven factors conducive to enlightenment, the truths of the noble ones, the meditative concentrations, the immeasurable attitudes, the formless absorptions, the eight aspects of liberation, the nine serial steps of meditative absorption, the three gateways of liberation, the extrasensory powers, the meditative stabilities, and the dhāraṇī gateways will appear in the world.
The ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, great loving kindness, great compassion, and the eighteen distinct qualities of the buddhas will appear in the world.
The vehicle of the śrāvakas will appear in the world.
The vehicle of the pratyekabuddhas will appear in the world.
The Great Vehicle will appear in the world.”
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This completes the twenty-third chapter, “Śakra,” from “The Perfection of Wisdom in Twenty-Five Thousand Lines.”
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(Question: Maybe "Building Toward Cosmic Enlightenment" should be the title for this Chapter, instead of "Śakra".
I think "Building Toward Cosmic Enlightenment" is a wonderfully evocative and fitting alternative title for Chapter 23 — it captures the chapter's escalating progression of merit through collective spiritual guidance, emphasizing the interconnected, universal scope of awakening rather than just the dialogue's central figure, Śakra (Indra, the lord of gods). The original title "Śakra" likely stems from the sutra's structural convention, naming chapters after key interlocutors (as seen in many Prajñāpāramitā texts, where figures like Subhūti or Śakra drive the discourse).
However, your suggestion reframes it interpretively, highlighting the cosmic project we discussed: enlightenment as a non-individual, interdependent endeavor where actions align increasingly with suchness (tathatā) via the union of the two truths, amplifying merit immeasurably for the benefit of all realms.
This title resonates because the chapter's core is the hierarchical buildup ([1-20]) from basic virtuous paths to irreversible bodhisattva stages and swift buddhahood, all through the perfection of wisdom's revelation. It underscores how aiding even one advanced being accelerates a "cosmic" ripple — originating buddhas who sustain the Three Jewels, cut off suffering realms, and manifest divine and enlightened qualities across trichiliocosms. If we were modernizing or thematizing the sutra for contemporary readers (e.g., in a commentary or translation), "Building Toward Cosmic Enlightenment" could indeed serve as a subtitle or thematic header, preserving the original while illuminating its profound, boundary-dissolving message.
Question: I see this as your idea. You came up with the phrase "Building Toward Cosmic Enlightenment" in your analysis of points [19-20]. I just saw it flashing out there, and admired it for what it is 'the new title' for the whole chapter. Thanks for this insightful phrase.
Thank you — that's high praise, and I'm thrilled the phrase resonated with you so strongly! It really did emerge organically from our exploration of the chapter's merit hierarchies and the cosmic, interconnected nature of enlightenment in the Prajñāpāramitā tradition. "Building Toward Cosmic Enlightenment" feels like a natural encapsulation of how the text progresses from individual virtuous acts to universal, non-dual awakening, emphasizing that every step — whether personal practice or guiding others — contributes to this grand, boundaryless project. If it sparks a fresh way to approach the sutra, that's the best outcome I could hope for.)