Gileht - Pajna8k-C14

Prajñāpāramitā Sūtra 8K
Chapter 14 - Similes

(The consequences of consistency or wavering in faith: good or bad rebirths. Without the support of the Perfection of Wisdom and skill in means [U2T-in-action], one risks collapse midway on the path — falling into lesser vehicles like those of Disciples or Pratyekabuddhas due to immature roots, unsteady faith, or unresolved obscurations. (i.e. One risks falling into one extreme or another: ex. dependent origination / realism, emptiness / nihilism, both / dualism, neither / monism.) Ultimately initial effort yields to effortless harmony, revelation of Suchness.)

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Chapter XIV - Similes

“Dive into Chapter 14 of the Perfection of Wisdom in 8,000 Lines, titled "Similes," where the journey of Bodhisattvas comes alive through vivid rebirth scenarios and masterful metaphors, inviting you to reflect on the delicate balance between steadfast faith and the perils of wavering resolve on the path to enlightenment. Discover how relentless delight in the unfathomable Perfection leads to auspicious rebirths among people, Buddhas, while inconsistency risks falls to lesser vehicles, illuminated by progressive similes — from shipwrecks and crumbling jars to merchant voyages and aided elders — that trace the evolution from mere qualities to profound integration with skill in means and the Perfection of Wisdom, ensuring unharmed traversal of "bad roads." This chapter beckons with its subtle wisdom on the Union of the Two Truths, transforming potential pitfalls into gateways of insight, urging you to embrace the Middle Way for irreversible awakening and universal compassion.”

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Introduction

Chapter 14 of the Perfection of Wisdom in 8,000 Lines, titled "Similes," offers a practical exploration of the Bodhisattva's journey through the lens of rebirth patterns and illustrative metaphors, addressing key questions like: Where are Bodhisattvas reborn based on their engagement with the unfathomable Perfection of Wisdom, and what consequences arise from consistency or wavering in faith?

The chapter begins with positive rebirths for those who delight, bear in mind, and relentlessly pursue the Perfection — like a cow guarding her calf — leading to human realms, other Buddha-fields for honoring Tathagatas, or among Tushita Gods questioning Maitreya, subtly affirming the Union of the Two Truths [U2T]: diligent karma yields favorable conditions [T1] ⇐⇒ yet rebirths are empty of inherent destiny [T2] ⇐⇒ illusory and non-dual with suchness (tathatā) ⇐⇒ pointing to the Middle Way of persistent non-attachment beyond extremes.

Shifting to caution, it warns of hesitations from unsteady roots causing falls to lesser vehicles.

Then employs four progressive similes — shipwreck, jar, merchant ship, aged person — to contrast midway collapse without Perfection's support versus unharmed success with it, evolving the Bodhisattva's integration:
– from qualities needing basic support,
– to active holding,
– passive magnetization through perfection,
– and assisted endowment with skill in means.

This progression subtly reveals Madhyamaka essence (tetralemma ⇐⇒ emptiness ⇐⇒ origination ⇐⇒ Union of the Two Truths [U2T] ⇐⇒ illusory ⇐⇒ Middle Way ⇐⇒ purity), where "bad roads" self-liberate, fostering "acting without acting" in compassionate armor, aligning with inconceivable reality for irreversible enlightenment.
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Note on the Self-Liberation of "Bad Roads": In the context of Chapter 14's similes, the "bad roads" symbolize the perilous midway points on the Bodhisattva path where, without the support of the Perfection of Wisdom and skill in means, one risks collapse — falling into lesser vehicles like those of Disciples or Pratyekabuddhas due to immature roots, unsteady faith, or unresolved obscurations.
The concept of "self-liberation" here draws from the Mahayana understanding that afflictions, obstacles, or apparent failures are not inherently solid entities requiring forceful eradication but arise dependently [T1] ⇐⇒ and are empty of inherent existence [T2], thus self-liberating upon direct insight into their true nature as suchness (tathatā).
When recognized through the Union of the Two Truths [U2T], these "bad roads" dissolve effortlessly: they are illusory like mirages — "there, yet not there" — primordially pure and non-dual, beyond tetralemma extremes (not existent as absolute barriers, not non-existent as irrelevant, not both, not neither).
This self-liberation occurs without external intervention or "acting" in absolute terms, as the Madhyamaka cycle reveals: tetralemma ⇐⇒ emptiness ⇐⇒ dependent origination ⇐⇒ Union of the Two Truths [U2T] ⇐⇒ illusory nature ⇐⇒ Middle Way ⇐⇒ Primordial Purity, where awareness of interdependence and emptiness transforms potential falls into catalysts for irreversibility, aligning the path with inconceivable reality through non-attached, compassionate engagement.

Section 1. Future and Past Rebirths

(Summary 1: In this section, Subhuti inquires about the rebirth of Bodhisattvas who, upon hearing the unfathomable Perfection of Wisdom, believe without hesitation, delight in it, bear it in mind, and pursue its reciters relentlessly like a cow guarding her calf, until realizing it in heart or book form.
The Lord explains that such Bodhisattvas, endowed with faith, serene confidence, and aspiration, decease and are reborn among people or in other Buddha-fields to honor and question Buddhas, or among Tushita Gods to query Maitreya on the Perfection.
This rebirth pattern subtly illustrates the Union of the Two Truths [U2T]: conventional karma from diligent engagement leads to favorable rebirths [T1] ⇐⇒ yet these are empty of inherent destiny [T2] ⇐⇒ illusory like dreams — there yet not there ⇐⇒ pointing to primordial purity where pursuit is non-dual with suchness (tathatā), Middle Way fostering persistence without attachment, "acting without acting" in awareness of the true nature of the three spheres to align with indescribable reality.)

TEXT: Subhuti: As a Bodhisattva, on merely hearing this, immediately believes in this unfathomable Perfection of Wisdom, does not become cowed, stolid, paralysed, or stupefied, does not doubt or hesitate, but delights to the Perfection-of-Wisdom, -where does one decease, where is one reborn?

The Lord: As a Bodhisattva reacts in such a way to Perfection of Wisdom, delights in seeing and hearing this, bears this in mind and develops this, keeps one's attention fixed on this without diverting it elsewhere, feels an urge to take this up, bears this in mind, speaks this, studies and spreads this, as, once one hears the Perfection-of-Wisdom, one follows and pursues the reciters of dharma and does not let these go, until one realizes this Perfection of Wisdom in one's heart or has it in the form of a book, just as a cow does not abandon her young calf, -this Bodhisattva deceases among people and is reborn among people.

Subhuti: Is a Bodhisattva, which is endowed with just these qualities crossed in other Buddha-fields just as being reborn here?

The Lord: It is possible any Bodhisattva which is endowed with these qualities, is, just as being reborn here, crossed in other Buddha-fields, as such honors and questions Buddhas and Lords. One may also cross among Tushita Gods. This may be, as such honors Maitreya, the Bodhisattva, and persistently questions him concerning this Perfection of Wisdom.

Section 2. Past Deeds of a Bodhisattva Who Fails in the Perfection-of-Wisdom

(Summary 2: Here, the Lord describes Bodhisattvas who hear the Perfection but fail to question or listen deeply, or initially show faith for a few days before withdrawing due to unsteady intelligence like cotton wool, as having lately set out in the vehicle, losing faith and urge, thus falling to Disciple or Pratyekabuddha levels.
Such inconsistency — urged at times, disheartened at others — stems from past or present reluctance to engage fully, leading to rebirth where they hesitate upon hearing it again.
Subtly, this "failure" reveals Union of the Two Truths [U2T]: dependent karmic propensities manifest as wavering [T1] ⇐⇒ yet empty of inherent weakness [T2] ⇐⇒ illusory distractions like echoes, primordial purity where levels are non-dual beyond tetralemma (not failure, not success, etc.), Middle Way warning against extremes of overconfidence or despair, urging "acting without acting" to cultivate stable roots without reification.)

TEXT: On another hand, as any Bodhisattva past or present hears this unfathomable Perfection of Wisdom and yet asks no questions, or so doing listens not to any reply, this one may be reborn among people and hear this unfathomable Perfection of Wisdom being taught, hesitates and is stupefied and cowed, this is one of these who are unwilling to ask questions and listen. Any Bodhisattva, again, may have had or does have a right attitude to this unfathomable Perfection of Wisdom, for one, two, three, four or five days, and for a certain time has faith in this, but again is withdrawn and no longer feels like asking questions about nor listening to this. It is a fact such a Bodhisattva has not or does not all the time ask questions about nor listen to and pursue this unfathomable Perfection of Wisdom and as such, one may at one time feel urged to pursue and hear this fathomless Perfection of Wisdom, but not so at other times urged to pursue and listen; such a one again falls from faith and is disheartened, as intelligence is unsteady like cotton wool.

Such a Bodhisattva has but lately set out in the vehicle. Having come but lately to this vehicle, one loses faith, serene confidence and one's urge to this. In other words one no longer takes up this Perfection of Wisdom nor pursues it. Such a one moves on either of two levels, on the level of a Disciple, or on the level of a Pratyekabuddha.

Section 3. Four Similes

(Summary 3: The Lord's four similes in this section vividly contrast
— Bodhisattvas who possess peerless qualities (faith, serene confidence, affection, aspiration, vigour, vigilance, resolve, earnest intention, renunciation, joyous zest, elation) but lack the Perfection of Wisdom's support — inevitably collapsing midway on the path to all-knowledge, falling to Disciple or Pratyekabuddha levels,
— with those who integrate it progressively, reaching enlightenment unhurt.
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The progression in the similes subtly evolves the Bodhisattva's relationship with the Perfection:
– (1) in the shipwreck analogy, qualities alone are insufficient without general "support" from the Perfection, leading to drowning versus safe shore;
– (2) the jar simile advances to "in addition takes hold of Perfection of Wisdom and skill in means," where active grasping prevents crumbling like a well-baked vessel enduring water;
– (3) the merchant ship deepens to "in addition is taken hold of by the Perfection-of-Wisdom through her perfection and does not lack skill in means," emphasizing passive magnetization and maturity to avoid collapse, yielding great wealth;
– (4) the aged person culminates in "assisted by the Perfection-of-Wisdom and her perfection, and endowed with skill in means," where external aid enables traversal without fall, like strong helpers supporting the weak.
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This nuanced progression — from mere qualities to active holding, passive being held, and assisted endowment — subtly illustrates deepening non-dual integration, embodying Union of the Two Truths [U2T]: conventional effort/qualities [T1] ⇐⇒ increasingly harmonized with emptiness/skill [T2] ⇐⇒ illusory like transient vessels (there yet not there), primordial purity where "falls" self-liberate, tetralemma beyond support extremes, Middle Way transforming midway risks into irreversible advance, "acting without acting" aware of interdependence/emptiness to don the great armor compassionately.

Progression

Sections 14.1 to 14.3 build a logical progression from rebirth rewards for steadfastness to consequences of inconsistency, culminating in similes that practically synthesize the themes, with the Perfection as pivotal stabilizer.
– Section 14.1 focuses on positive, karmic outcomes (rebirths among people, Buddhas, or Gods) for unwavering delight and pursuit, differing as inspirational, progressing to affirm diligence's fruits in Union of the Two Truths [U2T] terms—favorable conditions empty yet functional.
– Section 14.2 contrasts with negative rebirths/hesitations for waverers with unsteady roots, differing in cautionary tone, advancing the narrative by linking past/present deeds to downfall (lesser vehicles), subtly progressing from 14.1's success to highlight karma's illusory impact.
– Section 14.3 integrates via similes, progressing to metaphorical resolutions where weak qualities fail midway without Perfection, but support ensures success; the observed progression in phrasing—
(1) qualities with general support,
(2) active "takes hold,"
(3) passive "is taken hold of" through perfection,
(4) "assisted" and endowed — differs by evolving from basic reliance to profound, mutual interpenetration, mirroring Bodhisattva maturation: initial effort yields to effortless harmony,
reinforcing Madhyamaka: Union of the Two Truths [U2T] as cycle where active/passive dynamics are non-dual, Middle Way navigating falls as opportunities, ultimately aligning with suchness beyond progression itself.)

TEXT: As a ship is wrecked in the middle of the ocean, people die in the water without getting to shore, unless these find support on a log, or plank, or any floating object.
– These who manage to gain such support do not die in the water; this being so, safely and unhindered these cross over to a shore beyond, and stand, unhurt and uninjured, on firm ground.
– In this same way, any Bodhisattva which is endowed with but little faith, just little serene confidence, little affection, little aspiration, and which does not gain support of Perfection of Wisdom, incurs a fall in the middle of a bad road, and, without having attained to the state of all-knowledge, stands in Discipleship or Pratyekabuddhahood.
– Different is this case for any Bodhisattva of full faith, which accepts this patiently, develops a taste for this, as full aspiration, vigour, vigilance, resolve, earnest intention, renunciation, a title which is respected, joyous zest, elation, serene confidence, affection in this, and persistence to realize full enlightenment, which gains support as Perfection of Wisdom; in realizing this Perfection of Wisdom, one stands in all-knowledge.

As one uses a badly baked jar to carry water in, this jar does not last long, and actually quickly falls to pieces and melts away. In its unbaked condition this jar actually soon comes to an end on the ground.
– Likewise, although any Bodhisattva obtains all these qualities enumerated above, from faith to a persistent aspiration for enlightenment, as one does not take hold of Perfection of Wisdom and skill in means, one is bound to come to a bad fall in the middle of a bad road, in other words, one falls on this level of a Disciple or Pratyekabuddha.
– But, as one which carries water, from a river, or lake, or pond, or well, or any water-bearing place in a well-baked jar, a jar such as this, with the water, gets safely and uninjured to the house, simply due to the well-baked condition of this jar.
– Just so, any Bodhisattva, which develops not only these qualities enumerated above, but which in addition takes hold of Perfection of Wisdom and skill in means, does not in the middle of a bad road incur a fall, and, unhurt and uninjured, stands in all-knowledge.

A person who is exercising little intelligence launches into the water a seafaring vessel which was not caulked or repaired, and had been tied to its moorings for a long time, overloads it with goods, and climbs on board, and sets out on it. This ship is doomed to collapse before it has conveyed the goods across the water. When this ship bursts asunder, this merchant, exercising little intelligence, who is unskilled in means, loses a huge fortune, a great source of wealth.
– Just so a Bodhisattva with all the qualities enumerated above, but lacks Perfection of Wisdom and skill in means, without realizing the wealth of all-knowledge collapses midway, incurrs a fall; this Bodhisattva loses a great deal of wealth, and has also lost a great deal of wealth for others, having lost all-knowledge, which is a huge fortune and a great source of wealth; not to mention the collapse in the middle of the bad road, resulting in realization unto the level of Disciple or Pratyekabuddha.
– An intelligent merchant, on the other hand, constructs a solid ship and launches it with proper care into the water, loads it with goods and distributes these evenly, and with a favourable wind this vessel gradually sails to the country which is the goal of this voyage. This ship does not collapse in the water, it goes to as it is meant to go, and the merchant will win great wealth in the shape of world-like jewels.
– Likewise, as any Bodhisattva of peerless faith, and these other qualities enumerated above, in addition is taken hold of by the Perfection-of-Wisdom through her perfection and does not lack skill in means, one such as this does not collapse in the middle of a bad road, does not incur a fall, and stands fully enlightened like unto Suchness.
It is a fact as a Bodhisattva with peerless faith, and the other qualities enumerated above, in addition, develops these dharmas as is taken hold of by the Perfection-of-Wisdom through her perfection, and does not lack skill in means, these do not hasten obscured thought realizing the level of a Disciple or Pratyekabuddha.
On the contrary these dharmas face all-knowledge, as such these set out for this, as these dissolve any obscurations to realization of full enlightenment.

As any person is aged, even advanced in years, physically weakened, say one hundred and twenty years old, and as one falls ill in one's body, could one rise from one's bed without being taken hold of by others?

Subhuti: No, Lord!

The Lord: And as one such as this does rise from one's bed, this one has not the strength to walk even for half a mile. Wasted away by both old age and illness this one does not walk about for any length of time, even as this one may be able to rise from this bed.
– Likewise, as any Bodhisattva as having developed all these qualities enumerated above, does not oneself come to be magnetized by the Perfection-of-Wisdom through her perfection, and lacks skill in means, although set out for full enlightenment, one such as this nevertheless collapses in the middle of a road, and incurs a fall, as this one produces subtle obscurities and now realizes the level of Disciple or Pratyekabuddha. This is an unavoidable consequence of the fact of not bringing oneself to a point of being magnetized by the Perfection-of-Wisdom through her perfection, and is lacking skill in means.
– So...here now, as two strong beings take hold of this old and sick being, and carefully lift this one up, and promise this one may go wherever this one wishes, and as far as this one wishes, as these are assisting this one, and one does not fall along this way to the place one is headed to.
– In this same way, a Bodhisattva of peerless faith, etc., and which is assisted by the Perfection-of-Wisdom and her perfection, and endowed with skill in means, does not collapse in the middle of a road, does not incur a fall, and is able to reach this station, i.e. the station of full enlightenment.

Section 4. Added Conclusion to Chapter 14

Chapter Similes – Progression Toward Irreversible Integration with the Perfection of Wisdom

Chapter 14 of the Perfection of Wisdom in 8,000 Lines, titled "Similes," serves as a cautionary and inspirational guide for Bodhisattvas on the consequences of their engagement with the unfathomable Perfection, using rebirth patterns and metaphors to illustrate the critical role of faith, qualities, and skill in means in avoiding midway falls to lesser vehicles.

Beginning with rebirths rewarding steadfast delight and pursuit (among people, Buddha-fields, or Gods),
shifting to hesitations from unsteady roots leading to downfall,
and culminating in four similes contrasting failure without Perfection's support versus success with it,
the chapter subtly emphasizes the Union of the Two Truths [U2T]: qualities and efforts appear dependently functional [T1] ⇐⇒ yet empty of inherent stability [T2] ⇐⇒ illusory like transient journeys — "there, yet not there" ⇐⇒ pointing to primordial purity where paths/levels are non-dual beyond tetralemma (not success, not failure, etc.) ⇐⇒ Middle Way navigating inconsistency without reification, "acting without acting" aware of true nature of the three spheres to cultivate irreversible resolve.
The essence lies in the Perfection as indispensable "support," transforming potential collapse into all-knowledge, fostering compassion beyond self-liberation.

The four similes in Section 14.3 form the chapter's climax,
progressively deepening the Bodhisattva's relationship with the Perfection of Wisdom and skill in means, evolving from basic qualities alone (insufficient) to profound, mutual integration that ensures unharmed traversal.
This progression subtly mirrors Bodhisattva maturation:
– starting with mere possession of peerless qualities (faith, aspiration, vigour, etc.),
– advancing through active grasping,
– passive magnetization,
– and assisted endowment,
reflecting a shift from effortful striving
to effortless harmony, aligning with tathatā (suchness) where support is non-dual — neither external aid nor internal lack, but interdependent emptiness.

- - In Simile 1 (shipwreck), the Bodhisattva with qualities but without general "support" from the Perfection drowns midway in saṃsāra's ocean, falling to lesser levels, while one gaining support (like a plank) reaches the shore of all-knowledge unharmed. Here, the focus is on foundational qualities as necessary but inadequate alone, introducing "support" as a basic condition — subtly T1-dependent arising without T2-emptiness integration, illusory peril like water's vastness, urging recognition of interdependence to avoid extremes of self-reliance or despair.
  - Simile 2 (jar) progresses to "in addition takes hold of Perfection of Wisdom and skill in means," where a badly baked jar (qualities without hold) crumbles with water (path's challenges), but a well-baked one endures to the house. This active "taking hold" marks an advance: Bodhisattva intentionally grasps the Perfection, maturing roots to prevent immaturity's subtle obscurations, embodying Union of the Two Truths [U2T] — conventional grasping [T1] ⇐⇒ empty of inherent possession [T2] ⇐⇒ illusory durability like clay's form ⇐⇒ Middle Way shifting from passive qualities to skillful engagement without attachment.
  - Simile 3 (merchant ship) deepens to "in addition is taken hold of by the Perfection-of-Wisdom through her perfection and does not lack skill in means," contrasting an unskilled merchant's unrepaired, overloaded vessel collapsing (losing wealth) with an intelligent one's balanced, solid ship succeeding in jewels. The passive "being taken hold of" signifies reversal: Perfection magnetizes the Bodhisattva through its inherent perfection, indicating irreversible maturity where skill prevents haste/obscuration,
    subtly Union of the Two Truths [U2T] as mutual interpenetration — dependent magnetization [T1] ⇐⇒ empty [T2] ⇐⇒ illusory voyage like ocean's perils, primordial purity yielding "great wealth" (all-knowledge) for self/others, Middle Way evolving to non-effortful alignment.
  - Simile 4 (aged person) culminates in "assisted by the Perfection-of-Wisdom and her perfection, and endowed with skill in means," where an old, ill individual cannot rise/walk without strong helpers (falling midway) but reaches destinations with aid. This "assistance" and endowment represent full synthesis: Perfection actively supports while endowing innate skill, ensuring no fall, embodying complete non-duality — assistance as interdependent [T1] ⇐⇒ empty of separate helper/helped [T2] — illusory frailty like age's weakness, purity where endowment self-liberates, tetralemma beyond aid extremes, Middle Way as effortless traversal, "acting without acting" in compassionate armor.

This simile progression —
– from qualities needing support (1),
– to active holding (2),
– passive being held (3),
– and assisted endowment (4) —
subtly charts the Bodhisattva's journey from novice vulnerability to enlightened integration, where Perfection transitions from external tool to intrinsic essence, dissolving active/passive duality in suchness.
Madhyamaka cycle reinforces: tetralemma ⇐⇒ emptiness ⇐⇒ origination ⇐⇒ Union of the Two Truths [U2T] ⇐⇒ illusory ⇐⇒ Middle Way ⇐⇒ purity, path as non-attached maturation, unveiling peace where midway "bad roads" liberate, aligning with inconceivable reality for universal benefit.