Gileht - Pajna8k-C22

Prajñāpāramitā Sūtra 8K
Chapter 22 - The Good Friends

(The six perfections are the good friends, especially the perfection of wisdom. Dwelve into the mysteries of emptiness that dissolve defilement through non-attachment, non-reification, non-effort, no-absolute. Transcending without rejecting conventional truths like: the five aggregates, (i) production / causality / origination, (ii) duration (change, growth, diminution) and (iii) cessation, (a) defilement / saṃsāra and (b) purification / nirvāṇa. Unveiling the timeless purity inherent in the path (beyond pure, impure, both, neither), the Buddha-nature in every being, thing, process, cycle. A profound revelation of the empty, isolated, undifferentiated, yet relatively functional nature of all things. Abiding / coursing / perceiving / knowing / awakening / predicting conventionally/relatively without abiding / coursing / perceiving / knowing / awakening/ predicting in absolute terms, without attachment; always integrating / harmonizing / uniting adapted skillful means (ex. compassionate mental activities) and perfection of wisdom, thus more and more in accord with reality as it is (tathātā, suchness) as pointed out by the Union of the Two Truths [U2T-in-action].)

Main Index

Section 1. The Good Friends

Section 2. Emptiness, Defilements, and Purification

Section 3. Attention to the Perfection-of-Wisdom, and the Pearl of Great Price

Section 4. Emptiness and Growth in Enlightenment

Section 5. Added Conclusion to Chapter 22

Chapter XXII - The Good Friends

“Embark on a transformative journey through Chapter 22 of the Perfection of Wisdom in 8,000 Lines, where the radiant beacon of "The Good Friend" illuminates the Bodhisattva's path, revealing the profound alliances with Buddhas, irreversible guides, and the six perfections themselves as nurturing forces that lead to the boundless shores of all-knowledge and enlightenment. Delve into the mysteries of emptiness that dissolve defilement through non-clinging, uncover the immeasurable merit of unwavering attention to wisdom's jewel, and embrace the equanimous growth that transcends production and cessation, inviting all earnest seekers to awaken compassion, purify intentions, and courageously unveil the undifferentiated essence of reality for the liberation of every being.”

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Section 1. The Good Friends

(Summary 1: In this section, the text emphasizes the importance of good friends for Bodhisattvas who earnestly pursue enlightenment, identifying them as the Buddhas, Lords, and irreversible Bodhisattvas skilled in the Bodhisattva path, who guide and teach the perfections, particularly the perfection of wisdom. The six perfections themselves are portrayed as ultimate good friends, serving as teachers, paths, lights, shelters, and guides leading to undifferentiated awareness, pure cognition, and full enlightenment across all times and worlds. These perfections encompass all Buddha-dharmas, cognitions, and qualities, making them benefactors to all beings; however, to truly train in them, a Bodhisattva must deeply engage with the perfection of wisdom through hearing, studying, meditating, and inquiring, as it directs and nurtures the other perfections, ensuring unassailable progress without being led astray.)

TEXT: A Bodhisattva which sets out with earnest intention from the very beginning tends, loves and honors good friends.

Subhuti: Who are these good friends of a Bodhisattva?

The Lord: The Buddhas and Lords, and also the irreversible Bodhisattvas who are skillful in the Bodhisattva-course, and which instruct and admonish one in the perfections, who demonstrate and expound perfection of wisdom. The perfection of wisdom in particular is regarded as a Bodhisattva's good friend. All the six perfections, in fact, are good friends of a Bodhisattva. These are one's Teacher, one's path, light, torch, illumination, one's shelter, refuge, place of rest, one's final relief, island, mother, father, and these lead one to this sublime revealing of undifferentiated awareness and this inherent pure cognition herein, to understanding, to full enlightenment. For it is in these perfections this perfection of wisdom is accomplished. Simply from the six perfections is revealed all-knowledge of Tathagatas which, in a period which stands completely clear of time as it is known in these triple worlds, come to realize full enlightenment and enter Nirvāṇa...and so also the all-knowledge of Tathagatas which in all periods of these three times simultaneously realize enlightenment, and so these Tathagatas which just now reside in incalculable, immeasurable, infinite, inconceivable world systems. I also, Subhuti, am a Tathagata which in this present period is revealing full enlightenment, and reveal also this all-knowledge coming forth from these six perfections. For the six perfections contain the thirty-seven dharmas which act as wings to enlightenment, these contain four Brahma-dwellings, four means of conversion, and any Buddha-dharma whatsoever, any Buddha-cognition, cognition of the Self-Existent, any unthinkable, incomparable, immeasurable, incalculable, unequalled cognition, any cognition which equals the unequalled, any cognition of all-knowing. So Subhuti, simply the six perfections of any Bodhisattva [398] are known as one's good friends. These are one's Teacher, etc., to: these lead one to cognition, to understanding, to full enlightenment. In addition, a Bodhisattva which trains in these six perfections is a true benefactor to all beings which are in need of one. But as one wants to train in these six perfections, a Bodhisattva must above all hear this perfection of wisdom, take it up, bear it in mind, recite, study, spread, demonstrate, expound, explain and write of and about this, and investigate this profound meaning, content and method, meditate on this, and ask questions regarding this. For this perfection of wisdom directs these six perfections, guides, leads, instructs and advises these, this is their genetrix and nurse. Because, if these are deprived of the perfection of wisdom, the first five perfections do not come under any concept of perfections, and these are not called "perfections". As a Bodhisattva trains in just this perfection of wisdom, one comes to reveal a state which is such as one cannot be led astray by others, and stands naturally and firmly in this.

Section 2. Emptiness, Defilements, and Purification

(Summary 2: The discussion here revolves around the mark of the perfection of wisdom as non-attachment, which extends to all dharmas being isolated and empty, raising questions about how defilement and purification of beings can occur in such emptiness. The Lord explains that beings' defilement arises from I-making and mine-making — clinging to things and settling in them — causing wandering in birth-and-death, yet no one is truly defiled; purification, conversely, comes from not clinging, revealing a deconceptualization proportional to non-attachment, though no one is purified. A Bodhisattva abiding in this understanding courses in the perfection of wisdom without abiding in the skandhas, remaining uncrushed by worldly forces, surpassing lesser vehicles, and drawing near to insuperable equanimity and full enlightenment through constant dwelling on these mental activities.)

TEXT: Subhuti: How is the Perfection-of-Wisdom marked?

The Lord: It has non-attachment for mark.

Subhuti: Is it feasible to say that same mark of non-attachment, which exists as regards the Perfection-of-Wisdom, exists also as regards all dharmas?

The Lord: So it is, Subhuti. For all dharmas are isolated and empty. Here as well this same mark of non-attachment, which indicates the Perfection-of-Wisdom as isolated and empty, also indicates all dharmas as isolated and empty.

Subhuti: As all dharmas are isolated and empty, how is the defilement and purification of beings conceivable? For what is isolated cannot be defiled and purified, what is empty cannot be [inherently] defiled or purified, and what is isolated and empty cannot know full enlightenment. Nor can one get at any dharma outside emptiness which has known full enlightenment, which will know it, or which does know it. How do we so understand the meaning of this teaching! Show us, O Lord, show us, O Sugata!

The Lord: What do you think, Subhuti. Do beings course/abide for a long time in I-making and mine-making?

Subhuti: So it is, Lord.

The Lord: Are also I-making and mine-making empty?

Subhuti: These are, O Lord.

The Lord: Is it just do to this I-making and mine-making these beings wander about in birth-and-death?

Subhuti: So it is, Lord.

The Lord: It is in this sense the defilement of beings is conceivable. To whatever extent beings take hold of things and settle down in these, to this extent is defilement in place. But no one is here defiled. And to whatever extent one does not take hold of things and does not settle down in these, to this extent does one deconceptualize I-making and mine-making. In this sense does one come to continuously participate in revealing and hence forming this realization of the purification of being. So see, Subhuti, to whatsoever greater or lesser extent these do not take hold of things and do not settle down in things, in direct proportion to this extent here is realized, or rather, here is revealed, purification. But no one is here purified. As a Bodhisattva courses/abides thus, one courses/abides in the Perfection-of-Wisdom. It is as this sense which we gradually and steadily come to reveal to our selves as...it is this which we are but indications of...in our day to day practice, that we form this concept of any and all defilement, and deconceptualize I-mine concepts -as becoming "some kind of purification" of beings- in spite of the fact all dharmas are isolated and empty. As such, here is neither question of defilement to rise above or send away, nor even purity in which to seek absolution. Here is no thing whatsoever, which 'I' have...and nothing which is mine. To be sure, Subhuti, none of this.

Subhuti: This is truly wonderful! And a Bodhisattva which courses/abides thus, courses/abides in the Perfection-of-Wisdom as one now does not course/abide in form, or other skandhas. As one courses/abides thus, a Bodhisattva is not crushed by worlds with various Gods, beings and Asuras. As one courses/abides thus, a Bodhisattva comes to reveal the coursing/abiding of all persons belonging to the vehicle of Sravaka Disciples and Pratyekabuddhas as it is, and gains an insuperable equanimous position. For Buddhahood is insuperably equanimous (not accepting, not rejecting), and so is Tathagatahood, this state Self-Existent beyond any existent self, this state of all-knowledge in which is nothing knowledgeable. A Bodhisattva, which day and night passes 'time' dwelling on these mental activities associated with the Perfection-of-Wisdom, is quite near full enlightenment and quickly comes to reveal such.

Section 3. Attention to the Perfection-of-Wisdom, and the Pearl of Great Price

(Summary 3: This section highlights the immense merit accrued by Bodhisattvas who dwell even briefly in mental activities connected to the perfection of wisdom, far surpassing the merit from vast acts of giving by countless beings aspiring to enlightenment. Such Bodhisattvas, endowed with wise insight and great compassion, view beings as burdened by karma, false views, and suffering, vowing to save them without partiality or signs, making them worthy of gifts and purifying offerings directed toward wisdom; they avoid fruitless consumption of alms, illuminate paths, free beings from cycles, and cleanse perceptions through unwavering mental work on wisdom. The analogy of a jeweler losing and relentlessly seeking a precious gem illustrates the Bodhisattva's persistent attention to the perfection of wisdom as a jewel leading to all-knowledge, even in emptiness where dharmas lack own-being, ensuring non-lacking mental activities aligned with emptiness without increase or decrease.)

TEXT: The Lord: So it is, Subhuti. Suppose, Subhuti, all beings in Jambudvipa simultaneously acquire a human personality, and upon raising any thoughts to full enlightenment, abide in these thoughts of enlightenment all life long. Just so...now [after all this preparation], these give gifts to all beings, -do these Bodhisattvas on the strength of this beget much merit?

Subhuti: These do, O Lord.

The Lord: Truly again, Subhuti, any son or daughter of good family begets a much different merit, who, as a Bodhisattva, dwells for even one single day only in mental activities connected with perfection of wisdom. For, as one goes on dwelling day and night in these mental activities, one is more and more worthy of the bestowal of sacrificial gifts to any and all beings. Few beings whatsoever have minds and intentions so full of friendliness as these and, except for Buddhas, the Lords, and Tathagatas of course, are matchless, without any likeness, endowed with unthinkable dharmas. So, how do these sons or daughters of good family at first aspire to such merit?

Such ones are endowed with a kind of wise (or, exceedingly natural) insight which allows one to view any and all beings as on their way to being slaughtered. This being as it is, great compassion on all occasions take hold of such as these. We survey countless beings with this heavenly eye, and what we see fills us with great agitation. So many beings carry this burden of karma which lead to immediate retribution in hells. Others acquire unfortunate rebirths [which keeps these away from the Buddha and their own revelations of buddha-nature, and these teachings]. Still others are doomed to be killed, or are enveloped in a net of false views, or fail to find this path, while again others which gain fortunate rebirths lose it again, and yet again.

So, one attends to these with a thought: "I shall become a savior to all these beings, I seek release for these from all suffering!" But one makes neither this, nor anything else, into a sign to which one is partial. This also is this light of a Bodhisattva's natural wisdom, this same light by which one cognizes and reveals full enlightenment. Bodhisattvas which dwell in these dwellings are worthy of the gifts from the worlds which these inhabit, and do not turn back upon recognition of full enlightenment. These purify gifts and offerings of any and all which accord to these the requisites of life, when their thoughts are well directed toward the Perfection-of-Wisdom, as these are near to all-knowledge.

So here a Bodhisattva dwells in mental work accorded to the Perfection-of-Wisdom, as one does not consume one's alms fruitlessly, as one points out the path to any and all beings, sheds light over a limitless range, is able to set free from birth-and-death any and all beings who subject themselves to these ones and apply themselves attentively, and is able to cleanse the organs and faculties of perception and vision of all beings.

As one dwells in mental activities directed towards these goals, one brings to mind and maintains mental activities which accord with perfection of wisdom. As one decides to bring these to mind, one's mind works welfare for any and all beings. But as well, one gives no room to other mental activities, such as lack in Perfection-of-Wisdom. As one so accords [as the mental work, which is essentially loving concern for beings, impels one thusly], one spends days and nights in mental activities which accord with perfection of wisdom.

Suppose a man, well versed in jewelry and the different varieties of jewels, newly acquires a very precious gem. This makes him very glad and elated. As he again lost this precious gem, he is most sad and distressed. Constantly and always mental activities associated with this jewel proceed in him, and he regrets being parted from it. He does not forget it, until he either regains this gem, or another one of like quality and kind. Just so a Bodhisattva who again loses sight of the precious jewel of the Perfection-of-Wisdom; with a clear perception of this preciousness of the Perfection-of-Wisdom, and convinced one is not definitely parted from it, one does, with a thought not lacking in mental work on the Perfection-of-Wisdom, and which is directed to the state of all-knowledge, search about everywhere until one regains this Sutra, or gains an equivalent one. All this time this is one which is not lacking in mental activities which accord with the recognition of the precious jewel of perfection of wisdom, one who is not lacking in mental activities which accord with recognition of this great jewel of all-knowledge.

Subhuti: But, since the Lord teaches all dharmas and all mental activities are lacking in own-being, and empty, -how can a Bodhisattva now be as one not lacking in mental activities which accord with the Perfection-of-Wisdom, or with all-knowledge?

The Lord: As the mind of a Bodhisattva works on this fact that all dharmas are through their own-being isolated and empty, and agrees this is so, now such a one is one not lacking in mental activities which accord with the Perfection-of-Wisdom and with all-knowledge. As the Perfection-of-Wisdom is empty, such neither increases nor decreases.

Section 4. Emptiness and Growth in Enlightenment

(Summary 4: Here, the dialogue explores how a Bodhisattva cognizes enlightenment without increase in the unchanging, empty perfection of wisdom, affirming that the Bodhisattva, like wisdom itself, remains empty and without growth or diminution, revealing enlightenment through this insight without fear or loss of heart. Through a series of negations, it is established that no dharma, emptiness, form, or other entity courses in wisdom, as nothing real offers a basis for apprehension, production, or cessation; this leads to patience with unproduced dharmas, ensuring progress toward Tathagata self-confidence and supreme cognition. The unproduced true nature of dharmas cannot be predicted to enlightenment, yet prediction occurs without seeing any real dharma as enlightened or enlightening, as all dharmas are unapprehendable, underscoring the profound non-occurrence of such concepts.)

TEXT: Subhuti: So, how can a Bodhisattva cognize, with no increase in the Perfection-of-Wisdom, full attainment of enlightenment, how can one know full enlightenment?

The Lord: In actual fact a Bodhisattva which courses/abides in the Perfection-of-Wisdom neither increases or decreases. Just as the Perfection-of-Wisdom is empty, without increase or decrease, just so also a Bodhisattva is empty, without increase or decrease. It is this fact, -i.e. just as the Perfection-of-Wisdom is empty, without increase or decrease, -a Bodhisattva arrives at cognition of enlightenment, and thus is full enlightenment revealed. As a Bodhisattva is taught, and is not afraid, does not lose heart, this one is known as a Bodhisattva who courses/abides in the Perfection-of-Wisdom.

Subhuti: Does now the Perfection-of-Wisdom course/abide in the Perfection-of-Wisdom?

The Lord: No, Subhuti.

Subhuti: Does emptiness of the Perfection-of-Wisdom course/abide in the Perfection-of-Wisdom?

The Lord: No, Subhuti.

Subhuti: Can one now apprehend outside any emptiness of the Perfection-of-Wisdom, any dharma which courses/abides in the Perfection-of-Wisdom?

The Lord: No, Subhuti.

Subhuti: Does emptiness course/abide in the Perfection-of-Wisdom? [407]

The Lord: No, Subhuti.

Subhuti: Can one apprehend in emptiness any dharma which courses/abides in the Perfection-of-Wisdom?

The Lord: No, Subhuti.

Subhuti: Does emptiness course/abide in emptiness?

The Lord: No, Subhuti.

Subhuti: Does form, etc., course/abide in the Perfection-of-Wisdom?

The Lord: No, Subhuti.

Subhuti: Can one apprehend outside form, etc., any dharma which courses/abides in the Perfection-of-Wisdom?

The Lord: No, Subhuti.

Subhuti: So, O Lord, how does a Bodhisattva course/abide in the Perfection-of-Wisdom?

The Lord: Do you now, Subhuti, see any real dharma which courses/abides in the Perfection-of-Wisdom?

Subhuti: No, Lord. [408]

The Lord: Do you see the Perfection-of-Wisdom, in which the Bodhisattva courses/abides, as a real thing?

Subhuti: No, Lord.

The Lord: Do you see as real any dharma which offers no basis for apprehension? Is this dharma by any chance produced, or can this be produced, or is this being produced, is this stopped, can this be stopped or is this being stopped?

Subhuti: No, Lord.

The Lord: This insight gives any Bodhisattva patience in regards to dharmas which fail to be produced. As one is endowed with this, one is sure to reveal full enlightenment. One is bound to progress towards self-confidence of a Tathagata. This is quite impossible for a Bodhisattva, which courses/abides, strives and struggle in this way, and progresses in this direction, to not reach this supreme cognition of a Buddha, the cognition of the all-knowing, the cognition of a great Caravan Leader.

Subhuti: Can this true nature of all dharmas, which consists in the fact that these fail to be produced, can this be predestined to full enlightenment?

The Lord: No, Subhuti.

Subhuti: How in this case does the prediction of this dharma to full enlightenment take place?

The Lord: Do you see as real this dharma which has a prediction to full enlightenment?

Subhuti: No, Lord. I do not see any real dharma which is at any time predestined to full enlightenment. Nor do I see any real dharma which is known by the enlightened, which can be known to these, or by means of which these can even reveal full knowledge. It is such as any and all dharmas cannot be apprehended, that this does not occur to me to think, "this dharma is known to the Enlightened, this dharma can be known to such as these, by means of this dharma these recognize full knowledge."

Section 5. Added Conclusion to Chapter 22

In conclusion, Chapter 27 of the Perfection of Wisdom in 8,000 Lines underscores the indispensable role of good friends—embodied by the Buddhas, irreversible Bodhisattvas, and the six perfections themselves—in guiding the earnest Bodhisattva toward the revelation of all-knowledge and full enlightenment. These allies serve not merely as instructors but as luminous paths, shelters, and nurturers, with the perfection of wisdom standing paramount as the directing force that infuses the other perfections with true efficacy. By deeply engaging with this wisdom through study, meditation, and inquiry, the Bodhisattva transcends vulnerability to deception, standing firm in a state of unassailable insight that benefits all beings, transforming mere aspiration into the boundless weal of compassionate action.

Delving into the profound emptiness that marks all dharmas, the chapter illuminates how defilement arises from illusory I-making and clinging, while purification emerges through non-attachment, revealing that neither truly binds nor liberates any entity in isolation. This understanding allows the Bodhisattva to course in wisdom without abiding in the skandhas, fostering equanimity that surpasses the vehicles of Disciples and Pratyekabuddhas, and drawing ever nearer to the insuperable cognition of Buddhahood. Through constant mental activities aligned with this emptiness, the practitioner navigates the apparent paradoxes of existence, recognizing that all phenomena lack own-being, increase, or decrease, thus unveiling the timeless purity inherent in the path.

Ultimately, the chapter portrays the perfection of wisdom as a priceless jewel, whose pursuit demands unwavering attention and great compassion for beings ensnared in suffering and karmic burdens. By vowing to liberate all without partiality or conceptual signs, the Bodhisattva accrues immeasurable merit, purifying offerings and illuminating the way for countless others toward release from birth-and-death. In this resolute dwelling—patient with unproduced dharmas and unbound by apprehensible realities—the Bodhisattva progresses inexorably to the self-confidence of a Tathagata, affirming that enlightenment is not a production or attainment but a profound revelation of the empty, undifferentiated nature of all things.