Gileht - Pajna8k-C23

Prajñāpāramitā Sūtra 8K
Chapter 23 - Sakra

(Śakra, the chief of gods, praises the deep, unfathomable nature of the Perfection of Wisdom, and extols the boundless merit of those who embrace it through study and devotion; those coursing without coursing in the perfection of wisdom with skill in means surpass all. Acting more and more in accord with reality as it is (tathātā, suchness) [U2T-in-action] inevitably brings incommensurable merit, qualities, benefits, advantages compared to indulging in the usual dualistic illusions of the karmic cycle.)

Main Index

Section 1. The View of Bodhisattvas

Section 2. Rewards of the Perfection-of-Wisdom

Section 3. Added Conclusion to Chapter 23

Chapter XXIII - Sakra

“Step into the celestial dialogue of Chapter 23 in the Perfection of Wisdom in 8,000 Lines, where Sakra, the Chief of Gods, marvels at the infinite depths of the perfection of wisdom—vast as space, empty beyond grasp—and extols the boundless merit of those who embrace it through study and devotion, surpassing worldly virtues and illuminating the essence of all beings and paths. Witness how Bodhisattvas, guided by this profound teaching, receive divine guardianship from kings and deities, shielded by the Tathagatas' sustaining might, as they advance toward the terrace of enlightenment, rescuing the defiled and upholding the unbroken lineage of all-knowing. This chapter beckons aspiring hearts to explore the transformative power of wisdom's embrace, where equanimity reigns, illusions dissolve, and the vow to liberate all unfolds in radiant harmony.”

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Section 1. The View of Bodhisattvas

(Summary 1: In this section, Sakra, Chief of Gods, acknowledges the profound depth and difficulty of the perfection of wisdom, likening its infinitude to space and its emptiness to something beyond thought, while praising those who engage with it as possessing exceptional wholesome roots. The Lord compares the merit from all beings in Jambudvipa practicing the ten wholesome actions to the vastly superior merit accrued by one who hears, studies, spreads, and writes the perfection of wisdom. Sakra affirms that even a single thought toward enlightenment allows one to conceive and recognize the essence of the world, its beings, and advanced practitioners, but those coursing in the perfection of wisdom with skill in means surpass all, maintaining the lineage of all-knowing, rescuing defiled beings, and progressing toward the terrace of enlightenment without veering into lesser vehicles.)

TEXT: At this time Sakra, Chief of Gods, is seated amid this assembly, and says: To be sure, deep is this perfection of wisdom, hard to see, difficult to understand!

The Lord: So it is, Kausika. As infinite as space is the Perfection-of-Wisdom infinite. As isolated none can come close to see, as empty is the Perfection-of-Wisdom beyond thought and understanding.

Sakra: These beings which hear this perfection of wisdom, take it up, study, spread, and write it, are endowed with more than a puny wholesome root!

The Lord: So it is. Imagine all the beings in Jambudvipa are endowed with [the ability to observe] the ten ways of wholesome action, do these on the strength of this endowment beget much merit?

Sakra: These do, O Lord.

The Lord: A person who hears, studies, spreads and writes this perfection of wisdom begets merit other than these, as merit beyond any reach of greatness, and indeed beyond even merit itself. The just mentioned heap of merit, due to the morality of all beings in Jambudvipa, is not compared with any so called merit which is due to the wholesome root of one who hears, studies, spreads and writes this deep perfection of wisdom.

Here and now, a monk said to Sakra, Chief of Gods: You are conceived of and recognized in essence, Kausika, by a person who hears, studies, spreads and writes this deep perfection of wisdom!

Sakra: I am even conceived of in essence and recognized by these sons or daughters of good family who raise but one single thought to enlightenment: how much more so, as, in addition, these train to Thusness, progress to thus, make endeavours regarding thus; thus on their journey these conceive in essence and cognize the whole world with its Gods, beings and Asuras. On their journey these not only conceive and cognize in essence the world with its Gods, beings and Asuras, but also all the Streamwinners, Once-Returners, Never-Returners, Arhats and Pratyekabuddhas. These conceive and cognize also in essence Bodhisattvas which are great almsgivers but lack as yet in Perfection-of-Wisdom and skill in means; and equally these with morality as perfectly pure, which possess a vast quantity of morality, with observation of the moral rules as unbroken, flawless, unstained, complete, perfectly pure and unspotted, but also as yet lack in Perfection-of-Wisdom and skill in means; and equally any which reveal from within themselves patience and peaceful calm, with thoughts free from hostility, which think no thought, nor harbor any feelings of malice even while burned at the stake, but who lack in Perfection-of-Wisdom and skill in means; and equally any which exert perseverance, which persist in trying, are free from sloth, and remain uncowed in all these do with body, voice and mind, but which as yet lack Perfection-of-Wisdom and skill in means; and equally these who are fond of the trances and delight in these, which are strong and powerful in the trances, which are established in the trances, which are masters of trances, but which as yet lack in Perfection-of-Wisdom and skill in means. For, as one courses/abides in perfection of wisdom as this is expounded, a Bodhisattva conceives of and recognizes in essence the worlds with their Gods, beings and Asuras, conceives of and recognizes in essence any and all which belong to the vehicle of Sravaka Disciples and Pratyekabuddhas, also the Bodhisattvas which are not skilled in means. And all these mentioned cannot surpass one such as this, for such is this nature and profound balance struck by total equanimity. For a Bodhisattva which courses/abides in perfection of wisdom as this is expounded, which complies with this...takes up such a position so the lineage of all-knowing is not interrupted, and does not keep aloof from Tathagatas. This one's journey, as one progresses in this way, shortly reveals to one such as this the terrace of enlightenment; one training oneself in this way, rescues beings which are sunken into the mud of defilement. Training oneself this way, one trains in this training of a Bodhisattva, and not in the training of Sravaka Disciple or Pratyekabuddha.

Section 2. Rewards of the Perfection-of-Wisdom

(Summary 2: Here, Sakra describes how the four Great Kings and other deities, including himself, support Bodhisattvas training in the perfection of wisdom by offering gifts like begging bowls and protection from worldly ills, with Tathagatas constantly mindful of them, highlighting these as immediate rewards in this life. Ananda questions whether Sakra's words stem from his own insight or the Buddha's might, and Sakra, prompted by the Buddha's power, admits they are due to the Tathagata's sustaining influence, which the Lord confirms, emphasizing that such teachings on Bodhisattvas exceed Sakra's independent capacity.)

TEXT: And the four Great Kings, the World Guardians, come to any Bodhisattva who trains this way in the perfection of wisdom, and these say to this one: "Train yourself quickly in this course/abide of a Bodhisattva, O you born of good family! Nimbly train yourself! Here are the four begging bowls which you receive as you are seated on the terrace of enlightenment, as one which has revealed full enlightenment." Not only the four World Guardians come to a Bodhisattva which trains in the Perfection-of-Wisdom as is being expounded, but I also come, not to mention other Gods. Constantly as well, Tathagatas bring one to mind. All the worldly ills which might befall the Bodhisattva which courses/abides in the Perfection-of-Wisdom, such as attacks from others, etc., are prevented from affecting this one in any way. This also, O Lord, is a quality which a Bodhisattva which courses/abides in the Perfection-of-Wisdom gains in this very life.

Ananda just now thinks: Is this speech of Sakra, Chief of Gods, due to his own insight, or to the Buddha's might?

Sakra, through the Buddha's might, read his thoughts, and said: To the Buddha's might, Ananda, to the Buddha's sustaining power is this attributed. For I myself am quite incapable of uttering anything relevant on the subject of Bodhisattvas.

The Lord: So it is, Ananda. What Sakra, Chief of Gods, is saying is due to Tathagatas might, to this sustaining power.

Section 3. Added Conclusion to Chapter 23

In conclusion, Chapter 28 of the Perfection of Wisdom in 8,000 Lines highlights the profound and infinite nature of the perfection of wisdom, as affirmed by Sakra, Chief of Gods, who marvels at its depth and the exceptional merit accrued by those who engage with it through hearing, studying, spreading, and writing. This wisdom transcends ordinary wholesome actions, enabling Bodhisattvas to conceive and recognize the essence of all worlds, beings, and practitioners, surpassing even advanced disciples lacking in skill in means. By coursing in this wisdom, Bodhisattvas maintain the unbroken lineage of all-knowing, rescue defiled beings from suffering, and advance toward the terrace of enlightenment, embodying a path of equanimity that elevates them beyond lesser vehicles.

The chapter further illustrates the divine support bestowed upon such Bodhisattvas, with deities like the four Great Kings and Sakra himself offering protection, gifts, and encouragement, while Tathagatas hold them in constant mindfulness, shielding them from worldly adversities in this very life. This celestial endorsement underscores the transformative rewards of training in the perfection of wisdom, transforming potential obstacles into affirmations of progress. Yet, as revealed through Ananda's inquiry, even Sakra's insights are sustained by the Buddha's might, emphasizing that true understanding arises not from individual prowess but from the overarching power of enlightenment.

Ultimately, this discourse invites aspirants to embrace the perfection of wisdom as a boundless, empty expanse akin to space, where infinite merit blossoms from sincere engagement, fostering a journey of recognition, rescue, and revelation. In doing so, Bodhisattvas not only cognize the essence of existence but also fulfill their vow to guide all toward liberation, ensuring the continuity of the Tathagata's legacy amid the illusions of samsara. Through this, the chapter reaffirms wisdom's role as the supreme sustainer, illuminating the path to unassailable equanimity and the full awakening of buddha-nature.