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Prajñāpāramitā Sūtra 8K
Chapter 4 - The proclamation of qualities

(This Chapter establishes the importance of the Perfection of Wisdom (prajñāpāramitā) as the source of all enlightened qualities. It compares a Jambudvīpa filled with Tathāgata relics to a copy of the Perfection of Wisdom. It compares it to a divine wishing jewel, manifesting boundless qualities [T1] ⇐⇒ while remaining empty [T2] ⇐⇒ embodying the Union of the Two Truths [U2T]. The Perfection of Wisdom, surpassing all relics, is the ultimate source of enlightenment, guiding bodhisattvas through the six perfections in harmony with Reality as it is (tathātā) as pointed out by the Union of the Two Truths [U2T].)

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Chapter IV - The proclamation of qualities

“Step into the radiant heart of the Perfection of Wisdom in 8,000 Lines, where Chapter IV, "The Proclamation of Qualities," unfolds like a lotus under the Buddha’s timeless gaze. Here, amidst dialogues with Sakra, the chief of gods, the Perfection of Wisdom (prajñāpāramitā) shines as a divine jewel, weaving compassion and insight into a tapestry of boundless truth. Like a celestial breeze, it whispers of a path where relics bow to wisdom’s embrace, guiding bodhisattvas to dance lightly between the illusory world and the profound emptiness of all things. Join us in exploring this sacred chapter, where every word invites you to awaken to the non-dual reality of tathātā, illuminating the journey to enlightenment with grace and infinite possibility.”

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Section 1. Relative value of tathagata-relics and of the Perfection-of-Wisdom

(Summary 1: The Perfection of Wisdom surpasses Tathāgata relics as the true source of enlightenment, embodying the non-dual reality of the Union of the Two Truths [U2T]:
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In Chapter IV, Section 1 of the Aṣṭasāhasrikā Prajñāpāramitā Sūtra, the Buddha poses a hypothetical choice to Sakra (Kausika), comparing a Jambudvīpa filled with Tathāgata relics to a copy of the Perfection of Wisdom (prajñāpāramitā). Sakra chooses the Perfection of Wisdom, recognizing it as the true body of the Tathāgatas — the Dharma-body — arising from the reality-limit (tathātā) [U2T].
Within the Madhyamaka framework, this section underscores that the Perfection of Wisdom (prajñāpāramitā) is the eminent cause of all-knowledge (omniscience), operating in the conventional realm by producing enlightened qualities and relics [T1] ⇐⇒ yet ultimately empty of inherent existence, as are the relics it pervades [T2] [U2T].
Sakra respects the relics, which function as deposits of all-knowledge [T1], but prioritizes prajñāpāramitā because it is the source of their reverence, empty of fixed essence [T2] ⇐⇒ yet interdependently manifesting the Dharma [T1] [U2T].
The simile of Sakra’s godly seat illustrates this: gods honor the seat in his absence due to his presence’s influence [T1] ⇐⇒ yet the seat and its reverence lack inherent reality [T2] [U2T].
This choice reflects the Middle Way, neither reifying relics nor rejecting their conventional utility, aligning with Reality as it is (tathātā) — the non-dual unity of interdependence [T1] ⇐⇒ and emptiness [T2] [U2T] — and affirming that “nothing which these teach contradicts true nature of dharma [U2T].”)
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TEXT: The Lord: If, Kausika, on this one hand you are given this Jambudvipa filled up to the top with relics of the Tathagatas; and if, on this other hand, you could share in a written copy of this perfection of wisdom; ...and if now you have to choose between the two, which one do you take?

Sakra: Just this perfection of wisdom, Lord. For I see such as, within my esteem for this Guide of Tathagatas, in true understanding this also is the body of Tathagatas. As the Lord says: "The Dharma-bodies are Buddhas, these are Lords. But of this, noble Sangha, do not think this individual body is my body. Rather, noble Sangha, see me as this accomplishment of Dharma-body." But this Tathagata-body needs be seen as brought about by the reality-limit, i.e. by perfection of wisdom. It is not, O Lord, that I lack in respect for these relics of Tathagata. On the contrary, I have a real respect for them. As come forth from perfection of wisdom are these relics of Tathagatas revered, and herein as one reveres just this perfection of wisdom, now also the reverence of these relics of the Tathagata is brought to fulfillment, as the relics of Tathagata come forth from perfection of wisdom. It is as with my own godly seat in Sudharma, the hall of Gods. As I am seated on it, the Gods come to wait on me. But as I am not, the Gods, out of respect for me, pay their respect to this seat, circumambulate it, and go away again. For these recall as seated on this seat, Sakra, the Chief of Gods, demonstrates Dharma to Gods of the Thirty-three. In this same way, perfection of wisdom is the real eminent cause and condition which feeds and reveals all-knowledge of Tathagatas. The relics of Tathagatas, on this other hand, are true deposits of all-knowledge, but these are neither true conditions, nor reasons for production of such cognition. As the cause of cognition of all-knowingness perfection of wisdom is also revered and concentrated upon through relics of Tathagata. For this reason, of the two lots now mentioned, I choose just this perfection of wisdom. But it is not because I lack in respect for the relics of Tathagata. Even choosing thusly I have real respect for these, for these relics are worshipped as these are pervaded by this perfection of wisdom. And, if I had to choose between a copy of perfection of wisdom on this one side, and even a great trichiliocosm filled to the top with relics of the Tathagata on this other, I still choose just this perfection of wisdom, for the same reasons. For the relics of Tathagata are true deposits of cognition of all-knowingness, but such cognition itself is come forth from perfection of wisdom. So just here, of these two lots I choose just this perfection of wisdom. But it is not due to any lacking in respect for the relics of Tathagata. In choosing thus I have real respect for these. These, however, are worshipped as having come forth from perfection of wisdom, and as such are pervaded by it.

Section 2. Simile of the wishing jewel

(Summary 2: The Perfection of Wisdom, like a divine wishing jewel, manifests boundless qualities [T1] ⇐⇒ while remaining empty [T2] ⇐⇒ embodying the Union of the Two Truths [U2T]:
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In Section 2 of Chapter IV, the sutra employs the simile of a divine wishing jewel to illustrate the qualities of the Perfection of Wisdom (prajñāpāramitā).
This heavenly jewel, unlike inferior human gems, possesses extraordinary powers: it repels ghosts, heals ailments, illuminates darkness, regulates temperature, neutralizes poisons, clears eye diseases, and dyes water with the color of its cloth [T1].
Sakra confirms these jewels belong to the gods, emphasizing their boundless qualities.
Within the Union of the Two Truths [U2T], the jewel symbolizes prajñāpāramitā, which conventionally produces virtuous effects — such as inspiring reverence for Tathāgata relics or enabling Dharma teachings [T1] ⇐⇒ while ultimately being empty of inherent existence, as are its effects [T2] [U2T].
The jewel’s ability to transform a basket’s desirability even after removal parallels how prajñāpāramitā imbues relics and Dharma expositions with value [T1] ⇐⇒ yet neither the jewel, basket, nor their qualities are inherently real [T2] [U2T].
This section highlights the Middle Way, avoiding extremes of reifying the jewel’s powers (eternalism) or denying their conventional efficacy (nihilism).
The jewel’s qualities reflect prajñāpāramitā’s role in guiding bodhisattvas to act skillfully [T1] ⇐⇒ without attachment [T2] ⇐⇒ aligning with tathātā — the non-dual reality where interdependence and emptiness are inseparable [U2T], consistent with the true nature of dharma [U2T].)
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TEXT: It is like a priceless jewel with the property of preventing beings and ghosts from entering the place it is put. If someone were possessed by a ghost, one only needs to introduce this jewel, and any ghost departs. If someone oppressed by the wind applies this jewel as one's body is inflated, one holds back that wind, and prevents it from getting worse, appeasing it. It has similar effects applied to a body burning with bile, choked with phlegm, or painful as a result of a disease arising from a disorder of the humors. It illuminates the blackest darkness of night. In the heat it cools the spot of earth it is placed. In the cold it warms it. Its presence drives vipers and other noxious animals from districts which are infested with these. If any woman or man is bitten by a viper, one need only show these this jewel; and its sight counteracts that poison, and makes it depart. Such are the qualities of this jewel. If one has a boil in the eye, or clouded eyesight, or a disease in the eye, or a cataract, one need only place this jewel on the eyes, and its mere presence removes and appeases these afflictions. Such are its qualities. Placed in water, it dyes the water all through with its own color. Wrapped in a white cloth, and thrown into water, it makes the water white. Equally, as wrapped or bound in a black-blue, or yellow, or red, or crimson cloth, or into cloth of any other color, it dyes the water into which it is thrown the color of the cloth. It also clears up any turbidity which may have arisen in the water. Endowed with such qualities is this jewel.

Ananda: Do these jewels, Kausika, belong to the world of the Gods, or to the people of Jambudvipa?

Sakra: These are found among the Gods. The jewels found among the people of Jambudvipa, on the other hand, are rather coarse and small, and not endowed with such qualities. As such these are infinitely inferior to these heavenly jewels. But the ones among the Gods are fine and full of all possible qualities. As this jewel is now put in a basket, or even placed upon it, this basket still is desirable after the jewel had again been taken out. The basket, through the qualities of the jewel, becomes an object of supreme longing. In the same way, O Lord, the qualities of cognition of all-knowing are derived from just this perfection of wisdom. On this account the relics of Tathagatas thus gone to Parinirvāṇa are reverently concentrated upon. For these are true repositories of the cognition of all-knowingness. And as any demonstration of Dharma by Buddhas and Lords in all world systems is venerated and held in reverence as it comes forth from perfection of wisdom, so also the Dharma-discourser's demonstration of Dharma. As a king is revered, as his royal might gives courage to a great body of people, so also the speaker of Dharma, because, through this might of this Dharma-body, one such as this gives courage to a great body of people. But the relics of Tathagatas are revered for this same reason one reveres demonstrations of Dharma, and expositors of Dharma.

Section 3. Supreme value of the perfection of wisdom

(Summary 3: The Perfection of Wisdom, surpassing all relics, is the ultimate source of enlightenment, guiding bodhisattvas through the six perfections in harmony with Reality as it is (tathātā) as pointed by the Union of the Two Truths [U2T]:
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In Section 3 of Chapter IV, Sakra reaffirms the supreme value of the Perfection of Wisdom (prajñāpāramitā) over countless world systems filled with Tathāgata relics, emphasizing its role as the source of all-knowledge (omniscience) pervading relics and Buddhas past, present, and future [U2T].
The Buddha confirms that all Tathāgatas, including himself, owe their enlightenment to prajñāpāramitā, which enables bodhisattvas to know and behold beings’ thoughts and actions [T1].
When Sakra inquires whether bodhisattvas course only in prajñāpāramitā, the Buddha clarifies that they course without coursing in all six perfections (generosity, morality, patience, vigor, meditation, wisdom), but prajñāpāramitā controls and unifies them through skillful means, dedicated to all-knowledge [U2T]. (Virtues and wisdom perfect each other, because only together are they in accord with Reality as it is as pointed out by the Union of the Two Truths [U2T], and the Middle Way free from all extremes and middle.)
Like indistinguishable shadows cast by diverse trees, the perfections are inseparable, each interdependently supporting the others [T1] ⇐⇒ yet empty of inherent distinction [T2] [U2T].
This non-dual practice — acting compassionately across the perfections [T1] ⇐⇒ without reifying them [T2] [U2T] ⇐⇒ embodies the Middle Way, free from extremes of eternalism or nihilism.
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Sakra praises prajñāpāramitā’s immeasurable qualities, recognizing its role in enabling bodhisattvas to aspire to see Buddhas and progress toward enlightenment, aligning with tathātā — the non-dual unity of interdependence [T1] and emptiness [T2] [U2T], where reverence for prajñāpāramitā is worship of all Buddhas, consistent with the true nature of dharma [U2T].)
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TEXT: So now, O Lord, as here are two lots; and as not only this great trichiliocosm, but as all world systems, countless as the sands of the Ganges, filled with relics of Tathagatas, is established as this first lot; and a copy of perfection of wisdom as this second lot and I am invited to choose either, and to take such, I take just this perfection of wisdom. It is not, O Lord, for any lack of respect for relics of Tathagatas. My respect for these is a real one. But it is perfection of wisdom pervading all-knowledge such as these relics of Tathagatas are revered, as these come forth from all-knowledge. In consequence any reverence for and concentration upon perfection of wisdom is in effect a worship of Buddhas, these Lords past, future and present. Moreover O Lord, anyone who aspires to see, in accordance with Dharma, the Buddha, these Lords who just now exist in immeasurable and incalculable world systems, needs course/abide now in perfection of wisdom, make endeavours in, and develop such as this is.

The Lord: So it is, Kausika. All Tathagatas owe their enlightenment to just this perfection of wisdom, - whether these live in this past, future or present. I also, Kausika, am just now a Tathagata due to perfection of wisdom.

Sakra: A great perfection is this perfection of wisdom. For it allows Tathagatas to rightly know and behold thoughts and doings of all beings.

The Lord: So it is, Kausika. It is due to a Bodhisattva coursing/abiding for a long time in perfection of wisdom by which one rightly knows and beholds thoughts and doings of all beings.

Sakra: Does a Bodhisattva course/abide only in the perfection of wisdom, and not in the other perfections?

The Lord: One such as this courses/abides in all these six perfections. But it is just this perfection of wisdom which controls the Bodhisattva as one gives a gift, or guards morality, or perfects oneself in patience, or exerts vigour, or enters into meditative trance, or has insight into Dharmas. One cannot attain to any distinction or difference between these six perfections, all being upheld by skill in means and dedicated to perfection of wisdom, dedicated to all-knowledge. Just as no distinction or difference is conceived between shadows cast by different trees in Jambudvipa, -though their colors may differ, and their shapes, and their leaves, flowers and fruits, and their height and circumference, but these are all just called-shadows - even so one can neither attain nor ascribe to any distinction or difference between these six perfections, - neither can all of these Bodhisattvas upheld by skill in means, dedicated to perfection of wisdom, dedicated to all-knowledge.

Sakra: Endowed with great qualities is this perfection of wisdom, with immeasurable qualities, with boundless qualities!

Section 4. Added Conclusion to Chapter 4

Chapter IV of the Aṣṭasāhasrikā Prajñāpāramitā Sūtra, titled "The Proclamation of Qualities," establishes the importance of the Perfection of Wisdom (prajñāpāramitā) as the source of all enlightened qualities, surpassing even the veneration of Tathāgata relics.
Through the dialogue between the Buddha, Sakra, and Ānanda, the chapter articulates prajñāpāramitā’s role as the mother of all Tathāgatas’ enlightenment, the unifying force behind the six perfections, and the gateway to realizing the non-dual reality of tathātā, as framed within the Madhyamaka perspective of the Union of the Two Truths [U2T].
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The Perfection of Wisdom (prajñāpāramitā), as elucidated in Chapter IV of the Aṣṭasāhasrikā Prajñāpāramitā Sūtra, is the supreme wisdom that realizes the non-dual reality of tathātā, embodying the Union of the Two Truths [U2T] — the inseparable harmony of dependently co-arisen appearances (conventional truth [T1]) ⇐⇒ and their emptiness of inherent existence (ultimate truth [T2]).
It is the transformative insight that enables bodhisattvas to navigate the path to supreme enlightenment (anuttarā-samyak-saṃbodhi) by engaging in compassionate, skillful actions such as the six perfections (generosity, morality, patience, vigor, meditation, and wisdom) within the interdependent world [T1] ⇐⇒ while understanding that all phenomena, including these actions and their goals, lack inherent reality [T2] [U2T].
Prajñāpāramitā is the unifying force that perfects all virtues (and vice versa), acting as the source of all Tathāgatas’ enlightenment and the reverence for their relics, guiding practitioners to act without attachment — neither reifying nor rejecting phenomena — in perfect alignment with the true nature of dharma, where interdependence [T1] and emptiness [T2] coexist as the boundless, illusory yet functional reality of tathātā [U2T].
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The chapter’s three sections — comparing prajñāpāramitā to relics, likening it to a divine wishing jewel, and affirming its supreme value — collectively illuminate its boundless qualities, which enable bodhisattvas to act compassionately in the conventional world [T1] ⇐⇒ while grounded in the ultimate insight of emptiness [T2] [U2T]. This conclusion synthesizes these teachings, exploring their profound implications for the bodhisattva path and the nature of Reality as it is, emphasizing the dynamic interplay of wisdom [T2] ⇐⇒ and virtues [T1] in perfect harmony with the true nature of dharma [U2T].
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[1] The first section’s comparison of Tathāgata relics to a copy of prajñāpāramitā reveals a transformative insight: while relics are revered as deposits of all-knowledge [T1] ⇐⇒ they derive their sanctity from prajñāpāramitā, the true cause of enlightenment [T2] [U2T].
Sakra’s choice of prajñāpāramitā over a Jambudvīpa filled with relics underscores its role as the Dharma-body of the Tathāgatas, embodying tathātā — the non-dual reality where conventional reverence [T1] ⇐⇒ and ultimate emptiness [T2] coexist without contradiction [U2T]. The simile of Sakra’s godly seat further clarifies this: just as gods honor the seat for its association with Sakra’s Dharma teachings [T1], relics are venerated for their connection to prajñāpāramitā, [T1] ⇐⇒ yet both seat and relics lack inherent existence [T2] [U2T]. This teaching aligns with the Middle Way, avoiding extremes of reifying relics as absolute (eternalism) or dismissing their conventional significance (nihilism). For bodhisattvas, this implies a practice of “revering without revering,” where devotional acts [T1] are performed ⇐⇒ with the wisdom that all phenomena are illusory — ‘there, yet not there’ — empty because interdependent, and interdependent because empty [U2T]. This non-attached reverence ensures actions accord with Reality as it is, guiding practitioners toward supreme enlightenment (anuttarā-samyak-saṃbodhi) without grasping at dualistic constructs.
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[2] The simile of the wishing jewel in the second section deepens this understanding by portraying prajñāpāramitā as a divine catalyst with boundless qualities, capable of healing, illuminating, and transforming [T1] ⇐⇒ yet inherently empty of fixed essence [T2] [U2T]. Unlike coarse human jewels, the divine jewel’s ability to dispel ghosts, cure ailments, and dye water with its cloth’s color reflects prajñāpāramitā’s power to manifest enlightened qualities in the conventional realm [T1], such as inspiring courage through Dharma teachings or sanctifying relics. ⇐⇒ However, its ultimate emptiness [T2] ensures that these qualities are not reified, much like the basket that retains desirability after the jewel’s removal [T1] yet lacks inherent value [T2] [U2T]. This metaphor underscores the infinitude of prajñāpāramitā (echoing Chapter II, Section 6), which transcends dualistic limitations — not existent, not non-existent, not both, not neither [Tetralemma]. Bodhisattvas, by training in this wisdom, embody “acting without acting,” using skillful means (upāya) like generosity or meditation [T1] ⇐⇒ without attachment to the three spheres (subject, action, object) [T2] [U2T-3S]. This practice, rooted in the non-dual unity of interdependence and emptiness [U2T], empowers them to benefit beings while progressing toward Buddhahood, aligning with the true nature of dharma [U2T].
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[3] The third section’s affirmation of prajñāpāramitā’s supreme value solidifies its role as the unifying principle of the bodhisattva path, controlling and perfecting all six perfections [U2T-in-action]. Sakra’s choice of prajñāpāramitā over countless world systems filled with relics, and the Buddha’s confirmation that all Tathāgatas owe their enlightenment to it, highlight its universal significance. The Buddha’s clarification that bodhisattvas course in all perfections — generosity, morality, patience, vigor, meditation, and wisdom — under prajñāpāramitā’s guidance reveals their interdependence, likened to indistinguishable shadows cast by diverse trees [T1] ⇐⇒ yet empty of inherent distinction [T2] [U2T]. This non-dual integration ensures that each perfection supports the others, with prajñāpāramitā as the lens through which compassionate actions [T1] ⇐⇒ are informed by the insight of emptiness [T2] [U2T]. For example, a bodhisattva’s gift-giving fosters interconnectedness [T1] ⇐⇒ but is performed with the understanding that no giver, gift, or recipient exists inherently [T2] [U2T], embodying “giving without giving.” This practice, dedicated to all-knowledge through skillful means, reflects the Middle Way, free from absolutizing or negating any perfection, and aligns with tathātā, where the conventional path [T1] and its ultimate emptiness [T2] are mutually implicative [U2T].
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Ultimately, Chapter IV proclaims prajñāpāramitā as the boundless wisdom that empowers bodhisattvas to navigate the path to enlightenment while benefiting all beings, embodying the dynamic interplay of compassion and wisdom [U2T-in-action].
Its supremacy over relics lies not in diminishing their conventional reverence [T1], but in its role as the source of all enlightened qualities empty [T2] ⇐⇒ yet functionally transformative [T1] [U2T].
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The chapter’s teachings resonate with the recurring affirmation, “Herein nothing which these teach contradicts the true nature of dharma [U2T],” as prajñāpāramitā guides bodhisattvas to act ever more in accord with Reality as it is — tathātā — where all phenomena are interconnected, pure, and perfect in a non-dual sense [Purity].
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By coursing without coursing in prajñāpāramitā, bodhisattvas transcend dualistic clinging, cultivate boundless compassion, and inspire others, like Sakra and the gods, to aspire to this path.
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This transformative vision sets the stage for the sutra’s further exploration of the bodhisattva ideal, rooted in the non-dual harmony of the Union of the Two Truths [U2T], illuminating the path to Buddhahood as a journey of skillful, non-attached practice in perfect alignment with the true nature of all phenomena.