Gileht - Pajna8k-C5

Prajñāpāramitā Sūtra 8K
Chapter 5 - The revolution of merit

(The Perfection of Wisdom generates unparalleled merit through its cultivation (combining it with all activities and virtues) and sharing, transcending conventional measures. Beware of counterfeit perfection of wisdom, that is falling for one extreme or another: ex. existence / dependent origination (realism / eternalism), non-existence / emptiness (nihilism / annihilationism), both (dualism), or neither (monism). The counterfeit fails to harmonize conventional phenomena (not rejecting) [T1] with their emptiness of inherent existence (not accepting) [T2] (Middle Way) [U2T], leading to a meritless path. The Perfection of Wisdom offers an infinite, distinct merit, surpassing all spiritual attainments through its non-dual cultivation within the Union of the Two Truths [U2T]. It is "acting without acting", without attachment, reification, effort or absolute, more in accord with reality as it is.)

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Chapter V - The revolution of merit

“Step into the luminous dawn of Chapter V, "The Revolution of Merit," where the Perfection of Wisdom in 8,000 Lines unfurls a sacred tapestry of boundless grace. Like a gentle river carving through stone, this chapter reveals a path where every act of kindness and wisdom weaves a merit that knows no end, guided by the tender heartbeat of compassion for all. Beneath the surface of our struggles, a timeless truth whispers — inviting you to join this dance of awakening, where the ordinary transforms into the infinite, and every step echoes the harmony of a reality already whole. Dive in, and let your heart soar with the promise of enlightenment’s endless song.”

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Section 1. The perfection of wisdom a source of great merit, and a different merit

(Summary 1: The Perfection of Wisdom generates unparalleled merit through its cultivation and sharing, transcending conventional measures within the Union of the Two Truths [U2T]:
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In Chapter V, Section 1, Sakra initiates a dialogue with the Buddha, posing a comparison between two individuals engaged with the Perfection of Wisdom (prajñāpāramitā).
– The first believes, studies, copies, and preserves prajñāpāramitā with unwavering devotion [T1], recognizing its immense profit, fruit, and reward,
– while the second not only venerates it but also shares a copy with an aspiring practitioner [T1].
This section, rooted in the Madhyamaka framework, highlights prajñāpāramitā’s role as a conventional practice that yields great merit through interdependent actions — studying, teaching, and preserving [T1] ⇐⇒ yet remains empty of inherent value [T2], embodying tathātā [U2T].
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The Buddha extends the analogy to Tathāgata relics, where sharing them with others for compassion’s sake generates greater merit than solitary worship, suggesting that prajñāpāramitā’s merit amplifies through its dissemination, reflecting its boundless nature.
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The Buddha’s response deepens this insight, asserting that sharing prajñāpāramitā with others, especially fit vessels, begets not just greater but a different kind of merit — limitless and beyond conventional determination [T2] [U2T].
This merit surpasses even establishing beings in the ten wholesome actions or advanced spiritual states across countless world systems, as it arises from the non-dual wisdom that unifies conventional effort [T1] ⇐⇒ with the ultimate realization of emptiness [T2] [U2T].
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For instance, a bodhisattva who writes, recites, and inspires others to embrace prajñāpāramitā — guiding them toward enlightenment and the extinction of beginningless rebirths — manifests a merit that transcends worldly comparisons.
This practice, described as “revealing without revealing,” aligns with the Middle Way, avoiding extremes of reifying merit (eternalism) or denying its conventional efficacy (nihilism), and reflects tathātā’s non-dual reality where interdependent actions [T1] and their emptiness [T2] are inseparable [U2T].
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Thus, prajñāpāramitā emerges as a transformative force, inviting bodhisattvas to cultivate and share wisdom, generating a merit that is both functional and infinitely profound.)
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TEXT: Sakra: Let us again consider two people.
– The one truly believes perfection of wisdom, trustingly confides in such, studies, copies, repeats and discourses/abides regarding such, since their guide does not fail. And as this one hears this exposition, this one also unhesitatingly resolves to not abandon this perfection of wisdom, – surely so greatly profitable, so great an advantage, so great a fruit, so great a reward, endowed of such and great qualities – this one guards and preserves such as this is, for such is exceedingly hard to develop, and by oneself, one honors, reveres and adores this.
– Now, the other person first venerates this, and now gives a copy to another son or daughter of a good family who, having aspirations towards this and eager, asks for such.
– Which one of these two persons begets greater merit...on this one hand the one who intends to give this all away, or on this other hand, the one who does not?

The Lord: I question you on this point, and you may answer to the best of your abilities.
– If this one person by oneself is to honor the relics of Tathagata after one's Paranirvāṇa, minister, revere, and preserve these relics;
– and now, if this other not only oneself honors these relics of the Tathagata, ministers, reveres and preserves these, but in addition reveals these to others, gives these away, and shares them knowing hereby the reverence of these relics will become even more widespread, and from compassion and true sympathy for beings;
– so answer now Kausika, which one of these two persons begets great merit, and which a different kind of merit:
– The one who, while worshipping them oneself, reveals, gives and shares these with others…
– or the one who by oneself, singularly worships these?

Sakra: Surely Lord, the one who shares these with others.

The Lord: So it is, Kausika.
– Any person revealing perfection of wisdom for others to behold and develop as regards inclinations, always seeking to help others, purely intent on revealing such completely, ...anyone on the strength of this begets greater merit, and indeed not merely greater merit, but a different merit all together.
– For such merit has no limit, and as such is beyond any determinations of lesser and greater, and indeed other than any determinations whatsoever, which might be even recognized as merit.
– If in addition this one goes to persons who are fit vessels for this perfection of wisdom, and shares this with these, one begets still different merit.
– And so too, Kausika, is great indeed any merit of someone who instigates all beings in Jambudvipa to observe ten ways of wholesome action, and establishes these in these ways?

Sakra: To be sure Lord, great this seems to be.

The Lord:
– Different even still is any merit of someone who makes a copy of this perfection of wisdom, believes in and has faith in such, faith serene and firm; who constantly reveals one's thoughts toward enlightenment, and with earnest intention gives this perfection of wisdom to another Bodhisattva who steadily reveals one's thoughts to enlightenment; who does first of all perfect oneself by tireless writing and reciting; and after much zealous labor, one persuades the other Bodhisattva, explaining this perfection of wisdom, instigating to such, filling one with enthusiasm for this, making such a one rejoice in this, and does by one's words, lead one to this, educate one in this, illuminate these benefits to such a one, cleanse one's thought and remove one's doubt; and who addresses such a one as follows: "Come here, you of good family, do train yourself in just this Path of Bodhisattvas, for as a result of this training, this coursing/abiding, this struggling you surely and quickly awake to full enlightenment.
– After this you go on to educate an infinite number of beings in the complete extinction of the substratum begotten of beginningless rebirths, in other words, in the revelation of the reality-limit." As this one intends to reveal this completely, this one's merit is infinite and different still from any worldly merits. And this is true even if it is compared with the merit of someone who establishes in the observation of the ten wholesome ways of acting all the beings in world systems of any size, even in all the world systems in existence or not in existence, numerous as the sands of Ganges River. Or if it is compared with that of someone establishing others in the four trances, the four Unlimited, the four formless attainments, the five superknowledges, in any number of world systems.
– In each case any person not only writing this perfection of wisdom and reciting it by oneself, but writing such for others and revealing such completely to these, easily begets a different type of merit than merit itself.
– Moreover, Kausika, one also begets a different merit still as one may be conversant with the meaning while reciting this perfection of wisdom; and having written such for others, still reveals such completely, expounds and lights this up, both in it's meaning and letter.

Section 2. The counterfeit perfection of wisdom – Falling for one extreme or another: ex. eternalism/realism, annihilationism/nihilism, dualism, monism. But reality as it is (tathātā) is pointed by the Union of the Two Truths [U2T], the Middle Way free from all extremes and middle, not accepting not rejecting anything in absolute terms

(Summary 2: Distinguishing the authentic Perfection of Wisdom from its counterfeit (falling for extreme positions) ensures true merit, guided by the non-dual insight of the Union of the Two Truths [U2T]:
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In Section 2, Sakra’s inquiry about expounding prajñāpāramitā prompts the Buddha to address the risk of counterfeit teachings, a critical discernment for the bodhisattva path. The Buddha warns that undeveloped monks and nuns — lacking moral conduct, thought, and wisdom — may expound a counterfeit prajñāpāramitā by misinterpreting the impermanence of the five skandhas (form, feeling, perception, impulse, consciousness) as their destruction, advocating a striving that deviates from true wisdom [U2T].
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This counterfeit fails to harmonize conventional phenomena [T1] with their ultimate emptiness [T2] [U2T], leading to a meritless path. (i.e. Grasping at one extreme or another: ex. (i) grasping at the first truth / causality / karma (realism), (ii) grasping at the second truth / emptiness (nihilism), (iii) grasping at both truths together (dualism), or (iv) neither (monism).)
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The authentic prajñāpāramitā, conversely, teaches that impermanence is not annihilation but a reflection of the harmony of interdependence [T1] and emptiness [T2], guiding practitioners to “course without coursing” in alignment with Reality as it is (tathātā) as pointed by the Union of the Two Truths [U2T].
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The Buddha emphasizes that only those conversant with the Perfection of Wisdom (prajñāpāramitā)’s meaning ([U2T] can expound it correctly, generating limitless merit through this skillful means [T1]. This discernment protects aspirants from missteps, ensuring their practice remains non-attached and true to the Middle Way — neither reifying the skandhas as real (eternalism) nor rejecting their conventional utility (nihilism).
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The counterfeit’s error lies in its dualistic fixation on destruction, whereas the authentic teaching reveals phenomena as illusory — ‘there, yet not there’ — empty because interdependent, and interdependent because empty [U2T].
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For bodhisattvas, this section underscores the necessity of wisdom to navigate the path, cultivating a merit that arises from understanding prajñāpāramitā’s non-dual essence [U2T], thus safeguarding their journey toward enlightenment while benefiting others with clarity and compassion.)
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TEXT: Sakra: Can any one now expound this perfection of wisdom?

The Lord: Yes, anyone thus conversant with this meaning can expound such to someone not understanding it. For in any time a counterfeit of perfection of wisdom may arise. As one hears this counterfeit, a person not understanding it as such needs be wary of making obeisance to it, as this one, though not understanding, may want to realize full enlightenment.

Sakra: How might one recognize in any time if and when the counterfeit perfection of wisdom is expounded?

The Lord: In any time here be monks and nuns whose bodies are undeveloped, whose moral conduct, thought and wisdom are undeveloped, who are stupid, dumb like sheep, without wisdom. As these announce to expound perfection of wisdom, these actually expound its counterfeit. These expound the counterfeit perfection of wisdom by teaching impermanence of form, feeling, perception, impulse and consciousness is to be interpreted as destruction of these just mentioned skandhas (annihilationism / nihilism).
To strive for such insight, according to them, is coursing/abiding in perfection of wisdom.
But on the contrary, do not view impermanence of these skandhas as destruction of such. For to view things in such a way means to course/abide in the counterfeit perfection of wisdom.
For this reason, Kausika, does one with understanding expound effortlessly and correctly the meaning of truth and in perfection of wisdom. By so expounding this, one realizes different and limitless merit.

Section 3. The perfection of wisdom unlimited and different than any other spiritual gift

(Summary 3: The Perfection of Wisdom offers an infinite, distinct merit, surpassing all spiritual attainments through its non-dual cultivation within the Union of the Two Truths [U2T]:
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In Section 3, the Buddha and Sakra explore the unparalleled merit of the Perfection of Wisdom (prajñāpāramitā), surpassing even the establishment of beings in the fruits of Streamwinner, Once-Returner, Never-Returner, Arhat, or Pratyekabuddhahood across countless world systems.
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A bodhisattva who merely indicates the goaless goal of enlightenment and shares prajñāpāramitā with others — especially irreversible Bodhisattvas — generates a vastly different merit [T1] [U2T], rooted in the wisdom that all spiritual fruits arise from prajñāpāramitā [U2T].
This merit, described as infinite and beyond comparison, reflects the non-dual reality where conventional acts of sharing [T1] ⇐⇒ and their ultimate emptiness [T2] ⇐⇒ converge in Reality as it is (tathātā) as pointed by the Union of the Two Truths [U2T], offering a path that transcends worldly measures.
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The dialogue further elevates this merit when a bodhisattva not only shares prajñāpāramitā but also expounds its meaning and letter, instructing and admonishing others toward quicker enlightenment [T1].
This act, amplifying as the recipient nears Suchness (tathātā), yields a merit that grows with the benefactor’s proximity to Buddhahood, benefiting those who support the bodhisattva’s needs [T2] [U2T].
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Subhūti’s affirmation reinforces this, noting that prajñāpāramitā begets full enlightenment when bodhisattvas train in the six perfections with the thought of enlightenment (bodhicitta), contrasting with those who do not produce such intention.
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This practice, “training without training,” embodies the Middle Way, avoiding extremes of absolutizing merit (eternalism) or negating its conventional role (nihilism).
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Thus, prajñāpāramitā’s limitless merit lies in its ability to guide bodhisattvas to awaken countless beings [T1] ⇐⇒ while realizing the emptiness of all attainments [T2] ⇐⇒ aligning with the true nature of dharma as a non-dual, boundless gift [U2T].)
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TEXT: And any such merit is quite different than if one even thought of oneself as, or even attempted to accept responsibility for, any ability whatsoever to establish any beings in, say, any number of world systems, even in the fruit of a Streamwinner. And such holds good also for the fruit of any Once-Returner, of any Never-Returner, and of any Arhat.
Any Bodhisattva of true and right intention merely recognizes this goaless goal, indicates such, and puts before themselves this path for the beneficence of any and all limitless beings (bodhicitta). For it is Perfection of Wisdom which brings about any fruit of any Once-Returner, of any Never-Returner, and of any Arhat. And any Bodhisattva increases one's endurance by reflecting this way, for, as by training oneself in perfection of wisdom, one comes to obtain dharmas which sooner or later constitute a Buddha, and one comes ever nearer to revealing for the benefit of any and all beings, full enlightenment.
For one knows by training oneself in this training, coursing/abiding in and struggling in such, one brings forth any and all fruits of holy life, from fruits of a Streamwinner to Buddhahood.
Any merit of any person sharing perfection of wisdom also is vastly different from any one establishing in Pratyekabuddhahood any number of beings in any number of world systems.
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Moreover, Kausika, as someone reveals any such thing as is for full enlightenment to the hearts of as many beings as are in Jambudvipa; and someone else not only indicated how it is possible for these to reveal their very hearts to full enlightenment, but also in addition gives these a copy of this perfection of wisdom; or, as one such as this presents a copy of this perfection of wisdom to an irreversible Bodhisattva, in consideration of any possibility that this Bodhisattva may allow oneself to be trained in such, make endeavours about and develop such, and as a result of any growth, increase or abundance of the perfection of wisdom, fulfill the Buddha-dharmas; now, compared with the former person, one begets a vastly different type of merit, for certainly once one is awakened to full enlightenment, one cannot help but to indicate the end to the sufferings of countless beings.
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Thus, one's merit is vastly different, even as the other person thinks to raise to full enlightenment the hearts of any number of beings in any number of world systems. Or, let us again compare two persons: The first presents a copy of this perfection of wisdom to any number of beings in any number of world systems, beings which are irreversible from full enlightenment, who definitely set out for such; yet, the second person, in addition expounds this to these ones according to the meaning and according to the letter. Does this one not on the strength of this beget much great merit?

Sakra: One's merit is indeed great. One can neither easily calculate this heap of merit, nor count it, nor find anything even similar to, or resembling, or with which it can be compared.

The Lord: Still, Kausika, vastly different is any merit of someone who in addition instructs and admonishes in this perfection of wisdom these irreversible Bodhisattvas aspiring to quickly realize full enlightenment.
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And further, still another Bodhisattva may arise, saying one may realize full enlightenment even more quickly than they. As someone instructs and admonishes in the perfection of wisdom this Bodhisattva of even quicker understanding, one begets a still vast and different type of merit.

Sakra: To the extent any Bodhisattva comes nearer to full enlightenment, to such an extent one is instructed and admonished in the perfection of wisdom, for such brings one nearer and nearer Suchness. As one comes nearer Suchness, one confers many fruits and advantages on any having done services for one, i.e., on the ones through whom one enjoys one's robes, alms-bowl, lodging, and medicinal appliances for sickness. One's merit now becomes still larger, in consequence of the fact one comes nearer to full enlightenment.

Subhuti: Well said, Kausika. You fortify these belonging to the Bodhisattva-vehicle, help these, and stand by these. Even so do you act. Any holy disciple wanting to give help to all beings, as such, fortifies Bodhisattvas in their attitude to full enlightenment, helps these, and stands by these. In this same way does one in diligence act. For begotten of perfection of wisdom is full enlightenment of Bodhisattvas. Just so, as Bodhisattvas do not produce any thought of enlightenment, such do not train themselves in full enlightenment, nor in any six perfections, and as a consequence these do not awaken to full enlightenment. But as the Bodhisattvas do train themselves in the Bodhisattva-training, in these six perfections, so now do these produce this thought of enlightenment, so even now do these awaken to full enlightenment.

Section 4. Added Conclusion to Chapter 5

Chapter V of the Aṣṭasāhasrikā Prajñāpāramitā Sūtra, titled "The Revolution of Merit," unveils the transformative power of the Perfection of Wisdom (prajñāpāramitā) as a source of unparalleled and limitless merit, redefining spiritual value within the Madhyamaka framework of the Union of the Two Truths [U2T].
Through the dialogues between the Buddha, Sakra, and Subhūti, the chapter explores how engaging with prajñāpāramitā — through belief, study, sharing, and expounding — generates a merit that transcends conventional measures, surpassing even the veneration of Tathāgata relics or the establishment of beings in advanced spiritual states.

The three sections — highlighting prajñāpāramitā’s unique merit, distinguishing it from counterfeit teachings, and affirming its infinite superiority — collectively illuminate its role as the cornerstone of the bodhisattva path. This conclusion synthesizes these teachings, delving into their profound implications for enlightenment, with a particular focus on the pivotal role of Bodhicitta, the awakened heart-mind that fuels this revolutionary merit.

At the heart of this chapter lies the recognition that prajñāpāramitā’s merit arises from its non-dual nature, harmonizing conventional actions [T1] — such as writing, reciting, and sharing wisdom ⇐⇒ with the ultimate insight that all phenomena are empty of inherent existence [T2] [U2T].

The Buddha’s assertion that sharing prajñāpāramitā with others, especially fit vessels or irreversible Bodhisattvas, begets a different, boundless merit reflects tathātā — the reality where interdependence [T1] and emptiness [T2] are inseparable [U2T].

This merit, unlike worldly gains, defies comparison with establishing beings in the ten wholesome actions or the fruits of Arhatship, as it is rooted in the bodhisattva’s intention to benefit all beings without attachment. Central to this intention is Bodhicitta, the altruistic aspiration to attain enlightenment for the sake of all sentient beings, which ignites the bodhisattva’s practice. Bodhicitta transforms prajñāpāramitā from a personal pursuit into a universal gift, driving acts of compassion [T1] ⇐⇒ that are purified by the wisdom of emptiness [T2] ⇐⇒ embodying the Middle Way free from extremes of reification or rejection [U2T].

The section on counterfeit prajñāpāramitā further underscores the necessity of Bodhicitta as the guiding force behind authentic practice. The Buddha warns that undeveloped practitioners may misinterpret impermanence as destruction, leading to a meritless path that deviates from true wisdom.

This counterfeit lacks the compassionate intent and non-dual insight of Bodhicitta, which ensures that prajñāpāramitā is expounded with understanding, aligning conventional teaching [T1] ⇐⇒ with the ultimate reality of emptiness [T2] [U2T].

Bodhicitta, as the awakened resolve to liberate all beings, prevents such missteps, fostering a merit that is limitless because it arises from a heart committed to universal awakening. This aspiration, nurtured through the six perfections, enables bodhisattvas to “course without coursing,” using skillful means to guide others while recognizing the illusory nature of all phenomena — ‘there, yet not there’ — empty because interdependent, and interdependent because empty [U2T]. Thus, Bodhicitta serves as the ethical and emotional foundation that animates prajñāpāramitā’s revolutionary merit.

The final section’s proclamation of prajñāpāramitā’s infinite merit, surpassing all spiritual gifts, reinforces the interplay [Union] of Bodhicitta and Wisdom in the bodhisattva’s journey.

The Buddha and Subhūti emphasize that instructing and admonishing others — especially those nearing Suchness (tathātā) — yields a merit that grows with the recipient’s proximity to enlightenment, benefiting even those who support the bodhisattva’s material needs.

This merit, vastly different from establishing beings in lesser attainments, flows from Bodhicitta’s boundless compassion, which drives the bodhisattva to share prajñāpāramitā and inspire the thought of enlightenment [T1]. ⇐⇒ Yet, this act is underpinned by the wisdom that no inherent merit, self, or goal exists [T2] ⇐⇒ aligning with the non-dual reality of tathātā [U2T].

Subhūti’s insight that enlightenment arises when bodhisattvas train with Bodhicitta, producing the thought of enlightenment, contrasts with those who do not, highlighting Bodhicitta’s role as the catalyst that transforms practice into awakening. This dynamic Union of compassion and wisdom [U2T-in-action] ensures that the bodhisattva’s merit is not a static accumulation but a living force, extinguishing suffering across countless beings.

Ultimately, Chapter V revolutionizes the concept of merit by rooting it in the non-dual practice of prajñāpāramitā, where Bodhicitta serves as the heart that ignites and sustains the path.

The chapter teaches that true merit transcends worldly distinctions, arising from the bodhisattva’s selfless aspiration to awaken all beings [T1] ⇐⇒ purified by the insight that all is empty [T2] [U2T].

This merit, infinite and distinct, empowers bodhisattvas to guide others toward enlightenment, their actions resonating with the true nature of dharma as tathātā — where conventional effort [T1] ⇐⇒ and ultimate emptiness [T2] ⇐⇒ are perfectly harmonized [U2T].

By cultivating Bodhicitta, bodhisattvas embody the Middle Way, acting without attachment, and inspire a merit that flows endlessly, illuminating the path to Buddhahood for themselves and all sentient beings.

This profound teaching sets the stage for the sutra’s continued exploration of the bodhisattva ideal, where the awakened heart and the Perfection of Wisdom dance in unison, revealing the boundless potential of enlightened compassion.