The Meaning of Prajnaa-paaramitaa+
++
From+Nagarjuna's+Treatise+on+the+Great+Perfection+of+Wisdom
(Dharmamitra+Translation)+
Sutra:
It+is+by+means+of+having+no+attachment+to+any+dharma+that+one+should+perfect+the+prajnaa-paaramitaa.

Exegesis:
Question: What is meant by the praj from the time of first bringing forth the resolve to attain bodhi, seek to gain the "all-encompassing wisdom." In the interim period, that wisdom which cognizes the ultimate reality aspect of all dharmas is the prajnaa-paaramitaa.

Question: If that is the case, then it ought not to be referred to as "paaramitaa." Why? Because they have not yet reached to the limits of wisdom.

Response: The wisdom achieved by the Buddha is genuinely "paaramitaa." It is because the cause is also "paaramitaa" that that which is practiced by the Bodhisattva is also referred to as "paaramitaa." This is because in the sphere of cause one refers to the ultimate effect. Within the mind of a Buddha, praj" it is referred to as "paaramitaa." Because the Buddha has already "brought it on across to the other shore" it is then referred to as "the all-encompassing wisdom."

A Comparison of the Bodhisattva's & Buddha's Perfection of Wisdom

From Nagarjuna's Treatise on the Great Perfection of Wisdom
(Dharmamitra Translation)
Question: The Buddha has already cut off all afflictions and habitual propensities and has purified the eye of wisdom. He should therefore have already realized the ultimate reality aspect of all dharmas to a degree which is in accord with what is actual. The ultimate reality aspect of all dharmas is just the prajnaa-paaramitaa. The Bodhisattva has not yet exhausted all outflows. His eye of wisdom has not yet been purified. How could he succeed in realizing the ultimate reality aspect of all dharmas?

Response: This meaning will be extensively discussed in a later chapter. Now it shall only be discussed in brief. It is comparable to when a person enters the sea. There are those who have just begun to enter it. Then again, there are those who have gotten entirely to the bottom at its deepest point. Although there are differences in depth, they are both described as having "entered" it. It is just the same with Buddhas and Bodhisattvas. In the case of the Buddha, he has reached to the very bottom of it. The Bodhisattvas have not yet cut off all afflictions or habitual propensities. Because their strength is less they are unable to enter deeply.

As stated in a later chapter, this is analogous to a case where one person lights a lamp in a dark room which illuminates all of the material objects such that one is entirely able to distinguish between them. Then yet another large lamp is introduced which increases even more the clarity of visible detail. When this happens, one realizes that that the darkness dispersed by the latter lamp dwelt together in the company of the prior lamp. Although the prior lamp dwelt together with a measure of darkness, still, it was nonetheless also able to illuminate things. Then again, if there had been no darkness with the prior lamp, then the later lamp would have afforded no increased benefit.

The wisdom of the Buddhas and Bodhisattvas is just the same as this. Although the wisdom of the Bodhisattva does coexist with afflictions and habitual propensities, still, it is nonetheless able to achieve a realization of the ultimate reality aspect of all dharmas in just the same manner as the prior lamp was still able to illuminate things. The wisdom of the Buddhas has put an end to all afflictions and habitual propensities and has also achieved realization of the ultimate reality aspect of all dharmas in just the same manner as the later lamp was doubly bright in the degree of its illumination.

The Meaning of the Ultimate Reality Aspect of all Dharmas

From Nagarjuna's Treatise on the Great Perfection of Wisdom
(Dharmamitra Translation)
Question: What is meant by the ultimate reality aspect of all dharmas?

Response: When each person speaks of the ultimate reality aspect of all dharmas he takes his own position on the matter as constituting what is genuine. The ultimate reality aspect which we speak of here is not such as can be refuted. It is eternally abiding, undifferentiated, and is not something which anyone can create. It is as described by the Buddha to Sariputra in a later chapter, "When the Bodhisattva contemplates all dharmas, they are neither permanent nor impermanent, neither suffering nor blissful, neither self nor nonself, neither existent nor nonexistent, and so forth, and yet he still does not actually perform this contemplation."

This is what is meant by the Bodhisattva's practice of the praj puts an end to all words and speech, and transcends all actions by the mind. From its very origin on up until the present, it has been neither produced nor destroyed and has been characterized by being like nirvana. The characteristic aspects of all dharmas are just like this. This is what is meant by the ultimate reality aspect of all dharmas.

A Verse in Praise of Prajnaa-paaramitaa
From Nagarjuna's Treatise on the Great Perfection of Wisdom
(Dharmamitra Translation)
The praj not an inverted view.
Mindfulness, thinking, and contemplations have been dispensed with.
The dharma of words and speech has also already been extinguished.

An incalculable number of offenses have been gotten rid of.
The pure mind is constantly unified.
If one is such a venerable and marvelous person,
Then one is able to perceive prajna.

Like empty space, it is devoid of stains,
There is no frivolousness and no discourse.
If one is able to contemplate in this manner,
This is identical with seeing the Buddha.

If, in accord with Dharma, one contemplates the Buddha,
And praj and nirvana,
These three are found to be singular in characteristic.
In their reality, there are no differences.

The Buddhas as well as the Bodhisattvas
Are able to bring benefit to all.
Prajnaa serves as a mother to them.
It is able to give birth to and raise them.

The Buddha serves as the father of beings.
Praj it serves for all
As the grandmother of beings.

Prajnaa is a singular dharma.
The Buddha speaks forth all sorts of names.
According with the strengths of beings,
He establishes for them different designations.

If a person gains praj
All thoughts of dialectical discourse are extinguished.
This is comparable to when the sun rises.
All at once, the morning dew is made to disappear.

The awesome qualities of prajnaa
Are able to move two kinds of people.
The one who is devoid of wisdom is frightened.
The one possessed of wisdom is delighted.

If one gains praj
He then becomes a master of prajnaa.
He is not attached to anything within praj
How much the less to any other dharma.

Prajnaa has no coming from anywhere,
Nor does it have any going to anywhere.
For one who is wise, in any place
He seeks for it, he is still unable to find it.

If one does not perceive praj
This then is to be in bondage.
If one does perceive prajnaa,
This too is known as bondage.

If a person perceives praj
This then is the gaining of liberation.
If one does not perceive prajnaa,
This too is the achievement of liberation.

This phenomenon is one which is rare,
It is extremely profound and greatly reknowned.
Like something magically conjured,
It is perceived yet imperceptible.

For the Buddhas and the Bodhisattvas,
For the Hearers and Pratyekabuddhas,
The way of liberation and nirvana
In every case is gained from praj
And is engaged in on account of pity for all.
Employing false names, he speaks about dharmas.
Although he speaks, he still does not speak.

The prajnaa-paaramitaa
Is comparable to a great fiery blaze.
It cannot be grasped from any of four sides.
There is neither grasping nor not grasping.

All grasping has already been relinquished.
This is what is meant by being "ungraspable."
It is ungraspable and yet one grasps it.
It is just this that is meant by "grasping."

Praj it has nothing upon which it depends.
Who then could be able to praise its qualities?

Although prajnaa cannot become an object of praise,
I now am able to succeed in praising it.
Although not yet liberated from the mortal ground,
In doing this, one already succeeds in escaping it.

Why, Unlike the Other Perfections, Wisdom is Termed "Great"

From Nagarjuna's Treatise on the Great Perfection of Wisdom
(Dharmamitra Translation)
Question: Why is the praj "mahaa" means "great." Prajnaa means "wisdom." Paaramitaa means "reaching to the other shore."] Because it is able to reach to the other shore of the great sea of wisdom and because it reaches to its very boundaries and utterly exhausts its most ultimate limits, it is referred to as "reaching to the other shore." In all the worlds, the Buddhas of the ten directions and three periods of time are the greatest. Next in order come the Bodhisattvas, Pratyekabuddhas and Hearers. These four classes of great people are all born from the praj it is able to bestow upon beings a great resultant retribution which is incalculable, inexhaustible and eternally unchanging, the so-called "nirvana." The other five paaramitaas are unable to do this. "Giving" and the others, when separated from the prajnaa-paaramitaa, are only able to bring about resultant retributions on the worldly plane. It is for this reason that they cannot be referred to as "great."

The Purview of Wisdom

From Nagarjuna's Treatise on the Great Perfection of Wisdom
(Dharmamitra Translation)
Question: What is meant by "wisdom?"

Response: The praj~naa-paaramitaa subsumes all forms of wisdom. How is this so? In his seeking of the Buddha Way the Bodhisattva should study all dharmas and realize all forms of wisdom, namely the so-called wisdom of the Hearers, Pratyekabuddhas and Buddhas. This wisdom is of three kinds: "involving further study," "not involving further study," and "not involving either study or non-study."

As for that study which is "not involving either study or non-study," it refers to such categories as the ground of dry wisdom, the contemplation on impurity, aanaapaana, the four stations of mindfulness when associated with the desire realm, the dharma of heat, the dharma of summits, the dharma of patience, the foremost worldly dharma, and so forth.

As for the wisdom "involving study," it refers to such categories as the wisdom of the dharma of suffering, the wisdom of patience, and so forth until we come to the stage verging on Arhatship, and the wisdom of the vajra samadhi within the ninth unobstructed path.

As for that wisdom which is beyond study, it refers to the Arhat's wisdom of the ninth liberation. From this point on everything qualifies as wisdom which is beyond study. For instance: the wisdom of extinction, the wisdom of non-production, and so forth. This is what constitutes the wisdom which is beyond study. In the course of seeking the way of Pratyekabuddhahood, the levels of wisdom are the same as these.

The Distinction Between the Hearers & Different Types of Pratyekabuddhas

From Nagarjuna's Treatise on the Great Perfection of Wisdom
(Dharmamitra Translation)
Question: If it is the case that the path of the Pratyekabuddha is the same [as that of the Arhat], how then is one able to distinguish between the Hearers and the Pratyekabuddhas?

Response: Although their paths are of a single type, still their uses of wisdom have their differences. In a case where the Buddhas have already come forth [into the world] and the Buddhadharma has then already become extinct, this person, on account of the causes and conditions of previous lifetimes, brings forth wisdom on his own and does not do so based on hearing it from anyone else. On his own he employs wisdom to gain the Way.

This is illustrated by an instance in which the king of a country had gone out into his gardens to wander about and enjoy himself. In the very early morning he observed the trees in the grove, the flowers and the fruit. They were extremely lovely and pleasurable. After the King had eaten, he then lay down to take a nap. Meanwhile, the wives and female entertainers of the King all went about picking flowers and in the process damaged the trees by breaking off branches.

After the King awoke, he observed the destruction in the grove and became spontaneously enlightened to the fact that all worlds are impermanent and bound to destruction in just this same way. After he had contemplated this, the mind of the way of no outflows arose in him, he cut off the fetters, gained the way of the Pratyekabuddha, perfected the six superknowledges and flew off into an unoccupied and quiet area of the forest.

On account of causal bases such as these which derive from the resultant retribution associated with the merit, vows and conduct of previous lives, in this present life, one may need only to observe but a minor cause or condition and then be able thereby to perfect the way of the Pratyekabuddha. It is factors such as these which constitute the difference.

Additionally, there are two kinds of Pratyekabuddhas. The first is referred to as "solitarily enlightened." The second is referred to as "awakened by causes and conditions." To be "awakened by causes and conditions" is as related above. As for being "solitarily enlightened," this refers to a person who completes the way in the present life, achieving a spontaneous enlightenment not involving hearing teachings from anyone else. This is what is meant by the "solitarily enlightened" Pratyekabuddha.

The "solitarily enlightened" Pratyekabuddha is of two types. The first is one who originally was one on the path of study and who was then reborn among people. There was no Buddha in the world at this time and the Buddhadharma had already become extinct. This srota-aapana* had already fulfilled seven subsequent rebirths, should not have been bound to take an eighth rebirth, and then spontaneously succeeded in realizing the Way. This person is not properly referred to as a Buddha or as an Arhat, but is instead referred to as a "lesser" Pratyekabuddha. In fact, he is no different from an Arhat. In some cases there are those who are not even comparable to the great Arhats such as Sariputra.

A "great" Pratyekabuddha creates merit and increases his wisdom across the course of a hundred kalpas and gains a number of the thirty-two marks. He may possess thirty-one marks or perhaps thirty, twenty-nine, or even on down to just one of the marks. Compared to the nine types of Arhats, the acuteness of his wisdom is superior with respect to the general characteristics and specific characteristics of profound dharmas. He is able to enter into and long cultivate the absorptions. He constantly takes pleasure in dwelling alone. One who has characteristics such as these is referred to as a "great" Pratyekabuddha. It is characteristics such as these which constitute the difference.

The Distinctive Character of the Wisdom of the Buddha Way

From Nagarjuna's Treatise on the Great Perfection of Wisdom
(Dharmamitra Translation)
One who seeks the Way of the Buddha, from the time of first bringing forth the thought intent on bodhi, makes a vow, "I vow that I will become a Buddha and cross the beings over to liberation, that I will succeed in realizing all of the Buddha dharmas, will practice the six paaramitaas, will smash the hoardes of demon armies as well as all of the afflictions, will gain the all-encompassing wisdom, will realize the Buddha Way, and so forth, including ultimately the entry into the nirvana without residue." One practices in accord with his original vows. From this time on, during the interim, one accumulates all forms of wisdom so that all general characteristics and specific characteristics are entirely known. This is what is meant by the wisdom of the Buddha Way.

One is exhaustively able to know everything within the sphere of these three levels of wisdom (study, beyond study, neither study nor beyond study) and is able to reach all the way to its very boundaries. Hence it is said that one reaches to the very limits of wisdom.

The Distinctive Character of the Wisdom of the Buddha Way

From Nagarjuna's Treatise on the Great Perfection of Wisdom
(Dharmamitra Translation)
One who seeks the Way of the Buddha, from the time of first bringing forth the thought intent on bodhi, makes a vow, "I vow that I will become a Buddha and cross the beings over to liberation, that I will succeed in realizing all of the Buddha dharmas, will practice the six paaramitaas, will smash the hoardes of demon armies as well as all of the afflictions, will gain the all-encompassing wisdom, will realize the Buddha Way, and so forth, including ultimately the entry into the nirvana without residue." One practices in accord with his original vows. From this time on, during the interim, one accumulates all forms of wisdom so that all general characteristics and specific characteristics are entirely known. This is what is meant by the wisdom of the Buddha Way.

One is exhaustively able to know everything within the sphere of these three levels of wisdom (study, beyond study, neither study nor beyond study) and is able to reach all the way to its very boundaries. Hence it is said that one reaches to the very limits of wisdom.

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