Overall Teaching

A bodhisattva trains in all-knowledge by training in the qualities of suchness, without grasping onto any of those qualities as inherently existing: but continues on, achieving conventional purity in Buddhahood. Bodhisattvas training in PW are few in quantity compared to all other classes of beings. The merit from practicing PW is greater than that from anywhere else. Bodhisattvas train and learn the qualities of śrāvakas in order to teach them, but they are able to do so without falling to the Śrāvakayāna, and are thus worthy of gifts from all beings.

Summary

1.     How a Bodhisattva is Trained in All-Knowledge

a.     [1]In order to be trained in all-knowledge, a bodhisattva must train in extinction (kṣaya), non-production, non-stopping, no-birth, the absence of positivity, isolatedness, dispassion, space, and the element of dharma (dharmadhātu) and nirvāṇa.

b.     The suchness, which is the prime cause of the Tathāgata being a Tathāgata, does not become extinct, as extinction cannot become extinct and is inextinguishable. [424]

c.     Similarly, it is not produced, stopped, born, become or ceasing to become, isolated, impassioned or dispassionate, or like space, the nature of dharma, nor does it enter nirvāṇa.

d.     Thus a bodhisattva trains in the non-extinction etc. of suchness, which is the perfection of all training, is not crushable by māra, etc., and will soon become irreversible and attain awakening. [425]

i.     He trains in the four immeasurables, for the turning of the dharma: in three turnings with twelve aspects.

ii.     In order to save no fewer than he should and to ensure the non-interruption of the Tathāgata’s lineage and open the door of the deathless element (amṛtadhātu—realm of deathlessness).

e.     One who is inferior cannot train in this way: thus bodhisattvas who train thus are supreme among all beings and do not have bad births, [426] or become people who engage in wrong deeds, or attain higher rebirths through the dhyānas.

i.     This is due to their skilful means: which is PW. They thus enter and practice in the dhyānas without being reborn through their influence, [427] proceeding to purify and develop the Buddha-dharmas.

f.      But in regard to no dharma does a bodhisattva so train or achieve, but struggles on so that beings who do not so see may be able to see, knowing their thoughts and actions, and going beyond them in order to teach them. [428][2]

2.     Fewness of Bodhisattvas

a.     [3]Just as there are few places on earth free of stones, or where gold and silver are found, there are few bodhisattvas who exist who train in PW.

b.     [4]More numerous are those who become worldly leaders or universal monarchs than those who have mounted on the path.

c.     Much more numerous are those who train in the other vehicles or who become devas, [429] or bodhisattvas who fall back from PW.

d.     [5]No evil, distracted, or stupid thoughts arise for a bodhisattva who trains in PW.

3.     The Perfection of Wisdom Comprehends all Perfections

a.     [6]Training in PW, not in the skandhas, [7]all the other perfections are trained in, [430] just as other faculties cease when the life faculty ceases (i.e. when one dies).

4.     Merit from Perfect Wisdom

a.     [8]The merit for a bodhisattva training in PW is the highest possible for any being.

b.     It is greater than providing all beings with all that brings them happiness. [431] Even if they practice just for a finger snap.

c.     Since PW feeds supreme awakening, bodhisattvas should train in it in order to achieve the sphere of a buddha and do a buddha’s deeds.[9] Thus they train in all accomplishments.

5.     Bodhisattvas and Disciples

a.     Bodhisattvas should also be trained in the accomplishments of the śrāvakas, but not with the intention of always continuing with that training or making it their own. [432][10]

b.     They know the qualities of śrāvakas, but don’t abide with them: trains thus, intending to demonstrate and reveal the virtues of the śrāvakas.

c.     [11]Thus they are worthy of receiving gifts from the world and devas, but surpasses all others worthy of gifts on the other vehicles, and are also near to all-knowledge. Thus they are unfailing towards all-knowledge, keeping away from the level of the other vehicles, while being nearer to full-awakening.

d.     But giving rise to the notion that ‘this is PW’ they don’t train in PW: thus they have no notion of PW or its qualities, and thus they train in PW.[12]

[1] Continuing the enumeration of the 16 increases of Culmination Realisation: (9) the increase that is in the form of a perfectly pure training in skilful means.

[2] Haribhadra writes, “This is saying all dharmas are in their nature perfectly pure. Nevertheless, in order to produce the knowledge that dharmas are naturally pure in beings who do not comprehend  that they are so, Bodhisattvas do not lose heart for the meditation on dharmas as illusion-like, whereby, on the covering [conventional] level they reach the perfect purity of the powers and so on.” (Vol. 4, 169)

[3] (10) The increase marked by becoming one in the lineage of the Buddha, in the form of a perfectly pure training in skilful means.

[4] (11) The increase that is the causal sign of the attainment of the fruit of Buddhahood.

[5] (12) The increase that is in the nature of the non-production of thoughts that oppose the perfections.

[6] (13) The increase that is in the nature of the non-arising of thoughts realizing [the skandhas].

[7] (14) The increase that is marked by knowledge incorporating all the perfections.

[8] (15) The increase where Bodhisattvas acquire all accomplishments.

[9] Haribhadra writes that the qualities written in full in the sūtra here first correspond to the realization of the four paths (path of seeing etc.) and then the three Buddha bodies.

[10] Haribhadra writes that, “Would they not, when they attain all accomplishments, also be śrāvakas? … [No,] because they are habituate themselves to a different topic.” (Vol. 4, 172)

[11] (16) The increase that, in its nature, is close to full awakening.

[12] On the increases, Maitreya writes,

“There are sixteen increases based on many examples of the good and so on that the total population of Jambudvīpa gets from worshipping the Buddhas. [5.2]