The Great Treatise on the Stages of the Path to Enlightenment (菩提道次第廣論)

Learning the Perfection of Wisdom has five parts: 1. The intrinsic nature of wisdom; 2. The means for generating wisdom; 3. The distinctions among types of wisdom; 4. How to practice when properly cultivating wisdom; 5. A summary of these. Now the first.

Wisdom (Prajñā) means the ability to discern dharmas among the things being examined. Here it refers to the wisdom that thoroughly understands the five fields of knowledge, and so on. As the Bodhisattva-bhūmi says: "It is the ability to penetrate all that can be known, and, having penetrated all that can be known, to discern all dharmas, operating universally across all five fields of knowledge: first, inner knowledge; second, logic; third, medicine; fourth, grammar and language; fifth, arts and crafts. You should know that this is the very nature of a bodhisattva's wisdom." The wisdom that "is able to penetrate" is the wisdom before attaining the grounds; the wisdom that "has already penetrated" is the wisdom of one who has attained the grounds.

Second: generating the wisdom of skillful means.

It should be understood that one reflects on the merits of wisdom that has arisen and the faults of wisdom that has not arisen. The merits and faults of having or not having the wisdom that realizes selfless nature as it truly is will be explained extensively at the time of insight meditation (vipaśyanā). Here I will briefly explain the remaining merits and faults, beginning with the merits.

That wisdom is the root of all merits in this life and the next, as the bodhisattva Nāgārjuna says: "Wisdom is the root of all merits, both those seen and unseen. To discern these two, one should cultivate wisdom. Clarity is the basis for seeking the meaning of the Dharma and for great liberation. Therefore one should first reverently uphold the Great Perfection of Wisdom, the mother of Buddhas."

Wisdom is the eye of the first five perfections, such as giving, as the *Compendium* says: "When [actions] are embraced by wisdom, then one gains the eye and receives this name. Like a painting finished but lacking eyes—until the eyes are painted, its value is not obtained."

Wisdom is needed for all other merits. For example, an ornament made of fine gold, though already exquisite, becomes even more pleasing when inlaid with jewels like lapis lazuli. Likewise, the five golden ornaments—from giving through meditative concentration—become even more extraordinary when inlaid with the jewel of wisdom that discerns what is reasonable and unreasonable, because this purifies the five practices of giving and so on. It is like how mental consciousness can distinguish the merits and faults of the objects of the five sense faculties—eye and so on—and thereby advance or withdraw.

As the Glorious Hero says: "If these merits of giving and so on have the power of excellent wisdom, they shine even more brightly, like golden ornaments inlaid with jewels. Wisdom increases the power of merit in each and every meaning, just as the faculties, within their own domains, reveal their power through the mind."

Thus, among the faculties of faith and so on, wisdom is the chief. If wisdom is the master, one understands well the merits of giving, faith, and so on, and the faults of stinginess and so on. Then one becomes skilled in all means of exhausting afflictions and increasing merits. As it is said: "Among the faculties of faith and so on, wisdom is the chief, as mental consciousness is needed among the other faculties. With this as master, one knows merits and faults and is also skilled at cutting off afflictions."

Furthermore, when bodhisattvas give their own flesh to those who beg for it, they take it as if from a medicinal tree, without distinctions of pride or timidity, and this too is because wisdom directly realizes the truth. Also through wisdom, one can observe all the decline and loss of both saṃsāra and nirvana, and for the sake of benefiting others, one practices moral discipline (śīla) and can purify the precepts. Through wisdom one understands the merits and faults of patience and impatience, bringing the mind under control, so that the many sufferings of wrong conduct cannot overpower or divert it. Through wisdom one knows well what should be pursued with diligence and diligently cultivates that path with the highest advancement. Moreover, the supreme joy of dwelling in true meditative concentration is also brought about by wisdom relying on right reason. Therefore the five pure practices—giving and so on—depend on wisdom.

As it is said: "The bodhisattva opens the eye of wisdom; though giving his own flesh, he takes it as from a medicinal tree, without distinction or partiality." And also: "Wisdom sees the prison of the three realms; with resolve one crosses the world. Keeping precepts is not for self-benefit—how much less for the three realms." And also: "The wise have the virtue of patience; enemies cannot harm them. Like a well-tamed king of elephants, they can bear many different tasks. Diligence alone falls to the side of suffering; the wise accomplish great benefit." And also: "Those who have gone astray on the wrong path, who have accumulated transgressions and heavy stains of wrongdoing—how could evil people attain the wonderful joy of meditative concentration?"

Also, two kinds of merit may seem to conflict, but by means of wisdom they can be made non-conflicting. For example, a bodhisattva may become a wheel-turning king ruling over the four continents, yet can avoid being carried away by the dust of desire—this is through the power of a wise minister. Likewise, though fierce and sharp compassion arises and beings appear utterly delightful, there is not the slightest admixture of greed or defilement. Though seeing beings' suffering gives rise to constant, intense, unbearable great compassion, there is no laziness, no gloom covering the mind, and no disinclination toward virtuous action. Again, though fully possessing immeasurable joy, the mind remains entirely undistracted from its object. Again, though fully possessing great equanimity, one does not abandon beings' welfare for even an instant. All this is accomplished by wisdom; by the power of wisdom, these equally balanced obstacles are eliminated. As it is said: "The bodhisattva possesses the royal throne, with faculties and objects like heavenly delights, yet by nature does not change or act unreasonably—this is the power of the wise minister's virtue. With compassionate mind purely benefiting others, yet unstained by greed; with compassion unable to bear others' suffering, yet not depressed into laziness or inferiority. Though joyful, undistracted; though equanimous, not abandoning others' welfare. These qualities and their opposing factors—by wisdom's elimination, they are excellent." Also, as the *Praise of the Praiseworthy* says: "Not abandoning the nature of Dharma, yet conforming to worldly convention." That is, the things grasped by the bonds of signs cannot be found even to the extent of a mote of dust; one gains great certainty regarding this nature of Dharma and does not abandon it, yet also, in accordance with worldly convention, inner and outer causes and conditions each produce their own results, and the certainty gained does not conflict but conforms. Furthermore, in matters that others regard as utterly contradictory, the wise can reconcile them all so that nothing conflicts. As the earlier treatise says: "Whether opening or prohibiting, the Buddha's words are sometimes definite and sometimes indefinite, yet none conflict." That is, in the Mahāyāna and Hīnayāna, and in the sutras and mantras, there are seen to be many different openings and prohibitions. If one person practices both matters together, when seeking the hidden intent of the boundless sutras and treatises, the foolish and unwise feel that they conflict, but the wise truly see no conflict—this too is the work of wisdom. Thus, in the countless matters where the unwise perceive conflict and the wise see non-conflict, through the establishment of the two truths and the many differing mutual openings and prohibitions in the sutras and treatises, to discern by wisdom that the intents do not conflict—this is wisdom's supreme merit.

All merit arises from wisdom. As it is said:

"Worldly perfection arises from wisdom— like a mother nurturing her child, what wonder is there? The Sugata's ten powers, his surpassing strength, all unequaled and supreme matters, and every other accumulation of merit— all arise from this same cause of wisdom. Worldly arts and precious treasures, all scriptures that are like eyes, protection, awakened wisdom, and mantras, the various distinctions established in the Dharma, the many different gates of liberation, and each benefit for the world— all shown forth by the Bodhisattvas of great power— these all arise from the power of wisdom."

In the section on the faults of lacking wisdom: giving and the other practices, when devoid of wisdom, are like having no eyes. The Compendium of Verses says: "A blind man without a guide, though he has traveled millions of leagues, knows nothing of the road—how could he enter the city? The five perfections without wisdom are like lacking eyes; without a guide, one cannot realize Enlightenment." Therefore giving and the other practices cannot be purified, nor can they attain Right View. As it says: "One without wisdom who seeks rewards—the act of giving itself cannot be pure. Benefiting others is the supreme gift; the rest only increases wealth." It also says: "Without the light of wisdom that destroys darkness, one cannot perfect pure precepts; because of lacking wisdom, one's ethical conduct becomes muddied and stained." It also says: "With inverted wisdom the mind is confused; one does not have Faith or dwell in the virtue of patience; one takes no delight in discerning good and evil—like a king named 'Virtuous' who has none." It also says: "What the wise praise, the most subtle and profound without remainder, the direct path unobstructed by desire—one without wisdom cannot abide in it." It also says: "If the mind does not diligently cultivate wisdom, one's views cannot become pure." The one named "king" refers to being like a king without virtue: once the name is proclaimed, it afterward falls away. Until the great light of wisdom arises, the darkness of delusion can never be dispelled; once wisdom arises, it is dispelled. Therefore, to give rise to wisdom, one should diligently cultivate it according to one's capacity. As it says: "Through the power of the great light of wisdom arising, like the appearance of the great sun, the darkness covering the bodies of beings is all removed, leaving only a name." It also says: "Therefore, exert all your own strength and diligently cultivate such wisdom." The causes of delusion are: associating with bad friends, indolence and laziness, excessive sleep, no delight in discerning analysis, not understanding the Vaipulya sutras, claiming to know what one does not know and giving rise to inflated pride, gross wrong views, or becoming timid and thinking "I am incapable," and no delight in drawing near the wise. As it says: "Through indolence, laziness, and bad friends, following sleep and not discerning, lacking Faith in the supreme wisdom of the Muni, and轻视 questioning while covered by arrogant pride. With a small mind self-indulgent as the cause, lacking Faith in drawing near wise people, together with the poison of false discriminations and all wrong views—these are the causes of delusion." Therefore it also says: "Respectfully serve and attend teachers worthy of closeness; to draw forth wisdom, seek extensive learning." That is, one should draw near the wise and seek extensive learning according to one's ability. If not, the wisdom from hearing and the wisdom from reflection cannot arise, and so one will not know what Dharma to practice. If one has extensive learning, by reflecting on the meaning of what one has heard, the wisdom from reflection can arise, and from that can arise vast wisdom from cultivation. As the Glorious Courage says: "One of little learning, born blind, does not know how to cultivate; without extensive learning, what can one reflect on? Therefore diligently seek extensive learning; from this, reflection and cultivation give rise to vast wisdom." Maitreya also says: "All discriminations involving the three spheres are called the cognitive obscuration; discriminations of stinginess and the like are the affliction obscuration. Apart from wisdom there is no other cause able to cut off these two obscurations. Hearing is the foundation of supreme wisdom; therefore hearing is foremost." The Compendium of Training says: "One should endure and seek extensive learning, then dwell in the forest and diligently cultivate meditative absorption." In its auto-commentary it says: "One who cannot endure, through weariness, cannot bear it and falls away from hearing and the rest." One without extensive learning cannot know the methods for meditative concentration or the methods for purifying afflictions; therefore one should seek extensive learning without weariness. The Narayana Sutra says: "Good son, if one has extensive learning, wisdom can arise; if one has wisdom, afflictions can be destroyed; if there are no afflictions, Mara finds no opportunity." Therefore the supreme life-root of the noble path is the wisdom of discerning dharmas.

Superior wisdom arises from an unsurpassed cause: diligent pursuit of extensive learning from the stainless sutras and treatises, well established through the various teachings and reasonings. Yet those who wish to practice the Dharma do not even know that learning is indispensable. This comes from failing to understand with certainty that one must practice by means of wisdom's discernment and reflective analysis; instead, they hold the inverted view that extensive learning is unnecessary—this is the fault that causes it. Therefore, those who care for themselves should abandon this fault as they would deadly poison.

The Great Yogi said: "Jñānavā, one who wishes to attain the Buddha's omniscient wisdom will accomplish nothing by merely carrying around a load of scriptures like an ox, or by keeping a mere handful of texts—whether expounding or preserving them."

Puchungwa would open a scripture and place it before his pillow, saying: "We are students; even if we cannot read it now, we should generate the wish [to learn] toward such texts. If one does not know the Dharma, how can one practice?"

When the disciples of Jinkawa were seeing Bodhwa off, he said three times: "May you be happy." Then he said: "You have been able to rely on a spiritual friend who covers you like the sky covers the earth—you need not drool over others. You need not busy yourselves reading so many red-covered root texts and commentaries. Your activities are few; you need not strain over the results of karma—your mind is at ease. With many mantra practices accomplishing many activities, your mind is fulfilled."

Xirawa said: "Until you attain buddhahood, your learning is not complete; only upon buddhahood is it finally complete."

Kamawa said: "To say 'What need is there for knowledge in practicing the Dharma?' is to ruin oneself. We who have heard little easily fall into this fault and easily say that practice does not require knowledge. But one who practices the Dharma truly must know. Even if in this short life you cannot complete it, you must not lose this leisure body; continue learning extensively. If you say the practitioner does not need it but the expounder does, then expounding Dharma teachers easily incur this fault—because it is the practitioner who especially needs it."