Chapter 22

The Good Friends and the Perfections

140. The now learned who has destroyed their pride, resolved to take on the weight that comes with seeking the best enlightenment, should, as one earnestly seeks a doctor to be cured of their ailments, seek the good friends, earnestly.

141. The Buddhas, the bodhisattvas who have gone before you, those who have these perfections are your “good friends.” It is they who need to instruct those in these advanced stages, and who will help those realize their Buddha-enlightenment doubly quick.

142. The past, present, and future Buddhas, anyone reaching the best enlightenment, they all share this perfection as their path, and not other. As a brilliant light, a torch, a Teacher, have these perfections been shown to those who seek the best enlightenment—to show the way as a guide.

143. As one realizes the perfection of wisdom by the guide of emptiness, so by the same guide (literally: “mark”, an object or point that serves as a guide) one realizes all dharmas; when wisely knowing all dharmas as empty, on this path one walks in the wisdom of the Buddhas.

Defilement and Purification

144. In want of luxuries, indulging in their imaginations, beings always wander about in birth-and-death (Samsara), since their minds are attached. Both “I” and “Mine” as dharmas are unreal and empty. It is by one’s own foolish self that one becomes and stays entangled in this unreal and empty space.

145. As someone who thinks they have drank poison may very well fall down, grasp their throat or stomach, say they don’t feel well, and even act sick, although there is no poison in them; just so, a foolish person who has let into themselves the notions of “I” and “Mine” is forced by this unreal thought to act upon it—seeing death-and-rebirth again and again.

146. So it has been revealed, when one differentiates, there becomes defilement; the non-differentiation of “I” and “Mine” is the purification. But there is no one in this world who is defiled and no one who is cleansed. Knowing this, then the bodhisattva has understood the perfection of wisdom.

The Supreme Merit of Perfect Wisdom

147. If all the people of the world, across all seven continents, got together to seek enlightenment, not only for themselves, but the well-being of others, much merit would be made; but the amount of merit would still be infinitesimal compared to the one who understands and applies this perfection of wisdom, even if just for one single day.

Compassion and Perfect Wisdom

148. When a monk, dedicated to meditation (Yogin) walks in wisdom, the greatest of perfections, they embody compassion, and yet, with no notion of a being to be compassionate to. It is then that this wise one becomes worthy of what this world has to offer, never fruitlessly consuming the gifts given to them in this world. The Bodhisattva who wishes to set free the beings in the three places of woe, and to make clear to them the broad path that leads to the other shore, should be devoted to the perfection of wisdom day and night.

The Simile of the Pearl of Great Price

149. A person who having found a very fine jewel, which they have never had before, would become very content and happy. If, after just finding this jewel, they were to lose it by their carelessness, they would instantly feel loss, regret and sorrow, and a constant longing for the lost jewel would come upon them.

150. Just so, the meditative monk who has set out to find the best enlightenment should be careful to not let themselves ever be parted from the perfection of wisdom, which is their jewel, seizing the jewel which they have gained, ever harder, moving forward towards the state of Bliss.

The Superior Position of Bodhisattvas

151. When the sun rises, freed from the clouds that were binding it, dispelling all of the confusion of darkness with its rays ablaze, it outshines all other heavenly bodies, stars and the luster of the moon. Just so, the wise Bodhisattva, who walks in wisdom, the foremost perfection, having risen out of the jungle of views that were binding them, by setting their path on emptiness and the signless, outshines the luster of the whole world, including the Arhats and Pratyekabuddhas.

The Simile of the King and the Crown Prince

152. If there were a prince, in whom, with little authority and resources given him by his father the king, were generous, a giver of wealth, desiring the welfare of others, how much more so will he be established as a kind ruler when he has been given the crown? Just so, the wise Bodhisattva, who walks in wisdom, already now is concerned with the happiness of many others, how much more so will they be when established as a king of the Dharma!