Student's Letter

Dear Kyabje Zopa Rinpoche,
You have put so much emphasis on the vast merits that arise from the studies of the perfection of wisdom, which is unbelievably inspiring. I felt that the merits arising from other practices, on the other hand, are almost insignificant compared to that. But I believe very much in the benefits of generosity and morality as the basis and enhancement of the higher perfections. I try, for example, to make a lot of effort in taking Mahayana precepts often, because since the subject matter of our studies is not in itself a practice of the Great Vehicle, I feel that the perfection of wisdom needs to be held in the arms of bodhicitta, and for that I really believe that the Mahayana precepts are of great benefit.

But they often get deprecated, because people think that their merits from studying the perfection of wisdom are far greater, and are enough. I feel that the full benefit of studying and meditating on wisdom arises only on the basis of vast merits from the other perfections, especially that of morality, since it is the basis of concentration, and especially the morality which is based on the bodhicitta motivation, because it directs wisdom toward buddhahood.

Actually, before you came I determined to take precepts until you came here, thinking of ten months at least. Then—most marvelously and surprisingly—you came here after one week. Is it still of benefit to continue? Or am I exaggerating, simply because I like precepts?

Rinpoche's Response

My dear one,
When I mentioned the amazing benefits of studying Prajnaparamita, I didn’t say not to perform other virtuous actions. For example, to achieve great insight [lhag tog], you need morality as the foundation. Otherwise it is not possible. Another example is that achieving enlightenment has the biggest benefit, but to do so, one needs to achieve the entire graduated path to enlightenment. So, in order to have the realization of wisdom or ultimate nature, you need morality, so that the mind will not be obscured much. That is what makes it easy to see the ultimate nature.

Studying Prajnaparamita itself is great purification. It says in the teachings that even generating doubt about emptiness breaks samsara into pieces. That is, just thinking maybe things are empty of inherent existence, even that breaks samsara.

In the sutra where Buddha is talking about the benefits of listening, reflecting, and meditating on Prajnaparamita, Buddha doesn’t say not to practice the previous paramitas. You should understand it in this way.