The Perfection of Wisdom in One Hundred Thousand Lines
Chapter 22

Then the Blessed One asked Śakra, mighty lord of the gods, “Kauśika, if you could possess Jambudvīpa, filled to the brim with the relics of the tathāgatas, and if someone were to present you with this perfection of wisdom, written in the form of a book, which of these would you take?”

“Blessed Lord,” replied Śakra, “if someone were to present me with Jambudvīpa, filled to the brim with the relics of the tathāgatas, and if someone were to present me with this perfection of wisdom, written in the form of a book, I would take just this perfection of wisdom. If you ask why, [F.339.a] Blessed Lord, it is not that I do not honor those relics of the tathāgatas, it is not that I do not have confidence729 in them, and it is not that I do not think highly730 of them. Blessed Lord, it is not that I do not want to honor, or that I do not want to venerate, or that I do not want to respect, or that I do not want to worship the relics of the tathāgatas. Blessed Lord, those relics of the tathāgatas have also originated from the perfection of wisdom and that is why the relics of the tathāgatas should be honored, should be venerated, should be respected, and should be worshiped. Those relics have been brought into being731 by the perfection of wisdom. That is why those relics of the tathāgatas get to be worshiped.

“Blessed Lord, when I serve, respect, honor, and worship the relics of the tathāgatas with divine flowers, divine garlands, divine perfume, divine unguents, divine powders, divine robes, divine parasols, divine victory banners, divine flags, and various divine musical instruments, it is also because these relics of the tathāgatas have originated from the perfection of wisdom. It is that which this world with its gods, humans, and asuras is serving, respecting, honoring, and worshiping, so that they are protected, serveed, respected, honored, and worshipped.” [F.339.b]

Then the venerable Śāradvatīputra said to Śakra, mighty lord of the gods, “Kauśika, since this perfection of wisdom cannot be grasped, is immaterial, is impossible to indicate, is unimpeded, and has only one defining characteristic, which is to say, is without defining characteristics, how could you think a perfection of wisdom that cannot be grasped, is immaterial, is impossible to indicate, is unimpeded, and has only one defining characteristic, which is to say, is without defining characteristics, is graspable? If you ask why, it is because it is not something to be grasped or rejected. It is not to be decreased, it is not to be increased; it is not to be expanded, it is not to be abbreviated; it is not to be accumulated, it is not to be dispersed; it is not to be taken away from, it is not to be added to; and it is not for defilement, and it is not for purification. It is not the establisher of the attributes of the buddhas and it is not the rejecter of the attributes of ordinary persons. It is not the bestower of the attributes of the bodhisattvas, it is not the establisher of the attributes of the pratyekabuddhas, it is not the establisher of the attributes of the śrāvakas, it is not the establisher of the attributes of those in training or not in training, and it is not the rejecter of the attributes of ordinary persons. It is not the establisher of the unconditioned element and it is not the rejecter of the conditioned element. It is not the establisher of the perfection of generosity, it is not the establisher of the perfection of ethical discipline, it is not the establisher of the perfection of tolerance, it is not the establisher of the perfection of perseverance, it is not the establisher of the perfection of meditative concentration, and it is not the establisher of the perfection of wisdom; it is not the establisher of the emptiness of internal phenomena, it is not the establisher [F.340.a] of the emptiness of external phenomena, it is not the establisher of the emptiness of external and internal phenomena, it is not the establisher of the emptiness of emptiness, it is not the establisher of the emptiness of great extent, it is not the establisher of the emptiness of ultimate reality, it is not the establisher of the emptiness of conditioned phenomena, it is not the establisher of the emptiness of unconditioned phenomena, it is not the establisher of the emptiness of the unlimited, it is not the establisher of the emptiness of that which has neither beginning nor end, it is not the establisher of the emptiness of nonexclusion, it is not the establisher of the emptiness of inherent nature, it is not the establisher of the emptiness of all phenomena, it is not the establisher of the emptiness of intrinsic defining characteristics, it is not the establisher of the emptiness of that which cannot be apprehended, it is not the establisher of the emptiness of nonentities, it is not the establisher of the emptiness of essential nature, and it is not the establisher of the emptiness of an essential nature of nonentities; it is not the establisher of the applications of mindfulness, it is not the establisher of the correct exertions, it is not the establisher of the supports for miraculous ability, it is not the establisher of the faculties, it is not the establisher of the powers, it is not the establisher of the branches of enlightenment, and it is not the establisher of the noble eightfold path; it is not the establisher of the truths of the noble ones, it is not the establisher of the meditative concentrations, it is not the establisher of the immeasurable attitudes, it is not the establisher of the formless absorptions, it is not the establisher of the liberations, it is not the establisher of the serial steps of meditative absorption, it is not the establisher of the emptiness, signlessness, and wishlessness gateways to liberation, [F.340.b] it is not the establisher of the extrasensory powers, it is not the establisher of the meditative stabilities, it is not the establisher of the dhāraṇī gateways, it is not the establisher of the powers of the tathāgatas, it is not the establisher of the fearlessnesses, it is not the establisher of the kinds of exact knowledge, it is not the establisher of great compassion, and it is not the establisher of the distinct qualities of the buddhas; and it is not the establisher of the fruit of having entered the stream, it is not the establisher of the fruit of once-returner, it is not the establisher of the fruit of non-returner, it is not the establisher of arhatship, it is not the establisher of individual enlightenment, it is not the establisher of the knowledge of the aspects of the path, and it is not the establisher of all-aspect omniscience.”

“Venerable monk Śāradvatīputra, it is so, it is so!” replied Śakra. “Those who know that the perfection of wisdom is not the establisher of the attributes of the buddhas and is not the rejecter of the attributes of ordinary persons; that it is not the establisher of the attributes of the bodhisattvas, it is not the establisher of the attributes of the pratyekabuddhas, it is not the establisher of the attributes of the śrāvakas, it is not the establisher of the attributes of those in training or not in training, and it is not the rejecter of the attributes of ordinary persons; it is not the establisher of the unconditioned element and it is not the rejecter of the conditioned element; it is not the establisher of the perfection of generosity, it is not the establisher of the perfection of ethical discipline, it is not the establisher of the perfection of tolerance, it is not the establisher of the perfection of perseverance, [F.341.a] it is not the establisher of the perfection of meditative concentration, and it is not the establisher of the perfection of wisdom; it is not the establisher of the emptiness of internal phenomena, it is not the establisher of the emptiness of external phenomena, it is not the establisher of the emptiness of external and internal phenomena, it is not the establisher of the emptiness of emptiness, it is not the establisher of the emptiness of great extent, it is not the establisher of the emptiness of ultimate reality, it is not the establisher of the emptiness of conditioned phenomena, it is not the establisher of the emptiness of unconditioned phenomena, it is not the establisher of the emptiness of the unlimited, it is not the establisher of the emptiness of that which has neither beginning nor end, it is not the establisher of the emptiness of nonexclusion, it is not the establisher of the emptiness of inherent nature, it is not the establisher of the emptiness of all phenomena, it is not the establisher of the emptiness of intrinsic defining characteristics, it is not the establisher of the emptiness of that which cannot be apprehended, it is not the establisher of the emptiness of nonentities, it is not the establisher of the emptiness of essential nature, and it is not the establisher of the emptiness of an essential nature of nonentities; it is not the establisher of the applications of mindfulness, it is not the establisher of the correct exertions, it is not the establisher of the supports for miraculous ability, it is not the establisher of the faculties, it is not the establisher of the powers, it is not the establisher of the branches of enlightenment, and it is not the establisher of the noble eightfold path; it is not the establisher of the truths of the noble ones, it is not the establisher of the meditative concentrations, it is not the establisher of the immeasurable attitudes, it is not the establisher of the formless absorptions, it is not the establisher of the eight liberations, it is not the establisher of the nine serial steps of meditative absorption, [F.341.b] it is not the establisher of the emptiness, signlessness, and wishlessness gateways to liberation, it is not the establisher of the extrasensory powers, it is not the establisher of the meditative stabilities, it is not the establisher of the dhāraṇī gateways, it is not the establisher of the powers of the tathāgatas, it is not the establisher of the fearlessnesses, it is not the establisher of the kinds of exact knowledge, it is not the establisher of great compassion, and it is not the establisher of the distinct qualities of the buddhas; and it is not the establisher of the fruit of having entered the stream, it is not the establisher of the fruit of once-returner, it is not the establisher of the fruit of non-returner, it is not the establisher of arhatship, it is not the establisher of individual enlightenment, it is not the establisher of the knowledge of the aspects of the path, and it is not the establisher of all-aspect omniscience are practitioners of the perfection of wisdom––they are cultivators of the perfection of wisdom.

“The perfection of wisdom is not something that can be known as two things. The perfection of wisdom is not two things. The perfection of meditative concentration is not something that can be known as two things. The perfection of meditative concentration is not two things. The perfection of perseverance is not something that can be known as two things. The perfection of perseverance is not two things. The perfection of tolerance is not something that can be known as two things. The perfection of tolerance is not two things. The perfection of ethical discipline is not something that can be known as two things. The perfection of ethical discipline is not two things. The perfection of generosity [F.342.a] is not something that can be known as two things. The perfection of generosity is not two things.”

Then the Blessed One applauded Śakra, mighty lord of the gods: “Kauśika, that is excellent. That is excellent. It is so. It is as you have spoken. The perfection of wisdom is not something that can be known as two things. If you ask why, it is because the perfection of wisdom is not two things. The perfection of meditative concentration is not something that can be known as two things. If you ask why, it is because the perfection of meditative concentration is not two things. The perfection of perseverance is not something that can be known as two things. If you ask why, it is because the perfection of perseverance is not two things. The perfection of tolerance is not something that can be known as two things. If you ask why, it is because the perfection of tolerance is not two things. The perfection of ethical discipline is not something that can be known as two things. If you ask why, it is because the perfection of ethical discipline is not two things. The perfection of generosity is not something that can be known as two things. If you ask why, it is because the perfection of generosity is not two things.

“Kauśika, those who hold that the perfection of wisdom is two things simply hold that the realm of phenomena is two things. If you ask why, Kauśika, it is because the realm of phenomena and the perfection of wisdom are without duality and cannot be divided into two. Kauśika, those who hold that the perfection of meditative concentration is two things simply hold that the realm of phenomena is two things. If you ask why, Kauśika, it is because the realm of phenomena and the perfection of meditative concentration are without duality and cannot be divided into two. Kauśika, those who hold [F.342.b] that the perfection of perseverance is two things simply hold that the realm of phenomena is two things. If you ask why, Kauśika, it is because the realm of phenomena and the perfection of perseverance are without duality and cannot be divided into two. Kauśika, those who hold that the perfection of tolerance is two things simply hold that the realm of phenomena is two things. If you ask why, Kauśika, it is because the realm of phenomena and the perfection of tolerance are without duality and cannot be divided into two. Kauśika, those who hold that the perfection of ethical discipline is two things simply hold that the realm of phenomena is two things. If you ask why, Kauśika, it is because the realm of phenomena and the perfection of ethical discipline are without duality and cannot be divided into two. Kauśika, those who hold that the perfection of generosity is two things simply hold that the realm of phenomena is two things. If you ask why, Kauśika, it is because the realm of phenomena and the perfection of generosity are without duality and cannot be divided into two.

“Kauśika, those who hold that the perfection of wisdom is two things simply hold that the real nature is two things. If you ask why, Kauśika, it is because the real nature and the perfection of wisdom are without duality and cannot be divided into two. Kauśika, those who hold that the perfection of meditative concentration is two things simply hold that the real nature is two things. If you ask why, Kauśika, it is because the real nature and the perfection of meditative concentration are without duality and cannot be divided into two. Kauśika, those who hold that the perfection of perseverance is two things simply hold that the real nature is two things. If you ask why, Kauśika, it is because the real nature and [F.343.a] the perfection of perseverance are without duality and cannot be divided into two. Kauśika, those who hold that the perfection of tolerance is two things simply hold that the real nature is two things. If you ask why, Kauśika, it is because the real nature and the perfection of tolerance are without duality and cannot be divided into two. Kauśika, those who hold that the perfection of ethical discipline is two things simply hold that the real nature is two things. If you ask why, Kauśika, it is because the real nature and the perfection of ethical discipline are without duality and cannot be divided into two. Kauśika, those who hold that the perfection of generosity is two things simply hold that the real nature is two things. If you ask why, Kauśika, it is because the real nature and the perfection of generosity are without duality and cannot be divided into two.

“Kauśika, those who hold that the perfection of wisdom is two things simply hold that the very limit of reality is two things. If you ask why, Kauśika, it is because the very limit of reality and the perfection of wisdom are without duality and cannot be divided into two. Kauśika, those who hold that the perfection of meditative concentration is two things simply hold that the very limit of reality is two things. If you ask why, Kauśika, it is because the very limit of reality and the perfection of meditative concentration are without duality and cannot be divided into two. Kauśika, those who hold that the perfection of perseverance is two things simply hold that the very limit of reality is two things. If you ask why, Kauśika, it is because the very limit of reality and the perfection of perseverance are without duality and cannot be [F.343.b] divided into two. Kauśika, those who hold that the perfection of tolerance is two things simply hold that the very limit of reality is two things. If you ask why, Kauśika, it is because the very limit of reality and the perfection of tolerance are without duality and cannot be divided into two. Kauśika, those who hold that the perfection of ethical discipline is two things simply hold that the very limit of reality is two things. If you ask why, Kauśika, it is because the very limit of reality and the perfection of ethical discipline are without duality and cannot be divided into two. Kauśika, those who hold that the perfection of generosity is two things simply hold that the very limit of reality is two things. If you ask why, Kauśika, it is because the very limit of reality and the perfection of generosity are without duality and cannot be divided into two.

“Kauśika, those who hold that the perfection of wisdom is two things simply hold that the inconceivable realm is two things. If you ask why, Kauśika, it is because the inconceivable realm and the perfection of wisdom are without duality and cannot be divided into two. Kauśika, those who hold that the perfection of meditative concentration is two things simply hold that the inconceivable realm is two things. If you ask why, Kauśika, it is because the inconceivable realm and the perfection of meditative concentration are without duality and cannot be divided into two. Kauśika, those who hold that the perfection of perseverance is two things simply hold that the inconceivable realm is two things. If you ask why, Kauśika, it is because the inconceivable realm [F.344.a] and the perfection of perseverance are without duality and cannot be divided into two. Kauśika, those who hold that the perfection of tolerance is two things simply hold that the inconceivable realm is two things. If you ask why, Kauśika, it is because the inconceivable realm and the perfection of tolerance are without duality and cannot be divided into two. Kauśika, those who hold that the perfection of ethical discipline is two things simply hold that the inconceivable realm is two things. If you ask why, Kauśika, it is because the inconceivable realm and the perfection of ethical discipline are without duality and cannot be divided into two. Kauśika, those who hold that the perfection of generosity is two things simply hold that the inconceivable realm is two things. If you ask why, Kauśika, it is because the inconceivable realm and the perfection of generosity are without duality and cannot be divided into two.” [B25]

Then Śakra, mighty lord of the gods, said to the Blessed One, “Blessed Lord, this perfection of wisdom is worthy of homage by the world with its gods, humans, and asuras. Having trained in it, bodhisattva great beings have attained, are attaining, and will fully awaken to unsurpassed, perfect, complete enlightenment.

“Blessed Lord, [F.344.b] when I am seated on my seat, which is that of the mighty lord of the gods, in the divine assembly of Sudharmā, those gods who come to serve me, as many as there are, worship me. But when I do not go there and I am not seated on that seat, at that time as well those gods come to that assembly, and thinking, ‘Śakra, mighty lord of the gods, seated on this seat teaches the Dharma to the gods of Trayastriṃśa,’ circumambulate that seat from the right, pay homage to it, and then depart. Blessed Lord, in the same way, the gods, nāgas, yakṣas, gandharvas, asuras, garuḍas, kinnaras, and mahoragas, as many as there are in the world systems of the ten directions, come to that place where this perfection of wisdom has been committed to writing, and will be upheld, chanted out loud by heart, and taught to others, and they too, thinking, ‘The tathāgatas, arhats, perfectly complete buddhas have originated from it, all the śrāvakas and pratyekabuddhas have also originated from it, and even all the everyday necessities for the happiness of all beings have originated from it,’ pay homage to and bow to the perfection of wisdom, and then go back again.

“Also, the worship that the relics of the tathāgatas receive, it is worship they receive because they have been brought into being732 by the perfection of wisdom. If you ask why, Blessed Lord, it is because when bodhisattva great beings practice the conduct of a bodhisattva, the perfection of wisdom serves as the ground of the knower of omniscience, serves as the cause, serves as the condition, and serves as the one that brings it about.733 Therefore, Blessed Lord, from those two choices, [F.345.a] I would take just this perfection of wisdom.

“Blessed Lord, when I, having taken up in this perfection of wisdom, chant it by heart with the mental consciousness included in phenomena,734 I do not observe even the mere sign of fear or panic.735 Blessed Lord, if you ask why, it is because the perfection of wisdom is signless, without an indication, and inexpressible. Blessed Lord, the perfection of wisdom is indescribable. Blessed Lord, the perfection of meditative concentration is signless, without an indication, and inexpressible. Blessed Lord, the perfection of meditative concentration is indescribable. Blessed Lord, the perfection of perseverance is signless, without an indication, and inexpressible. Blessed Lord, the perfection of perseverance is indescribable. Blessed Lord, the perfection of tolerance is signless, without an indication, and inexpressible. Blessed Lord, the perfection of tolerance is indescribable. Blessed Lord, the perfection of ethical discipline is signless, without an indication, and inexpressible. Blessed Lord, the perfection of ethical discipline is indescribable. Blessed Lord, the perfection of generosity is signless, without an indication, and inexpressible. Blessed Lord, the perfection of generosity is indescribable.

“Blessed Lord, the emptiness of internal phenomena is signless, without an indication, and inexpressible. Blessed Lord, the emptiness of internal phenomena is [F.345.b] indescribable. Blessed Lord, the emptiness of external phenomena is signless, without an indication, and inexpressible. Blessed Lord, the emptiness of external phenomena is indescribable. Blessed Lord, the emptiness of external and internal phenomena is signless, without an indication, and inexpressible. Blessed Lord, the emptiness of external and internal phenomena is indescribable. Blessed Lord, the emptiness of emptiness is signless, without an indication, and inexpressible. Blessed Lord, the emptiness of emptiness is indescribable. Blessed Lord, the emptiness of great extent is signless, without an indication, and inexpressible. Blessed Lord, the emptiness of great extent is indescribable. Blessed Lord, the emptiness of ultimate reality is signless, without an indication, and inexpressible. Blessed Lord, the emptiness of ultimate reality is indescribable. Blessed Lord, the emptiness of conditioned phenomena is signless, without an indication, and inexpressible. Blessed Lord, the emptiness of conditioned phenomena is indescribable. Blessed Lord, the emptiness of unconditioned phenomena is signless, without an indication, and inexpressible. Blessed Lord, the emptiness of unconditioned phenomena is indescribable. Blessed Lord, the emptiness of the unlimited is signless, without an indication, and inexpressible. Blessed Lord, the emptiness of the unlimited is indescribable. Blessed Lord, the emptiness of that which has neither beginning nor end is signless, without an indication, and inexpressible. Blessed Lord, the emptiness of that which has neither beginning nor end [F.346.a] is indescribable. Blessed Lord, the emptiness of nonexclusion is signless, without an indication, and inexpressible. Blessed Lord, the emptiness of nonexclusion is indescribable. Blessed Lord, the emptiness of inherent nature is signless, without an indication, and inexpressible. Blessed Lord, the emptiness of inherent nature is indescribable. Blessed Lord, the emptiness of all phenomena is signless, without an indication, and inexpressible. Blessed Lord, the emptiness of all phenomena is indescribable. Blessed Lord, the emptiness of intrinsic defining characteristics is signless, without an indication, and inexpressible. Blessed Lord, the emptiness of intrinsic defining characteristics is indescribable. Blessed Lord, the emptiness of that which cannot be apprehended is signless, without an indication, and inexpressible. Blessed Lord, the emptiness of that which cannot be apprehended is indescribable. Blessed Lord, the emptiness of nonentities is signless, without an indication, and inexpressible. Blessed Lord, the emptiness of nonentities is indescribable. Blessed Lord, the emptiness of essential nature is signless, without an indication, and inexpressible. Blessed Lord, the emptiness of essential nature is indescribable. Blessed Lord, the emptiness of an essential nature of nonentities is signless, without an indication, and inexpressible. Blessed Lord, the emptiness of an essential nature of nonentities is indescribable.

“Blessed Lord, [F.346.b] the applications of mindfulness are signless, without an indication, and inexpressible. Blessed Lord, the applications of mindfulness are indescribable. Blessed Lord, the correct exertions are signless, without an indication, and inexpressible. Blessed Lord, the correct exertions are indescribable. Blessed Lord, the supports for miraculous ability are signless, without an indication, and inexpressible. Blessed Lord, the supports for miraculous ability are indescribable. Blessed Lord, the faculties are signless, without an indication, and inexpressible. Blessed Lord, the faculties are indescribable. Blessed Lord, the powers are signless, without an indication, and inexpressible. Blessed Lord, the powers are indescribable. Blessed Lord, the branches of enlightenment are signless, without an indication, and inexpressible. Blessed Lord, the branches of enlightenment are indescribable. Blessed Lord, the noble eightfold path is signless, without an indication, and inexpressible. Blessed Lord, the noble eightfold path is indescribable. Blessed Lord, the truths of the noble ones are signless, without an indication, and inexpressible. Blessed Lord, the truths of the noble ones are indescribable. Blessed Lord, [F.347.a] the meditative concentrations are signless, without an indication, and inexpressible. Blessed Lord, the meditative concentrations are indescribable. Blessed Lord, the immeasurable attitudes are signless, without an indication, and inexpressible. Blessed Lord, the immeasurable attitudes are indescribable. Blessed Lord, the formless absorptions are signless, without an indication, and inexpressible. Blessed Lord, the formless absorptions are indescribable. Blessed Lord, the liberations are signless, without an indication, and inexpressible. Blessed Lord, the liberations are indescribable. Blessed Lord, the serial steps of meditative absorption are signless, without an indication, and inexpressible. Blessed Lord, the serial steps of meditative absorption are indescribable. Blessed Lord, the emptiness, signlessness, and wishlessness gateways to liberation are signless, without an indication, and inexpressible. Blessed Lord, the emptiness, signlessness, and wishlessness gateways to liberation are indescribable. Blessed Lord, the extrasensory powers are signless, without an indication, and inexpressible. Blessed Lord, the extrasensory powers are indescribable. Blessed Lord, the meditative stabilities are signless, without an indication, and inexpressible. Blessed Lord, the meditative stabilities are indescribable. Blessed Lord, the dhāraṇī gateways are signless, without an indication, and inexpressible. [F.347.b] Blessed Lord, the dhāraṇī gateways are indescribable. Blessed Lord, the powers of the tathāgatas are signless, without an indication, and inexpressible. Blessed Lord, the powers of the tathāgatas are indescribable. Blessed Lord, the fearlessnesses are signless, without an indication, and inexpressible. Blessed Lord, the fearlessnesses are indescribable. Blessed Lord, the kinds of exact knowledge are signless, without an indication, and inexpressible. Blessed Lord, the kinds of exact knowledge are indescribable. Blessed Lord, great compassion is signless, without an indication, and inexpressible. Blessed Lord, great compassion is indescribable. Blessed Lord, the distinct qualities of the buddhas are signless, without an indication, and inexpressible. Blessed Lord, the distinct qualities of the buddhas are indescribable. Blessed Lord, omniscience is signless, without an indication, and inexpressible. Blessed Lord, omniscience is indescribable. Blessed Lord, the knowledge of the aspects of the path is signless, without an indication, and inexpressible. Blessed Lord, the knowledge of the aspects of the path is indescribable. Blessed Lord, all-aspect omniscience is signless, without an indication, and inexpressible. Blessed Lord, all-aspect omniscience is indescribable.

“Blessed Lord, [F.348.a] if the perfection of wisdom, which is signless, were not signless, the tathāgatas, arhats, perfectly complete buddhas, having comprehended that all phenomena are signless, without an indication, inexpressible, and indescribable, and fully awakened to unsurpassed, perfect, complete enlightenment, would not teach beings the Dharma that is signless, without an indication, inexpressible, and indescribable. Blessed Lord, it is because the perfection of wisdom is signless, without an indication, inexpressible, and indescribable that the tathāgatas, having comprehended that all phenomena are signless, without an indication, inexpressible, and indescribable, and fully awakened to unsurpassed, perfect, complete enlightenment, teach beings the Dharma that is signless, without an indication, inexpressible, and indescribable.

“So it is, Blessed Lord, that this perfection of wisdom is worthy of being served, respected, honored, and worshiped by the world with its gods, humans, and asuras with flowers, garlands, perfume, unguents, powders, robes, parasols, victory banners, flags, and various musical instruments. Having committed it to writing, it is worthy of being served, respected, honored, and worshiped by the world with its gods, humans, and asuras [F.348.b] with flowers, garlands, perfume, unguents, powders, robes, parasols, victory banners, flags, and various musical instruments.

“Blessed Lord, someone who takes up, upholds, recites, masters, and focuses their attention correctly on this perfection of wisdom, and, having committed it to writing, honors, venerates, respects, and worships it with flowers, garlands, perfumes, unguents, powders, robes, parasols, victory banners, flags, and various musical instruments, until they have fully awakened to unsurpassed, perfect, complete enlightenment, does not need to worry about736 life in the hells, does not need to worry about life in the animal realm or life in the world of Yama, and does not need to worry about the level of the śrāvakas or the level of the pratyekabuddhas. They will not be separated from seeing the tathāgatas, will not be separated from bringing beings to maturation, and will proceed from buddhafield to buddhafield serving, respecting, honoring, and worshiping those tathāgatas, arhats, perfectly complete buddhas with flowers, garlands, perfumes, unguents, powders, robes, parasols, victory banners, flags, and various musical instruments.

“Moreover, Blessed Lord, if I were presented with this great billionfold world system filled to the brim with relics of the tathāgatas, and if I were presented with this perfection of wisdom, committed to writing, Blessed Lord, from these two precious jewels737 I [F.349.a] would take just this perfection of wisdom. If you ask why, Blessed Lord, it is because the tathāgatas and the relics of the tathāgatas have originated from her, and it is for that reason that those relics of the tathāgatas are served, respected, honored, and worshiped. If those sons or daughters of good families serve, respect, honor, and worship them, they will not proceed into the degenerations and the terrible forms of life. Rather, having experienced the excellence of gods and humans, they will attain final nirvāṇa by means of the vehicle of the śrāvakas, the vehicle of the pratyekabuddhas, or the vehicle of the perfectly complete buddhas, in accordance with their aspiration.

“Therefore, Blessed Lord, seeing the tathāgata and seeing the perfection of wisdom committed to writing are not dissimilar. If you ask why, Blessed Lord, it is because the perfection of wisdom and the tathāgata are without duality and cannot be divided into two.

“Moreover, Blessed Lord, a tathāgata, arhat, perfectly complete buddha, abiding in the three miraculous powers and teaching and explaining the discourses, the sayings in prose and verse, the prophetic declarations, the verses, the statements made for a purpose, the introductions, the accounts, the tales of past lives, the most extensive teachings, the marvelous events, the narratives, and the established instructions, and any son or daughter of good family taking up, [F.349.b] comprehending, and teaching the perfection of wisdom to others––these two are also not dissimilar. If you ask why, Blessed Lord, it is because the tathāgatas, arhats, perfectly complete buddhas have originated from her, the three miraculous abilities have originated from her, and the discourses, the sayings in prose and verse, the prophetic declarations, the verses, the statements made for a purpose, the introductions, the accounts, the tales of past lives, the most extensive teachings, the marvelous events, the narratives, and the established instructions have originated from her.

“Moreover, Blessed Lord, the tathāgatas, arhats, perfectly complete buddhas of the eastern direction; the tathāgatas, arhats, perfectly complete buddhas of the southern direction; the tathāgatas, arhats, perfectly complete buddhas of the western direction; the tathāgatas, arhats, perfectly complete buddhas of the northern direction; the tathāgatas, arhats, perfectly complete buddhas of the intermediate northeastern direction; the tathāgatas, arhats, perfectly complete buddhas of the intermediate southeastern direction; the tathāgatas, arhats, perfectly complete buddhas of the intermediate southwestern direction; the tathāgatas, arhats, perfectly complete buddhas of the intermediate northwestern direction; the tathāgatas, arhats, perfectly complete [F.350.a] buddhas of the direction below; and the tathāgatas, arhats, perfectly complete buddhas of the direction above, numerous as the grains of sand of the river Gaṅgā, abiding in the three miraculous powers and teaching and explaining the discourses, the sayings in prose and verse, the prophetic declarations, the verses, the statements made for a purpose, the introductions, the accounts, the tales of past lives, the most extensive teachings, the marvelous events, the narratives, and the established instructions, and any son or daughter of good family taking up, comprehending, and teaching the perfection of wisdom to others––these two are also not dissimilar. If you ask why, Blessed Lord, it is because the tathāgatas, arhats, perfectly complete buddhas of the ten directions have originated from her, the three miraculous abilities have originated from her, and the discourses, the sayings in prose and verse, the prophetic declarations, the verses, the statements made for a purpose, the introductions, the accounts, the tales of past lives, the most extensive teachings, the marvelous events, the narratives, and the established instructions have originated from her.

“Moreover, Blessed Lord, serving, respecting, honoring, and worshiping the tathāgatas, arhats, perfectly complete buddhas of the world systems in each of the ten directions, numerous as the grains of sand of the river Gaṅgā, with flowers, garlands, perfumes, unguents, powders, robes, parasols, victory banners, flags, and various musical instruments, and, having committed this perfection of wisdom to writing in the form of a book, serving, respecting, honoring, and worshiping it with flowers, garlands, perfumes, [F.350.b] unguents, powders, robes, parasols, victory banners, flags, and various musical instruments––these two are also not dissimilar. If you ask why, it is because the tathāgatas, arhats, perfectly complete buddhas have originated from her.

“Moreover, Blessed Lord, those sons or daughters of good families who take up, uphold, recite, master, and focus their attention correctly on this perfection of wisdom, and who also extensively explain it to others, do not need to worry about life in the hells, do not need to worry about life in the animal realm or life in the world of Yama, and do not need to worry about the level of the śrāvakas or the level of the pratyekabuddhas. If you ask why, it is because those sons or daughters of good families should be known to dwell on the level of an irreversible bodhisattva. If you ask why, it is because they write out, take up, uphold, recite, master, and focus their attention correctly on this perfection of wisdom, and serve, respect, honor, and worship what they have written out with flowers, garlands, perfumes, unguents, powders, robes, parasols, victory banners, flags, and various musical instruments. It is because, Blessed Lord, this perfection of wisdom is the calmer of all fears and is the alleviator of all sicknesses.

“Moreover, Blessed Lord, those sons or daughters of good families [F.351.a] who commit to writing, take up, uphold, recite, and master this perfection of wisdom, and serve, respect, honor, and worship it with flowers, garlands, perfumes, unguents, powders, robes, parasols, victory banners, flags, and various musical instruments, do not need to worry about danger arising anywhere.

“Blessed Lord, to illustrate, when a person scared of a wealthy man stays with a king and relies on a king, because they stay with the king and rely on the king, whomever they fear, because they rely on him, does not frighten them. If you ask why, Blessed Lord, it is because that is logically what happens738 for someone who relies on a king, which is to say, relies on a person with power. Similarly, Blessed Lord, those relics of the tathāgatas get to be worshiped because they have been brought into being by the perfection of wisdom.

“Blessed Lord, the transcendental knowledge of an all-aspect omniscient should also be viewed as having been brought into being by the perfection of wisdom. Therefore, Blessed Lord, from those two choices, I would take just this perfection of wisdom. Blessed Lord, if you ask why, it is because the relics of the tathāgatas have originated from her, the thirty-two major marks of a great person have originated from her, the ten powers of the tathāgatas have originated from her, the four fearlessnesses have originated from her, the four kinds of exact knowledge have originated from her, [F.351.b] the eighteen distinct qualities of the buddhas have originated from her, great loving kindness has originated from her, and great compassion has originated from her.

“Blessed Lord, the five perfections have originated from her, so they get the name perfection, up to the all-aspect omniscience of the tathāgatas has originated from her.739

“So, Blessed Lord, in villages, or towns, or cities, or regions, or kingdoms, or in the great billionfold world system where they take up, uphold, recite, and master this perfection of wisdom, and, having committed it to writing, serve, respect, honor, and worship it, the humans or nonhuman beings who are looking for an opportunity to inflict harm and seeking for an opportunity to inflict harm will not find an opportunity to inflict harm on them, and all those beings, in whichever of the three vehicles is appropriate, will eventually also become qualified for final nirvāṇa.

“Therefore, Blessed Lord, this perfection of wisdom is greatly beneficial. She is present740 in the billionfold world system to benefit beings as a buddha. In any world system where this perfection of wisdom circulates, Blessed Lord, she should be viewed like the appearance of a buddha.

“Blessed Lord, to illustrate, there is a most precious gemstone called priceless. It possesses the attributes of a most precious gemstone such as these: Wherever this gemstone is placed, nonhumans will find no opportunity to inflict harm; also a man or woman possessed by a nonhuman, [F.352.a] when that most precious gem is shown, that nonhuman will be unable to withstand its brilliance and will swiftly depart and not dwell there. When that most precious gem is fastened to a body tormented by a bile disorder, the bile disorder will be purged; when that most precious gem is fastened to a body afflicted by a wind disorder, the wind disorder will be purged; when that most precious gem is fastened to a body oppressed by a phlegm disorder, the phlegm disorder will be alleviated; and when that most precious gem is fastened to a body afflicted by combined humoral disorders, the combined humoral disorders will be alleviated and will not increase. At night it will provide illumination. In the hot season, wherever that most precious gem is placed, it will provide coolness to that place; in the cold season, wherever that most precious gem is placed, it will provide warmth to that place‍—whatever the place on the earth where that most precious gem is placed, it will be neither too hot nor too cold, but pleasantly moderate. Whatever the place on the earth where that most precious gem is placed, on that place on the earth the venomous snakes and, apart from them, scorpions and so on will not move; and Blessed Lord, when that most precious gem is shown to any man or woman who had been bitten by a poisonous snake, immediately after seeing it, the poison is purged.

“Blessed Lord, this most precious gem possesses attributes such as these: a man or woman afflicted by pustules or eyesight that has become blurred, whatever the disease that has arisen, be it eye disease, [F.352.b] ear disease, nose disease, tongue disease, throat disease, or disease of the body, when this most precious gem is fastened to their body those pustules, or blurred vision, or eye disease, or ear disease, or nose disease, or tongue disease, or throat disease, or disease of the body are alleviated.

“Blessed Lord, this most precious gem possesses attributes such as these: If this most precious gem were immersed in turbid water, all the water would then have the eight qualities of pure water and become the same natural color; if this most precious gem were wrapped in a blue robe741 and immersed in water, that water too would take on its very nature; if this most precious gem were wrapped in a yellow robe and immersed in water, that water too would take on its very nature; if this most precious gem were wrapped in a red robe and immersed in water, that water too would take on its very nature; if this most precious gem were wrapped in a purple742 robe and immersed in water, that water too would take on its very nature; if this most precious gem were wrapped in a crystal-colored robe and immersed in water, that water too would take on its very nature; if this most precious gem were wrapped in a robe of other various colors than them and immersed in water, that water too would take on that very nature as well; and even if the water were turbid, [F.353.a] it would be made clear by that most precious gem.

“Blessed Lord, this most precious gem possesses attributes such as these and many others besides, and, Blessed Lord, this perfection of wisdom, like that most precious divine gem, is indeed the source of all positive attributes, and is the remover of all misdeeds.”

Then the venerable Ānanda asked Śakra, mighty lord of the gods, “Kauśika, do you think that this most precious gem is a divine one, or does this most precious gem also exist among the human beings of Jambudvīpa?”

“Venerable Ānanda,” replied Śakra, “this most precious gem is a divine one. Venerable Ānanda, those precious gems that exist among the human beings of Jambudvīpa are small and heavy, whereas the most precious divine gems are large and light. Those most precious gems of the human beings of Jambudvīpa are not completely perfect in all their facets, as are the divine ones. Indeed, those most precious gems of the human beings of Jambudvīpa come nowhere near any number, fraction, calculation, example, or comparison of the precious divine gems.”

Then Śakra, mighty lord of the gods, said to the Blessed One, “Blessed Lord, once this most precious gem has been placed again and again in a basket, even after it has been removed from the basket. the basket becomes pleasing on account of the good qualities of that precious gem, and others also develop a longing743 for it. Similarly, Blessed Lord, wherever this perfection of wisdom circulates, all physical and mental suffering and affliction, [F.353.b] whether originating from human beings or nonhuman beings, will not happen to sons or daughters of good families. Blessed Lord, most precious gem is an expression for the perfection of wisdom; it is an expression for the transcendental knowledge of an all-aspect omniscient one.

“Blessed Lord, let alone however many good qualities of the perfection of wisdom there are that can be spoken about, the good qualities of the perfection of wisdom are immeasurable, and those relics of the tathāgatas are a container of the perfection of wisdom. Blessed Lord, let alone however many good qualities of the perfection of meditative concentration there are that can be spoken about, the good qualities of the perfection of meditative concentration are immeasurable, and those relics of the tathāgatas are a container of the perfection of meditative concentration. Blessed Lord, let alone however many good qualities of the perfection of perseverance there are that can be spoken about, the good qualities of the perfection of perseverance are immeasurable, and those relics of the tathāgatas are a container of the perfection of perseverance. Blessed Lord, let alone however many good qualities of the perfection of tolerance there are that can be spoken about, the good qualities of the perfection of tolerance are immeasurable, and those relics of the tathāgatas are a container of the perfection of tolerance. Blessed Lord, let alone however many good qualities of the perfection of ethical discipline there are that can be spoken about, the good qualities of the perfection of ethical discipline are immeasurable, and those relics of the tathāgatas are a container of the perfection of ethical discipline. Blessed Lord, let alone however many good qualities [F.354.a] of the perfection of generosity there are that can be spoken about, the good qualities of the perfection of generosity are immeasurable, and those relics of the tathāgatas are a container of the perfection of generosity.

“Blessed Lord, let alone however many good qualities of the emptiness of internal phenomena there are that can be spoken about, the good qualities of the emptiness of internal phenomena are immeasurable, and those relics of the tathāgatas are a container of the emptiness of internal phenomena. Blessed Lord, let alone however many good qualities of the emptiness of external phenomena there are that can be spoken about, the good qualities of the emptiness of external phenomena are immeasurable, and those relics of the tathāgatas are a container of the emptiness of external phenomena. Blessed Lord, let alone however many good qualities of the emptiness of external and internal phenomena there are that can be spoken about, the good qualities of the emptiness of external and internal phenomena are immeasurable, and those relics of the tathāgatas are a container of the emptiness of external and internal phenomena. Blessed Lord, let alone however many good qualities of the emptiness of emptiness there are that can be spoken about, the good qualities of the emptiness of emptiness are immeasurable, and those relics of the tathāgatas are a container of the emptiness of emptiness. Blessed Lord, let alone however many good qualities of the emptiness of great extent there are that can be spoken about, the good qualities of the emptiness of great extent are immeasurable, and those relics of the tathāgatas are a container of the emptiness of great extent. Blessed Lord, let alone however many good qualities of the emptiness of ultimate reality there are that can be spoken about, the good qualities of the emptiness of ultimate reality are immeasurable, and those relics of the tathāgatas are a container of the emptiness of ultimate reality. Blessed Lord, let alone however many good qualities of the emptiness of conditioned phenomena there are that can be spoken about, the good qualities of [F.354.b] the emptiness of conditioned phenomena are immeasurable, and those relics of the tathāgatas are a container of the emptiness of conditioned phenomena. Blessed Lord, let alone however many good qualities of the emptiness of unconditioned phenomena there are that can be spoken about, the good qualities of the emptiness of unconditioned phenomena are immeasurable, and those relics of the tathāgatas are a container of the emptiness of unconditioned phenomena. Blessed Lord, let alone however many good qualities of the emptiness of the unlimited there are that can be spoken about, the good qualities of the emptiness of the unlimited are immeasurable, and those relics of the tathāgatas are a container of the emptiness of the unlimited. Blessed Lord, let alone however many good qualities of the emptiness of that which has neither beginning nor end there are that can be spoken about, the good qualities of the emptiness of that which has neither beginning nor end are immeasurable, and those relics of the tathāgatas are a container of the emptiness of that which has neither beginning nor end. Blessed Lord, let alone however many good qualities of the emptiness of nonexclusion there are that can be spoken about, the good qualities of the emptiness of nonexclusion are immeasurable, and those relics of the tathāgatas are a container of the emptiness of nonexclusion. Blessed Lord, let alone however many good qualities of the emptiness of inherent nature there are that can be spoken about, the good qualities of the emptiness of inherent nature are immeasurable, and those relics of the tathāgatas are a container of the emptiness of inherent nature. Blessed Lord, let alone however many good qualities of the emptiness of all phenomena there are that can be spoken about, the good qualities of the emptiness of all phenomena are immeasurable, and those relics of the tathāgatas are a container of the emptiness of all phenomena. Blessed Lord, let alone however many [F.355.a] good qualities of the emptiness of intrinsic defining characteristics there are that can be spoken about, the good qualities of the emptiness of intrinsic defining characteristics are immeasurable, and those relics of the tathāgatas are a container of the emptiness of intrinsic defining characteristics. Blessed Lord, let alone however many good qualities of the emptiness of that which cannot be apprehended there are that can be spoken about, the good qualities of the emptiness of that which cannot be apprehended are immeasurable, and those relics of the tathāgatas are a container of the emptiness of that which cannot be apprehended. Blessed Lord, let alone however many good qualities of the emptiness of nonentities there are that can be spoken about, the good qualities of the emptiness of nonentities are immeasurable, and those relics of the tathāgatas are a container of the emptiness of nonentities. Blessed Lord, let alone however many good qualities of the emptiness of essential nature there are that can be spoken about, the good qualities of the emptiness of essential nature are immeasurable, and those relics of the tathāgatas are a container of the emptiness of essential nature. Blessed Lord, let alone however many good qualities of the emptiness of an essential nature of nonentities there are that can be spoken about, the good qualities of the emptiness of an essential nature of nonentities are immeasurable, and those relics of the tathāgatas are a container of the emptiness of an essential nature of nonentities.

“Blessed Lord, let alone however many good qualities of the four applications of mindfulness there are that can be spoken about, the good qualities of the applications of mindfulness are immeasurable, and those relics of the tathāgatas are a container of the applications of mindfulness. Blessed Lord, let alone however many good qualities of the four correct exertions there are that can be spoken about, the good qualities of the correct exertions are immeasurable, [F.355.b] and those relics of the tathāgatas are a container of the correct exertions. Blessed Lord, let alone however many good qualities of the four supports for miraculous ability there are that can be spoken about, the good qualities of the supports for miraculous ability are immeasurable, and those relics of the tathāgatas are a container of the supports for miraculous ability. Blessed Lord, let alone however many good qualities of the five faculties there are that can be spoken about, the good qualities of the faculties are immeasurable, and those relics of the tathāgatas are a container of the faculties. Blessed Lord, let alone however many good qualities of the five powers there are that can be spoken about, the good qualities of the powers are immeasurable, and those relics of the tathāgatas are a container of the powers. Blessed Lord, let alone however many good qualities of the seven branches of enlightenment there are that can be spoken about, the good qualities of the branches of enlightenment are immeasurable, and those relics of the tathāgatas are a container of the branches of enlightenment. Blessed Lord, let alone however many good qualities of the noble eightfold path there are that can be spoken about, the good qualities of the noble eightfold path are immeasurable, and those relics of the tathāgatas are a container of the noble eightfold path.

“Blessed Lord, let alone however many good qualities of the four truths of the noble ones there are that can be spoken about, the good qualities of the truths of the noble ones are immeasurable, and those relics of the tathāgatas are a container of the truths of the noble ones. Blessed Lord, let alone however many good qualities of the four meditative concentrations there are that can be spoken about, [F.356.a] the good qualities of the meditative concentrations are immeasurable, and those relics of the tathāgatas are a container of the meditative concentrations. Blessed Lord, let alone however many good qualities of the four immeasurable attitudes there are that can be spoken about, the good qualities of the immeasurable attitudes are immeasurable, and those relics of the tathāgatas are a container of the immeasurable attitudes. Blessed Lord, let alone however many good qualities of the four formless absorptions there are that can be spoken about, the good qualities of the formless absorptions are immeasurable, and those relics of the tathāgatas are a container of the formless absorptions. Blessed Lord, let alone however many good qualities of the eight liberations there are that can be spoken about, the good qualities of the liberations are immeasurable, and those relics of the tathāgatas are a container of the liberations. Blessed Lord, let alone however many good qualities of the nine serial steps of meditative absorption there are that can be spoken about, the good qualities of the serial steps of meditative absorption are immeasurable, and those relics of the tathāgatas are a container of the serial steps of meditative absorption. Blessed Lord, let alone however many good qualities of the emptiness, signlessness, and wishlessness gateways to liberation there are that can be spoken about, the good qualities of the gateways to liberation are immeasurable, and those relics of the tathāgatas are a container of the gateways to liberation. Blessed Lord, let alone however many good qualities of the extrasensory powers there are that can be [F.356.b] spoken about, the good qualities of the extrasensory powers are immeasurable, and those relics of the tathāgatas are a container of the extrasensory powers. Blessed Lord, let alone however many good qualities of the meditative stabilities there are that can be spoken about, the good qualities of the meditative stabilities are immeasurable, and those relics of the tathāgatas are a container of the meditative stabilities. Blessed Lord, let alone however many good qualities of the dhāraṇī gateways there are that can be spoken about, the good qualities of the dhāraṇī gateways are immeasurable, and those relics of the tathāgatas are a container of the dhāraṇī gateways. Blessed Lord, let alone however many good qualities of the ten powers of the tathāgatas there are that can be spoken about, the good qualities of the powers of the tathāgatas are immeasurable, and those relics of the tathāgatas are a container of the powers of the tathāgatas. Blessed Lord, let alone however many good qualities of the four fearlessnesses there are that can be spoken about, the good qualities of the fearlessnesses are immeasurable, and those relics of the tathāgatas are a container of the fearlessnesses. Blessed Lord, let alone however many good qualities of the four kinds of exact knowledge there are that can be spoken about, the good qualities of the kinds of exact knowledge are immeasurable, and those relics of the tathāgatas are a container of the kinds of exact knowledge. Blessed Lord, let alone however many good qualities of great compassion there are that can be spoken about, the good qualities of great compassion are immeasurable, and those relics of the tathāgatas are a container of great compassion. Blessed Lord, let alone however many good qualities of [F.357.a] the eighteen distinct qualities of the buddhas there are that can be spoken about, the good qualities of the distinct qualities of the buddhas are immeasurable, and those relics of the tathāgatas are a container of the distinct qualities of the buddhas.

“Blessed Lord, let alone however many good qualities of knowledge of all the dharmas there are that can be spoken about, the good qualities of knowledge of all the dharmas are immeasurable, and those relics of the tathāgatas are a container of knowledge of all the dharmas. Blessed Lord, let alone however many good qualities of the knowledge of the aspects of the path there are that can be spoken about, the good qualities of the knowledge of the aspects of the path are immeasurable, and those relics of the tathāgatas are a container of the knowledge of the aspects of the path. Blessed Lord, let alone however many good qualities of all-aspect omniscience there are that can be spoken about, the good qualities of all-aspect omniscience are immeasurable, and those relics of the tathāgatas are a container of all-aspect omniscience. Blessed Lord, let alone however many good qualities of the real nature there are that can be spoken about, the good qualities of the real nature are immeasurable, and those relics of the tathāgatas are a container of the real nature. Blessed Lord, let alone however many good qualities of the unmistaken real nature there are that can be spoken about, the good qualities of the unmistaken real nature are immeasurable, and those relics of the tathāgatas are a container of the unmistaken real nature. Blessed Lord, let alone however many good qualities of the one and only real nature there are that can be spoken about, the good qualities of the one and only real nature are immeasurable, and those relics of the tathāgatas [F.357.b] are a container of the one and only real nature. Blessed Lord, let alone however many good qualities of the reality of phenomena there are that can be spoken about, the good qualities of the reality of phenomena are immeasurable, and those relics of the tathāgatas are a container of the reality of phenomena. Blessed Lord, let alone however many good qualities of the realm of phenomena there are that can be spoken about, the good qualities of the realm of phenomena are immeasurable, and those relics of the tathāgatas are a container of the realm of phenomena. Blessed Lord, let alone however many good qualities of the abiding nature of reality there are that can be spoken about, the good qualities of the abiding nature of reality are immeasurable, and those relics of the tathāgatas are a container of the abiding nature of reality. Blessed Lord, let alone however many good qualities of the unchanging nature of reality744 there are that can be spoken about, the good qualities of the unchanging nature of reality are immeasurable, and those relics of the tathāgatas are a container of the unchanging nature of reality. Blessed Lord, let alone however many good qualities of very limit of reality there are that can be spoken about, the good qualities of very limit of reality are immeasurable, and those relics of the tathāgatas are a container of very limit of reality. Blessed Lord, let alone however many good qualities of the realm of the inconceivable there are that can be spoken about, the good qualities of the realm of the inconceivable are immeasurable, and those relics of the tathāgatas are a container of the realm of the inconceivable.

“Blessed Lord, let alone however many good qualities of the abandonment of all the afflicted mental states and their connecting propensities there are that can be spoken about, the good qualities of the abandonment of all the afflicted mental states and their connecting propensities are [F.358.a] immeasurable, and those relics of the tathāgatas are a container of the abandonment of all the afflicted mental states and their connecting propensities. Blessed Lord, let alone however many good qualities of abiding in perpetual equanimity there are that can be spoken about, the good qualities of abiding in perpetual equanimity are immeasurable, and those relics of the tathāgatas are a container of abiding in perpetual equanimity. Blessed Lord, let alone however many good qualities of the state where the attributes do not decline there are that can be spoken about, the good qualities of the state where the attributes do not decline are immeasurable, and those relics of the tathāgatas are a container of the state where the attributes do not decline.

“Therefore, those relics of the tathāgatas get to be worshiped.

“Blessed Lord, those relics of the tathāgatas are the container of the perfections that are precious jewels. Therefore, those relics of the tathāgatas get to be worshiped. Blessed Lord, those relics of the tathāgatas are the container of the perfections that are neither afflicted nor purified. Therefore, those relics of the tathāgatas get to be worshiped. Blessed Lord, those relics of the tathāgatas are the container of the perfections that neither arise nor cease. Therefore, those relics of the tathāgatas get to be worshiped. Blessed Lord, those relics of the tathāgatas are the container of the perfections that are without appropriation and without rejection. Therefore, those relics of the tathāgatas get to be worshiped. Blessed Lord, [F.358.b] those relics of the tathāgatas are the container of the perfections without subtraction and without addition.745 Therefore, those relics of the tathāgatas get to be worshiped. Blessed Lord, those relics of the tathāgatas are the container of the perfections that are without coming, going, or staying. Therefore, those relics of the tathāgatas get to be worshiped. Blessed Lord, those relics of the tathāgatas are the container of the perfections that are the reality of phenomena; those relics of the tathāgatas are imbued with the reality of phenomena. Therefore, those relics of the tathāgatas get to be worshiped. Therefore, those relics of the tathāgatas get to be worshiped even after the tathāgatas have passed into nirvāṇa.

“Moreover, leaving aside this thousandfold world system filled to the brim with relics of the tathāgatas, Blessed Lord, if I were presented with all the world systems of the ten directions, numerous as the grains of sand of the river Gaṅgā, filled to the brim with the relics of the tathāgatas, and the perfection of wisdom, committed to writing in the form of a book, then, Blessed Lord, from those two choices I would take just this perfection of wisdom. If you ask why, Blessed Lord, it is because the relics of the tathāgatas, arhats, perfectly complete buddhas have originated from her and that is why they get to be worshiped.

“Blessed Lord, it is because those relics of the tathāgatas get to be worshiped when the perfection of wisdom has been thoroughly cultivated.746 So, Blessed Lord, even the sons or daughters of good families who honor, respect, [F.359.a] venerate, and worship the relics of the tathāgatas, and, without apprehending the limit of those roots of virtue, on account of just those roots of virtue, having experienced the perfect state and happiness of human beings and gods among great and lofty royal families, or great and lofty priestly families, or great and lofty householder families, or among the gods of the Cāturmahārājika, or the gods of Trayastriṃśa, Yāma, Tuṣita, Nirmāṇarati, or Paranirmitavaśavartin, put an end to suffering––the fruit of their worshiping the relics of the tathāgatas finishes with just that.

“But when they take up, uphold, recite, master, and focus their attention correctly on this perfection of wisdom, they will fulfill the perfection of meditative stability, they will fulfill the perfection of perseverance, they will fulfill the perfection of tolerance, they will fulfill the perfection of ethical discipline, and they will fulfill the perfection of generosity; they will fulfill the emptiness of internal phenomena, they will fulfill the emptiness of external phenomena, they will fulfill the emptiness of external and internal phenomena, they will fulfill the emptiness of emptiness, they will fulfill the emptiness of great extent, they will fulfill the emptiness of ultimate reality, they will fulfill the emptiness of conditioned phenomena, they will fulfill the emptiness of unconditioned phenomena, they will fulfill the emptiness of the unlimited, they will fulfill [F.359.b] the emptiness of that which has neither beginning nor end, they will fulfill the emptiness of nonexclusion, they will fulfill the emptiness of inherent nature, they will fulfill the emptiness of all phenomena, they will fulfill the emptiness of intrinsic defining characteristics, they will fulfill the emptiness of that which cannot be apprehended, they will fulfill the emptiness of nonentities, they will fulfill the emptiness of essential nature, and they will fulfill the emptiness of an essential nature of nonentities; they will fulfill the four applications of mindfulness, they will fulfill the four correct exertions, they will fulfill the four supports for miraculous ability, they will fulfill the five faculties, they will fulfill the five powers, they will fulfill the seven branches of enlightenment, and they will fulfill the noble eightfold path; they will fulfill the four truths of the noble ones, they will fulfill the four meditative concentrations, they will fulfill the four immeasurable attitudes, they will fulfill the four formless absorptions, they will fulfill the eight liberations, they will fulfill the nine serial steps of meditative absorption, they will fulfill the emptiness, signlessness, and wishlessness gateways to liberation, they will fulfill the extrasensory powers, they will fulfill the meditative stabilities, and they [F.360.a] will fulfill the dhāraṇī gateways; and they will fulfill the ten powers of the tathāgatas, they will fulfill the four fearlessnesses, they will fulfill the four kinds of exact knowledge, they will fulfill great compassion, and they will fulfill the eighteen distinct qualities of the buddhas. They will intentionally acquire a physical body, and through their physical bodies they will bring beings to maturation, which is to say, either with the body of an imperial monarch, or, having taken birth in a great and lofty royal family, a great and lofty priestly family, or a great and lofty householder family, with one of those bodies, or else in the form of Śakra, in the form of Brahmā, or in the form of Viśrāntin, as appropriate. In those bodies they will bring beings to maturation.

“Therefore, Blessed Lord, it is not that I do not want to honor the relics of the tathāgatas, that I do not believe in my heart747 in them, that I do not want to worship them, or that I do not want to hold them. Blessed Lord, it is that when the sons or daughters of good families serve, respect, honor, and worship this perfection of wisdom, they absolutely [F.360.b] do accumulate the cause for all the attributes of the buddhas, are in full possession of all excellences, and the relics of the tathāgatas will be served, respected, honored, and worshiped as well.

“Moreover, Blessed Lord, those wishing to behold and wishing to worship the tathāgatas, arhats, perfectly complete buddhas, as many as there are, who reside and maintain themselves teaching the Dharma in the immeasurable and innumerable world systems of the ten directions as the dharma body, the form body, or the transcendental knowledge body, should take up, should uphold, should recite, should master, should worship, should teach extensively to others, and should focus their attention correctly on this very perfection of wisdom. Then those sons of good families or daughters sons of good families will behold the tathāgatas, arhats, perfectly complete buddhas in the countless and immeasurable world systems of the ten directions. Therefore, those sons or daughters of good families who practice the perfection of wisdom should cultivate the recollection of the Buddha as the reality of phenomena.748

“Moreover, Blessed Lord, those sons or daughters of good families who wish to behold those tathāgatas, arhats, perfectly complete buddhas should take up, should uphold, should recite, should master, should worship, should teach extensively to others, and should focus their attention correctly on the reality of phenomena.

“Blessed Lord, these two are the reality of phenomena. [F.361.a] If you ask what these two are, they are the reality of conditioned phenomena and the reality of unconditioned phenomena. Of these, Blessed Lord, if you ask what is the reality of conditioned phenomena, the reality of conditioned phenomena is the transcendental knowledge of the emptiness of internal phenomena, the transcendental knowledge of the emptiness of external phenomena, the transcendental knowledge of the emptiness of external and internal phenomena, the transcendental knowledge of the emptiness of emptiness, the transcendental knowledge of the emptiness of great extent, the transcendental knowledge of the emptiness of ultimate reality, the transcendental knowledge of the emptiness of conditioned phenomena, the transcendental knowledge of the emptiness of unconditioned phenomena, the transcendental knowledge of the emptiness of the unlimited, the transcendental knowledge of the emptiness of that which has neither beginning nor end, the transcendental knowledge of the emptiness of nonexclusion, the transcendental knowledge of the emptiness of inherent nature, the transcendental knowledge of the emptiness of all phenomena, the transcendental knowledge of the emptiness of intrinsic defining characteristics, the transcendental knowledge of the emptiness of that which cannot be apprehended, the transcendental knowledge of the emptiness of nonentities, the transcendental knowledge of the emptiness of essential nature, and the transcendental knowledge of the emptiness of an essential nature of nonentities; the transcendental knowledge of the four applications of mindfulness, the transcendental knowledge of the four correct exertions, the transcendental knowledge of the four supports for miraculous ability, the transcendental knowledge of the five faculties, the transcendental knowledge of the five powers, the transcendental knowledge of the seven branches of enlightenment, and the transcendental knowledge of the noble eightfold path; the transcendental knowledge of the four truths of the noble ones, the transcendental knowledge of the four meditative concentrations, the transcendental knowledge of the four immeasurable attitudes, the transcendental knowledge of the four formless absorptions, the transcendental knowledge of the eight liberations, the transcendental knowledge of the nine serial steps of meditative absorption, the transcendental knowledge of the emptiness, signlessness, [F.361.b] and wishlessness gateways to liberation, the transcendental knowledge of the five extrasensory powers, the transcendental knowledge of all the meditative stabilities, the transcendental knowledge of all the dhāraṇī gateways, the transcendental knowledge of the ten powers of the tathāgatas, the transcendental knowledge of the four fearlessnesses, the transcendental knowledge of the four kinds of exact knowledge, the transcendental knowledge of great compassion, and the transcendental knowledge of the eighteen distinct qualities of the buddhas; and it is the transcendental knowledge of virtuous phenomena and the transcendental knowledge of nonvirtuous phenomena; the transcendental knowledge of uncontaminated phenomena and the transcendental knowledge of contaminated phenomena; and the transcendental knowledge of mundane phenomena and the transcendental knowledge of supramundane phenomena. That is called the reality of conditioned phenomena.

“If you ask what, of these, is the reality of unconditioned phenomena, it is the essential nature of that which is without arising and without ceasing, does not last and does not last and then change into something else, is without defilement and without purification, and is without increase and without decrease. If you ask what the essential nature of all phenomena is, it is that all phenomena are, in their essential nature, nonentities. This is called the reality of unconditioned phenomena.”

“Kauśika, it is so, it is so!” said the Blessed One. “The tathāgatas, arhats, perfectly complete buddhas of the past, as many as appeared, also fully awakened to unsurpassed, perfect, complete enlightenment, dependent on just this perfection of wisdom. [F.362.a] The tathāgatas, arhats, perfectly complete buddhas of the future, as many as will appear, will also fully awaken to unsurpassed, perfect, complete enlightenment, dependent on this perfection of wisdom. And the tathāgatas, arhats, perfectly complete buddhas of the present time, as many as there are, who are residing and maintaining themselves and teaching the Dharma in the immeasurable and countless world systems of the ten directions, also fully awaken to unsurpassed, perfect, complete enlightenment, dependent on this perfection of wisdom.

“The śrāvakas of those tathāgatas, arhats, perfectly complete buddhas of the past, as many as appeared; of the tathāgatas, arhats, perfectly complete buddhas of the future, as many as will appear; and of the tathāgatas, arhats, perfectly complete buddhas of the present time, as many as there are, also, dependent on this perfection of wisdom, have attained, will attain, and are attaining the fruit of having entered the stream; have attained, will attain, and are attaining the fruit of once-returner; have attained, will attain, and are attaining the fruit of non-returner; and have attained, will attain, and are attaining arhatship. The pratyekabuddhas of the past, as many as appeared; the pratyekabuddhas of the future, as many as will appear; and the pratyekabuddhas of the present time, as many as there are, [F.362.b] who are residing and maintaining themselves in the immeasurable and countless world systems of the ten directions, also have attained, will attain, and are attaining individual enlightenment, dependent on this perfection of wisdom.

“If you ask why, it is because this perfection of wisdom has extensively explained all the three vehicles‍—explained them by way of signlessness, by way of nonapprehending, by way of nonarising, by way of nonceasing, by way of nondefilement, by way of nonpurification, by way of nonconditioning, by way of nonappropriation, by way of nonrejection, by way of nondiminishing, by way of nonenhancing, by way of nongrasping, and by way of nonabandoning. Furthermore, it has explained them by way of worldly convention, not ultimately.

“If you ask why, it is because this perfection of wisdom has not gone far off and has not gone to the other side, is not over here and is not over there,749 is not there as the plain and is not there as the valley,750 is not even and is not uneven, is not a sign and is not signless, is not mundane and is not supramundane, is not a conditioned phenomenon and is not an unconditioned phenomenon, is not virtuous and is not nonvirtuous, and it is not past, is not future, and is not present.

“Kauśika, the perfection of wisdom is not the establisher of the attributes of the buddhas. Kauśika, the perfection of wisdom is not the establisher of the attributes of those who have entered the stream. Kauśika, the perfection of wisdom is not the establisher of the attributes of once-returners. Kauśika, [F.363.a] the perfection of wisdom is not the establisher of the attributes of the non-returners. Kauśika, the perfection of wisdom is not the establisher of the attributes of the arhats. Kauśika, the perfection of wisdom is not the establisher of the attributes of the pratyekabuddhas. Kauśika, the perfection of wisdom is not the rejecter of the attributes of ordinary persons. [B26]

Śakra replied, “Blessed Lord, this perfection of wisdom is a great perfection. Blessed Lord, the bodhisattva great beings who practice this perfection of wisdom know the minds and conduct of all beings, but they do not apprehend a being. They do not apprehend the designation of a being. They do not apprehend the self, do not apprehend a being, do not apprehend a life form, do not apprehend a living being, do not apprehend life, do not apprehend an individual, do not apprehend a person, do not apprehend one born of Manu, do not apprehend a child of Manu, do not apprehend an agent, do not apprehend an experiencer, do not apprehend a knower, and do not apprehend a viewer; they do not apprehend physical forms, do not apprehend feelings, do not apprehend perceptions, do not apprehend formative predispositions, and do not apprehend consciousness; they do not apprehend the eyes, do not [F.363.b] apprehend the ears, do not apprehend the nose, do not apprehend the tongue, do not apprehend the body, and do not apprehend the mental faculty; they do not apprehend sights, do not apprehend sounds, do not apprehend odors, do not apprehend tastes, do not apprehend tangibles, and do not apprehend mental phenomena; they do not apprehend visual consciousness, do not apprehend auditory consciousness, do not apprehend olfactory consciousness, do not apprehend gustatory consciousness, do not apprehend tactile consciousness, and do not apprehend mental consciousness; they do not apprehend visually compounded sensory contact, do not apprehend aurally compounded sensory contact, do not apprehend nasally compounded sensory contact, do not apprehend lingually compounded sensory contact, do not apprehend corporeally compounded sensory contact, and do not apprehend mentally compounded sensory contact; they do not apprehend feelings conditioned by visually compounded sensory contact, do not apprehend feelings conditioned by aurally compounded sensory contact, do not apprehend feelings conditioned by nasally compounded sensory contact, do not apprehend feelings conditioned by lingually compounded sensory contact, do not apprehend feelings conditioned by corporeally compounded sensory contact, and do not apprehend feelings conditioned by mentally compounded sensory contact; they do not apprehend the earth element, do not apprehend the water element, do not apprehend the fire element, do not apprehend [F.364.a] the wind element, do not apprehend the space element, and do not apprehend the consciousness element; they do not apprehend ignorance, do not apprehend formative predispositions, do not apprehend consciousness, do not apprehend name and form, do not apprehend the six sense fields, do not apprehend sensory contact, do not apprehend sensation, do not apprehend craving, do not apprehend grasping, do not apprehend the rebirth process, do not apprehend birth, and do not apprehend aging and death; they do not apprehend the perfection of generosity, do not apprehend the perfection of ethical discipline, do not apprehend the perfection of tolerance, do not apprehend the perfection of perseverance, do not apprehend the perfection of meditative concentration, and do not apprehend the perfection of wisdom; they do not apprehend the emptiness of internal phenomena, do not apprehend the emptiness of external phenomena, do not apprehend the emptiness of external and internal phenomena, do not apprehend the emptiness of emptiness, do not apprehend the emptiness of great extent, do not apprehend the emptiness of ultimate reality, do not apprehend the emptiness of conditioned phenomena, do not apprehend the emptiness of unconditioned phenomena, do not apprehend the emptiness of the unlimited, do not apprehend the emptiness of that which has neither beginning nor end, do not apprehend the emptiness of nonexclusion, [F.364.b] do not apprehend the emptiness of inherent nature, do not apprehend the emptiness of all phenomena, do not apprehend the emptiness of intrinsic defining characteristics, do not apprehend the emptiness of that which cannot be apprehended, do not apprehend the emptiness of nonentities, do not apprehend the emptiness of essential nature, and do not apprehend the emptiness of an essential nature of nonentities; they do not apprehend the applications of mindfulness, do not apprehend the correct exertions, do not apprehend the supports for miraculous ability, do not apprehend the faculties, do not apprehend the powers, do not apprehend the branches of enlightenment, and do not apprehend the noble eightfold path; they do not apprehend the truths of the noble ones, do not apprehend the meditative concentrations, do not apprehend the immeasurable attitudes, do not apprehend the formless absorptions, do not apprehend the eight liberations, do not apprehend the nine serial steps of meditative absorption, do not apprehend the emptiness, signlessness, and wishlessness gateways to liberation, do not apprehend the extrasensory powers, do not apprehend the meditative stabilities, do not apprehend the dhāraṇī gateways, do not apprehend the powers of the tathāgatas, do not apprehend the fearlessnesses, do not apprehend the kinds [F.365.a] of exact knowledge, do not apprehend great compassion, and do not apprehend the distinct qualities of the buddhas; and they do not apprehend the fruit of having entered the stream, do not apprehend the fruit of once-returner, do not apprehend the fruit of non-returner, do not apprehend arhatship, do not apprehend individual enlightenment, do not apprehend the knowledge of the aspects of the path, do not apprehend enlightenment, do not apprehend a buddha, and do not apprehend the attributes of a buddha.

“The perfection of wisdom is not established by way of apprehending anything. If you ask why, it is because an essential nature that might apprehend, that might apprehend something, and that might apprehend somewhere does not exist in her.”

“Kauśika, it is so, it is so!” said the Blessed One. “Through practicing the perfection of wisdom for a long time without apprehending anything, those bodhisattva great beings do not apprehend even enlightenment, let alone a buddha, let alone the attributes of the buddhas.”

Śakra then asked, “Blessed Lord, do bodhisattva great beings practice the perfection of wisdom but not practice the other perfections apart from it?”

“Kauśika,” replied the Blessed One, “bodhisattva great beings indeed practice all six perfections, but they do so without [F.365.b] apprehending anything. They do not apprehend a gift, do not apprehend a giver, and do not apprehend a recipient. They do not apprehend ethical discipline, do not apprehend someone who is ethically disciplined, and do not apprehend immorality. They do not apprehend tolerance, do not apprehend someone who is tolerant, and do not apprehend maliciousness. They do not apprehend perseverance, do not apprehend someone who perseveres, and do not apprehend indolence. They do not apprehend meditative concentration, do not apprehend someone who is in meditative concentration, and do not apprehend distraction. They do not apprehend wisdom, do not apprehend someone who is wise, and do not apprehend stupidity.

“Nevertheless, Kauśika, by way of not apprehending all phenomena‍—by way of not apprehending physical forms, by way of not apprehending feelings, by way of not apprehending perceptions, by way of not apprehending formative predispositions, and by way of not apprehending consciousness; by way of not apprehending the eyes, by way of not apprehending the ears, by way of not apprehending the nose, by way of not apprehending the tongue, by way of not apprehending the body, and by way of not apprehending the mental faculty; by way of not apprehending sights, by way of not apprehending sounds, by way of not apprehending odors, by way of not apprehending tastes, by way of not apprehending tangibles, and by way of not apprehending mental phenomena; by way of not apprehending visual consciousness, by way of not apprehending auditory consciousness, by way of not apprehending olfactory consciousness, by way of not apprehending gustatory consciousness, by way of not apprehending tactile consciousness, and by way of not apprehending mental consciousness; [F.366.a] by way of not apprehending visually compounded sensory contact, by way of not apprehending aurally compounded sensory contact, by way of not apprehending nasally compounded sensory contact, by way of not apprehending lingually compounded sensory contact, by way of not apprehending corporeally compounded sensory contact, and by way of not apprehending mentally compounded sensory contact; by way of not apprehending feelings conditioned by visually compounded sensory contact, by way of not apprehending feelings conditioned by aurally compounded sensory contact, by way of not apprehending feelings conditioned by nasally compounded sensory contact, by way of not apprehending feelings conditioned by lingually compounded sensory contact, by way of not apprehending feelings conditioned by corporeally compounded sensory contact, and by way of not apprehending feelings conditioned by mentally compounded sensory contact; by way of not apprehending the earth element, by way of not apprehending the water element, by way of not apprehending the fire element, by way of not apprehending the wind element, by way of not apprehending the space element, and by way of not apprehending the consciousness element; by way of not apprehending ignorance, by way of not apprehending formative predispositions, by way of not apprehending consciousness, by way of not apprehending name and form, by way of not apprehending the six sense fields, by way of not apprehending sensory contact, by way of not apprehending sensation, by way of not apprehending craving, by way of not apprehending grasping, by way of not apprehending the rebirth process, by way of not apprehending birth, and by way of not apprehending aging and death; by way of not apprehending the perfection of generosity, by way of not apprehending the perfection of ethical discipline, by way of [F.366.b] not apprehending the perfection of tolerance, by way of not apprehending the perfection of perseverance, by way of not apprehending the perfection of meditative concentration, and by way of not apprehending the perfection of wisdom; by way of not apprehending the emptiness of internal phenomena, by way of not apprehending the emptiness of external phenomena, by way of not apprehending the emptiness of external and internal phenomena, by way of not apprehending the emptiness of emptiness, by way of not apprehending the emptiness of great extent, by way of not apprehending the emptiness of ultimate reality, by way of not apprehending the emptiness of conditioned phenomena, by way of not apprehending the emptiness of unconditioned phenomena, by way of not apprehending the emptiness of the unlimited, by way of not apprehending the emptiness of that which has neither beginning nor end, by way of not apprehending the emptiness of nonexclusion, by way of not apprehending the emptiness of inherent nature, by way of not apprehending the emptiness of all phenomena, by way of not apprehending the emptiness of intrinsic defining characteristics, by way of not apprehending the emptiness of that which cannot be apprehended, by way of not apprehending the emptiness of nonentities, by way of not apprehending the emptiness of essential nature, and by way of not apprehending the emptiness of an essential nature of nonentities; by way of not apprehending the four applications of mindfulness, by way of not apprehending the four correct exertions, by way of not apprehending the four supports for miraculous ability, by way of not apprehending the five faculties, by way of not apprehending the five powers, by way of not apprehending the seven branches of enlightenment, and by way of not apprehending the noble eightfold path; by way of not apprehending the four truths of the noble ones, by way of [F.367.a] not apprehending the four meditative concentrations, by way of not apprehending the four immeasurable attitudes, by way of not apprehending the four formless absorptions, by way of not apprehending the eight liberations, by way of not apprehending the nine serial steps of meditative absorption, by way of not apprehending the emptiness, signlessness, and wishlessness gateways to liberation, by way of not apprehending the five extrasensory powers, by way of not apprehending all the meditative stabilities, by way of not apprehending all the dhāraṇī gateways, by way of not apprehending the ten powers of the tathāgatas, by way of not apprehending the four fearlessnesses, by way of not apprehending the four kinds of exact knowledge, by way of not apprehending great loving kindness, by way of not apprehending great compassion, and by way of not apprehending the eighteen distinct qualities of the buddhas; and by way of not apprehending the fruit of having entered the stream, by way of not apprehending the fruit of once-returner, by way of not apprehending the fruit of non-returner, by way of not apprehending arhatship, by way of not apprehending individual enlightenment, by way of not apprehending the knowledge of the aspects of the path, and by way of not apprehending all-aspect omniscience‍—just the perfection of wisdom takes precedence for bodhisattva great beings giving gifts in order to fulfill the perfection of generosity, just the perfection of wisdom takes precedence for bodhisattva great beings maintaining ethical discipline in order to fulfill the perfection of ethical discipline, [F.367.b] just the perfection of wisdom takes precedence for bodhisattva great beings fully achieving tolerance in order to fulfill the perfection of tolerance, just the perfection of wisdom takes precedence for bodhisattva great beings making an effort at perseverance in order to fulfill the perfection of perseverance, just the perfection of wisdom takes precedence for bodhisattva great beings absorbed in meditative concentration in order to fulfill the perfection of meditative concentration, and just the perfection of wisdom takes precedence for those bodhisattva great beings surveying751 phenomena in order to fulfill the perfection of wisdom.

“Kauśika, to illustrate, just as the trees of Jambudvīpa have diverse foliage, diverse flowers, diverse fruits, diverse shapes, and diverse height and width,752 but, insofar as their shade is concerned, are without distinctions or details, similarly, Kauśika, in the case of the five perfections that are assisted by the perfection of wisdom and have been dedicated to the transcendental knowledge of an all-aspect omniscient one, no distinctions or details are apprehended.”

Śakra then said, “Blessed Lord, the perfection of wisdom is endowed with great good qualities because it fulfills all good qualities. Blessed Lord, the perfection of wisdom is endowed with immeasurable good qualities because it is endowed with good qualities that are immeasurable.753 [F.368.a] Blessed Lord, the perfection of wisdom is endowed with limitless good qualities because it is endowed with boundless good qualities.754

“Blessed Lord, any sons or daughters of good families who, having committed this perfection of wisdom to writing and made it into a book, were to uphold it and serve, respect, honor, and worship it with flowers, garlands, incense, unguents, butter lamps, powders, robes, parasols, victory banners, ribbons, and diverse musical instruments, and, on top of that, were to focus their attention correctly on this perfection of wisdom as it has been explained, and were any sons or daughters of good families, having made this perfection of wisdom into a book, to bestow it upon others, which of these two would increase the merit more?”

“So then, Kauśika,” replied the Blessed One, “I will ask you yourself a question and you should answer as best you can. Kauśika, were certain sons or daughters of good families to serve, respect, honor, and worship many relics of the tathāgatas with flowers, garlands, incense, unguents, butter lamps, powders, robes, parasols, victory banners, ribbons, and diverse musical instruments, and were certain sons or daughters of good families to give mustard seed-size relic of the tathāgatas, were to share them so certain sons or daughters of good families, having received [F.368.b] a mustard seed-size relic of the tathāgatas, might serve, respect, honor, and worship it with flowers, garlands, incense, unguents, butter lamps, powders, robes, parasols, victory banners, ribbons, and diverse musical instruments, which of these two do you think would increase the merit more?”

Śakra answered, “Blessed Lord, as I understand the meaning of what the Blessed Lord has said, those who bestow a mustard seed-size relic of the tathāgatas on others would increase merit more than the sons or daughters of good families who have served, respected, honored, and worshiped many relics of the tathāgatas with flowers, garlands, incense, unguents, butter lamps, powders, robes, parasols, victory banners, ribbons, and diverse musical instruments.

“Blessed Lord, the tathāgatas, arhats, perfectly complete buddhas, seeing that very fact, generated great compassion for the beings, among the classes of beings, who can be trained by means of the pearl relics755 of the tathāgata, became absorbed in the vajra-like meditative stability, destroyed their vajra-like body, and the blessed relics of the tathāgatas remained. Blessed Lord, if any were to worship a relic of the tathāgatas, as small as it gets, mustard-seed size, with various offerings, by the time that root of virtue reached its end they would all have made an end to suffering.”

“Kauśika, it is so, it is so!” said the Blessed One.

“Kauśika, [F.369.a] any sons or daughters of good families who commit this perfection of wisdom to writing and then bestow it upon others out of joy in the Dharma would increase merit more than the sons or daughters of good families who, having made this perfection of wisdom into a book, have served, respected, honored, and worshiped it with flowers, garlands, incense, unguents, butter lamps, powders, robes, parasols, victory banners, ribbons, and diverse musical instruments.

“Moreover, Kauśika, if any sons or daughters of good families were to approach others and explain and teach, expound and interpret, and disclose and elucidate the perfection of wisdom, just as it has been taught, those sons or daughters of good families would increase merit more than the former sons or daughters of good families. They would be thought of as the Teacher. They would be thought of as those worthy of the position of guru, as learned756 and like Brahmā in conduct.757 If you ask why, Kauśika, it is because they are the Teacher of this very perfection of wisdom. The Teacher is not one thing and the perfection of wisdom another; rather, the very perfection of wisdom is the Teacher, and the very Teacher is the perfection of wisdom. If you ask why, it is because, having trained in this very perfection of wisdom, the tathāgatas, arhats, perfectly complete buddhas of the past, future, and present have fully awakened, will fully awaken, and are fully awakening to unsurpassed, [F.369.b] perfect, complete enlightenment. Those who are like Brahmā in conduct are none other than the irreversible bodhisattvas. They too, having trained in this same perfection of wisdom, have attained, will attain, and are fully awakening to unsurpassed, perfect, complete enlightenment.

“Kauśika, those who follow the vehicle of the śrāvakas too, having trained in this very perfection of wisdom, have attained, will attain, and are attaining the fruit of having entered the stream; have attained, will attain, and are attaining the fruit of once-returner; have attained, will attain, and are attaining the fruit of non-returner; and have attained, will attain, and are attaining arhatship. Those who follow the vehicle of the śrāvakas too, having trained in this very perfection of wisdom, have fully awakened, will fully awaken, and are fully awakening to individual enlightenment. Bodhisattva great beings too, having trained in this very perfection of wisdom, have entered, will enter, and are entering a bodhisattva’s full maturity. They have attained, will attain, and are fully awakening to unsurpassed, perfect, complete enlightenment.

“Therefore, Kauśika, the sons or daughters of good families who wish to honor, who wish to venerate, who wish to respect, and who wish to worship the tathāgatas, arhats, perfectly complete buddhas with flowers, garlands, perfume, unguents, butter lamps, powders, [F.370.a] robes, parasols, victory banners, flags, and diverse musical instruments should commit this perfection of wisdom to writing and serve, respect, honor, and worship it with flowers, garlands, incense, unguents, powders, robes, parasols, victory banners, ribbons, and diverse musical instruments.

“Kauśika, when I, seeing the force of this very fact, having fully awakened to unsurpassed, perfect, complete enlightenment, thought, ‘What should I rely on and make a practice of serving, respecting, honoring, worshiping?’ and when, Kauśika, in regard to that, I did not observe anyone similar or superior to me in this world with its gods, demons, and Brahmā deities, with its beings who are virtuous ascetics and brahmin priests, and with its many gods, humans, and asuras, I thought, ‘In that case, I should rely on and make a practice of serving, respecting, honoring, worshiping just that peaceful, sublime Dharma through which I myself fully awakened.’

“Kauśika, if you ask what that Dharma is, it is this very perfection of wisdom. So it is, Kauśika, that even somebody like me758 honors, venerates, respects, and worships this perfection of wisdom, and given that I make a practice of serving, respecting, honoring, and worshiping in that manner, Kauśika, [F.370.b] it goes without saying that those sons or daughters of good families who wish to fully awaken to unsurpassed, perfect, complete enlightenment should serve, respect, honor, and worship this very perfection of wisdom with flowers, garlands, perfume, unguents, powders, robes, parasols, victory banners, flags, and diverse musical instruments. It goes without saying that those sons or daughters of good families who follow the vehicle of the śrāvakas and those sons or daughters of good families who follow the vehicle of the pratyekabuddhas should serve, respect, honor, and worship the perfection of wisdom with flowers, garlands, perfume, unguents, powders, robes, parasols, victory banners, flags, and diverse musical instruments. If you ask why, it is because the bodhisattva great beings have originated from the perfection of wisdom; the tathāgatas, arhats, perfectly complete buddhas have originated from the bodhisattvas; and the śrāvakas and pratyekabuddhas have originated from the tathāgatas, arhats, perfectly complete buddhas.

“Therefore, Kauśika, sons or daughters of good families in the vehicle of the bodhisattvas, or sons or daughters of good families in the vehicle of the śrāvakas or the vehicle of the pratyekabuddhas, should serve, respect, honor, and worship the perfection of wisdom with flowers, garlands, perfume, unguents, powders, robes, parasols, victory [F.371.a] banners, flags, and diverse musical instruments. Those sons or daughters of good families who train accordingly in her, have fully awakened, will fully awaken, and are fully awakening to unsurpassed, perfect, complete enlightenment; those who follow the vehicle of the śrāvakas also have attained, will attain, and are attaining arhatship; and those who follow the vehicle of the pratyekabuddhas also have attained, will attain, and are attaining individual enlightenment.”