The Perfection of Wisdom in One Hundred Thousand Lines
Chapter 23: Śakra
Toh 8
Degé Kangyur, (’bum, ka), folios 1.b–394.a; (’bum, kha), folios 1.b–402.a; (’bum, ga), folios 1.b–394.a; (’bum, nga), folios 1.b–381.a; (’bum, ca), folios 1.b–395.a; (’bum, cha), folios 1.b–382.a; (’bum, ja), folios 1.b–398.a; (’bum, nya), folios 1.b–399.a; (’bum, ta), folios 1.b–384.a; (’bum, tha), folios 1.b–387.a; (’bum, da), folios 1.b–411.a; and (’bum, a), folios 1.b–395.a (vols. 14–25).
Imprint
Translated by Gareth Sparham
under the patronage and supervision of 84000: Translating the Words of the Buddha
First published 2024
Current version v 2.0.2 (2025)
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84000: Translating the Words of the Buddha is a global non-profit initiative to translate all the Buddha’s words into modern languages, and to make them available to everyone.
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Table of Contents
Summary
The Perfection of Wisdom in One Hundred Thousand Lines is the longest of all the Prajñāpāramitā sūtras and fills no fewer than twelve volumes of the Degé Kangyur. Like the other two long sūtras, it is a detailed record of the teaching on the perfection of wisdom that the Buddha Śākyamuni gave on Vulture Peak in Rājagṛha, setting out all aspects of the path to enlightenment that bodhisattvas must know and put into practice, yet without taking them as having even the slightest true existence. Each point is emphasized by the exhaustive way that, in this version of the teaching, the Buddha repeats each of his many profound statements for every one of the items in the sets of dharmas that comprise deluded experience, the path, and the qualities of enlightenment.
The provisional version published here currently contains the first twenty-eight of the seventy-two chapters of the sūtra, and represents a little under eight of the twelve volumes. Subsequent batches of chapters will be added as their translation and editing is completed.
Acknowledgements
The text was translated by Gareth Sparham, partly based on the translation of The Perfection of Wisdom in Twenty-Five Thousand Lines by the late Gyurme Dorje and the Padmakara Translation Group. Geshe Lobsang Gyaltsen, 80th Abbot of Drepung Gomang monastery, and Geshe Kalsang Damdul, former Director of the Institute of Buddhist Dialectics, kindly provided learned advice.
The translation was completed under the patronage and supervision of 84000: Translating the Words of the Buddha. Nathaniel Rich and John Canti edited the translation, John Canti wrote the provisional introduction, and Ven. Konchog Norbu copyedited the text. Celso Wilkinson, André Rodrigues, and Sameer Dhingra were in charge of the digital publication process.
The translation of this text has been made possible through the generous sponsorship of those who offered leadership gifts to inaugurate our campaign, The Perfection of Wisdom for All. In chronological order of contributions received, these include:
Yan Xiu, Yan Li, Li Yifeng, and Wang Issa; Thirty, Twenty, Jamyang Sun, and Manju Sun; Anonymous; Ye Kong and family, Chen Hua, and Yizhen Kong; Wang Jing and family; Joseph Tse, Patricia Tse, and family; Zhou Tianyu, Chen Yiqin, Zhou Xun, Zhuo Yue, Chen Kun, Sheng Ye, and family, Zhao Xuan, Huang Feng, Lei Xia, Kamay Kan, Huang Xuan, Liu Xin Qi, Le Fei, Li Cui Zhi, Wang Shu Chang, Li Su Fang, Feng Bo Wen, Wang Zi Wen, Ye Wei Wei, Guo Wan Huai, and Zhang Nan; Ang Wei Khai and Ang Chui Jin; Jube, Sharma, Leo, Tong, Mike, Ming, Caiping, Lekka, Shanti, Nian Zu, Zi Yi, Dorje, Guang Zu, Kunga, and Zi Chao; Anonymous, Anonymous; An Zhang, Hannah Zhang, Lucas Zhang, and Aiden Zhang; Jinglan Chi and family; Anonymous; Dakki; Kelvin Lee and Doris Lim.
We also acknowledge and express our deep gratitude to the 6,145 donors who supported the translation and publication of this text through contributions made throughout the campaign period.
Text Body
Chapter 23: Śakra
Then the Blessed One said to Śakra, mighty lord of the gods, “Kauśika, if any sons or daughters of good families were to have established the beings of Jambudvīpa in the paths of the ten virtuous actions, do you think, Kauśika, that for this reason those sons or daughters of good families would have greatly increased their merit?”
“Greatly, Blessed Lord! Greatly, Well-Gone One!”
The Blessed One then said, “Kauśika, if any were to bestow a book of this perfection of wisdom on others so that they might recite it, write it out, or chant it by heart, they would even more greatly increase their merit than that. If you ask why, it is because in this perfection of wisdom it reveals extensively such attributes as those uncontaminated attributes, having trained in which sons or daughters of good families have entered, enter, and will enter into the maturity of the perfect nature761 have attained, [F.371.b] attain, and will attain the fruit of having entered the stream; have attained, attain, and will attain the fruit of once-returner; have attained, attain, and will attain the fruit of non-returner; and have attained, attain, and will attain arhatship; those who follow the vehicle of the pratyekabuddhas have attained, attain, and will attain individual enlightenment; and those who have set out for unsurpassed, perfect, complete enlightenment have entered, enter, and will enter into the maturity of the bodhisattvas, and have fully awakened, fully awaken, and will fully awaken to unsurpassed, perfect, complete enlightenment.
“Kauśika, if you ask what are those uncontaminated attributes, they are the perfection of generosity, the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom; the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, the emptiness of emptiness, the emptiness of great extent, the emptiness of ultimate reality, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the unlimited, the emptiness of that which has neither beginning nor end, the emptiness of nonexclusion, the emptiness of inherent nature, the emptiness of all phenomena, the emptiness of intrinsic defining characteristics, the emptiness of that which [F.372.a] cannot be apprehended, the emptiness of nonentities, the emptiness of essential nature, and the emptiness of an essential nature of nonentities; the four applications of mindfulness, the four correct exertions, the four supports for miraculous ability, the five faculties, the five powers, the seven branches of enlightenment, and the noble eightfold path; and the four truths of the noble ones, the eight liberations, the nine serial steps of meditative absorption, the emptiness, signlessness, and wishlessness gateways to liberation, the six extrasensory powers, all the meditative stabilities, all the dhāraṇī gateways, the ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, the eighteen distinct qualities of the buddhas, great loving kindness, great compassion, great empathetic joy, and great equanimity. They are the uncontaminated attributes. They are taught extensively in the perfection of wisdom. Having trained in them, sons or daughters of good families have fully awakened, fully awaken, and will fully awaken to unsurpassed, perfect, complete enlightenment.
“Kauśika, if they have established a single being in the fruit of having entered the stream, the merit of those sons or daughters of good families would increase more greatly, but it would not from having established the beings of Jambudvīpa in the paths of the ten virtuous actions. If you ask why, Kauśika, it is because the beings who are established in the paths of the ten virtuous actions are not liberated [F.372.b] from the hells, the animal realm, and the world of Yama. Kauśika, since the being who has been established in the fruit of having entered the stream is liberated from the hells, the animal realm, and the world of Yama, what need one say about those who are established in the fruit of once-returner, the fruit of non-returner, and arhatship.
“Kauśika, any who have established a single being in individual enlightenment would increase their merit more greatly than any who have established the beings of Jambudvīpa in the fruit of having entered the stream, the fruit of once-returner, the fruit of non-returner, or arhatship.
“Kauśika, any sons or daughters of good families who have established a single being in unsurpassed, perfect, complete enlightenment would increase their merit more greatly than any sons or daughters of good families who have established the beings of Jambudvīpa in the fruit of having entered the stream. If you ask why, it is because the single being762 has acted in order that the continuum of the way of the Buddha will not be cut.
“Kauśika, any sons or daughters of good families who have established a single being in unsurpassed, perfect, complete enlightenment would increase their merit more greatly than any sons or daughters of good families who have established the beings of Jambudvīpa in the fruit of once-returner. If you ask why, it is because the single being has acted [F.373.a] in order that the continuum of the way of the Buddha will not be cut.
“Kauśika, any sons or daughters of good families who have established a single being in unsurpassed, perfect, complete enlightenment would increase their merit more greatly than any sons or daughters of good families who have established the beings of Jambudvīpa in the fruit of non-returner. If you ask why, it is because the single being has acted in order that the continuum of the way of the Buddha will not be cut.
“Kauśika, any sons or daughters of good families who have established a single being in unsurpassed, perfect, complete enlightenment would increase their merit more greatly than any sons or daughters of good families who have established the beings of Jambudvīpa in arhatship. If you ask why, it is because the single being has acted in order that the continuum of the way of the Buddha will not be cut.
“Kauśika, any sons or daughters of good families who have established a single being in unsurpassed, perfect, complete enlightenment would increase their merit more greatly than any sons or daughters of good families who have established the beings of Jambudvīpa in individual enlightenment. If you ask why, it is because the single being who is placed into unsurpassed, perfect, complete enlightenment has acted in order that the continuum of the way of the Buddha will not be cut.
“If you ask why, Kauśika, it is because those who have entered the stream, once-returners, non-returners, arhats, and pratyekabuddhas have originated from the bodhisattvas. The tathāgatas, arhats, perfectly complete buddhas [F.373.b] have originated from the bodhisattvas. Therefore, Kauśika, one should know this to be the case, that the bodhisattvas should be worshiped and respected, that they should be served, respected, honored, and worshiped with flowers, garlands, perfume, unguents, powders, robes, parasols, victory banners, ribbons, and diverse musical instruments by the world with its gods, its demons, its Brahmā deities, and its virtuous ascetics and brahmin priests.
“Kauśika, if any sons or daughters of good families were to establish all the beings of Jambudvīpa in the paths of the ten virtuous actions, do you think, Kauśika, that for this reason those sons or daughters of good families would greatly increase their merit?”
“Greatly, Blessed Lord! Greatly, Well-Gone One!” replied Śakra.
“Kauśika,” said the Blessed One, “if any sons or daughters of good families were to bestow a book of this perfection of wisdom on others so that they might commit it to writing, or recite it, or chant it by heart, they would even more greatly increase their merit. If you ask why, it is because in this perfection of wisdom it reveals extensively those uncontaminated attributes, having trained in which sons or daughters of good families have entered, enter, and will enter into the maturity of the perfect nature; have attained, attain, and will attain the fruit of having entered the stream; have attained, attain, and will attain the fruit of once-returner; [F.374.a] have attained, attain, and will attain the fruit of non-returner; and have attained, attain, and will attain arhatship; those who follow the vehicle of the pratyekabuddhas have attained, attain, and will attain individual enlightenment; and those who have set out for unsurpassed, perfect, complete enlightenment have entered, enter, and will enter into the maturity of the bodhisattvas, and have fully awakened, fully awaken, and will fully awaken to unsurpassed, perfect, complete enlightenment.
“Kauśika, if you ask what are those uncontaminated attributes, they are the perfection of generosity, the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom; the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, the emptiness of emptiness, the emptiness of great extent, the emptiness of ultimate reality, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the unlimited, the emptiness of that which has neither beginning nor end, the emptiness of nonexclusion, the emptiness of inherent nature, the emptiness of all phenomena, the emptiness of intrinsic defining characteristics, the emptiness of that which cannot be apprehended, the emptiness of nonentities, the emptiness of essential nature, and the emptiness of an essential nature of nonentities; the four applications of mindfulness, the four correct exertions, the four supports for miraculous ability, the five faculties, the five powers, [F.374.b] the seven branches of enlightenment, and the noble eightfold path; and the four truths of the noble ones, the eight liberations, the nine serial steps of meditative absorption, the emptiness, signlessness, and wishlessness gateways to liberation, the six extrasensory powers, all the meditative stabilities, all the dhāraṇī gateways, the ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, the eighteen distinct qualities of the buddhas, great loving kindness, great compassion, great empathetic joy, and great equanimity. It also reveals extensively other immeasurable attributes of the buddhas.
“From this round of teaching763 also, Kauśika, one should know that any sons or daughters of good families who make this perfection of wisdom into a book and give it to others in order that they might recite it, write it out, and chant it by heart increase their merit more greatly.
“If you ask why, Kauśika, it is because all the attributes are revealed extensively by this perfection of wisdom. It is owing to these that great and lofty royal families exist, great and lofty priestly families exist, and great and lofty householder families exist; that the gods of the Cāturmahārājika realm exist, the gods of the Trayastriṃśa realm exist, the gods of the Yāma realm exist, the gods of the Tuṣita realm exist, the gods of the Nirmāṇarati realm exist, and the gods of the Paranirmitavaśavartin realm exist; that the gods of the Brahmakāyika realm exist, the gods of the Brahmapurohita realm exist, the gods of the Brahmapārṣadya realm exist, and the gods of the Mahābrahmā realm exist; that the gods of the Ābha realm exist, the gods of the Parīttābha realm exist, [F.375.a] the gods of the Apramāṇābha realm exist, and the gods of the Ābhāsvara realm exist; that the gods of the Śubha realm exist, the gods of the Parīttaśubha realm exist, the gods of the Apramāṇaśubha realm exist, and the gods of the Śubhakṛtsna realm exist; that the gods of the Vṛha realm exist, the gods of the Parīttavṛha realm exist, the gods of the Apramāṇavṛha realm exist, and the gods of the Vṛhatphala realm exist; that the gods of the Avṛha realm exist, the gods of the Atapa realm exist, the gods of the Sudṛśa realm exist, the gods of the Sudarśana realm exist, and the gods of the Akaniṣṭha realm exist; that the gods of the sphere of infinite space exist, the gods of the sphere of infinite consciousness exist, the gods of the sphere of nothing-at-all exist, and the gods of the sphere of neither perception nor nonperception exist; that the perfection of generosity exists, the perfection of ethical discipline exists, the perfection of tolerance exists, the perfection of perseverance exists, the perfection of meditative concentration exists, and the perfection of wisdom exists; that the emptiness of internal phenomena exists, the emptiness of external phenomena exists, the emptiness of external and internal phenomena exists, the emptiness of emptiness exists, the emptiness of great extent exists, the emptiness of ultimate reality exists, the emptiness of conditioned phenomena exists, the emptiness of unconditioned phenomena exists, the emptiness of the unlimited exists, the emptiness of that which has neither beginning nor end exists, the emptiness of nonexclusion exists, the emptiness of inherent nature exists, the emptiness of all phenomena exists, the emptiness of intrinsic defining characteristics exists, the emptiness of that which cannot be apprehended exists, the emptiness of nonentities exists, the emptiness of essential nature exists, and the emptiness of an essential nature of nonentities exists; [F.375.b] that the applications of mindfulness exist, the correct exertions exist, the supports for miraculous ability exist, the faculties exist, the powers exist, the branches of enlightenment exist, and the noble eightfold path exists; that the truths of the noble ones exist, the meditative concentrations exist, the immeasurable attitudes exist, the formless absorptions exist, the eight liberations exist, the nine serial steps of meditative absorption exist, the emptiness, signlessness, and wishlessness gateways to liberation exist, the extrasensory powers exist, the meditative stabilities exist, the dhāraṇī gateways exist, the powers of the tathāgatas exist, the fearlessnesses exist, the kinds of exact knowledge exist, great compassion exists, and the distinct qualities of the buddhas exist; that the fruit of having entered the stream exists, the fruit of once-returner exists, the fruit of non-returner exists, arhatship exists, individual enlightenment exists, the knowledge of the aspects of the path exists, and all-aspect omniscience exists; and that those who have entered the stream exist, once-returners exist, non-returners exist, arhats exist, pratyekabuddhas exist, bodhisattva great beings exist, and the tathāgatas, arhats, perfectly complete buddhas exist.
“Kauśika, leaving aside the beings of Jambudvīpa, Kauśika, if any sons or daughters of good families were to establish the beings [F.376.a] of the world system with its four continents, as many as there are, in the paths of the ten virtuous actions, do you think, Kauśika, that for this reason those sons or daughters of good families would greatly increase their merit?”
“Greatly, Blessed Lord! Greatly, Well-Gone One!” replied Śakra.
“Kauśika,” said the Blessed One, “if any sons or daughters of good families were to bestow a book of this perfection of wisdom on others so that they might commit it to writing, or recite it, or chant it by heart, they would more greatly increase their merit. If you ask why, it is because in this perfection of wisdom it reveals extensively those uncontaminated attributes, having trained in which sons or daughters of good families have entered, enter, and will enter into the maturity of the perfect nature; have attained, attain, and will attain the fruit of having entered the stream; have attained, attain, and will attain the fruit of once-returner; have attained, attain, and will attain the fruit of non-returner; and have attained, attain, and will attain arhatship; those who follow the vehicle of the pratyekabuddhas have attained, attain, and will attain individual enlightenment; and those who have set out for unsurpassed, perfect, complete enlightenment have entered, enter, and will enter into the maturity of the bodhisattvas, and have fully awakened, are fully awakening, and will fully awaken [F.376.b] to unsurpassed, perfect, complete enlightenment.
“Kauśika, if you ask what are those uncontaminated attributes, they are the perfection of generosity, the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom; the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, the emptiness of emptiness, the emptiness of great extent, the emptiness of ultimate reality, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the unlimited, the emptiness of that which has neither beginning nor end, the emptiness of nonexclusion, the emptiness of inherent nature, the emptiness of all phenomena, the emptiness of intrinsic defining characteristics, the emptiness of that which cannot be apprehended, the emptiness of nonentities, the emptiness of essential nature, and the emptiness of an essential nature of nonentities; the four applications of mindfulness, the four correct exertions, the four supports for miraculous ability, the five faculties, the five powers, the seven branches of enlightenment, and the noble eightfold path; and the four truths of the noble ones, the eight liberations, the nine serial steps of meditative absorption, the emptiness, signlessness, and wishlessness gateways to liberation, the six extrasensory powers, all the meditative stabilities, all the dhāraṇī gateways, the ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, the eighteen distinct qualities of the buddhas, great loving kindness, great compassion, great empathetic joy, [F.377.a] and great equanimity. It also reveals extensively other immeasurable attributes of the buddhas.
“From this round of teaching also, Kauśika, one should know that any sons or daughters of good families who make this perfection of wisdom into a book and give it to others in order that they might recite it, write it out, and chant it by heart increase their merit more greatly.
“If you ask why, Kauśika, it is because all the attributes are revealed extensively by this perfection of wisdom. It is owing to these that great and lofty royal families exist, great and lofty priestly families exist, and great and lofty householder families exist; that the gods of the Cāturmahārājika realm exist, the gods of the Trayastriṃśa realm exist, the gods of the Yāma realm exist, the gods of the Tuṣita realm exist, the gods of the Nirmāṇarati realm exist, and the gods of the Paranirmitavaśavartin realm exist; that the gods of the Brahmakāyika realm exist, the gods of the Brahmapurohita realm exist, the gods of the Brahmapārṣadya realm exist, and the gods of the Mahābrahmā realm exist; that the gods of the Ābha realm exist, the gods of the Parīttābha realm exist, the gods of the Apramāṇābha realm exist, and the gods of the Ābhāsvara realm exist; that the gods of the Śubha realm exist, the gods of the Parīttaśubha realm exist, the gods of the Apramāṇaśubha realm exist, and the gods of the Śubhakṛtsna realm exist; that the gods of the Vṛha realm exist, the gods of the Parīttavṛha realm exist, the gods of the Apramāṇavṛha realm exist, and the gods of the Vṛhatphala realm exist; that the gods of the Avṛha realm exist, the gods of the Atapa realm exist, the gods of the Sudṛśa realm exist, the gods of the Sudarśana realm exist, and the gods of the Akaniṣṭha realm exist; [F.377.b] that the gods of the sphere of infinite space exist, the gods of the sphere of infinite consciousness exist, the gods of the sphere of nothing-at-all exist, and the gods of the sphere of neither perception nor nonperception exist; that the perfection of generosity exists, the perfection of ethical discipline exists, the perfection of tolerance exists, the perfection of perseverance exists, the perfection of meditative concentration exists, and the perfection of wisdom exists; that the emptiness of internal phenomena exists, the emptiness of external phenomena exists, the emptiness of external and internal phenomena exists, the emptiness of emptiness exists, the emptiness of great extent exists, the emptiness of ultimate reality exists, the emptiness of conditioned phenomena exists, the emptiness of unconditioned phenomena exists, the emptiness of the unlimited exists, the emptiness of that which has neither beginning nor end exists, the emptiness of nonexclusion exists, the emptiness of inherent nature exists, the emptiness of all phenomena exists, the emptiness of intrinsic defining characteristics exists, the emptiness of that which cannot be apprehended exists, the emptiness of nonentities exists, the emptiness of essential nature exists, and the emptiness of an essential nature of nonentities exists; that the applications of mindfulness exist, the correct exertions exist, the supports for miraculous ability exist, the faculties exist, the powers exist, the branches of enlightenment exist, and the noble eightfold path exists; that the truths of the noble ones exist, the meditative concentrations exist, the immeasurable attitudes exist, the formless absorptions exist, the eight liberations exist, [F.378.a] the nine serial steps of meditative absorption exist, the emptiness, signlessness, and wishlessness gateways to liberation exist, the extrasensory powers exist, the meditative stabilities exist, the dhāraṇī gateways exist, the powers of the tathāgatas exist, the fearlessnesses exist, the kinds of exact knowledge exist, great compassion exists, and the eighteen distinct qualities of the buddhas exist; that the fruit of having entered the stream exists, the fruit of once-returner exists, the fruit of non-returner exists, arhatship exists, individual enlightenment exists, the knowledge of the aspects of the path exists, and all-aspect omniscience exists; and that those who have entered the stream exist, once-returners exist, non-returners exist, arhats exist, pratyekabuddhas exist, bodhisattva great beings exist, and the tathāgatas, arhats, perfectly complete buddhas exist.
“Kauśika, leaving aside the beings of the world system with its four continents, Kauśika, if any sons or daughters of good families were to establish the beings of the small thousandfold world system, as many as there are, in the paths of the ten virtuous actions, do you think, Kauśika, that for this reason those sons or daughters of good families would greatly increase their merit?”
“Greatly, Blessed Lord! Greatly, Well-Gone One!” replied Śakra.
“Kauśika,” said the Blessed One, [F.378.b] “if any sons or daughters of good families were to bestow a book of this perfection of wisdom on others so that they might commit it to writing, or recite it, or chant it by heart, they would more greatly increase their merit. If you ask why, it is because in this perfection of wisdom it reveals extensively those uncontaminated attributes, having trained in which sons or daughters of good families have entered, enter, and will enter into the maturity of the perfect nature; have attained, attain, and will attain the fruit of having entered the stream; have attained, attain, and will attain the fruit of once-returner; have attained, attain, and will attain the fruit of non-returner; and have attained, attain, and will attain arhatship; those who follow the vehicle of the pratyekabuddhas have attained, attain, and will attain individual enlightenment; and those who have set out for unsurpassed, perfect complete enlightenment have entered, enter, and will enter into the maturity of the bodhisattvas, and have fully awakened, are fully awakening, and will fully awaken to unsurpassed, perfect, complete enlightenment.
“Kauśika, if you ask what are those uncontaminated attributes, they are the perfection of generosity, the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom; the emptiness of internal phenomena, the emptiness of external phenomena, [F.379.a] the emptiness of external and internal phenomena, the emptiness of emptiness, the emptiness of great extent, the emptiness of ultimate reality, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the unlimited, the emptiness of that which has neither beginning nor end, the emptiness of nonexclusion, the emptiness of inherent nature, the emptiness of all phenomena, the emptiness of intrinsic defining characteristics, the emptiness of that which cannot be apprehended, the emptiness of nonentities, the emptiness of essential nature, and the emptiness of an essential nature of nonentities; the four applications of mindfulness, the four correct exertions, the four supports for miraculous ability, the five faculties, the five powers, the seven branches of enlightenment, and the noble eightfold path; and the four truths of the noble ones, the eight liberations, the nine serial steps of meditative absorption, the emptiness, signlessness, and wishlessness gateways to liberation, the six extrasensory powers, all the meditative stabilities, all the dhāraṇī gateways, the ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, the eighteen distinct qualities of the buddhas, great loving kindness, great compassion, great empathetic joy, and great equanimity. It also reveals extensively other immeasurable attributes of the buddhas.
“From this round of teaching also, Kauśika, one should know that any sons or daughters of good families who make this perfection of wisdom into a book and give it to others in order that they might recite it, write it out, and chant it by heart [F.379.b] increase their merit more greatly.
“If you ask why, Kauśika, it is because all the attributes are revealed extensively by this perfection of wisdom. It is owing to these that great and lofty royal families exist, great and lofty priestly families exist, and great and lofty householder families exist; that the gods of the Cāturmahārājika realm exist, the gods of the Trayastriṃśa realm exist, the gods of the Yāma realm exist, the gods of the Tuṣita realm exist, the gods of the Nirmāṇarati realm exist, and the gods of the Paranirmitavaśavartin realm exist; that the gods of the Brahmakāyika realm exist, the gods of the Brahmapurohita realm exist, the gods of the Brahmapārṣadya realm exist, and the gods of the Mahābrahmā realm exist; that the gods of the Ābha realm exist, the gods of the Parīttābha realm exist, the gods of the Apramāṇābha realm exist, and the gods of the Ābhāsvara realm exist; that the gods of the Śubha realm exist, the gods of the Parīttaśubha realm exist, the gods of the Apramāṇaśubha realm exist, and the gods of the Śubhakṛtsna realm exist; that the gods of the Vṛha realm exist, the gods of the Parīttavṛha realm exist, the gods of the Apramāṇavṛha realm exist, and the gods of the Vṛhatphala realm exist; that the gods of the Avṛha realm exist, the gods of the Atapa realm exist, the gods of the Sudṛśa realm exist, the gods of the Sudarśana realm exist, and the gods of the Akaniṣṭha realm exist; that the gods of the sphere of infinite space exist, the gods of the sphere of infinite consciousness exist, the gods of the sphere of nothing-at-all exist, and the gods of the sphere of neither perception nor nonperception exist; that the perfection of generosity exists, [F.380.a] the perfection of ethical discipline exists, the perfection of tolerance exists, the perfection of perseverance exists, the perfection of meditative concentration exists, and the perfection of wisdom exists; that the emptiness of internal phenomena exists, the emptiness of external phenomena exists, the emptiness of external and internal phenomena exists, the emptiness of emptiness exists, the emptiness of great extent exists, the emptiness of ultimate reality exists, the emptiness of conditioned phenomena exists, the emptiness of unconditioned phenomena exists, the emptiness of the unlimited exists, the emptiness of that which has neither beginning nor end exists, the emptiness of nonexclusion exists, the emptiness of inherent nature exists, the emptiness of all phenomena exists, the emptiness of intrinsic defining characteristics exists, the emptiness of that which cannot be apprehended exists, the emptiness of nonentities exists, the emptiness of essential nature exists, and the emptiness of an essential nature of nonentities exists; that the applications of mindfulness exist, the correct exertions exist, the supports for miraculous ability exist, the faculties exist, the powers exist, the branches of enlightenment exist, and the noble eightfold path exists; that the truths of the noble ones exist, the meditative concentrations exist, the immeasurable attitudes exist, the formless absorptions exist, the eight liberations exist, the nine serial steps of meditative absorption exist, the emptiness, signlessness, and wishlessness gateways to liberation exist, the extrasensory powers exist, the meditative stabilities exist, the dhāraṇī gateways exist, the powers of the tathāgatas exist, the fearlessnesses exist, [F.380.b] the kinds of exact knowledge exist, great compassion exists, and the distinct qualities of the buddhas exist; that the fruit of having entered the stream exists, the fruit of once-returner exists, the fruit of non-returner exists, arhatship exists, individual enlightenment exists, the knowledge of the aspects of the path exists, and all-aspect omniscience exists; and that those who have entered the stream exist, once-returners exist, non-returners exist, arhats exist, pratyekabuddhas exist, bodhisattva great beings exist, and the tathāgatas, arhats, perfectly complete buddhas exist. [B27]
“Kauśika, leaving aside the beings of the small thousandfold world system, Kauśika, if any sons or daughters of good families were to establish the beings of the medium millionfold world system, as many as there are, in the paths of the ten virtuous actions, do you think, Kauśika, that for this reason those sons or daughters of good families would greatly increase their merit?”
“Greatly, Blessed Lord! Greatly, Well-Gone One!” replied Śakra.
“Kauśika,” said the Blessed One, “if any sons or daughters of good families were to bestow a book of this perfection of wisdom on others so that they might commit it to writing, or recite it, or chant it by heart, they would more greatly increase their merit. If you ask why, it is because in this perfection of wisdom it reveals extensively those uncontaminated attributes, [F.381.a] having trained in which sons or daughters of good families have entered, enter, and will enter into the maturity of the perfect nature; have attained, attain, and will attain the fruit of having entered the stream; have attained, attain, and will attain the fruit of once-returner; have attained, attain, and will attain the fruit of non-returner; and have attained, attain, and will attain arhatship; those who follow the vehicle of the pratyekabuddhas have attained, attain, and will attain individual enlightenment; and those who have set out for unsurpassed, perfect, complete enlightenment have entered, enter, and will enter into the maturity of the bodhisattvas, and have fully awakened, are fully awakening, and will fully awaken to unsurpassed, perfect, complete enlightenment.
“Kauśika, if you ask what are those uncontaminated attributes, they are the perfection of generosity, the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom; the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, the emptiness of emptiness, the emptiness of great extent, the emptiness of ultimate reality, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the unlimited, the emptiness of that which has neither beginning nor end, the emptiness of nonexclusion, the emptiness of inherent nature, the emptiness of all phenomena, [F.381.b] the emptiness of intrinsic defining characteristics, the emptiness of that which cannot be apprehended, the emptiness of nonentities, the emptiness of essential nature, and the emptiness of an essential nature of nonentities; the four applications of mindfulness, the four correct exertions, the four supports for miraculous ability, the five faculties, the five powers, the seven branches of enlightenment, and the noble eightfold path; and the four truths of the noble ones, the four meditative concentrations, the four immeasurable attitudes, the four formless absorptions, the eight liberations, the nine serial steps of meditative absorption, the emptiness, signlessness, and wishlessness gateways to liberation, the six extrasensory powers, all the meditative stabilities, all the dhāraṇī gateways, the ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, the eighteen distinct qualities of the buddhas, great loving kindness, great compassion, great empathetic joy, and great equanimity. It also reveals extensively other immeasurable attributes of the buddhas.
“From this round of teaching also, Kauśika, one should know that any sons or daughters of good families who make this perfection of wisdom into a book and give it to others in order that they might recite it, write it out, and chant it by heart increase their merit more greatly.
“If you ask why, Kauśika, it is because all the attributes are revealed extensively by this perfection of wisdom. It is owing to these that great and lofty royal families exist, [F.382.a] great and lofty priestly families exist, and great and lofty householder families exist; that the gods of the Cāturmahārājika realm exist, the gods of the Trayastriṃśa realm exist, the gods of the Yāma realm exist, the gods of the Tuṣita realm exist, the gods of the Nirmāṇarati realm exist, and the gods of the Paranirmitavaśavartin realm exist; that the gods of the Brahmakāyika realm exist, the gods of the Brahmapurohita realm exist, the gods of the Brahmapārṣadya realm exist, and the gods of the Mahābrahmā realm exist; that the gods of the Ābha realm exist, the gods of the Parīttābha realm exist, the gods of the Apramāṇābha realm exist, and the gods of the Ābhāsvara realm exist; that the gods of the Śubha realm exist, the gods of the Parīttaśubha realm exist, the gods of the Apramāṇaśubha realm exist, and the gods of the Śubhakṛtsna realm exist; that the gods of the Vṛha realm exist, the gods of the Parīttavṛha realm exist, the gods of the Apramāṇavṛha realm exist, and the gods of the Vṛhatphala realm exist; that the gods of the Avṛha realm exist, the gods of the Atapa realm exist, the gods of the Sudṛśa realm exist, the gods of the Sudarśana realm exist, and the gods of the Akaniṣṭha realm exist; that the gods of the sphere of infinite space exist, the gods of the sphere of infinite consciousness exist, the gods of the sphere of nothing-at-all exist, and the gods of the sphere of neither perception nor nonperception exist; that the perfection of generosity exists, the perfection of ethical discipline exists, the perfection of tolerance exists, the perfection of perseverance exists, the perfection of meditative concentration exists, and the perfection of wisdom exists; that the emptiness of internal phenomena exists, [F.382.b] the emptiness of external phenomena exists, the emptiness of external and internal phenomena exists, the emptiness of emptiness exists, the emptiness of great extent exists, the emptiness of ultimate reality exists, the emptiness of conditioned phenomena exists, the emptiness of unconditioned phenomena exists, the emptiness of the unlimited exists, the emptiness of that which has neither beginning nor end exists, the emptiness of nonexclusion exists, the emptiness of inherent nature exists, the emptiness of all phenomena exists, the emptiness of intrinsic defining characteristics exists, the emptiness of that which cannot be apprehended exists, the emptiness of nonentities exists, the emptiness of essential nature exists, and the emptiness of an essential nature of nonentities exists; that the applications of mindfulness exist, the correct exertions exist, the supports for miraculous ability exist, the faculties exist, the powers exist, the branches of enlightenment exist, and the noble eightfold path exists; that the truths of the noble ones exist, the meditative concentrations exist, the immeasurable attitudes exist, the formless absorptions exist, the eight liberations exist, the nine serial steps of meditative absorption exist, the emptiness, signlessness, and wishlessness gateways to liberation exist, the extrasensory powers exist, the meditative stabilities exist, the dhāraṇī gateways exist, the powers of the tathāgatas exist, the fearlessnesses exist, the kinds of exact knowledge exist, great compassion exists, and the eighteen distinct qualities of the buddhas exist; that the fruit of having entered the stream exists, the fruit of once-returner exists, [F.383.a] the fruit of non-returner exists, arhatship exists, individual enlightenment exists, the knowledge of the aspects of the path exists, and all-aspect omniscience exists; and that those who have entered the stream exist, once-returners exist, non-returners exist, arhats exist, pratyekabuddhas exist, bodhisattva great beings exist, and the tathāgatas, arhats, perfectly complete buddhas exist.
“Kauśika, leaving aside the beings of the medium millionfold world system, Kauśika, if any sons or daughters of good families were to establish the beings of the great billionfold world system, as many as there are, in the paths of the ten virtuous actions, do you think, Kauśika, that for this reason those sons or daughters of good families would greatly increase their merit?”
“Greatly, Blessed Lord! Greatly, Well-Gone One!” replied Śakra.
“Kauśika,” said the Blessed One, “if any sons or daughters of good families were to bestow a book of this perfection of wisdom on others so that they might commit it to writing, or recite it, or chant it by heart, they would more greatly increase their merit. If you ask why, it is because in this perfection of wisdom it reveals extensively those uncontaminated attributes, having trained in which sons or daughters of good families have entered, enter, and will enter into the maturity of the perfect nature; have attained, attain, and will attain [F.383.b] the fruit of having entered the stream; have attained, attain, and will attain the fruit of once-returner; have attained, attain, and will attain the fruit of non-returner; and have attained, attain, and will attain arhatship; those who follow the vehicle of the pratyekabuddhas have attained, attain, and will attain individual enlightenment; and those who have set out for unsurpassed, perfect, complete enlightenment have entered, enter, and will enter into the maturity of the bodhisattvas, and have fully awakened, are fully awakening, and will fully awaken to unsurpassed, perfect, complete enlightenment.
“Kauśika, if you ask what are those uncontaminated attributes, they are the perfection of generosity, the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom; the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, the emptiness of emptiness, the emptiness of great extent, the emptiness of ultimate reality, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the unlimited, the emptiness of that which has neither beginning nor end, the emptiness of nonexclusion, the emptiness of inherent nature, the emptiness of all phenomena, the emptiness of intrinsic defining characteristics, the emptiness of that which cannot be apprehended, the emptiness of nonentities, the emptiness of essential nature, and the emptiness of an essential nature of nonentities; [F.384.a] the four applications of mindfulness, the four correct exertions, the four supports for miraculous ability, the five faculties, the five powers, the seven branches of enlightenment, and the noble eightfold path; and the four truths of the noble ones, the eight liberations, the nine serial steps of meditative absorption, the emptiness, signlessness, and wishlessness gateways to liberation, the six extrasensory powers, all the meditative stabilities, all the dhāraṇī gateways, the ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, the eighteen distinct qualities of the buddhas, great loving kindness, great compassion, great empathetic joy, and great equanimity. It also reveals extensively other immeasurable attributes of the buddhas.
“From this round of teaching also, Kauśika, one should know that any sons or daughters of good families who make this perfection of wisdom into a book and give it to others in order that they might recite it, write it out, and chant it by heart increase their merit more greatly.
“If you ask why, Kauśika, it is because all the attributes are revealed extensively by this perfection of wisdom. It is owing to these that great and lofty royal families exist, great and lofty priestly families exist, and great and lofty householder families exist; that the gods of the Cāturmahārājika realm exist, the gods of the Trayastriṃśa realm exist, the gods of the Yāma realm exist, the gods of the Tuṣita realm exist, the gods of the Nirmāṇarati realm exist, [F.384.b] and the gods of the Paranirmitavaśavartin realm exist that the gods of the Brahmakāyika realm exist, the gods of the Brahmapurohita realm exist, the gods of the Brahmapārṣadya realm exist, and the gods of the Mahābrahmā realm exist; that the gods of the Ābha realm exist, the gods of the Parīttābha realm exist, the gods of the Apramāṇābha realm exist, and the gods of the Ābhāsvara realm exist; that the gods of the Śubha realm exist, the gods of the Parīttaśubha realm exist, the gods of the Apramāṇaśubha realm exist, and the gods of the Śubhakṛtsna realm exist; that the gods of the Vṛha realm exist, the gods of the Parīttavṛha realm exist, the gods of the Apramāṇavṛha realm exist, and the gods of the Vṛhatphala realm exist; that the gods of the Avṛha realm exist, the gods of the Atapa realm exist, the gods of the Sudṛśa realm exist, the gods of the Sudarśana realm exist, and the gods of the Akaniṣṭha realm exist; that the gods of the sphere of infinite space exist, the gods of the sphere of infinite consciousness exist, the gods of the sphere of nothing-at-all exist, and the gods of the sphere of neither perception nor nonperception exist; that the perfection of generosity exists, the perfection of ethical discipline exists, the perfection of tolerance exists, the perfection of perseverance exists, the perfection of meditative concentration exists, and the perfection of wisdom exists; that the emptiness of internal phenomena exists, the emptiness of external phenomena exists, the emptiness of external and internal phenomena exists, the emptiness of emptiness exists, the emptiness of great extent exists, the emptiness of ultimate reality exists, the emptiness of conditioned phenomena exists, the emptiness of unconditioned phenomena exists, the emptiness of the unlimited exists, the emptiness of that which has neither beginning nor end exists, [F.385.a] the emptiness of nonexclusion exists, the emptiness of inherent nature exists, the emptiness of all phenomena exists, the emptiness of intrinsic defining characteristics exists, the emptiness of that which cannot be apprehended exists, the emptiness of nonentities exists, the emptiness of essential nature exists, and the emptiness of an essential nature of nonentities exists; that the applications of mindfulness exist, the correct exertions exist, the supports for miraculous ability exist, the faculties exist, the powers exist, the branches of enlightenment exist, and the noble eightfold path exists; that the truths of the noble ones exist, the meditative concentrations exist, the immeasurable attitudes exist, the formless absorptions exist, the eight liberations exist, the nine serial steps of meditative absorption exist, the emptiness, signlessness, and wishlessness gateways to liberation exist, the extrasensory powers exist, the meditative stabilities exist, the dhāraṇī gateways exist, the powers of the tathāgatas exist, the fearlessnesses exist, the kinds of exact knowledge exist, great compassion exists, and the distinct qualities of the buddhas exist; that the fruit of having entered the stream exists, the fruit of once-returner exists, the fruit of non-returner exists, arhatship exists, individual enlightenment exists, the knowledge of the aspects of the path exists, and all-aspect omniscience exists; and that those who have entered the stream exist, [F.385.b] once-returners exist, non-returners exist, arhats exist, pratyekabuddhas exist, bodhisattva great beings exist, and the tathāgatas, arhats, perfectly complete buddhas exist.
“Kauśika, if any sons or daughters of good families were to establish the beings of the world systems in each of the ten directions, numerous as the grains of sand of the river Gaṅgā, as many as there are, in the paths of the ten virtuous actions, do you think, Kauśika, that for this reason those sons or daughters of good families would greatly increase their merit?”
“Greatly, Blessed Lord! Greatly, Well-Gone One!” replied Śakra.
“Kauśika,” said the Blessed One, “if any sons or daughters of good families were to bestow a book of this perfection of wisdom on others so that they might commit it to writing, or recite it, or chant it by heart, they would more greatly increase their merit. If you ask why, it is because in this perfection of wisdom it reveals extensively those uncontaminated attributes, having trained in which sons or daughters of good families have entered, enter, and will enter into the maturity of the perfect nature; have attained, attain, and will attain the fruit of having entered the stream; have attained, attain, and will attain the fruit of once-returner; have attained, attain, and will attain the fruit of non-returner; and have attained, attain, and will attain arhatship; those who follow the vehicle of the pratyekabuddhas have attained, [F.386.a] attain, and will attain individual enlightenment; and those who have set out for unsurpassed, perfect, complete enlightenment have entered, enter, and will enter into the maturity of the bodhisattvas, and have fully awakened, are fully awakening, and will fully awaken to unsurpassed, perfect, complete enlightenment.
“Kauśika, if you ask what are those uncontaminated attributes, they are the perfection of generosity, the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom; the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, the emptiness of emptiness, the emptiness of great extent, the emptiness of ultimate reality, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the unlimited, the emptiness of that which has neither beginning nor end, the emptiness of nonexclusion, the emptiness of inherent nature, the emptiness of all phenomena, the emptiness of intrinsic defining characteristics, the emptiness of that which cannot be apprehended, the emptiness of nonentities, the emptiness of essential nature, and the emptiness of an essential nature of nonentities; the four applications of mindfulness, the four correct exertions, the four supports for miraculous ability, the five faculties, the five powers, the seven branches of enlightenment, and the noble eightfold path; and the four truths of the noble ones, the eight liberations, [F.386.b] the nine serial steps of meditative absorption, the emptiness, signlessness, and wishlessness gateways to liberation, the six extrasensory powers, all the meditative stabilities, all the dhāraṇī gateways, the ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, the eighteen distinct qualities of the buddhas, great loving kindness, great compassion, great empathetic joy, and great equanimity. It also reveals extensively other immeasurable attributes of the buddhas.
“From this round of teaching also, Kauśika, one should know that any sons or daughters of good families who make this perfection of wisdom into a book and give it to others in order that they might recite it, write it out, and chant it by heart increase their merit more greatly.
“If you ask why, Kauśika, it is because all the attributes are revealed extensively by this perfection of wisdom. It is owing to these that great and lofty royal families exist, great and lofty priestly families exist, and great and lofty householder families exist; that the gods of the Cāturmahārājika realm exist, the gods of the Trayastriṃśa realm exist, the gods of the Yāma realm exist, the gods of the Tuṣita realm exist, the gods of the Nirmāṇarati realm exist, and the gods of the Paranirmitavaśavartin realm exist; that the gods of the Brahmakāyika realm exist, the gods of the Brahmapurohita realm exist, the gods of the Brahmapārṣadya realm exist, and the gods of the Mahābrahmā realm exist; that the gods of the Ābha realm exist, the gods of the Parīttābha realm exist, the gods of the Apramāṇābha realm exist, [F.387.a] and the gods of the Ābhāsvara realm exist; that the gods of the Śubha realm exist, the gods of the Parīttaśubha realm exist, the gods of the Apramāṇaśubha realm exist, and the gods of the Śubhakṛtsna realm exist; that the gods of the Vṛha realm exist, the gods of the Parīttavṛha realm exist, the gods of the Apramāṇavṛha realm exist, and the gods of the Vṛhatphala realm exist; that the gods of the Avṛha realm exist, the gods of the Atapa realm exist, the gods of the Sudṛśa realm exist, the gods of the Sudarśana realm exist, and the gods of the Akaniṣṭha realm exist; that the gods of the sphere of infinite space exist, the gods of the sphere of infinite consciousness exist, the gods of the sphere of nothing-at-all exist, and the gods of the sphere of neither perception nor nonperception exist; that the perfection of generosity exists, the perfection of ethical discipline exists, the perfection of tolerance exists, the perfection of perseverance exists, the perfection of meditative concentration exists, and the perfection of wisdom exists; that the emptiness of internal phenomena exists, the emptiness of external phenomena exists, the emptiness of external and internal phenomena exists, the emptiness of emptiness exists, the emptiness of great extent exists, the emptiness of ultimate reality exists, the emptiness of conditioned phenomena exists, the emptiness of unconditioned phenomena exists, the emptiness of the unlimited exists, the emptiness of that which has neither beginning nor end exists, the emptiness of nonexclusion exists, the emptiness of inherent nature exists, the emptiness of all phenomena exists, the emptiness of intrinsic defining characteristics exists, the emptiness of that which cannot be apprehended exists, the emptiness of nonentities exists, the emptiness of essential nature exists, and the emptiness of an essential nature [F.387.b] of nonentities exists; that the applications of mindfulness exist, the correct exertions exist, the supports for miraculous ability exist, the faculties exist, the powers exist, the branches of enlightenment exist, and the noble eightfold path exists; that the truths of the noble ones exist, the meditative concentrations exist, the immeasurable attitudes exist, the formless absorptions exist, the eight liberations exist, the nine serial steps of meditative absorption exist, the emptiness, signlessness, and wishlessness gateways to liberation exist, the extrasensory powers exist, the meditative stabilities exist, the dhāraṇī gateways exist, the powers of the tathāgatas exist, the fearlessnesses exist, the kinds of exact knowledge exist, great compassion exists, and the eighteen distinct qualities of the buddhas exist; that the fruit of having entered the stream exists, the fruit of once-returner exists, the fruit of non-returner exists, arhatship exists, individual enlightenment exists, the knowledge of the aspects of the path exists, and all-aspect omniscience exists; and that those who have entered the stream exist, once-returners exist, non-returners exist, arhats exist, pratyekabuddhas exist, bodhisattva great beings exist, and the tathāgatas, arhats, perfectly complete buddhas exist.
“Moreover, Kauśika, if any sons or daughters of good families [F.388.a] were to establish the human beings of Jambudvīpa, as many as there are, in the four meditative concentrations, and establish them in the four immeasurable attitudes, the four formless absorptions, and the five extrasensory powers, do you think, Kauśika, that for this reason those sons or daughters of good families would greatly increase their merit?”
“Greatly, Blessed Lord! Greatly, Well-Gone One!” replied Śakra.
“Kauśika,” said the Blessed One, “if any sons or daughters of good families were to bestow a book of this perfection of wisdom on others so that they might commit it to writing, or recite it, or chant it by heart, they would more greatly increase their merit. If you ask why, it is because in this perfection of wisdom it reveals extensively those uncontaminated attributes, having trained in which sons or daughters of good families have entered, enter, and will enter into the maturity of the perfect nature; have attained, attain, and will attain the fruit of having entered the stream; have attained, attain, and will attain the fruit of once-returner; have attained, attain, and will attain the fruit of non-returner; and have attained, attain, and will attain arhatship; those who follow the vehicle of the pratyekabuddhas have attained, attain, and will attain individual enlightenment; and those who have set out for unsurpassed, perfect, complete enlightenment have entered, enter, and will enter into the maturity of the bodhisattvas, and have fully awakened, are fully awakening, and will fully awaken to [F.388.b] unsurpassed, perfect, complete enlightenment.
“Kauśika, if you ask what are those uncontaminated attributes, they are the perfection of generosity, the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom; the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, the emptiness of emptiness, the emptiness of great extent, the emptiness of ultimate reality, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the unlimited, the emptiness of that which has neither beginning nor end, the emptiness of nonexclusion, the emptiness of inherent nature, the emptiness of all phenomena, the emptiness of intrinsic defining characteristics, the emptiness of that which cannot be apprehended, the emptiness of nonentities, the emptiness of essential nature, and the emptiness of an essential nature of nonentities; the four applications of mindfulness, the four correct exertions, the four supports for miraculous ability, the five faculties, the five powers, the seven branches of enlightenment, and the noble eightfold path; and the four truths of the noble ones, the eight liberations, the nine serial steps of meditative absorption, the emptiness, signlessness, and wishlessness gateways to liberation, the six extrasensory powers, all the meditative stabilities, all the dhāraṇī gateways, the ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, the eighteen distinct qualities of the buddhas, [F.389.a] great loving kindness, great compassion, great empathetic joy, and great equanimity. It also reveals extensively other immeasurable attributes of the buddhas.
“From this round of teaching also, Kauśika, one should know that any sons or daughters of good families who make this perfection of wisdom into a book and give it to others in order that they might recite it, write it out, and chant it by heart increase their merit more greatly.
“If you ask why, Kauśika, it is because all the attributes are revealed extensively by this perfection of wisdom. It is owing to these that great and lofty royal families exist, great and lofty priestly families exist, and great and lofty householder families exist; that the gods of the Cāturmahārājika realm exist, the gods of the Trayastriṃśa realm exist, the gods of the Yāma realm exist, the gods of the Tuṣita realm exist, the gods of the Nirmāṇarati realm exist, and the gods of the Paranirmitavaśavartin realm exist; that the gods of the Brahmakāyika realm exist, the gods of the Brahmapurohita realm exist, the gods of the Brahmapārṣadya realm exist, and the gods of the Mahābrahmā realm exist; that the gods of the Ābha realm exist, the gods of the Parīttābha realm exist, the gods of the Apramāṇābha realm exist, and the gods of the Ābhāsvara realm exist; that the gods of the Śubha realm exist, the gods of the Parīttaśubha realm exist, the gods of the Apramāṇaśubha realm exist, and the gods of the Śubhakṛtsna realm exist; that the gods of the Vṛha realm exist, the gods of the Parīttavṛha realm exist, the gods of the Apramāṇavṛha realm exist, and the gods of the Vṛhatphala realm exist; that the gods of the Avṛha realm exist, [F.389.b] the gods of the Atapa realm exist, the gods of the Sudṛśa realm exist, the gods of the Sudarśana realm exist, and the gods of the Akaniṣṭha realm exist; that the gods of the sphere of infinite space exist, the gods of the sphere of infinite consciousness exist, the gods of the sphere of nothing-at-all exist, and the gods of the sphere of neither perception nor nonperception exist; that the perfection of generosity exists, the perfection of ethical discipline exists, the perfection of tolerance exists, the perfection of perseverance exists, the perfection of meditative concentration exists, and the perfection of wisdom exists; that the emptiness of internal phenomena exists, the emptiness of external phenomena exists, the emptiness of external and internal phenomena exists, the emptiness of emptiness exists, the emptiness of great extent exists, the emptiness of ultimate reality exists, the emptiness of conditioned phenomena exists, the emptiness of unconditioned phenomena exists, the emptiness of the unlimited exists, the emptiness of that which has neither beginning nor end exists, the emptiness of nonexclusion exists, the emptiness of inherent nature exists, the emptiness of all phenomena exists, the emptiness of intrinsic defining characteristics exists, the emptiness of that which cannot be apprehended exists, the emptiness of nonentities exists, the emptiness of essential nature exists, and the emptiness of an essential nature of nonentities exists; that the applications of mindfulness exist, the correct exertions exist, the supports for miraculous ability exist, the faculties exist, the powers exist, the branches of enlightenment exist, and the noble eightfold path exists; [F.390.a] that the truths of the noble ones exist, the meditative concentrations exist, the immeasurable attitudes exist, the formless absorptions exist, the eight liberations exist, the nine serial steps of meditative absorption exist, the emptiness, signlessness, and wishlessness gateways to liberation exist, the extrasensory powers exist, the meditative stabilities exist, the dhāraṇī gateways exist, the powers of the tathāgatas exist, the fearlessnesses exist, the kinds of exact knowledge exist, great compassion exists, and the eighteen distinct qualities of the buddhas exist; that the fruit of having entered the stream exists, the fruit of once-returner exists, the fruit of non-returner exists, arhatship exists, individual enlightenment exists, the knowledge of the aspects of the path exists, and all-aspect omniscience exists; and that those who have entered the stream exist, once-returners exist, non-returners exist, arhats exist, pratyekabuddhas exist, bodhisattva great beings exist, and the tathāgatas, arhats, perfectly complete buddhas exist.
“Leaving aside the beings of Jambudvīpa, Kauśika, if any sons or daughters of good families were to establish the beings in the world system with its four continents, as many as there are, in the four meditative concentrations, and establish them in the four immeasurable attitudes, the four formless absorptions, [F.390.b] and the five extrasensory powers, do you think, Kauśika, that for this reason those sons or daughters of good families would greatly increase their merit?”
“Greatly, Blessed Lord! Greatly, Well-Gone One!” replied Śakra.
“Kauśika,” said the Blessed One, “if any sons or daughters of good families were to bestow a book of this perfection of wisdom on others so that they might commit it to writing, or recite it, or chant it by heart, they would more greatly increase their merit. If you ask why, it is because in this perfection of wisdom it reveals extensively those uncontaminated attributes, having trained in which sons or daughters of good families have entered, enter, and will enter into the maturity of the perfect nature; have attained, attain, and will attain the fruit of having entered the stream; have attained, attain, and will attain the fruit of once-returner; have attained, attain, and will attain the fruit of non-returner; and have attained, attain, and will attain arhatship; those who follow the vehicle of the pratyekabuddhas have attained, attain, and will attain individual enlightenment; and those who have set out for unsurpassed, perfect, complete enlightenment have entered, enter, and will enter into the maturity of the bodhisattvas, and have fully awakened, are fully awakening, and will fully awaken to unsurpassed, perfect, complete enlightenment.
“Kauśika, if you ask what [F.391.a] are those uncontaminated attributes, they are the perfection of generosity, the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom; the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, the emptiness of emptiness, the emptiness of great extent, the emptiness of ultimate reality, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the unlimited, the emptiness of that which has neither beginning nor end, the emptiness of nonexclusion, the emptiness of inherent nature, the emptiness of all phenomena, the emptiness of intrinsic defining characteristics, the emptiness of that which cannot be apprehended, the emptiness of nonentities, the emptiness of essential nature, and the emptiness of an essential nature of nonentities; the four applications of mindfulness, the four correct exertions, the four supports for miraculous ability, the five faculties, the five powers, the seven branches of enlightenment, and the noble eightfold path; and the four truths of the noble ones, the eight liberations, the nine serial steps of meditative absorption, the emptiness, signlessness, and wishlessness gateways to liberation, the six extrasensory powers, all the meditative stabilities, all the dhāraṇī gateways, the ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, the eighteen distinct qualities of the buddhas, great loving kindness, great compassion, [F.391.b] great empathetic joy, and great equanimity. It also reveals extensively other immeasurable attributes of the buddhas.
“From this round of teaching also, Kauśika, one should know that any sons or daughters of good families who make this perfection of wisdom into a book and give it to others in order that they might recite it, write it out, and chant it by heart increase their merit more greatly.
“If you ask why, Kauśika, it is because all the attributes are revealed extensively by this perfection of wisdom. It is owing to these that great and lofty royal families exist, great and lofty priestly families exist, and great and lofty householder families exist; that the gods of the Cāturmahārājika realm exist, the gods of the Trayastriṃśa realm exist, the gods of the Yāma realm exist, the gods of the Tuṣita realm exist, the gods of the Nirmāṇarati realm exist, and the gods of the Paranirmitavaśavartin realm exist; that the gods of the Brahmakāyika realm exist, the gods of the Brahmapurohita realm exist, the gods of the Brahmapārṣadya realm exist, and the gods of the Mahābrahmā realm exist; that the gods of the Ābha realm exist, the gods of the Parīttābha realm exist, the gods of the Apramāṇābha realm exist, and the gods of the Ābhāsvara realm exist; that the gods of the Śubha realm exist, the gods of the Parīttaśubha realm exist, the gods of the Apramāṇaśubha realm exist, and the gods of the Śubhakṛtsna realm exist; that the gods of the Vṛha realm exist, the gods of the Parīttavṛha realm exist, the gods of the Apramāṇavṛha realm exist, and the gods of the Vṛhatphala realm exist; that the gods of the Avṛha realm exist, the gods of the Atapa realm exist, the gods of the Sudṛśa realm exist, the gods of the Sudarśana [F.392.a] realm exist, and the gods of the Akaniṣṭha realm exist; that the gods of the sphere of infinite space exist, the gods of the sphere of infinite consciousness exist, the gods of the sphere of nothing-at-all exist, and the gods of the sphere of neither perception nor nonperception exist; that the perfection of generosity exists, the perfection of ethical discipline exists, the perfection of tolerance exists, the perfection of perseverance exists, the perfection of meditative concentration exists, and the perfection of wisdom exists; that the emptiness of internal phenomena exists, the emptiness of external phenomena exists, the emptiness of external and internal phenomena exists, the emptiness of emptiness exists, the emptiness of great extent exists, the emptiness of ultimate reality exists, the emptiness of conditioned phenomena exists, the emptiness of unconditioned phenomena exists, the emptiness of the unlimited exists, the emptiness of that which has neither beginning nor end exists, the emptiness of nonexclusion exists, the emptiness of inherent nature exists, the emptiness of all phenomena exists, the emptiness of intrinsic defining characteristics exists, the emptiness of that which cannot be apprehended exists, the emptiness of nonentities exists, the emptiness of essential nature exists, and the emptiness of an essential nature of nonentities exists; that the applications of mindfulness exist, the correct exertions exist, the supports for miraculous ability exist, the faculties exist, the powers exist, the branches of enlightenment exist, and the noble eightfold path exists; that the truths of the noble ones exist, the meditative concentrations exist, the immeasurable attitudes exist, [F.392.b] the formless absorptions exist, the eight liberations exist, the nine serial steps of meditative absorption exist, the emptiness, signlessness, and wishlessness gateways to liberation exist, the extrasensory powers exist, the meditative stabilities exist, the dhāraṇī gateways exist, the powers of the tathāgatas exist, the fearlessnesses exist, the kinds of exact knowledge exist, great compassion exists, and the distinct qualities of the buddhas exist; that the fruit of having entered the stream exists, the fruit of once-returner exists, the fruit of non-returner exists, arhatship exists, individual enlightenment exists, the knowledge of the aspects of the path exists, and all-aspect omniscience exists; and that those who have entered the stream exist, once-returners exist, non-returners exist, arhats exist, pratyekabuddhas exist, bodhisattva great beings exist, and the tathāgatas, arhats, perfectly complete buddhas exist.
“Leaving aside the beings in the world system with its four continents, Kauśika, if any sons or daughters of good families were to establish the beings in the thousandfold world system, as many as there are, in the four meditative concentrations, and establish them in the four immeasurable attitudes, the four formless absorptions, and the five extrasensory powers, do you think, Kauśika, that for this reason those sons or daughters of good families would greatly increase their merit?”
“Greatly, Blessed Lord! [F.393.a] Greatly, Well-Gone One!” replied Śakra.
“Kauśika,” said the Blessed One, “if any sons or daughters of good families were to bestow a book of this perfection of wisdom on others so that they might commit it to writing, or recite it, or chant it by heart, they would more greatly increase their merit. If you ask why, it is because in this perfection of wisdom it reveals extensively those uncontaminated attributes, having trained in which sons or daughters of good families have entered, enter, and will enter into the maturity of the perfect nature; have attained, attain, and will attain the fruit of having entered the stream; have attained, attain, and will attain the fruit of once-returner; have attained, attain, and will attain the fruit of non-returner; and have attained, attain, and will attain arhatship; those who follow the vehicle of the pratyekabuddhas have attained, attain, and will attain individual enlightenment; and those who have set out for unsurpassed, perfect, complete enlightenment have entered, enter, and will enter into the maturity of the bodhisattvas, and have fully awakened, are fully awakening, and will fully awaken to unsurpassed, perfect, complete enlightenment.
“Kauśika, if you ask what are those uncontaminated attributes, they are the perfection of generosity, the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, [F.393.b] the perfection of meditative concentration, and the perfection of wisdom; the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, the emptiness of emptiness, the emptiness of great extent, the emptiness of ultimate reality, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the unlimited, the emptiness of that which has neither beginning nor end, the emptiness of nonexclusion, the emptiness of inherent nature, the emptiness of all phenomena, the emptiness of intrinsic defining characteristics, the emptiness of that which cannot be apprehended, the emptiness of nonentities, the emptiness of essential nature, and the emptiness of an essential nature of nonentities; the four applications of mindfulness, the four correct exertions, the four supports for miraculous ability, the five faculties, the five powers, the seven branches of enlightenment, and the noble eightfold path; and the four truths of the noble ones, the eight liberations, the nine serial steps of meditative absorption, the emptiness, signlessness, and wishlessness gateways to liberation, the six extrasensory powers, all the meditative stabilities, all the dhāraṇī gateways, the ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, the eighteen distinct qualities of the buddhas, great loving kindness, great compassion, great empathetic joy, and great equanimity. It also reveals extensively other immeasurable attributes of the buddhas.
“From this round of teaching also, Kauśika, one should know that any sons or daughters of good families who make this perfection of wisdom [F.394.a] into a book and give it to others in order that they might recite it, write it out, and chant it by heart increase their merit more greatly.
“If you ask why, Kauśika, it is because all the attributes are revealed extensively by this perfection of wisdom. It is owing to these that great and lofty royal families exist, great and lofty priestly families exist, and great and lofty householder families exist; that the gods of the Cāturmahārājika realm exist, the gods of the Trayastriṃśa realm exist, the gods of the Yāma realm exist, the gods of the Tuṣita realm exist, the gods of the Nirmāṇarati realm exist, and the gods of the Paranirmitavaśavartin realm exist; that the gods of the Brahmakāyika realm exist, the gods of the Brahmapurohita realm exist, the gods of the Brahmapārṣadya realm exist, and the gods of the Mahābrahmā realm exist; that the gods of the Ābha realm exist, the gods of the Parīttābha realm exist, the gods of the Apramāṇābha realm exist, and the gods of the Ābhāsvara realm exist; that the gods of the Śubha realm exist, the gods of the Parīttaśubha realm exist, the gods of the Apramāṇaśubha realm exist, and the gods of the Śubhakṛtsna realm exist; that the gods of the Vṛha realm exist, the gods of the Parīttavṛha realm exist, the gods of the Apramāṇavṛha realm exist, and the gods of the Vṛhatphala realm exist; that the gods of the Avṛha realm exist, the gods of the Atapa realm exist, the gods of the Sudṛśa realm exist, the gods of the Sudarśana realm exist, and the gods of the Akaniṣṭha realm exist; that the gods of the sphere of infinite space exist, the gods [F.394.b] of the sphere of infinite consciousness exist, the gods of the sphere of nothing-at-all exist, and the gods of the sphere of neither perception nor nonperception exist; that the perfection of generosity exists, the perfection of ethical discipline exists, the perfection of tolerance exists, the perfection of perseverance exists, the perfection of meditative concentration exists, and the perfection of wisdom exists; that the emptiness of internal phenomena exists, the emptiness of external phenomena exists, the emptiness of external and internal phenomena exists, the emptiness of emptiness exists, the emptiness of great extent exists, the emptiness of ultimate reality exists, the emptiness of conditioned phenomena exists, the emptiness of unconditioned phenomena exists, the emptiness of the unlimited exists, the emptiness of that which has neither beginning nor end exists, the emptiness of nonexclusion exists, the emptiness of inherent nature exists, the emptiness of all phenomena exists, the emptiness of intrinsic defining characteristics exists, the emptiness of that which cannot be apprehended exists, the emptiness of nonentities exists, the emptiness of essential nature exists, and the emptiness of an essential nature of nonentities exists; that the applications of mindfulness exist, the correct exertions exist, the supports for miraculous ability exist, the faculties exist, the powers exist, the branches of enlightenment exist, and the noble eightfold path exists; that the truths of the noble ones exist, the meditative concentrations exist, the immeasurable attitudes exist, the formless absorptions exist, the eight liberations exist, [F.395.a] the nine serial steps of meditative absorption exist, the emptiness, signlessness, and wishlessness gateways to liberation exist, the extrasensory powers exist, the meditative stabilities exist, the dhāraṇī gateways exist, the powers of the tathāgatas exist, the fearlessnesses exist, the kinds of exact knowledge exist, great compassion exists, and the distinct qualities of the buddhas exist; that the fruit of having entered the stream exists, the fruit of once-returner exists, the fruit of non-returner exists, arhatship exists, individual enlightenment exists, the knowledge of the aspects of the path exists, and all-aspect omniscience exists; and that those who have entered the stream exist, once-returners exist, non-returners exist, arhats exist, pratyekabuddhas exist, bodhisattva great beings exist, and the tathāgatas, arhats, perfectly complete buddhas exist. [V19] [F.1.b] [B1]
“Leaving aside the beings in the thousandfold world system, Kauśika, if any sons or daughters of good families were to establish the beings in the medium millionfold world system, as many as there are, in the four meditative concentrations, and establish them in the four immeasurable attitudes, the four formless absorptions, and the five extrasensory powers, do you think, Kauśika, that for this reason those sons or daughters of good families would greatly increase their merit?”
“Greatly, Blessed Lord! Greatly, Well-Gone One!” replied Śakra.
“Kauśika,” said the Blessed One, “if any sons or daughters of good families were to bestow a book of this perfection of wisdom on others so that they might commit it to writing, [F.2.a] or recite it, or chant it by heart, they would more greatly increase their merit. If you ask why, it is because in this perfection of wisdom it reveals extensively those uncontaminated attributes, having trained in which sons or daughters of good families have entered, enter, and will enter into the maturity of the perfect nature; have attained, attain, and will attain the fruit of having entered the stream; have attained, attain, and will attain the fruit of once-returner; have attained, attain, and will attain the fruit of non-returner; and have attained, attain, and will attain arhatship; those who follow the vehicle of the pratyekabuddhas have attained, attain, and will attain individual enlightenment; and those who have set out for unsurpassed, perfect, complete enlightenment have entered, enter, and will enter into the maturity of the bodhisattvas, and have fully awakened, are fully awakening, and will fully awaken to unsurpassed, perfect, complete enlightenment.
“Kauśika, if you ask what are those uncontaminated attributes, they are the perfection of generosity, the perfection of ethical discipline, the perfection of tolerance, [F.2.b] the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom; the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, the emptiness of emptiness, the emptiness of great extent, the emptiness of ultimate reality, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the unlimited, the emptiness of that which has neither beginning nor end, the emptiness of nonexclusion, the emptiness of inherent nature, the emptiness of all phenomena, the emptiness of intrinsic defining characteristics, the emptiness of that which cannot be apprehended, the emptiness of nonentities, the emptiness of essential nature, and the emptiness of an essential nature of nonentities; the four applications of mindfulness, the four correct exertions, the four supports for miraculous ability, the five faculties, the five powers, the seven branches of enlightenment, and the noble eightfold path; and the four truths of the noble ones, the eight liberations, the nine serial steps of meditative absorption, the emptiness, signlessness, and wishlessness gateways to liberation, the six extrasensory powers, all the meditative stabilities, all the dhāraṇī gateways, the ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, the eighteen distinct qualities of the buddhas, great loving kindness, great compassion, great empathetic joy, and great equanimity. It also reveals extensively other immeasurable attributes of the buddhas.
“From this round of teaching also, Kauśika, one should know [F.3.a] that any sons or daughters of good families who make this perfection of wisdom into a book and give it to others in order that they might recite it, write it out, and chant it by heart increase their merit more greatly.
“If you ask why, Kauśika, it is because all the attributes are revealed extensively by this perfection of wisdom. It is owing to these that great and lofty royal families exist, great and lofty priestly families exist, and great and lofty householder families exist; that the gods of the Cāturmahārājika realm exist, the gods of the Trayastriṃśa realm exist, the gods of the Yāma realm exist, the gods of the Tuṣita realm exist, the gods of the Nirmāṇarati realm exist, and the gods of the Paranirmitavaśavartin realm exist; that the gods of the Brahmakāyika realm exist, the gods of the Brahmapurohita realm exist, the gods of the Brahmapārṣadya realm exist, and the gods of the Mahābrahmā realm exist; that the gods of the Ābha realm exist, the gods of the Parīttābha realm exist, the gods of the Apramāṇābha realm exist, and the gods of the Ābhāsvara realm exist; that the gods of the Śubha realm exist, the gods of the Parīttaśubha realm exist, the gods of the Apramāṇaśubha realm exist, and the gods of the Śubhakṛtsna realm exist; that the gods of the Vṛha realm exist, the gods of the Parīttavṛha realm exist, the gods of the Apramāṇavṛha realm exist, and the gods of the Vṛhatphala realm exist; that the gods of the Avṛha realm exist, the gods of the Atapa realm exist, the gods of the Sudṛśa realm exist, the gods of the Sudarśana realm exist, and the gods of the Akaniṣṭha realm exist; that the gods of the sphere of infinite space exist, the gods of the sphere of infinite consciousness exist, [F.3.b] the gods of the sphere of nothing-at-all exist, and the gods of the sphere of neither perception nor nonperception exist; that the perfection of generosity exists, the perfection of ethical discipline exists, the perfection of tolerance exists, the perfection of perseverance exists, the perfection of meditative concentration exists, and the perfection of wisdom exists; that the emptiness of internal phenomena exists, the emptiness of external phenomena exists, the emptiness of external and internal phenomena exists, the emptiness of emptiness exists, the emptiness of great extent exists, the emptiness of ultimate reality exists, the emptiness of conditioned phenomena exists, the emptiness of unconditioned phenomena exists, the emptiness of the unlimited exists, the emptiness of that which has neither beginning nor end exists, the emptiness of nonexclusion exists, the emptiness of inherent nature exists, the emptiness of all phenomena exists, the emptiness of intrinsic defining characteristics exists, the emptiness of that which cannot be apprehended exists, the emptiness of nonentities exists, the emptiness of essential nature exists, and the emptiness of an essential nature of nonentities exists; that the applications of mindfulness exist, the correct exertions exist, the supports for miraculous ability exist, the faculties exist, the powers exist, the branches of enlightenment exist, and the noble eightfold path exists; that the truths of the noble ones exist, the meditative concentrations exist, the immeasurable attitudes exist, the formless absorptions exist, the eight liberations exist, the nine serial steps of meditative absorption exist, the emptiness, signlessness, and wishlessness gateways to liberation exist, the extrasensory powers exist, [F.4.a] the meditative stabilities exist, the dhāraṇī gateways exist, the powers of the tathāgatas exist, the fearlessnesses exist, the kinds of exact knowledge exist, great compassion exists, and the distinct qualities of the buddhas exist; that the fruit of having entered the stream exists, the fruit of once-returner exists, the fruit of non-returner exists, arhatship exists, individual enlightenment exists, the knowledge of the aspects of the path exists, and all-aspect omniscience exists; and that those who have entered the stream exist, once-returners exist, non-returners exist, arhats exist, pratyekabuddhas exist, bodhisattva great beings exist, and the tathāgatas, arhats, perfectly complete buddhas exist.
“Leaving aside the beings in the medium millionfold world system Kauśika, if any sons or daughters of good families were to establish the beings in the great billionfold world system, as many as there are, in the four meditative concentrations, and establish them in the four immeasurable attitudes, the four formless absorptions, and the five extrasensory powers, do you think, Kauśika, that for this reason those sons or daughters of good families would greatly increase their merit?”
“Greatly, Blessed Lord! Greatly, Well-Gone One!” replied Śakra.
“Kauśika,” said the Blessed One, “if any sons or daughters of good families were to bestow a book of this perfection of wisdom on others so that they might commit it to [F.4.b] writing, or recite it, or chant it by heart, they would more greatly increase their merit. If you ask why, it is because in this perfection of wisdom it reveals extensively those uncontaminated attributes, having trained in which sons or daughters of good families have entered, enter, and will enter into the maturity of the perfect nature; have attained, attain, and will attain the fruit of having entered the stream; have attained, attain, and will attain the fruit of once-returner; have attained, attain, and will attain the fruit of non-returner; and have attained, attain, and will attain arhatship; those who follow the vehicle of the pratyekabuddhas have attained, attain, and will attain individual enlightenment; and those who have set out for unsurpassed, perfect, complete enlightenment have entered, enter, and will enter into the maturity of the bodhisattvas, and have fully awakened, are fully awakening, and will fully awaken to unsurpassed, perfect, complete enlightenment.
“Kauśika, if you ask what are those uncontaminated attributes, they are the perfection of generosity, the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom; the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, the emptiness of emptiness, the emptiness of great extent, the emptiness of ultimate reality, the emptiness of conditioned phenomena, [F.5.a] the emptiness of unconditioned phenomena, the emptiness of the unlimited, the emptiness of that which has neither beginning nor end, the emptiness of nonexclusion, the emptiness of inherent nature, the emptiness of all phenomena, the emptiness of intrinsic defining characteristics, the emptiness of that which cannot be apprehended, the emptiness of nonentities, the emptiness of essential nature, and the emptiness of an essential nature of nonentities; the four applications of mindfulness, the four correct exertions, the four supports for miraculous ability, the five faculties, the five powers, the seven branches of enlightenment, and the noble eightfold path; and the four truths of the noble ones, the eight liberations, the nine serial steps of meditative absorption, the emptiness, signlessness, and wishlessness gateways to liberation, the six extrasensory powers, all the meditative stabilities, all the dhāraṇī gateways, the ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, the eighteen distinct qualities of the buddhas, great loving kindness, great compassion, great empathetic joy, and great equanimity. It also reveals extensively other immeasurable attributes of the buddhas.
“From this round of teaching also, Kauśika, one should know that any sons or daughters of good families who make this perfection of wisdom into a book and give it to others in order that they might recite it, write it out, and chant it by heart increase their merit more greatly.
“If you ask why, Kauśika, it is because all the attributes are revealed extensively by [F.5.b] this perfection of wisdom. It is owing to these that great and lofty royal families exist, great and lofty priestly families exist, and great and lofty householder families exist; that the gods of the Cāturmahārājika realm exist, the gods of the Trayastriṃśa realm exist, the gods of the Yāma realm exist, the gods of the Tuṣita realm exist, the gods of the Nirmāṇarati realm exist, and the gods of the Paranirmitavaśavartin realm exist; that the gods of the Brahmakāyika realm exist, the gods of the Brahmapurohita realm exist, the gods of the Brahmapārṣadya realm exist, and the gods of the Mahābrahmā realm exist; that the gods of the Ābha realm exist, the gods of the Parīttābha realm exist, the gods of the Apramāṇābha realm exist, and the gods of the Ābhāsvara realm exist; that the gods of the Śubha realm exist, the gods of the Parīttaśubha realm exist, the gods of the Apramāṇaśubha realm exist, and the gods of the Śubhakṛtsna realm exist; that the gods of the Vṛha realm exist, the gods of the Parīttavṛha realm exist, the gods of the Apramāṇavṛha realm exist, and the gods of the Vṛhatphala realm exist; that the gods of the Avṛha realm exist, the gods of the Atapa realm exist, the gods of the Sudṛśa realm exist, the gods of the Sudarśana realm exist, and the gods of the Akaniṣṭha realm exist; that the gods of the sphere of infinite space exist, the gods of the sphere of infinite consciousness exist, the gods of the sphere of nothing-at-all exist, and the gods of the sphere of neither perception nor nonperception exist; that the perfection of generosity exists, the perfection of ethical discipline exists, the perfection of tolerance exists, the perfection of perseverance exists, the perfection of meditative concentration exists, [F.6.a] and the perfection of wisdom exists; that the emptiness of internal phenomena exists, the emptiness of external phenomena exists, the emptiness of external and internal phenomena exists, the emptiness of emptiness exists, the emptiness of great extent exists, the emptiness of ultimate reality exists, the emptiness of conditioned phenomena exists, the emptiness of unconditioned phenomena exists, the emptiness of the unlimited exists, the emptiness of that which has neither beginning nor end exists, the emptiness of nonexclusion exists, the emptiness of inherent nature exists, the emptiness of all phenomena exists, the emptiness of intrinsic defining characteristics exists, the emptiness of that which cannot be apprehended exists, the emptiness of nonentities exists, the emptiness of essential nature exists, and the emptiness of an essential nature of nonentities exists; that the applications of mindfulness exist, the correct exertions exist, the supports for miraculous ability exist, the faculties exist, the powers exist, the branches of enlightenment exist, and the noble eightfold path exists; that the truths of the noble ones exist, the meditative concentrations exist, the immeasurable attitudes exist, the formless absorptions exist, the eight liberations exist, the nine serial steps of meditative absorption exist, the emptiness, signlessness, and wishlessness gateways to liberation exist, the extrasensory powers exist, the meditative stabilities exist, the dhāraṇī gateways exist, the powers of the tathāgatas exist, the fearlessnesses exist, the kinds of exact knowledge exist, great compassion exists, and the distinct qualities of the buddhas exist; [F.6.b] that the fruit of having entered the stream exists, the fruit of once-returner exists, the fruit of non-returner exists, arhatship exists, individual enlightenment exists, the knowledge of the aspects of the path exists, and all-aspect omniscience exists; and that those who have entered the stream exist, once-returners exist, non-returners exist, arhats exist, pratyekabuddhas exist, bodhisattva great beings exist, and the tathāgatas, arhats, perfectly complete buddhas exist.
“Kauśika, if any sons or daughters of good families were to establish the beings of the world systems in the eastern direction, numerous as the grains of sand of the river Gaṅgā, as many as there are, in the four meditative concentrations, and establish them in the four immeasurable attitudes, the four formless absorptions, and the five extrasensory powers, do you think, Kauśika, that for this reason those sons or daughters of good families would greatly increase their merit?”
“Greatly, Blessed Lord! Greatly, Well-Gone One!” replied Śakra.
“Kauśika,” said the Blessed One, “if any sons or daughters of good families were to bestow a book of this perfection of wisdom on others so that they might commit it to writing, or recite it, or chant it by heart, they would more greatly increase their merit. If you ask why, it is because in this perfection of wisdom it reveals extensively those uncontaminated attributes, having trained in which sons or daughters of good families have entered, enter, and will enter into the maturity of the perfect nature; [F.7.a] have attained, attain, and will attain the fruit of having entered the stream; have attained, attain, and will attain the fruit of once-returner; have attained, attain, and will attain the fruit of non-returner; and have attained, attain, and will attain arhatship; those who follow the vehicle of the pratyekabuddhas have attained, attain, and will attain individual enlightenment; and those who have set out for unsurpassed, perfect, complete enlightenment have entered, enter, and will enter into the maturity of the bodhisattvas, and have fully awakened, are fully awakening, and will fully awaken to unsurpassed, perfect, complete enlightenment.
“Kauśika, if you ask what are those uncontaminated attributes, they are the perfection of generosity, the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom; the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, the emptiness of emptiness, the emptiness of great extent, the emptiness of ultimate reality, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the unlimited, the emptiness of that which has neither beginning nor end, the emptiness of nonexclusion, the emptiness of inherent nature, the emptiness of all phenomena, the emptiness of intrinsic defining characteristics, the emptiness of that which cannot be apprehended, the emptiness of nonentities, the emptiness of essential nature, [F.7.b] and the emptiness of an essential nature of nonentities; the four applications of mindfulness, the four correct exertions, the four supports for miraculous ability, the five faculties, the five powers, the seven branches of enlightenment, and the noble eightfold path; and the four truths of the noble ones, the eight liberations, the nine serial steps of meditative absorption, the emptiness, signlessness, and wishlessness gateways to liberation, the six extrasensory powers, all the meditative stabilities, all the dhāraṇī gateways, the ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, the eighteen distinct qualities of the buddhas, great loving kindness, great compassion, great empathetic joy, and great equanimity. It also reveals extensively other immeasurable attributes of the buddhas.
“From this round of teaching also, Kauśika, one should know that any sons or daughters of good families who make this perfection of wisdom into a book and give it to others in order that they might recite it, write it out, and chant it by heart increase their merit more greatly.
“If you ask why, Kauśika, it is because all the attributes are revealed extensively by this perfection of wisdom. It is owing to these that great and lofty royal families exist, great and lofty priestly families exist, and great and lofty householder families exist; that the gods of the Cāturmahārājika realm exist, the gods of the Trayastriṃśa realm exist, the gods of the Yāma realm exist, the gods of the Tuṣita realm exist, [F.8.a] the gods of the Nirmāṇarati realm exist, and the gods of the Paranirmitavaśavartin realm exist; that the gods of the Brahmakāyika realm exist, the gods of the Brahmapurohita realm exist, the gods of the Brahmapārṣadya realm exist, and the gods of the Mahābrahmā realm exist; that the gods of the Ābha realm exist, the gods of the Parīttābha realm exist, the gods of the Apramāṇābha realm exist, and the gods of the Ābhāsvara realm exist; that the gods of the Śubha realm exist, the gods of the Parīttaśubha realm exist, the gods of the Apramāṇaśubha realm exist, and the gods of the Śubhakṛtsna realm exist; that the gods of the Vṛha realm exist, the gods of the Parīttavṛha realm exist, the gods of the Apramāṇavṛha realm exist, and the gods of the Vṛhatphala realm exist; that the gods of the Avṛha realm exist, the gods of the Atapa realm exist, the gods of the Sudṛśa realm exist, the gods of the Sudarśana realm exist, and the gods of the Akaniṣṭha realm exist; that the gods of the sphere of infinite space exist, the gods of the sphere of infinite consciousness exist, the gods of the sphere of nothing-at-all exist, and the gods of the sphere of neither perception nor nonperception exist; that the perfection of generosity exists, the perfection of ethical discipline exists, the perfection of tolerance exists, the perfection of perseverance exists, the perfection of meditative concentration exists, and the perfection of wisdom exists; that the emptiness of internal phenomena exists, the emptiness of external phenomena exists, the emptiness of external and internal phenomena exists, the emptiness of emptiness exists, the emptiness of great extent exists, the emptiness of ultimate reality exists, the emptiness of conditioned phenomena exists, [F.8.b] the emptiness of unconditioned phenomena exists, the emptiness of the unlimited exists, the emptiness of that which has neither beginning nor end exists, the emptiness of nonexclusion exists, the emptiness of inherent nature exists, the emptiness of all phenomena exists, the emptiness of intrinsic defining characteristics exists, the emptiness of that which cannot be apprehended exists, the emptiness of nonentities exists, the emptiness of essential nature exists, and the emptiness of an essential nature of nonentities exists; that the applications of mindfulness exist, the correct exertions exist, the supports for miraculous ability exist, the faculties exist, the powers exist, the branches of enlightenment exist, and the noble eightfold path exists; that the truths of the noble ones exist, the meditative concentrations exist, the immeasurable attitudes exist, the formless absorptions exist, the eight liberations exist, the nine serial steps of meditative absorption exist, the emptiness, signlessness, and wishlessness gateways to liberation exist, the extrasensory powers exist, the meditative stabilities exist, the dhāraṇī gateways exist, the powers of the tathāgatas exist, the fearlessnesses exist, the kinds of exact knowledge exist, great compassion exists, and the distinct qualities of the buddhas exist; that the fruit of having entered the stream exists, the fruit of once-returner exists, the fruit of non-returner exists, arhatship exists, individual enlightenment exists, the knowledge of the aspects of the path exists, and all-aspect omniscience exists; and that those who have entered the stream exist, [F.9.a] once-returners exist, non-returners exist, arhats exist, pratyekabuddhas exist, bodhisattva great beings exist, and the tathāgatas, arhats, perfectly complete buddhas exist.
“Kauśika, if any sons or daughters of good families were to establish the beings of the world systems in the southern direction, numerous as the grains of sand of the river Gaṅgā, as many as there are, in the four meditative concentrations, and establish them in the four immeasurable attitudes, the four formless absorptions, and the five extrasensory powers, do you think, Kauśika, that for this reason those sons or daughters of good families would greatly increase their merit?”
“Greatly, Blessed Lord! Greatly, Well-Gone One!” replied Śakra.
“Kauśika,” said the Blessed One, “if any sons or daughters of good families were to bestow a book of this perfection of wisdom on others so that they might commit it to writing, or recite it, or chant it by heart, they would more greatly increase their merit. If you ask why, it is because in this perfection of wisdom it reveals extensively those uncontaminated attributes, having trained in which sons or daughters of good families have entered, enter, and will enter into the maturity of the perfect nature; have attained, attain, and will attain the fruit of having entered the stream; have attained, attain, and will attain the fruit of once-returner; have attained, attain, and will attain [F.9.b] the fruit of non-returner; and have attained, attain, and will attain arhatship; those who follow the vehicle of the pratyekabuddhas have attained, attain, and will attain individual enlightenment; and those who have set out for unsurpassed, perfect, complete enlightenment have entered, enter, and will enter into the maturity of the bodhisattvas and have fully awakened, are fully awakening, and will fully awaken to unsurpassed, perfect, complete enlightenment.
“Kauśika, if you ask what are those uncontaminated attributes, they are the perfection of generosity, the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom; the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, the emptiness of emptiness, the emptiness of great extent, the emptiness of ultimate reality, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the unlimited, the emptiness of that which has neither beginning nor end, the emptiness of nonexclusion, the emptiness of inherent nature, the emptiness of all phenomena, the emptiness of intrinsic defining characteristics, the emptiness of that which cannot be apprehended, the emptiness of nonentities, the emptiness of essential nature, and the emptiness of an essential nature of nonentities; the four applications of mindfulness, the four correct exertions, the four supports for miraculous ability, the five faculties, the five powers, [F.10.a] the seven branches of enlightenment, and the noble eightfold path; and the four truths of the noble ones, the eight liberations, the nine serial steps of meditative absorption, the emptiness, signlessness, and wishlessness gateways to liberation, the six extrasensory powers, all the meditative stabilities, all the dhāraṇī gateways, the ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, the eighteen distinct qualities of the buddhas, great loving kindness, great compassion, great empathetic joy, and great equanimity. It also reveals extensively other immeasurable attributes of the buddhas.
“From this round of teaching also, Kauśika, one should know that any sons or daughters of good families who make this perfection of wisdom into a book and give it to others in order that they might recite it, write it out, and chant it by heart increase their merit more greatly.
“If you ask why, Kauśika, it is because all the attributes are revealed extensively by this perfection of wisdom. It is owing to these that great and lofty royal families exist, great and lofty priestly families exist, and great and lofty householder families exist; that the gods of the Cāturmahārājika realm exist, the gods of the Trayastriṃśa realm exist, the gods of the Yāma realm exist, the gods of the Tuṣita realm exist, the gods of the Nirmāṇarati realm exist, and the gods of the Paranirmitavaśavartin realm exist; that the gods of the Brahmakāyika realm exist, the gods of the Brahmapurohita realm exist, [F.10.b] the gods of the Brahmapārṣadya realm exist, and the gods of the Mahābrahmā realm exist; that the gods of the Ābha realm exist, the gods of the Parīttābha realm exist, the gods of the Apramāṇābha realm exist, and the gods of the Ābhāsvara realm exist; that the gods of the Śubha realm exist, the gods of the Parīttaśubha realm exist, the gods of the Apramāṇaśubha realm exist, and the gods of the Śubhakṛtsna realm exist; that the gods of the Vṛha realm exist, the gods of the Parīttavṛha realm exist, the gods of the Apramāṇavṛha realm exist, and the gods of the Vṛhatphala realm exist; that the gods of the Avṛha realm exist, the gods of the Atapa realm exist, the gods of the Sudṛśa realm exist, the gods of the Sudarśana realm exist, and the gods of the Akaniṣṭha realm exist; that the gods of the sphere of infinite space exist, the gods of the sphere of infinite consciousness exist, the gods of the sphere of nothing-at-all exist, and the gods of the sphere of neither perception nor nonperception exist; that the perfection of generosity exists, the perfection of ethical discipline exists, the perfection of tolerance exists, the perfection of perseverance exists, the perfection of meditative concentration exists, and the perfection of wisdom exists; that the emptiness of internal phenomena exists, the emptiness of external phenomena exists, the emptiness of external and internal phenomena exists, the emptiness of emptiness exists, the emptiness of great extent exists, the emptiness of ultimate reality exists, the emptiness of conditioned phenomena exists, the emptiness of unconditioned phenomena exists, the emptiness of the unlimited exists, the emptiness of that which has neither beginning nor end exists, the emptiness of nonexclusion exists, the emptiness of an inherent nature exists, [F.11.a] the emptiness of all phenomena exists, the emptiness of intrinsic defining characteristics exists, the emptiness of that which cannot be apprehended exists, the emptiness of nonentities exists, the emptiness of essential nature exists, and the emptiness of an essential nature of nonentities exists; that the applications of mindfulness exist, the correct exertions exist, the supports for miraculous ability exist, the faculties exist, the powers exist, the branches of enlightenment exist, and the noble eightfold path exists; that the truths of the noble ones exist, the meditative concentrations exist, the immeasurable attitudes exist, the formless absorptions exist, the eight liberations exist, the nine serial steps of meditative absorption exist, the emptiness, signlessness, and wishlessness gateways to liberation exist, the extrasensory powers exist, the meditative stabilities exist, the dhāraṇī gateways exist, the powers of the tathāgatas exist, the fearlessnesses exist, the kinds of exact knowledge exist, great compassion exists, and the distinct qualities of the buddhas exist; that the fruit of having entered the stream exists, the fruit of once-returner exists, the fruit of non-returner exists, [F.11.b] arhatship exists, individual enlightenment exists, the knowledge of the aspects of the path exists, and all-aspect omniscience exists; and that those who have entered the stream exist, once-returners exist, non-returners exist, arhats exist, pratyekabuddhas exist, bodhisattva great beings exist, and the tathāgatas, arhats, perfectly complete buddhas exist.
“Kauśika, if any sons or daughters of good families were to establish the beings of the world systems in the western direction, numerous as the grains of sand of the river Gaṅgā, as many as there are, in the four meditative concentrations, and establish them in the four immeasurable attitudes, the four formless absorptions, and the five extrasensory powers, do you think, Kauśika, that for this reason those sons or daughters of good families would greatly increase their merit?”
“Greatly, Blessed Lord! Greatly, Well-Gone One!” replied Śakra.
“Kauśika,” said the Blessed One, “if any sons or daughters of good families were to bestow a book of this perfection of wisdom on others so that they might commit it to writing, or recite it, or chant it by heart, they would more greatly increase their merit. If you ask why, it is because in this perfection of wisdom it reveals extensively those uncontaminated attributes, having trained in which sons or daughters of good families have entered, enter, and will enter into the maturity of the perfect nature; have attained, attain, and will attain the fruit of having entered the stream; have attained, attain, and will attain [F.12.a] the fruit of once-returner; have attained, attain, and will attain the fruit of non-returner; and have attained, attain, and will attain arhatship; those who follow the vehicle of the pratyekabuddhas have attained, attain, and will attain individual enlightenment; and those who have set out for unsurpassed, perfect, complete enlightenment have entered, enter, and will enter into the maturity of the bodhisattvas, and have fully awakened, are fully awakening, and will fully awaken to unsurpassed, perfect, complete enlightenment.
“Kauśika, if you ask what are those uncontaminated attributes, they are the perfection of generosity, the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom; the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, the emptiness of emptiness, the emptiness of great extent, the emptiness of ultimate reality, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the unlimited, the emptiness of that which has neither beginning nor end, the emptiness of nonexclusion, the emptiness of inherent nature, the emptiness of all phenomena, the emptiness of intrinsic defining characteristics, the emptiness of that which cannot be apprehended, the emptiness of nonentities, the emptiness of essential nature, and the emptiness of an essential nature of nonentities; the four applications of mindfulness, the four correct exertions, [F.12.b] the four supports for miraculous ability, the five faculties, the five powers, the seven branches of enlightenment, and the noble eightfold path; and the four truths of the noble ones, the eight liberations, the nine serial steps of meditative absorption, the emptiness, signlessness, and wishlessness gateways to liberation, the six extrasensory powers, all the meditative stabilities, all the dhāraṇī gateways, the ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, the eighteen distinct qualities of the buddhas, great loving kindness, great compassion, great empathetic joy, and great equanimity. It also reveals extensively other immeasurable attributes of the buddhas.
“From this round of teaching also, Kauśika, one should know that any sons or daughters of good families who make this perfection of wisdom into a book and give it to others in order that they might recite it, write it out, and chant it by heart increase their merit more greatly.
“If you ask why, Kauśika, it is because all the attributes are revealed extensively by this perfection of wisdom. It is owing to these that great and lofty royal families exist, great and lofty priestly families exist, and great and lofty householder families exist; that the gods of the Cāturmahārājika realm exist, the gods of the Trayastriṃśa realm exist, the gods of the Yāma realm exist, the gods of the Tuṣita realm exist, [F.13.a] the gods of the Nirmāṇarati realm exist, and the gods of the Paranirmitavaśavartin realm exist; that the gods of the Brahmakāyika realm exist, the gods of the Brahmapurohita realm exist, the gods of the Brahmapārṣadya realm exist, and the gods of the Mahābrahmā realm exist; that the gods of the Ābha realm exist, the gods of the Parīttābha realm exist, the gods of the Apramāṇābha realm exist, and the gods of the Ābhāsvara realm exist; that the gods of the Śubha realm exist, the gods of the Parīttaśubha realm exist, the gods of the Apramāṇaśubha realm exist, and the gods of the Śubhakṛtsna realm exist; that the gods of the Vṛha realm exist, the gods of the Parīttavṛha realm exist, the gods of the Apramāṇavṛha realm exist, and the gods of the Vṛhatphala realm exist; that the gods of the Avṛha realm exist, the gods of the Atapa realm exist, the gods of the Sudṛśa realm exist, the gods of the Sudarśana realm exist, and the gods of the Akaniṣṭha realm exist; that the gods of the sphere of infinite space exist, the gods of the sphere of infinite consciousness exist, the gods of the sphere of nothing-at-all exist, and the gods of the sphere of neither perception nor nonperception exist; that the perfection of generosity exists, the perfection of ethical discipline exists, the perfection of tolerance exists, the perfection of perseverance exists, the perfection of meditative concentration exists, and the perfection of wisdom exists; that the emptiness of internal phenomena exists, the emptiness of external phenomena exists, the emptiness of external and internal phenomena exists, the emptiness of emptiness exists, the emptiness of great extent exists, [F.13.b] the emptiness of ultimate reality exists, the emptiness of conditioned phenomena exists, the emptiness of unconditioned phenomena exists, the emptiness of the unlimited exists, the emptiness of that which has neither beginning nor end exists, the emptiness of nonexclusion exists, the emptiness of inherent nature exists, the emptiness of all phenomena exists, the emptiness of intrinsic defining characteristics exists, the emptiness of that which cannot be apprehended exists, the emptiness of nonentities exists, the emptiness of essential nature exists, and the emptiness of an essential nature of nonentities exists; that the applications of mindfulness exist, the correct exertions exist, the supports for miraculous ability exist, the faculties exist, the powers exist, the branches of enlightenment exist, and the noble eightfold path exists; that the truths of the noble ones exist, the meditative concentrations exist, the immeasurable attitudes exist, the formless absorptions exist, the eight liberations exist, the nine serial steps of meditative absorption exist, the emptiness, signlessness, and wishlessness gateways to liberation exist, the extrasensory powers exist, the meditative stabilities exist, the dhāraṇī gateways exist, the powers of the tathāgatas exist, the fearlessnesses exist, the kinds of exact knowledge exist, great compassion exists, and the distinct qualities of the buddhas exist; that the fruit of having entered the stream exists, the fruit of once-returner exists, the fruit of non-returner exists, [F.14.a] arhatship exists, individual enlightenment exists, the knowledge of the aspects of the path exists, and all-aspect omniscience exists; and that those who have entered the stream exist, once-returners exist, non-returners exist, arhats exist, pratyekabuddhas exist, bodhisattva great beings exist, and the tathāgatas, arhats, perfectly complete buddhas exist.
“Kauśika, if any sons or daughters of good families were to establish the beings of the world systems in the northern direction, numerous as the grains of sand of the river Gaṅgā, as many as there are, in the four meditative concentrations, and establish them in the four immeasurable attitudes, the four formless absorptions, and the five extrasensory powers, do you think, Kauśika, that for this reason those sons or daughters of good families would greatly increase their merit?”
“Greatly, Blessed Lord! Greatly, Well-Gone One!” replied Śakra.
“Kauśika,” said the Blessed One, “if any sons or daughters of good families were to bestow a book of this perfection of wisdom on others so that they might commit it to writing, or recite it, or chant it by heart, they would more greatly increase their merit. If you ask why, it is because in this perfection of wisdom it reveals extensively those uncontaminated attributes, having trained in which sons or daughters of good families have entered, enter, and will enter into the maturity of the perfect nature; have attained, attain, and will attain the fruit of having entered the stream; [F.14.b] have attained, attain, and will attain the fruit of once-returner; have attained, attain, and will attain the fruit of non-returner; and have attained, attain, and will attain arhatship; those who follow the vehicle of the pratyekabuddhas have attained, attain, and will attain individual enlightenment; and those who have set out for unsurpassed, perfect, complete enlightenment have entered, enter, and will enter into the maturity of the bodhisattvas, and have fully awakened, are fully awakening, and will fully awaken to unsurpassed, perfect, complete enlightenment.
“Kauśika, if you ask what are those uncontaminated attributes, they are the perfection of generosity, the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom; the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, the emptiness of emptiness, the emptiness of great extent, the emptiness of ultimate reality, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the unlimited, the emptiness of that which has neither beginning nor end, the emptiness of nonexclusion, the emptiness of inherent nature, the emptiness of all phenomena, the emptiness of intrinsic defining characteristics, the emptiness of that which cannot be apprehended, the emptiness of nonentities, the emptiness of essential nature, and the emptiness of an essential nature of nonentities; [F.15.a] the four applications of mindfulness, the four correct exertions, the four supports for miraculous ability, the five faculties, the five powers, the seven branches of enlightenment, and the noble eightfold path; and the four truths of the noble ones, the eight liberations, the nine serial steps of meditative absorption, the emptiness, signlessness, and wishlessness gateways to liberation, the six extrasensory powers, all the meditative stabilities, all the dhāraṇī gateways, the ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, the eighteen distinct qualities of the buddhas, great loving kindness, great compassion, great empathetic joy, and great equanimity. It also reveals extensively other immeasurable attributes of the buddhas.
“From this round of teaching also, Kauśika, one should know that any sons or daughters of good families who make this perfection of wisdom into a book and give it to others in order that they might recite it, write it out, and chant it by heart increase their merit more greatly.
“If you ask why, Kauśika, it is because all the attributes are revealed extensively by this perfection of wisdom. It is owing to these that great and lofty royal families exist, great and lofty priestly families exist, and great and lofty householder families exist; that the gods of the Cāturmahārājika realm exist, the gods of the Trayastriṃśa realm exist, [F.15.b] the gods of the Yāma realm exist, the gods of the Tuṣita realm exist, the gods of the Nirmāṇarati realm exist, and the gods of the Paranirmitavaśavartin realm exist; that the gods of the Brahmakāyika realm exist, the gods of the Brahmapurohita realm exist, the gods of the Brahmapārṣadya realm exist, and the gods of the Mahābrahmā realm exist; that the gods of the Ābha realm exist, the gods of the Parīttābha realm exist, the gods of the Apramāṇābha realm exist, and the gods of the Ābhāsvara realm exist; that the gods of the Śubha realm exist, the gods of the Parīttaśubha realm exist, the gods of the Apramāṇaśubha realm exist, and the gods of the Śubhakṛtsna realm exist; that the gods of the Vṛha realm exist, the gods of the Parīttavṛha realm exist, the gods of the Apramāṇavṛha realm exist, and the gods of the Vṛhatphala realm exist; that the gods of the Avṛha realm exist, the gods of the Atapa realm exist, the gods of the Sudṛśa realm exist, the gods of the Sudarśana realm exist, and the gods of the Akaniṣṭha realm exist; that the gods of the sphere of infinite space exist, the gods of the sphere of infinite consciousness exist, the gods of the sphere of nothing-at-all exist, and the gods of the sphere of neither perception nor nonperception exist; [B2] that the perfection of generosity exists, the perfection of ethical discipline exists, the perfection of tolerance exists, the perfection of perseverance exists, the perfection of meditative concentration exists, and the perfection of wisdom exists; that the emptiness of internal phenomena exists, the emptiness of external phenomena exists, the emptiness of external and internal phenomena exists, the emptiness of emptiness exists, the emptiness of great extent exists, [F.16.a] the emptiness of ultimate reality exists, the emptiness of conditioned phenomena exists, the emptiness of unconditioned phenomena exists, the emptiness of the unlimited exists, the emptiness of that which has neither beginning nor end exists, the emptiness of nonexclusion exists, the emptiness of inherent nature exists, the emptiness of all phenomena exists, the emptiness of intrinsic defining characteristics exists, the emptiness of that which cannot be apprehended exists, the emptiness of nonentities exists, the emptiness of essential nature exists, and the emptiness of an essential nature of nonentities exists; that the applications of mindfulness exist, the correct exertions exist, the supports for miraculous ability exist, the faculties exist, the powers exist, the branches of enlightenment exist, and the noble eightfold path exists; that the truths of the noble ones exist, the meditative concentrations exist, the immeasurable attitudes exist, the formless absorptions exist, the eight liberations exist, the nine serial steps of meditative absorption exist, the emptiness, signlessness, and wishlessness gateways to liberation exist, the extrasensory powers exist, the meditative stabilities exist, the dhāraṇī gateways exist, the powers of the tathāgatas exist, the fearlessnesses exist, the kinds of exact knowledge exist, great compassion exists, and the distinct qualities of the buddhas exist; that the fruit of having entered the stream exists, the fruit of once-returner exists, the fruit of non-returner exists, arhatship exists, individual enlightenment exists, the knowledge of the aspects of the path exists, and all-aspect omniscience exists; and that those who have entered the stream exist, once-returners exist, non-returners exist, arhats exist, pratyekabuddhas exist, bodhisattva great beings exist, [F.16.b] and the tathāgatas, arhats, perfectly complete buddhas exist.
“Kauśika, if any sons or daughters of good families were to establish the beings of the world systems in the intermediate northeastern direction, numerous as the grains of sand of the river Gaṅgā, as many as there are, in the four meditative concentrations, and establish them in the four immeasurable attitudes, the four formless absorptions, and the five extrasensory powers, do you think, Kauśika, that for this reason those sons or daughters of good families would greatly increase their merit?”
“Greatly, Blessed Lord! Greatly, Well-Gone One!” replied Śakra.
“Kauśika,” said the Blessed One, “if any sons or daughters of good families were to bestow a book of this perfection of wisdom on others so that they might commit it to writing, or recite it, or chant it by heart, they would more greatly increase their merit. If you ask why, it is because in this perfection of wisdom it reveals extensively those uncontaminated attributes, having trained in which sons or daughters of good families have entered, enter, and will enter into the maturity of the perfect nature; have attained, attain, and will attain the fruit of having entered the stream; have attained, attain, and will attain the fruit of once-returner; have attained, attain, and will attain the fruit of non-returner; and have attained, attain, and will attain arhatship; those who follow the vehicle of the pratyekabuddhas have attained, attain, and will attain individual enlightenment; and those who have set out for unsurpassed, perfect, complete enlightenment have entered, enter, and will enter into the maturity of the bodhisattvas, and have fully awakened, are fully awakening, and will fully awaken to unsurpassed, perfect, complete enlightenment.
“Kauśika, if you ask what are those uncontaminated attributes, [F.17.a] they are the perfection of generosity, the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom; the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, the emptiness of emptiness, the emptiness of great extent, the emptiness of ultimate reality, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the unlimited, the emptiness of that which has neither beginning nor end, the emptiness of nonexclusion, the emptiness of inherent nature, the emptiness of all phenomena, the emptiness of intrinsic defining characteristics, the emptiness of that which cannot be apprehended, the emptiness of nonentities, the emptiness of essential nature, and the emptiness of an essential nature of nonentities; the four applications of mindfulness, the four correct exertions, the four supports for miraculous ability, the five faculties, the five powers, the seven branches of enlightenment, and the noble eightfold path; and the four truths of the noble ones, the eight liberations, the nine serial steps of meditative absorption, the emptiness, signlessness, and wishlessness gateways to liberation, the six extrasensory powers, all the meditative stabilities, all the dhāraṇī gateways, the ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, the eighteen distinct qualities of the buddhas, great loving kindness, great compassion, great empathetic joy, and great equanimity. It also reveals extensively other immeasurable attributes of the buddhas.
“From this round [F.17.b] of teaching also, Kauśika, one should know that any sons or daughters of good families who make this perfection of wisdom into a book and give it to others in order that they might recite it, write it out, and chant it by heart increase their merit more greatly.
“If you ask why, Kauśika, it is because all the attributes are revealed extensively by this perfection of wisdom. It is owing to these that great and lofty royal families exist, great and lofty priestly families exist, and great and lofty householder families exist; that the gods of the Cāturmahārājika realm exist, the gods of the Trayastriṃśa realm exist, the gods of the Yāma realm exist, the gods of the Tuṣita realm exist, the gods of the Nirmāṇarati realm exist, and the gods of the Paranirmitavaśavartin realm exist; that the gods of the Brahmakāyika realm exist, the gods of the Brahmapurohita realm exist, the gods of the Brahmapārṣadya realm exist, and the gods of the Mahābrahmā realm exist; that the gods of the Ābha realm exist, the gods of the Parīttābha realm exist, the gods of the Apramāṇābha realm exist, and the gods of the Ābhāsvara realm exist; that the gods of the Śubha realm exist, the gods of the Parīttaśubha realm exist, the gods of the Apramāṇaśubha realm exist, and the gods of the Śubhakṛtsna realm exist; that the gods of the Vṛha realm exist, the gods of the Parīttavṛha realm exist, the gods of the Apramāṇavṛha realm exist, and the gods of the Vṛhatphala realm exist; that the gods of the Avṛha realm exist, the gods of the Atapa realm exist, the gods of the Sudṛśa realm exist, the gods of the Sudarśana realm exist, and the gods of the Akaniṣṭha realm exist; that the gods of the sphere of infinite space exist, the gods of the sphere of infinite consciousness exist, the gods of the sphere of nothing-at-all exist, and the gods of the sphere of neither perception nor nonperception exist; that the perfection of generosity exists, [F.18.a] the perfection of ethical discipline exists, the perfection of tolerance exists, the perfection of perseverance exists, the perfection of meditative concentration exists, and the perfection of wisdom exists; that the emptiness of internal phenomena exists, the emptiness of external phenomena exists, the emptiness of external and internal phenomena exists, the emptiness of emptiness exists, the emptiness of great extent exists, the emptiness of ultimate reality exists, the emptiness of conditioned phenomena exists, the emptiness of unconditioned phenomena exists, the emptiness of the unlimited exists, the emptiness of that which has neither beginning nor end exists, the emptiness of nonexclusion exists, the emptiness of inherent nature exists, the emptiness of all phenomena exists, the emptiness of intrinsic defining characteristics exists, the emptiness of that which cannot be apprehended exists, the emptiness of nonentities exists, the emptiness of essential nature exists, and the emptiness of an essential nature of nonentities exists; that the applications of mindfulness exist, the correct exertions exist, the supports for miraculous ability exist, the faculties exist, the powers exist, the branches of enlightenment exist, and the noble eightfold path exists; that the truths of the noble ones exist, the meditative concentrations exist, the immeasurable attitudes exist, the formless absorptions exist, the eight liberations exist, the nine serial steps of meditative absorption exist, the emptiness, signlessness, and wishlessness gateways to liberation exist, the extrasensory powers exist, the meditative stabilities exist, the dhāraṇī gateways exist, the powers of the tathāgatas exist, the fearlessnesses exist, the kinds of exact knowledge exist, great compassion exists, and the distinct qualities of the buddhas exist; that the fruit of having entered the stream exists, [F.18.b] the fruit of once-returner exists, the fruit of non-returner exists, arhatship exists, individual enlightenment exists, the knowledge of the aspects of the path exists, and all-aspect omniscience exists; and that those who have entered the stream exist, once-returners exist, non-returners exist, arhats exist, pratyekabuddhas exist, bodhisattva great beings exist, and the tathāgatas, arhats, perfectly complete buddhas exist.
“Kauśika, if any sons or daughters of good families were to establish the beings of the world systems in the intermediate southeastern direction, numerous as the grains of sand of the river Gaṅgā, as many as there are, in the four meditative concentrations, and establish them in the four immeasurable attitudes, the four formless absorptions, and the five extrasensory powers, do you think, Kauśika, that for this reason those sons or daughters of good families would greatly increase their merit?”
“Greatly, Blessed Lord! Greatly, Well-Gone One!” replied Śakra.
“Kauśika,” said the Blessed One, “if any sons or daughters of good families were to bestow a book of this perfection of wisdom on others so that they might commit it to writing, or recite it, or chant it by heart, they would more greatly increase their merit. If you ask why, it is because in this perfection of wisdom it reveals extensively those uncontaminated attributes, having trained in which sons or daughters of good families have entered, enter, and will enter into the maturity of the perfect nature; have attained, attain, and will attain the fruit of having entered the stream; have attained, attain, and will attain the fruit of once-returner; have attained, attain, and will attain the fruit of non-returner; [F.19.a] and have attained, attain, and will attain arhatship; those who follow the vehicle of the pratyekabuddhas have attained, attain, and will attain individual enlightenment; and those who have set out for unsurpassed, perfect, complete enlightenment have entered, enter, and will enter into the maturity of the bodhisattvas, and have fully awakened, are fully awakening, and will fully awaken to unsurpassed, perfect, complete enlightenment.
“Kauśika, if you ask what are those uncontaminated attributes, they are the perfection of generosity, the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom; the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, the emptiness of emptiness, the emptiness of great extent, the emptiness of ultimate reality, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the unlimited, the emptiness of that which has neither beginning nor end, the emptiness of nonexclusion, the emptiness of inherent nature, the emptiness of all phenomena, the emptiness of intrinsic defining characteristics, the emptiness of that which cannot be apprehended, the emptiness of nonentities, the emptiness of essential nature, and the emptiness of an essential nature of nonentities; the four applications of mindfulness, the four correct exertions, the four supports for miraculous ability, the five faculties, the five powers, the seven branches of enlightenment, and the noble eightfold path; and the four truths of the noble ones, the eight liberations, [F.19.b] the nine serial steps of meditative absorption, the emptiness, signlessness, and wishlessness gateways to liberation, the six extrasensory powers, all the meditative stabilities, all the dhāraṇī gateways, the ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, the eighteen distinct qualities of the buddhas, great loving kindness, great compassion, great empathetic joy, and great equanimity. It also reveals extensively other immeasurable attributes of the buddhas.
“From this round of teaching also, Kauśika, one should know that any sons or daughters of good families who make this perfection of wisdom into a book and give it to others in order that they might recite it, write it out, and chant it by heart increase their merit more greatly.
“If you ask why, Kauśika, it is because all the attributes are revealed extensively by this perfection of wisdom. It is owing to these that great and lofty royal families exist, great and lofty priestly families exist, and great and lofty householder families exist; that the gods of the Cāturmahārājika realm exist, the gods of the Trayastriṃśa realm exist, the gods of the Yāma realm exist, the gods of the Tuṣita realm exist, the gods of the Nirmāṇarati realm exist, and the gods of the Paranirmitavaśavartin realm exist; that the gods of the Brahmakāyika realm exist, the gods of the Brahmapurohita realm exist, the gods of the Brahmapārṣadya realm exist, and the gods of the Mahābrahmā realm exist; that the gods of the Ābha realm exist, the gods of the Parīttābha realm exist, the gods of the Apramāṇābha realm exist, and the gods of the Ābhāsvara realm exist; that the gods of the Śubha realm exist, the gods of the Parīttaśubha realm exist, the gods of the Apramāṇaśubha realm exist, and the gods of the Śubhakṛtsna realm exist; that the gods of the Vṛha realm exist, the gods of the Parīttavṛha realm exist, [F.20.a] the gods of the Apramāṇavṛha realm exist, and the gods of the Vṛhatphala realm exist; that the gods of the Avṛha realm exist, the gods of the Atapa realm exist, the gods of the Sudṛśa realm exist, the gods of the Sudarśana realm exist, and the gods of the Akaniṣṭha realm exist; that the gods of the sphere of infinite space exist, the gods of the sphere of infinite consciousness exist, the gods of the sphere of nothing-at-all exist, and the gods of the sphere of neither perception nor nonperception exist; that the perfection of generosity exists, the perfection of ethical discipline exists, the perfection of tolerance exists, the perfection of perseverance exists, the perfection of meditative concentration exists, and the perfection of wisdom exists; that the emptiness of internal phenomena exists, the emptiness of external phenomena exists, the emptiness of external and internal phenomena exists, the emptiness of emptiness exists, the emptiness of great extent exists, the emptiness of ultimate reality exists, the emptiness of conditioned phenomena exists, the emptiness of unconditioned phenomena exists, the emptiness of the unlimited exists, the emptiness of that which has neither beginning nor end exists, the emptiness of nonexclusion exists, the emptiness of inherent nature exists, the emptiness of all phenomena exists, the emptiness of intrinsic defining characteristics exists, the emptiness of that which cannot be apprehended exists, the emptiness of nonentities exists, the emptiness of essential nature exists, and the emptiness of an essential nature of nonentities exists; that the applications of mindfulness exist, the correct exertions exist, the supports for miraculous ability exist, the faculties exist, the powers exist, the branches of enlightenment exist, and the noble eightfold path exists; that the truths of the noble ones exist, the meditative concentrations exist, the immeasurable attitudes exist, the formless absorptions exist, [F.20.b] the eight liberations exist, the nine serial steps of meditative absorption exist, the emptiness, signlessness, and wishlessness gateways to liberation exist, the extrasensory powers exist, the meditative stabilities exist, the dhāraṇī gateways exist, the powers of the tathāgatas exist, the fearlessnesses exist, the kinds of exact knowledge exist, great compassion exists, and the distinct qualities of the buddhas exist; that the fruit of having entered the stream exists, the fruit of once-returner exists, the fruit of non-returner exists, arhatship exists, individual enlightenment exists, the knowledge of the aspects of the path exists, and all-aspect omniscience exists; and that those who have entered the stream exist, once-returners exist, non-returners exist, arhats exist, pratyekabuddhas exist, bodhisattva great beings exist, and the tathāgatas, arhats, perfectly complete buddhas exist.
“Kauśika, if any sons or daughters of good families were to establish the beings of the world systems in the intermediate southwestern direction, numerous as the grains of sand of the river Gaṅgā, as many as there are, in the four meditative concentrations, and establish them in the four immeasurable attitudes, the four formless absorptions, and the five extrasensory powers, do you think, Kauśika, that for this reason those sons or daughters of good families would greatly increase their merit?”
“Greatly, Blessed Lord! Greatly, Well-Gone One!” replied Śakra.
“Kauśika,” said the Blessed One, “if any sons or daughters of good families were to bestow a book of this perfection of wisdom on others so that they might commit it to writing, or recite it, or chant it by heart, they would more greatly increase their merit. [F.21.a] If you ask why, it is because in this perfection of wisdom it reveals extensively those uncontaminated attributes, having trained in which sons or daughters of good families have entered, enter, and will enter into the maturity of the perfect nature; have attained, attain, and will attain the fruit of having entered the stream; have attained, attain, and will attain the fruit of once-returner; have attained, attain, and will attain the fruit of non-returner; and have attained, attain, and will attain arhatship; those who follow the vehicle of the pratyekabuddhas have attained, attain, and will attain individual enlightenment; and those who have set out for unsurpassed, perfect, complete enlightenment have entered, enter, and will enter into the maturity of the bodhisattvas, and have fully awakened, are fully awakening, and will fully awaken to unsurpassed, perfect, complete enlightenment.
“Kauśika, if you ask what are those uncontaminated attributes, they are the perfection of generosity, the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom; the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, the emptiness of emptiness, the emptiness of great extent, the emptiness of ultimate reality, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the unlimited, the emptiness of that which has neither beginning nor end, the emptiness of nonexclusion, the emptiness of inherent nature, the emptiness of all phenomena, the emptiness of intrinsic defining characteristics, the emptiness of that which cannot be apprehended, the emptiness of nonentities, the emptiness of essential nature, [F.21.b] and the emptiness of an essential nature of nonentities; the four applications of mindfulness, the four correct exertions, the four supports for miraculous ability, the five faculties, the five powers, the seven branches of enlightenment, and the noble eightfold path; and the four truths of the noble ones, the eight liberations, the nine serial steps of meditative absorption, the emptiness, signlessness, and wishlessness gateways to liberation, the six extrasensory powers, all the meditative stabilities, all the dhāraṇī gateways, the ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, the eighteen distinct qualities of the buddhas, great loving kindness, great compassion, great empathetic joy, and great equanimity. It also reveals extensively other immeasurable attributes of the buddhas.
“From this round of teaching also, Kauśika, one should know that any sons or daughters of good families who make this perfection of wisdom into a book and give it to others in order that they might recite it, write it out, and chant it by heart increase their merit more greatly.
“If you ask why, Kauśika, it is because all the attributes are revealed extensively by this perfection of wisdom. It is owing to these that great and lofty royal families exist, great and lofty priestly families exist, and great and lofty householder families exist; that the gods of the Cāturmahārājika realm exist, the gods of the Trayastriṃśa realm exist, the gods of the Yāma realm exist, the gods of the Tuṣita realm exist, the gods of the Nirmāṇarati realm exist, and the gods of the Paranirmitavaśavartin realm exist; that the gods of the Brahmakāyika realm exist, the gods of the Brahmapurohita realm exist, the gods of the Brahmapārṣadya realm exist, [F.22.a] and the gods of the Mahābrahmā realm exist; that the gods of the Ābha realm exist, the gods of the Parīttābha realm exist, the gods of the Apramāṇābha realm exist, and the gods of the Ābhāsvara realm exist; that the gods of the Śubha realm exist, the gods of the Parīttaśubha realm exist, the gods of the Apramāṇaśubha realm exist, and the gods of the Śubhakṛtsna realm exist; that the gods of the Vṛha realm exist, the gods of the Parīttavṛha realm exist, the gods of the Apramāṇavṛha realm exist, and the gods of the Vṛhatphala realm exist; that the gods of the Avṛha realm exist, the gods of the Atapa realm exist, the gods of the Sudṛśa realm exist, the gods of the Sudarśana realm exist, and the gods of the Akaniṣṭha realm exist; that the gods of the sphere of infinite space exist, the gods of the sphere of infinite consciousness exist, the gods of the sphere of nothing-at-all exist, and the gods of the sphere of neither perception nor nonperception exist; that the perfection of generosity exists, the perfection of ethical discipline exists, the perfection of tolerance exists, the perfection of perseverance exists, the perfection of meditative concentration exists, and the perfection of wisdom exists; that the emptiness of internal phenomena exists, the emptiness of external phenomena exists, the emptiness of external and internal phenomena exists, the emptiness of emptiness exists, the emptiness of great extent exists, the emptiness of ultimate reality exists, the emptiness of conditioned phenomena exists, the emptiness of unconditioned phenomena exists, the emptiness of the unlimited exists, the emptiness of that which has neither beginning nor end exists, the emptiness of nonexclusion exists, the emptiness of inherent nature exists, the emptiness of all phenomena exists, the emptiness of intrinsic defining characteristics exists, the emptiness of that which cannot be apprehended exists, the emptiness of nonentities exists, the emptiness of essential nature exists, and the emptiness of an essential nature of nonentities exists; that the applications of mindfulness exist, [F.22.b] the correct exertions exist, the supports for miraculous ability exist, the faculties exist, the powers exist, the branches of enlightenment exist, and the noble eightfold path exists; that the truths of the noble ones exist, the meditative concentrations exist, the immeasurable attitudes exist, the formless absorptions exist, the eight liberations exist, the nine serial steps of meditative absorption exist, the emptiness, signlessness, and wishlessness gateways to liberation exist, the extrasensory powers exist, the meditative stabilities exist, the dhāraṇī gateways exist, the powers of the tathāgatas exist, the fearlessnesses exist, the kinds of exact knowledge exist, great compassion exists, and the distinct qualities of the buddhas exist; that the fruit of having entered the stream exists, the fruit of once-returner exists, the fruit of non-returner exists, arhatship exists, individual enlightenment exists, the knowledge of the aspects of the path exists, and all-aspect omniscience exists; and that those who have entered the stream exist, once-returners exist, non-returners exist, arhats exist, pratyekabuddhas exist, bodhisattva great beings exist, and the tathāgatas, arhats, perfectly complete buddhas exist.
“Kauśika, if any sons or daughters of good families were to establish the beings of the world systems in the intermediate northwestern direction, numerous as the grains of sand of the river Gaṅgā, as many as there are, in the four meditative concentrations, and establish them in the four immeasurable attitudes, the four formless absorptions, and the five extrasensory powers, [F.23.a] do you think, Kauśika, that for this reason those sons or daughters of good families would greatly increase their merit?”
“Greatly, Blessed Lord! Greatly, Well-Gone One!” replied Śakra.
“Kauśika,” said the Blessed One, “if any sons or daughters of good families were to bestow a book of this perfection of wisdom on others so that they might commit it to writing, or recite it, or chant it by heart, they would more greatly increase their merit. If you ask why, it is because in this perfection of wisdom it reveals extensively those uncontaminated attributes, having trained in which sons or daughters of good families have entered, enter, and will enter into the maturity of the perfect nature; have attained, attain, and will attain the fruit of having entered the stream; have attained, attain, and will attain the fruit of once-returner; have attained, attain, and will attain the fruit of non-returner; and have attained, attain, and will attain arhatship; those who follow the vehicle of the pratyekabuddhas have attained, attain, and will attain individual enlightenment; and those who have set out for unsurpassed, perfect, complete enlightenment have entered, enter, and will enter into the maturity of the bodhisattvas, and have fully awakened, are fully awakening, and will fully awaken to unsurpassed, perfect, complete enlightenment.
“Kauśika, if you ask what are those uncontaminated attributes, they are the perfection of generosity, the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom; [F.23.b] the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, the emptiness of emptiness, the emptiness of great extent, the emptiness of ultimate reality, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the unlimited, the emptiness of that which has neither beginning nor end, the emptiness of nonexclusion, the emptiness of inherent nature, the emptiness of all phenomena, the emptiness of intrinsic defining characteristics, the emptiness of that which cannot be apprehended, the emptiness of nonentities, the emptiness of essential nature, and the emptiness of an essential nature of nonentities; the four applications of mindfulness, the four correct exertions, the four supports for miraculous ability, the five faculties, the five powers, the seven branches of enlightenment, and the noble eightfold path; and the four truths of the noble ones, the eight liberations, the nine serial steps of meditative absorption, the emptiness, signlessness, and wishlessness gateways to liberation, the six extrasensory powers, all the meditative stabilities, all the dhāraṇī gateways, the ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, the eighteen distinct qualities of the buddhas, great loving kindness, great compassion, great empathetic joy, and great equanimity. It also reveals extensively other immeasurable attributes of the buddhas.
“From this round of teaching also, Kauśika, one should know that any sons or daughters of good families who make this perfection of wisdom into a book and give it to others in order that they might recite it, write it out, and chant it by heart increase their merit more greatly.
“If you ask why, Kauśika, it is because all the attributes are revealed extensively by this perfection of wisdom. It is owing to these [F.24.a] that great and lofty royal families exist, great and lofty priestly families exist, and great and lofty householder families exist; that the gods of the Cāturmahārājika realm exist, the gods of the Trayastriṃśa realm exist, the gods of the Yāma realm exist, the gods of the Tuṣita realm exist, the gods of the Nirmāṇarati realm exist, and the gods of the Paranirmitavaśavartin realm exist; that the gods of the Brahmakāyika realm exist, the gods of the Brahmapurohita realm exist, the gods of the Brahmapārṣadya realm exist, and the gods of the Mahābrahmā realm exist; that the gods of the Ābha realm exist, the gods of the Parīttābha realm exist, the gods of the Apramāṇābha realm exist, and the gods of the Ābhāsvara realm exist; that the gods of the Śubha realm exist, the gods of the Parīttaśubha realm exist, the gods of the Apramāṇaśubha realm exist, and the gods of the Śubhakṛtsna realm exist; that the gods of the Vṛha realm exist, the gods of the Parīttavṛha realm exist, the gods of the Apramāṇavṛha realm exist, and the gods of the Vṛhatphala realm exist; that the gods of the Avṛha realm exist, the gods of the Atapa realm exist, the gods of the Sudṛśa realm exist, the gods of the Sudarśana realm exist, and the gods of the Akaniṣṭha realm exist; that the gods of the sphere of infinite space exist, the gods of the sphere of infinite consciousness exist, the gods of the sphere of nothing-at-all exist, and the gods of the sphere of neither perception nor nonperception exist; that the perfection of generosity exists, the perfection of ethical discipline exists, the perfection of tolerance exists, the perfection of perseverance exists, the perfection of meditative concentration exists, and the perfection of wisdom exists; that the emptiness of internal phenomena exists, the emptiness of external phenomena exists, the emptiness of external and internal phenomena exists, the emptiness of emptiness exists, the emptiness of great extent exists, the emptiness of ultimate reality exists, the emptiness of conditioned phenomena exists, [F.24.b] the emptiness of unconditioned phenomena exists, the emptiness of the unlimited exists, the emptiness of that which has neither beginning nor end exists, the emptiness of nonexclusion exists, the emptiness of inherent nature exists, the emptiness of all phenomena exists, the emptiness of intrinsic defining characteristics exists, the emptiness of that which cannot be apprehended exists, the emptiness of nonentities exists, the emptiness of essential nature exists, and the emptiness of an essential nature of nonentities exists; that the applications of mindfulness exist, the correct exertions exist, the supports for miraculous ability exist, the faculties exist, the powers exist, the branches of enlightenment exist, and the noble eightfold path exists; that the truths of the noble ones exist, the meditative concentrations exist, the immeasurable attitudes exist, the formless absorptions exist, the eight liberations exist, the nine serial steps of meditative absorption exist, the emptiness, signlessness, and wishlessness gateways to liberation exist, the extrasensory powers exist, the meditative stabilities exist, the dhāraṇī gateways exist, the powers of the tathāgatas exist, the fearlessnesses exist, the kinds of exact knowledge exist, great compassion exists, and the distinct qualities of the buddhas exist; that the fruit of having entered the stream exists, the fruit of once-returner exists, the fruit of non-returner exists, arhatship exists, individual enlightenment exists, the knowledge of the aspects of the path exists, and all-aspect omniscience exists; and that those who have entered the stream exist, once-returners exist, non-returners exist, arhats exist, [F.25.a] pratyekabuddhas exist, bodhisattva great beings exist, and the tathāgatas, arhats, perfectly complete buddhas exist.
“Kauśika, if any sons or daughters of good families were to establish the beings of the world systems in the direction below, numerous as the grains of sand of the river Gaṅgā, as many as there are, in the four meditative concentrations, and establish them in the four immeasurable attitudes, the four formless absorptions, and the five extrasensory powers, do you think, Kauśika, that for this reason those sons or daughters of good families would greatly increase their merit?”
“Greatly, Blessed Lord! Greatly, Well-Gone One!” replied Śakra.
“Kauśika,” said the Blessed One, “if any sons or daughters of good families were to bestow a book of this perfection of wisdom on others so that they might commit it to writing, or recite it, or chant it by heart, they would more greatly increase their merit. If you ask why, it is because in this perfection of wisdom it reveals extensively those uncontaminated attributes, having trained in which sons or daughters of good families have entered, enter, and will enter into the maturity of the perfect nature; have attained, attain, and will attain the fruit of having entered the stream; have attained, attain, and will attain the fruit of once-returner; have attained, attain, and will attain the fruit of non-returner; and have attained, attain, and will attain arhatship; those who follow the vehicle of the pratyekabuddhas have attained, attain, and will attain individual enlightenment; and those who have set out for unsurpassed, perfect, complete enlightenment have entered, enter, and will enter [F.25.b] into the maturity of the bodhisattvas, and have fully awakened, are fully awakening, and will fully awaken to unsurpassed, perfect, complete enlightenment.
“Kauśika, if you ask what are those uncontaminated attributes, they are the perfection of generosity, the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom; the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, the emptiness of emptiness, the emptiness of great extent, the emptiness of ultimate reality, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the unlimited, the emptiness of that which has neither beginning nor end, the emptiness of nonexclusion, the emptiness of inherent nature, the emptiness of all phenomena, the emptiness of intrinsic defining characteristics, the emptiness of that which cannot be apprehended, the emptiness of nonentities, the emptiness of essential nature, and the emptiness of an essential nature of nonentities; the four applications of mindfulness, the four correct exertions, the four supports for miraculous ability, the five faculties, the five powers, the seven branches of enlightenment, and the noble eightfold path; and the four truths of the noble ones, the eight liberations, the nine serial steps of meditative absorption, the emptiness, signlessness, and wishlessness gateways to liberation, the six extrasensory powers, all the meditative stabilities, all the dhāraṇī gateways, the ten powers of the tathāgatas, the four fearlessnesses, [F.26.a] the four kinds of exact knowledge, the eighteen distinct qualities of the buddhas, great loving kindness, great compassion, great empathetic joy, and great equanimity. It also reveals extensively other immeasurable attributes of the buddhas.
“From this round of teaching also, Kauśika, one should know that any sons or daughters of good families who make this perfection of wisdom into a book and give it to others in order that they might recite it, write it out, and chant it by heart increase their merit more greatly.
“If you ask why, Kauśika, it is because all the attributes are revealed extensively by this perfection of wisdom. It is owing to these that great and lofty royal families exist, great and lofty priestly families exist, and great and lofty householder families exist; that the gods of the Cāturmahārājika realm exist, the gods of the Trayastriṃśa realm exist, the gods of the Yāma realm exist, the gods of the Tuṣita realm exist, the gods of the Nirmāṇarati realm exist, and the gods of the Paranirmitavaśavartin realm exist; that the gods of the Brahmakāyika realm exist, the gods of the Brahmapurohita realm exist, the gods of the Brahmapārṣadya realm exist, and the gods of the Mahābrahmā realm exist; that the gods of the Ābha realm exist, the gods of the Parīttābha realm exist, the gods of the Apramāṇābha realm exist, and the gods of the Ābhāsvara realm exist; that the gods of the Śubha realm exist, the gods of the Parīttaśubha realm exist, the gods of the Apramāṇaśubha realm exist, and the gods of the Śubhakṛtsna realm exist; that the gods of the Vṛha realm exist, the gods of the Parīttavṛha realm exist, the gods of the Apramāṇavṛha realm exist, and the gods of the Vṛhatphala realm exist; that the gods of the Avṛha realm exist, the gods of the Atapa realm exist, the gods of the Sudṛśa realm exist, the gods of the Sudarśana realm exist, and the gods of the Akaniṣṭha realm exist; that the gods [F.26.b] of the sphere of infinite space exist, the gods of the sphere of infinite consciousness exist, the gods of the sphere of nothing-at-all exist, and the gods of the sphere of neither perception nor nonperception exist; that the perfection of generosity exists, the perfection of ethical discipline exists, the perfection of tolerance exists, the perfection of perseverance exists, the perfection of meditative concentration exists, and the perfection of wisdom exists; that the emptiness of internal phenomena exists, the emptiness of external phenomena exists, the emptiness of external and internal phenomena exists, the emptiness of emptiness exists, the emptiness of great extent exists, the emptiness of ultimate reality exists, the emptiness of conditioned phenomena exists, the emptiness of unconditioned phenomena exists, the emptiness of the unlimited exists, the emptiness of that which has neither beginning nor end exists, the emptiness of nonexclusion exists, the emptiness of inherent nature exists, the emptiness of all phenomena exists, the emptiness of intrinsic defining characteristics exists, the emptiness of that which cannot be apprehended exists, the emptiness of nonentities exists, the emptiness of essential nature exists, and the emptiness of an essential nature of nonentities exists; that the applications of mindfulness exist, the correct exertions exist, the supports for miraculous ability exist, the faculties exist, the powers exist, the branches of enlightenment exist, and the noble eightfold path exists; that the truths of the noble ones exist, the meditative concentrations exist, the immeasurable attitudes exist, the formless absorptions exist, the eight liberations exist, the nine serial steps of meditative absorption exist, the emptiness, signlessness, and wishlessness gateways to liberation exist, the extrasensory powers exist, the meditative stabilities exist, the dhāraṇī gateways exist, the powers of the tathāgatas exist, [F.27.a] the fearlessnesses exist, the kinds of exact knowledge exist, great compassion exists, and the distinct qualities of the buddhas exist; that the fruit of having entered the stream exists, the fruit of once-returner exists, the fruit of non-returner exists, arhatship exists, individual enlightenment exists, the knowledge of the aspects of the path exists, and all-aspect omniscience exists; and that those who have entered the stream exist, once-returners exist, non-returners exist, arhats exist, pratyekabuddhas exist, bodhisattva great beings exist, and the tathāgatas, arhats, perfectly complete buddhas exist.
“Kauśika, if any sons or daughters of good families were to establish the beings of the world systems in the direction above, numerous as the grains of sand of the river Gaṅgā, as many as there are, in the four meditative concentrations, and establish them in the four immeasurable attitudes, the four formless absorptions, and the five extrasensory powers, do you think, Kauśika, that for this reason those sons or daughters of good families would greatly increase their merit?”
“Greatly, Blessed Lord! Greatly, Well-Gone One!” replied Śakra.
“Kauśika,” said the Blessed One, “if any sons or daughters of good families were to bestow a book of this perfection of wisdom on others so that they might commit it to writing, or recite it, or chant it by heart, they would more greatly increase their merit. If you ask why, it is because in this perfection of wisdom it reveals extensively those uncontaminated attributes, having trained in which sons or daughters of good families have entered, enter, and will enter into the maturity of the perfect nature; have attained, attain, [F.27.b] and will attain the fruit of having entered the stream; have attained, attain, and will attain the fruit of once-returner; have attained, attain, and will attain the fruit of non-returner; and have attained, attain, and will attain arhatship; those who follow the vehicle of the pratyekabuddhas have attained, attain, and will attain individual enlightenment; and those who have set out for unsurpassed, perfect, complete enlightenment have entered, enter, and will enter into the maturity of the bodhisattvas, and have fully awakened, are fully awakening, and will fully awaken to unsurpassed, perfect, complete enlightenment.
“Kauśika, if you ask what are those uncontaminated attributes, they are the perfection of generosity, the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom; the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, the emptiness of emptiness, the emptiness of great extent, the emptiness of ultimate reality, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the unlimited, the emptiness of that which has neither beginning nor end, the emptiness of nonexclusion, the emptiness of inherent nature, the emptiness of all phenomena, the emptiness of intrinsic defining characteristics, the emptiness of that which cannot be apprehended, the emptiness of nonentities, the emptiness of essential nature, and the emptiness of an essential nature of nonentities; the four applications of mindfulness, the four correct exertions, the four supports for miraculous ability, the five faculties, the five powers, the seven branches of enlightenment, and the noble eightfold path; and [F.28.a] the four truths of the noble ones, the eight liberations, the nine serial steps of meditative absorption, the emptiness, signlessness, and wishlessness gateways to liberation, the six extrasensory powers, all the meditative stabilities, all the dhāraṇī gateways, the ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, the eighteen distinct qualities of the buddhas, great loving kindness, great compassion, great empathetic joy, and great equanimity. It also reveals extensively other immeasurable attributes of the buddhas.
“From this round of teaching also, Kauśika, one should know that any sons or daughters of good families who make this perfection of wisdom into a book and give it to others in order that they might recite it, write it out, and chant it by heart increase their merit more greatly.
“If you ask why, Kauśika, it is because all the attributes are revealed extensively by this perfection of wisdom. It is owing to these that great and lofty royal families exist, great and lofty priestly families exist, and great and lofty householder families exist; that the gods of the Cāturmahārājika realm exist, the gods of the Trayastriṃśa realm exist, the gods of the Yāma realm exist, the gods of the Tuṣita realm exist, the gods of the Nirmāṇarati realm exist, and the gods of the Paranirmitavaśavartin realm exist; that the gods of the Brahmakāyika realm exist, the gods of the Brahmapurohita realm exist, the gods of the Brahmapārṣadya realm exist, and the gods of the Mahābrahmā realm exist; that the gods of the Ābha realm exist, the gods of the Parīttābha realm exist, the gods of the Apramāṇābha realm exist, and the gods of the Ābhāsvara realm [F.28.b] exist; that the gods of the Śubha realm exist, the gods of the Parīttaśubha realm exist, the gods of the Apramāṇaśubha realm exist, and the gods of the Śubhakṛtsna realm exist; that the gods of the Vṛha realm exist, the gods of the Parīttavṛha realm exist, the gods of the Apramāṇavṛha realm exist, and the gods of the Vṛhatphala realm exist; that the gods of the Avṛha realm exist, the gods of the Atapa realm exist, the gods of the Sudṛśa realm exist, the gods of the Sudarśana realm exist, and the gods of the Akaniṣṭha realm exist; that the gods of the sphere of infinite space exist, the gods of the sphere of infinite consciousness exist, the gods of the sphere of nothing-at-all exist, and the gods of the sphere of neither perception nor nonperception exist; that the perfection of generosity exists, the perfection of ethical discipline exists, the perfection of tolerance exists, the perfection of perseverance exists, the perfection of meditative concentration exists, and the perfection of wisdom exists; that the emptiness of internal phenomena exists, the emptiness of external phenomena exists, the emptiness of external and internal phenomena exists, the emptiness of emptiness exists, the emptiness of great extent exists, the emptiness of ultimate reality exists, the emptiness of conditioned phenomena exists, the emptiness of unconditioned phenomena exists, the emptiness of the unlimited exists, the emptiness of that which has neither beginning nor end exists, the emptiness of nonexclusion exists, the emptiness of inherent nature exists, the emptiness of all phenomena exists, the emptiness of intrinsic defining characteristics exists, the emptiness of that which cannot be apprehended exists, the emptiness of nonentities exists, the emptiness of essential nature exists, and the emptiness of an essential nature of nonentities exists; that the applications of mindfulness exist, the correct exertions exist, the supports for miraculous ability exist, the faculties exist, the powers exist, the branches of enlightenment exist, [F.29.a] and the noble eightfold path exists; that the truths of the noble ones exist, the meditative concentrations exist, the immeasurable attitudes exist, the formless absorptions exist, the eight liberations exist, the nine serial steps of meditative absorption exist, the emptiness, signlessness, and wishlessness gateways to liberation exist, the extrasensory powers exist, the meditative stabilities exist, the dhāraṇī gateways exist, the powers of the tathāgatas exist, the fearlessnesses exist, the kinds of exact knowledge exist, great compassion exists, and the distinct qualities of the buddhas exist; that the fruit of having entered the stream exists, the fruit of once-returner exists, the fruit of non-returner exists, arhatship exists, individual enlightenment exists, the knowledge of the aspects of the path exists, and all-aspect omniscience exists; and that those who have entered the stream exist, once-returners exist, non-returners exist, arhats exist, pratyekabuddhas exist, bodhisattva great beings exist, and the tathāgatas, arhats, perfectly complete buddhas exist. [B3]
“Moreover, Kauśika,764 if any sons or daughters of good families were to take up, uphold, recite, master, and focus their attention correctly on this perfection of wisdom, their merit would greatly increase, but it would not from having established the beings of Jambudvīpa in the path of the ten virtuous actions, or from having established them in the four meditative concentrations, the four immeasurable attitudes, [F.29.b] the four formless absorptions, and the five extrasensory powers; it would not from having established the beings of the world system with its four continents in the path of the ten virtuous actions, or from having established them in the four meditative concentrations, the four immeasurable attitudes, the four formless absorptions, and the five extrasensory powers; it would not from having established the beings of the thousandfold world system in the path of the ten virtuous actions, or from having established them in the four meditative concentrations, the four immeasurable attitudes, the four formless absorptions, and the five extrasensory powers; it would not from having established the beings of the medium millionfold world system in the path of the ten virtuous actions, or from having established them in the four meditative concentrations, the four immeasurable attitudes, the four formless absorptions, and the five extrasensory powers; and it would not from having established the beings of the great billionfold world system in the path of the ten virtuous actions, or from having established them in the four meditative concentrations, the four immeasurable attitudes, the four formless absorptions, and the five extrasensory powers.
“As for focusing the attention correctly on her, it is this: With a mind that is not engaging in duality and not engaging in nonduality, they take up, uphold, recite, master, and focus their attention correctly on the perfection of wisdom. With a mind that is not engaging in duality and not engaging in nonduality, they take up, uphold, recite, master, and focus their attention correctly on the perfection of meditative concentration. With a mind that is not engaging in duality and not engaging in nonduality, they take up, uphold, recite, [F.30.a] master, and focus their attention correctly on the perfection of perseverance. With a mind that is not engaging in duality and not engaging in nonduality, they take up, uphold, recite, master, and focus their attention correctly on the perfection of tolerance. With a mind that is not engaging in duality and not engaging in nonduality, they take up, uphold, recite, master, and focus their attention correctly on the perfection of ethical discipline. And with a mind that is not engaging in duality and not engaging in nonduality, they take up, uphold, recite, master, and focus their attention correctly on the perfection of generosity.
“With a mind that is not engaging in duality and not engaging in nonduality, they focus their attention correctly on the emptiness of internal phenomena; with a mind that is not engaging in duality and not engaging in nonduality, they focus their attention correctly on the emptiness of external phenomena; with a mind that is not engaging in duality and not engaging in nonduality, they focus their attention correctly on the emptiness of external and internal phenomena; with a mind that is not engaging in duality and not engaging in nonduality, they focus their attention correctly on the emptiness of emptiness; with a mind that is not engaging in duality and not engaging in nonduality, they focus their attention correctly on the emptiness of great extent; with a mind that is not engaging in duality and not engaging in nonduality, they focus their attention correctly on the emptiness of ultimate reality; [F.30.b] with a mind that is not engaging in duality and not engaging in nonduality, they focus their attention correctly on the emptiness of conditioned phenomena; with a mind that is not engaging in duality and not engaging in nonduality, they focus their attention correctly on the emptiness of unconditioned phenomena; with a mind that is not engaging in duality and not engaging in nonduality, they focus their attention correctly on the emptiness of the unlimited; with a mind that is not engaging in duality and not engaging in nonduality, they focus their attention correctly on the emptiness of that which has neither beginning nor end; with a mind that is not engaging in duality and not engaging in nonduality, they focus their attention correctly on the emptiness of nonexclusion; with a mind that is not engaging in duality and not engaging in nonduality, they focus their attention correctly on the emptiness of inherent nature; with a mind that is not engaging in duality and not engaging in nonduality, they focus their attention correctly on the emptiness of all phenomena; with a mind that is not engaging in duality and not engaging in nonduality, they focus their attention correctly on the emptiness of intrinsic defining characteristics; with a mind that is not engaging in duality and not engaging in nonduality, they focus their attention correctly on the emptiness of that which cannot be apprehended; with a mind that is not engaging in duality and not engaging in nonduality, they focus their attention correctly on the emptiness of nonentities; with a mind that is not engaging in duality and not engaging in nonduality, they focus their attention correctly on the emptiness of essential nature; and with a mind that is not engaging in duality and not engaging in nonduality, they focus their attention correctly on the emptiness of an essential nature of nonentities.
“With a mind that is not engaging in duality and not engaging in nonduality, they focus their attention correctly on the applications of mindfulness; with a mind that is not engaging in duality and not engaging in nonduality, they focus their attention correctly on the correct exertions; with a mind that is not engaging in duality and not engaging in nonduality, they focus their attention correctly on the supports for miraculous ability; [F.31.a] with a mind that is not engaging in duality and not engaging in nonduality, they focus their attention correctly on the faculties; with a mind that is not engaging in duality and not engaging in nonduality, they focus their attention correctly on the powers; with a mind that is not engaging in duality and not engaging in nonduality, they focus their attention correctly on the branches of enlightenment; and with a mind that is not engaging in duality and not engaging in nonduality, they focus their attention correctly on the noble eightfold path.
“With a mind that is not engaging in duality and not engaging in nonduality, they focus their attention correctly on the truths of the noble ones; with a mind that is not engaging in duality and not engaging in nonduality, they focus their attention correctly on the meditative concentrations; with a mind that is not engaging in duality and not engaging in nonduality, they focus their attention correctly on the immeasurable attitudes; with a mind that is not engaging in duality and not engaging in nonduality, they focus their attention correctly on the formless absorptions; with a mind that is not engaging in duality and not engaging in nonduality, they focus their attention correctly on the eight liberations; with a mind that is not engaging in duality and not engaging in nonduality, they focus their attention correctly on the nine serial steps of meditative absorption; with a mind that is not engaging in duality and not engaging in nonduality, they focus their attention correctly on the emptiness, signlessness, and wishlessness gateways to liberation; with a mind that is not engaging in duality and not engaging in nonduality, they focus their attention correctly on the extrasensory powers; with a mind that is not engaging in duality and not engaging in [F.31.b] nonduality, they focus their attention correctly on the meditative stabilities; with a mind that is not engaging in duality and not engaging in nonduality, they focus their attention correctly on the dhāraṇī gateways; with a mind that is not engaging in duality and not engaging in nonduality, they focus their attention correctly on the powers of the tathāgatas; with a mind that is not engaging in duality and not engaging in nonduality, they focus their attention correctly on the fearlessnesses; with a mind that is not engaging in duality and not engaging in nonduality, they focus their attention correctly on the kinds of exact knowledge; with a mind that is not engaging in duality and not engaging in nonduality, they focus their attention correctly on great compassion; and with a mind that is not engaging in duality and not engaging in nonduality, they focus their attention correctly on the distinct qualities of the buddhas.
“With a mind that is not engaging in duality and not engaging in nonduality, they focus their attention correctly on knowledge of all the dharmas; with a mind that is not engaging in duality and not engaging in nonduality, they focus their attention correctly on the knowledge of the aspects of the path; and with a mind that is not engaging in duality and not engaging in nonduality, they focus their attention correctly on all-aspect omniscience.
“Moreover, Kauśika, if any son or daughter of good family were to describe and teach this perfection of wisdom in detail to others in many rounds of teaching, were to explain and interpret, analyze and elucidate, and completely disclose and give conclusive instructions about its meaning, there the meaning of the perfection of wisdom would be as follows: it should not be viewed as a duality and should not be viewed as a [F.32.a] nonduality, not as having a sign and not as signless, not as appropriated and not as rejected, not as subtracted from and not as added to, not as defilement and not as purification, not as arising and not as ceasing, not as taken up and not as not taken up, not as adopted and not as repudiated, not as abiding and not as not abiding, not as authentic and not as erroneous, not as conjoined and not as disjoined, not as hybrid and not as not hybrid, not as conditional and not as unconditional, not as a phenomenon and not as not a phenomenon, not as real nature and not as not real nature, and not as the very limit of reality and not as not the very limit of reality.
“The son or daughter of good family, Kauśika, who describes and teaches this perfection of wisdom in detail in many rounds of teaching, and explains and interprets, analyzes and elucidates, and completely discloses and gives conclusive instructions about its meaning to others, greatly increases their merit, but not those who take up, master, uphold, read, and focus their attention correctly on it for themselves alone.
“Moreover, Kauśika, if any sons or daughters of good families were to take up, master, uphold, recite, and focus their attention correctly on this profound perfection of wisdom, and were to describe and teach this perfection of wisdom in detail in many rounds of teaching themselves, and also were to explain and interpret, analyze and elucidate, and completely disclose and give conclusive instructions about its meaning to others as well, then, Kauśika, the merit of those sons or daughters of good families would very greatly increase.”
Śakra then asked, “Blessed Lord, should those sons or daughters of good families thus give instructions according to the meaning and the letter of the perfection of wisdom?”
“Kauśika,” replied the Blessed One, “sons or daughters of good families should give instructions according to the meaning and the letter of the perfection of wisdom. Kauśika, the sons or daughters of good families who give instruction according to the meaning and [F.32.b] the letter in that manner will possess immeasurable and incalculable masses of merit.
“Kauśika, if any sons or daughters of good families were, for the duration of their lives, to serve, respect, honor, and worship the immeasurable, countless tathāgatas, arhats, perfectly complete buddhas of the eastern direction with flowers, garlands, perfumes, unguents, powders, robes, parasols, victory banners, flags, various musical instruments, and all the requirements for happiness, compared to them, Kauśika, if any sons or daughters of good families were to describe and teach this perfection of wisdom in detail according to the meaning and the letter to others in many rounds of teaching, and were to explain and interpret, analyze and elucidate, and completely disclose it, this merit of those sons or daughters of good families would increase more greatly. If you ask why, it is because, having trained in this 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, perfect, complete enlightenment.
“Kauśika, if any sons or daughters of good families were, for the duration of their lives, to serve, respect, honor, and worship the immeasurable, countless tathāgatas, arhats, perfectly complete buddhas of the southern direction with flowers, garlands, perfumes, unguents, powders, robes, parasols, victory banners, flags, various musical instruments, and all the requirements for happiness, compared to them, Kauśika, if any sons or daughters of good families were to describe and teach this perfection of wisdom in detail according to the meaning and the letter to others in many rounds of teaching, and were to explain and interpret, analyze [F.33.a] and elucidate, and completely disclose it, this merit of those sons or daughters of good families would increase more greatly. If you ask why, it is because, having trained in this 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, perfect, complete enlightenment.
“Kauśika, if any sons or daughters of good families were, for the duration of their lives, to serve, respect, honor, and worship the immeasurable, countless tathāgatas, arhats, perfectly complete buddhas of the western direction with flowers, garlands, perfumes, unguents, powders, robes, parasols, victory banners, flags, various musical instruments, and all the requirements for happiness, compared to them, Kauśika, if any sons or daughters of good families were to describe and teach this perfection of wisdom in detail according to the meaning and the letter to others in many rounds of teaching, and were to explain and interpret, analyze and elucidate, and completely disclose it, this merit of those sons or daughters of good families would increase more greatly. If you ask why, it is because, having trained in this 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, perfect, complete enlightenment.
“Kauśika, if any sons or daughters of good families were, [F.33.b] for the duration of their lives, to serve, respect, honor, and worship the immeasurable, countless tathāgatas, arhats, perfectly complete buddhas of the northern direction with flowers, garlands, perfumes, unguents, powders, robes, parasols, victory banners, flags, various musical instruments, and all the requirements for happiness, compared to them, Kauśika, if any sons or daughters of good families were to describe and teach this perfection of wisdom in detail according to the meaning and the letter to others in many rounds of teaching, and were to explain and interpret, analyze and elucidate, and completely disclose it, this merit of those sons or daughters of good families would increase more greatly. If you ask why, it is because, having trained in this 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, perfect, complete enlightenment.
“Kauśika, if any sons or daughters of good families were, for the duration of their lives, to serve, respect, honor, and worship the immeasurable, countless tathāgatas, arhats, perfectly complete buddhas of the intermediate northeastern direction with flowers, garlands, perfumes, unguents, powders, robes, parasols, victory banners, flags, various musical instruments, and all the requirements for happiness, compared to them, Kauśika, if any sons or daughters of good families were to describe and teach this perfection of wisdom in detail according to the meaning and the letter to others in many rounds of teaching, and were to explain and interpret, analyze and elucidate, and completely disclose it, [F.34.a] this merit of those sons or daughters of good families would increase more greatly. If you ask why, it is because, having trained in this perfection of wisdom, the tathāgatas, arhats, perfectly complete buddhas of the past, future, and present fully awakened, will fully awaken, and are fully awakening to unsurpassed, perfect, complete enlightenment.
“Kauśika, if any sons or daughters of good families were, for the duration of their lives, to serve, respect, honor, and worship the immeasurable, countless tathāgatas, arhats, perfectly complete buddhas of the intermediate southeastern direction with flowers, garlands, perfumes, unguents, powders, robes, parasols, victory banners, flags, various musical instruments, and all the requirements for happiness, compared to them, Kauśika, if any sons or daughters of good families were to describe and teach this perfection of wisdom in detail according to the meaning and the letter to others in many rounds of teaching, and were to explain and interpret, analyze and elucidate, and completely disclose it, this merit of those sons or daughters of good families would increase more greatly. If you ask why, it is because, having trained in this 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, perfect, complete enlightenment.
“Kauśika, if any sons or daughters of good families were, for the duration of their lives, to serve, respect, honor, and worship the immeasurable, [F.34.b] countless tathāgatas, arhats, perfectly complete buddhas of the intermediate southwestern direction with flowers, garlands, perfumes, unguents, powders, robes, parasols, victory banners, flags, various musical instruments, and all the requirements for happiness, compared to them, Kauśika, if any sons or daughters of good families were to describe and teach this perfection of wisdom in detail according to the meaning and the letter to others in many rounds of teaching, and were to explain and interpret, analyze and elucidate, and completely disclose it, this merit of those sons or daughters of good families would increase more greatly. If you ask why, it is because, having trained in this 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, perfect, complete enlightenment.
“Kauśika, if any sons or daughters of good families were, for the duration of their lives, to serve, respect, honor, and worship the immeasurable, countless tathāgatas, arhats, perfectly complete buddhas of the intermediate northwestern direction with flowers, garlands, perfumes, unguents, powders, robes, parasols, victory banners, flags, various musical instruments, and all the requirements for happiness, compared to them, Kauśika, if any sons or daughters of good families were to describe and teach this perfection of wisdom in detail according to the meaning and the letter to others in many rounds of teaching, and were to explain and interpret, analyze and elucidate, and completely disclose it, [F.35.a] this merit of those sons or daughters of good families would increase more greatly. If you ask why, it is because, having trained in this 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, perfect, complete enlightenment.
“Kauśika, if any sons or daughters of good families were, for the duration of their lives, to serve, respect, honor, and worship the immeasurable, countless tathāgatas, arhats, perfectly complete buddhas of the direction below with flowers, garlands, perfumes, unguents, powders, robes, parasols, victory banners, flags, various musical instruments, and all the requirements for happiness, compared to them, Kauśika, if any sons or daughters of good families were to describe and teach this perfection of wisdom in detail according to the meaning and the letter to others in many rounds of teaching, and were to explain and interpret, analyze and elucidate, and completely disclose it, this merit of those sons or daughters of good families would increase more greatly. If you ask why, it is because, having trained in this 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, perfect, complete enlightenment.
“Kauśika, if any sons or daughters of good families were, for the duration of their lives, to serve, respect, honor, and worship [F.35.b] the immeasurable, countless tathāgatas, arhats, perfectly complete buddhas of the direction above with flowers, garlands, perfumes, unguents, powders, robes, parasols, victory banners, flags, various musical instruments, and all the requirements for happiness, compared to them, Kauśika, if any sons or daughters of good families were to describe and teach this perfection of wisdom in detail according to the meaning and the letter to others in many rounds of teaching, and were to explain and interpret, analyze and elucidate, and completely disclose it, this merit of those sons or daughters of good families would increase more greatly. If you ask why, it is because, having trained in this 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, perfect, complete enlightenment.
“Moreover, Kauśika, compared to any sons or daughters of good families who, over immeasurable, countless eons, practice the perfection of generosity by way of apprehending anything; over immeasurable, countless eons, practice the perfection of ethical discipline by way of apprehending anything; over immeasurable, countless eons, practice the perfection of tolerance by way of apprehending anything; over immeasurable, countless eons, practice the perfection of perseverance by way of apprehending anything; over immeasurable, countless eons, practice the perfection of meditative concentration by way of apprehending anything; and over immeasurable, countless eons, practice the perfection of wisdom by way of apprehending anything, [F.36.a] if someone, without apprehending anything, describes and teaches in detail this perfection of wisdom according to the meaning and the letter to others in many rounds of teaching, and explains, arranges and establishes, analyzes and elucidates, and completely discloses it, their merit increases much more.
“In regard to this apprehending something, Kauśika, here if bodhisattvas give a gift by way of apprehending something, and think, ‘I am giving a gift. This is the gift that I am giving. I will give to them,’ the generosity of those giving in that manner is just generosity, but it is not the perfection of generosity. If they maintain ethical discipline by way of apprehending something, and think, ‘I am maintaining ethical discipline. This is the ethical discipline that I am maintaining,’ the maintenance of ethical discipline in that manner is just ethical discipline, but it is not the perfection of ethical discipline. If they cultivate tolerance by way of apprehending something, and think, ‘I am cultivating tolerance. This is the tolerance that I am cultivating,’ the cultivation of tolerance in that manner is just tolerance, but it is not the perfection of tolerance. If they undertake perseverance by way of apprehending something, and think, ‘I am undertaking perseverance. This is the perseverance that I am undertaking,’ the undertaking of perseverance in that manner is just perseverance, but it is not the perfection of perseverance. If they are absorbed in meditative concentration by way of apprehending something, and think, ‘I am absorbed in meditative concentration. This is the meditative concentration that I am absorbed in,’ the absorption in meditative concentration in that manner is just meditative concentration, but it is not the perfection of meditative concentration. If they cultivate wisdom by way of apprehending something, and think, [F.36.b] ‘I am cultivating wisdom. This is the wisdom that I am cultivating,’ the cultivation of wisdom in that manner is just wisdom, but it is not the perfection of wisdom.
“Kauśika, sons or daughters of good families who practice while apprehending in that manner do not complete the perfection of generosity, do not complete the perfection of ethical discipline, do not complete the perfection of tolerance, do not complete the perfection of perseverance, do not complete the perfection of meditative concentration, and do not complete the perfection of wisdom.”
Śakra then asked, “Blessed Lord, how do bodhisattva great beings practice when the perfection of generosity is complete? How do bodhisattva great beings practice when the perfection of ethical discipline is complete? How do bodhisattva great beings practice when the perfection of tolerance is complete? How do bodhisattva great beings practice when the perfection of perseverance is complete? How do bodhisattva great beings practice when the perfection of meditative concentration is complete? And how do bodhisattva great beings practice when the perfection of wisdom is complete?”
“Kauśika,” said the Blessed One, “here, when bodhisattva great beings undertake acts of generosity, they do not apprehend the undertaking, and they do not apprehend the act of generosity or the recipient. When they maintain ethical discipline, they do not apprehend ethical discipline or the proper adopting of ethical discipline. When they cultivate tolerance, they do not apprehend tolerance or the cultivation of tolerance. When they undertake perseverance, they do not apprehend [F.37.a] perseverance or the undertaking of perseverance. When they become absorbed in meditative concentration, they do not apprehend meditative concentration or the cultivation of meditative concentration. When they cultivate wisdom, they do not apprehend wisdom, the cultivation of wisdom, or being endowed with wisdom.
“Kauśika, when bodhisattva great beings practice in that manner, the perfection of generosity is complete, the perfection of ethical discipline is complete, the perfection of tolerance is complete, the perfection of perseverance is complete, the perfection of meditative concentration is complete, and the perfection of wisdom is complete.
“Kauśika, given sons or daughters of good families without such a comprehension, instruction in the perfection of wisdom should be according to the meaning and the letter.765 Given those without such a comprehension, instruction in the perfection of meditative concentration should be according to the meaning and the letter. Given those without such a comprehension, instruction in the perfection of perseverance should be according to the meaning and the letter. Given those without such a comprehension, instruction in the perfection of tolerance should be according to the meaning and the letter. Given those without such a comprehension, instruction in the perfection of ethical discipline should be according to the meaning and the letter. And given those without such a comprehension, instruction in the perfection of generosity should be according to the meaning and the letter.
“If you ask why, Kauśika, it is because at a time in the future there will be certain sons or daughters of good families who will give instructions in a reflection766 of perfection of wisdom to followers of the vehicle of the bodhisattvas. Even sons or daughters of good families who have set out for unsurpassed, perfect, complete enlightenment, having heard that reflection, will destroy the path, [F.37.b] so instruction in the perfection of wisdom should be given to them according to the meaning and the letter.”
Śakra then asked, “Blessed Lord, what is a reflection of the perfection of wisdom?”
“In this regard, Kauśika,” replied the Blessed One, “sons or daughters of good families thinking, ‘We will give instruction in the perfection of wisdom,’ give instruction in the reflection.”
Śakra asked, “Blessed Lord, how do those sons or daughters of good families give instruction in a reflection of the perfection of wisdom?”
“Kauśika,” replied the Blessed One, “in this regard, when sons or daughters of good families are giving instruction in the perfection of wisdom, they are giving instruction in a reflection of the perfection of wisdom. There, a reflection of the perfection of wisdom is like this: They teach that physical forms are impermanent, teach that physical forms are suffering, teach that physical forms are nonself, and teach that physical forms are unpleasant, and they say, ‘Those who practice accordingly are practicing the perfection of wisdom.’ Those to whom that is taught will also imagine767 that physical forms are impermanent, imagine that physical forms are suffering, imagine that physical forms are nonself, and imagine that physical forms are unpleasant. Thus, because they imagine that physical forms are impermanent, imagine that physical forms are suffering, imagine that physical forms are nonself, and imagine that physical forms are unpleasant, they will practice a reflection of the perfection of wisdom.
“They teach that feelings are impermanent, teach that feelings are suffering, teach that feelings are nonself, and teach that feelings are unpleasant, and they say, ‘Those who practice accordingly are practicing the perfection of wisdom.’ Those to whom that is taught [F.38.a] will also imagine that feelings are impermanent, imagine that feelings are suffering, imagine that feelings are nonself, and imagine that feelings are unpleasant. Thus, because they imagine that feelings are impermanent, imagine that feelings are suffering, imagine that feelings are nonself, and imagine that feelings are unpleasant, they will practice a reflection of the perfection of wisdom.
“They teach that perceptions are impermanent, teach that perceptions are suffering, teach that perceptions are nonself, and teach that perceptions are unpleasant, and they say, ‘Those who practice accordingly are practicing the perfection of wisdom.’ Those to whom that is taught will also imagine that perceptions are impermanent, imagine that perceptions are suffering, imagine that perceptions are nonself, and imagine that perceptions are unpleasant. Thus, because they imagine that perceptions are impermanent, imagine that perceptions are suffering, imagine that perceptions are nonself, and imagine that perceptions are unpleasant, they will practice a reflection of the perfection of wisdom.
“They teach that formative predispositions are impermanent, teach that formative predispositions are suffering, teach that formative predispositions are nonself, and teach that formative predispositions are unpleasant, and they say, ‘Those who practice accordingly are practicing the perfection of wisdom.’ Those to whom that is taught will also imagine that formative predispositions are impermanent, imagine that formative predispositions are suffering, imagine that formative predispositions are nonself, and imagine that formative predispositions are unpleasant. Thus, because they [F.38.b] imagine that formative predispositions are impermanent, imagine that formative predispositions are suffering, imagine that formative predispositions are nonself, and imagine that formative predispositions are unpleasant, they will practice a reflection of the perfection of wisdom.
“They teach that consciousness is impermanent, teach that consciousness is suffering, teach that consciousness is nonself, and teach that consciousness is unpleasant, and they say, ‘Those who practice accordingly are practicing the perfection of wisdom.’ Those to whom that is taught will also imagine that consciousness is impermanent, imagine that consciousness is suffering, imagine that consciousness is nonself, and imagine that consciousness is unpleasant. Thus, because they imagine that consciousness is impermanent, imagine that consciousness is suffering, imagine that consciousness is nonself, and imagine that consciousness is unpleasant, they will practice a reflection of the perfection of wisdom.
“They teach that the eyes are impermanent, teach that the eyes are suffering, teach that the eyes are nonself, and teach that the eyes are unpleasant, and they say, ‘Those who practice accordingly are practicing the perfection of wisdom.’ Those to whom that is taught will also imagine that the eyes are impermanent, imagine that the eyes are suffering, imagine that the eyes are nonself, and imagine that the eyes are unpleasant. Thus, because they imagine that the eyes are impermanent, imagine that the eyes are suffering, imagine that the eyes are nonself, and imagine that the eyes are unpleasant, [F.39.a] they will practice a reflection of the perfection of wisdom.
“They teach that the ears are impermanent, teach that the ears are suffering, teach that the ears are nonself, and teach that the ears are unpleasant, and they say, ‘Those who practice accordingly are practicing the perfection of wisdom.’ Those to whom that is taught will also imagine that the ears are impermanent, imagine that the ears are suffering, imagine that the ears are nonself, and imagine that the ears are unpleasant. Thus, because they imagine that the ears are impermanent, imagine that the ears are suffering, imagine that the ears are nonself, and imagine that the ears are unpleasant, they will practice a reflection of the perfection of wisdom.
“They teach that the nose is impermanent, teach that the nose is suffering, teach that the nose is nonself, and teach that the nose is unpleasant, and they say, ‘Those who practice accordingly are practicing the perfection of wisdom.’ Those to whom that is taught will also imagine that the nose is impermanent, imagine that the nose is suffering, imagine that the nose is nonself, and imagine that the nose is unpleasant. Thus, because they imagine that the nose is impermanent, imagine that the nose is suffering, imagine that the nose is nonself, and imagine that the nose is unpleasant, they will practice a reflection of the perfection of wisdom.
“They teach that the tongue is impermanent, teach that the tongue is suffering, teach that the tongue is nonself, and teach that the tongue is unpleasant, and they say, ‘Those who practice accordingly are practicing the perfection of wisdom.’ Those to whom that is taught will also imagine that the tongue is impermanent, imagine that the tongue is suffering, imagine that the tongue is nonself, [F.39.b] and imagine that the tongue is unpleasant. Thus, because they imagine that the tongue is impermanent, imagine that the tongue is suffering, imagine that the tongue is nonself, and imagine that the tongue is unpleasant, they will practice a reflection of the perfection of wisdom.
“They teach that the body is impermanent, teach that the body is suffering, teach that the body is nonself, and teach that the body is unpleasant, and they say, ‘Those who practice accordingly are practicing the perfection of wisdom.’ Those to whom that is taught will also imagine that the body is impermanent, imagine that the body is suffering, imagine that the body is nonself, and imagine that the body is unpleasant. Thus, because they imagine that the body is impermanent, imagine that the body is suffering, imagine that the body is nonself, and imagine that the body is unpleasant, they will practice a reflection of the perfection of wisdom.
“They teach that the mental faculty is impermanent, teach that the mental faculty is suffering, teach that the mental faculty is nonself, and teach that the mental faculty is unpleasant, and they say, ‘Those who practice accordingly are practicing the perfection of wisdom.’ Those to whom that is taught will also imagine that the mental faculty is impermanent, imagine that the mental faculty is suffering, imagine that the mental faculty is nonself, and imagine that the mental faculty is unpleasant. Thus, because they imagine that the mental faculty is impermanent, imagine that the mental faculty is suffering, imagine that the mental faculty is nonself, and imagine that the mental faculty is unpleasant, they will practice a reflection of the perfection of wisdom.
“They teach that sights are impermanent, teach that sights are suffering, teach that sights are nonself, and teach that sights [F.40.a] are unpleasant, and they say, ‘Those who practice accordingly are practicing the perfection of wisdom.’ Those to whom that is taught will also imagine that sights are impermanent, imagine that sights are suffering, imagine that sights are nonself, and imagine that sights are unpleasant. Thus, because they imagine that sights are impermanent, imagine that sights are suffering, imagine that sights are nonself, and imagine that sights are unpleasant, they will practice a reflection of the perfection of wisdom.
“They teach that sounds are impermanent, teach that sounds are suffering, teach that sounds are nonself, and teach that sounds are unpleasant, and they say, ‘Those who practice accordingly are practicing the perfection of wisdom.’ Those to whom that is taught will also imagine that sounds are impermanent, imagine that sounds are suffering, imagine that sounds are nonself, and imagine that sounds are unpleasant. Thus, because they imagine that sounds are impermanent, imagine that sounds are suffering, imagine that sounds are nonself, and imagine that sounds are unpleasant, they will practice a reflection of the perfection of wisdom.
“They teach that odors are impermanent, teach that odors are suffering, teach that odors are nonself, and teach that odors are unpleasant, and they say, ‘Those who practice accordingly are practicing the perfection of wisdom.’ Those to whom that is taught will also imagine that odors are impermanent, imagine that odors are suffering, imagine that odors are nonself, and imagine that odors are unpleasant. Thus, because they imagine [F.40.b] that odors are impermanent, imagine that odors are suffering, imagine that odors are nonself, and imagine that odors are unpleasant, they will practice a reflection of the perfection of wisdom.
“They teach that tastes are impermanent, teach that tastes are suffering, teach that tastes are nonself, and teach that tastes are unpleasant, and they say, ‘Those who practice accordingly are practicing the perfection of wisdom.’ Those to whom that is taught will also imagine that tastes are impermanent, imagine that tastes are suffering, imagine that tastes are nonself, and imagine that tastes are unpleasant. Thus, because they imagine that tastes are impermanent, imagine that tastes are suffering, imagine that tastes are nonself, and imagine that tastes are unpleasant, they will practice a reflection of the perfection of wisdom.
“They teach that tangibles are impermanent, teach that tangibles are suffering, teach that tangibles are nonself, and teach that tangibles are unpleasant, and they say, ‘Those who practice accordingly are practicing the perfection of wisdom.’ Those to whom that is taught will also imagine that tangibles are impermanent, imagine that tangibles are suffering, imagine that tangibles are nonself, and imagine that tangibles are unpleasant. Thus, because they imagine that tangibles are impermanent, imagine that tangibles are suffering, imagine that tangibles are nonself, and imagine that tangibles are unpleasant, they will practice a reflection of the perfection of wisdom.
“They teach that mental phenomena are impermanent, teach that mental phenomena are suffering, teach that mental phenomena are nonself, and teach that mental phenomena are unpleasant, and they say, ‘Those who practice accordingly [F.41.a] are practicing the perfection of wisdom.’ Those to whom that is taught will also imagine that mental phenomena are impermanent, imagine that mental phenomena are suffering, imagine that mental phenomena are nonself, and imagine that mental phenomena are unpleasant. Thus, because they imagine that mental phenomena are impermanent, imagine that mental phenomena are suffering, imagine that mental phenomena are nonself, and imagine that mental phenomena are unpleasant, they will practice a reflection of the perfection of wisdom.
“They teach that visual consciousness is impermanent, teach that visual consciousness is suffering, teach that visual consciousness is nonself, and teach that visual consciousness is unpleasant, and they say, ‘Those who practice accordingly are practicing the perfection of wisdom.’ Those to whom that is taught will also imagine that visual consciousness is impermanent, imagine that visual consciousness is suffering, imagine that visual consciousness is nonself, and imagine that visual consciousness is unpleasant. Thus, because they imagine that visual consciousness is impermanent, imagine that visual consciousness is suffering, imagine that visual consciousness is nonself, and imagine that visual consciousness is unpleasant, they will practice a reflection of the perfection of wisdom.
“They teach that auditory consciousness is impermanent, teach that auditory consciousness is suffering, teach that auditory consciousness is nonself, and teach that auditory consciousness is unpleasant, and they say, ‘Those who practice accordingly are practicing the perfection of wisdom.’ [F.41.b] Those to whom that is taught will also imagine that auditory consciousness is impermanent, imagine that auditory consciousness is suffering, imagine that auditory consciousness is nonself, and imagine that auditory consciousness is unpleasant. Thus, because they imagine that auditory consciousness is impermanent, imagine that auditory consciousness is suffering, imagine that auditory consciousness is nonself, and imagine that auditory consciousness is unpleasant, they will practice a reflection of the perfection of wisdom.
“They teach that olfactory consciousness is impermanent, teach that olfactory consciousness is suffering, teach that olfactory consciousness is nonself, and teach that olfactory consciousness is unpleasant, and they say, ‘Those who practice accordingly are practicing the perfection of wisdom.’ Those to whom that is taught will also imagine that olfactory consciousness is impermanent, imagine that olfactory consciousness is suffering, imagine that olfactory consciousness is nonself, and imagine that olfactory consciousness is unpleasant. Thus, because they imagine that olfactory consciousness is impermanent, imagine that olfactory consciousness is suffering, imagine that olfactory consciousness is nonself, and imagine that olfactory consciousness is unpleasant, they will practice a reflection of the perfection of wisdom.
“They teach that gustatory consciousness is impermanent, teach that gustatory consciousness is suffering, teach that gustatory consciousness is nonself, and teach that gustatory consciousness is unpleasant, and they say, ‘Those who practice accordingly [F.42.a] are practicing the perfection of wisdom.’ Those to whom that is taught will also imagine that gustatory consciousness is impermanent, imagine that gustatory consciousness is suffering, imagine that gustatory consciousness is nonself, and imagine that gustatory consciousness is unpleasant. Thus, because they imagine that gustatory consciousness is impermanent, imagine that gustatory consciousness is suffering, imagine that gustatory consciousness is nonself, and imagine that gustatory consciousness is unpleasant, they will practice a reflection of the perfection of wisdom.
“They teach that tactile consciousness is impermanent, teach that tactile consciousness is suffering, teach that tactile consciousness is nonself, and teach that tactile consciousness is unpleasant, and they say, ‘Those who practice accordingly are practicing the perfection of wisdom.’ Those to whom that is taught will also imagine that tactile consciousness is impermanent, imagine that tactile consciousness is suffering, imagine that tactile consciousness is nonself, and imagine that tactile consciousness is unpleasant. Thus, because they imagine that tactile consciousness is impermanent, imagine that tactile consciousness is suffering, imagine that tactile consciousness is nonself, and imagine that tactile consciousness is unpleasant, they will practice a reflection of the perfection of wisdom.
“They teach that mental consciousness is impermanent, teach that mental consciousness is suffering, teach that mental consciousness is nonself, and teach [F.42.b] that mental consciousness is unpleasant, and they say, ‘Those who practice accordingly are practicing the perfection of wisdom.’ Those to whom that is taught will also imagine that mental consciousness is impermanent, imagine that mental consciousness is suffering, imagine that mental consciousness is nonself, and imagine that mental consciousness is unpleasant. Thus, because they imagine that mental consciousness is impermanent, imagine that mental consciousness is suffering, imagine that mental consciousness is nonself, and imagine that mental consciousness is unpleasant, they will practice a reflection of the perfection of wisdom.
“They teach that visually compounded sensory contact is impermanent, teach that visually compounded sensory contact is suffering, teach that visually compounded sensory contact is nonself, and teach that visually compounded sensory contact is unpleasant, and they say, ‘Those who practice accordingly are practicing the perfection of wisdom.’ Those to whom that is taught will also imagine that visually compounded sensory contact is impermanent, imagine that visually compounded sensory contact is suffering, imagine that visually compounded sensory contact is nonself, and imagine that visually compounded sensory contact is unpleasant. Thus, because they imagine that visually compounded sensory contact is impermanent, imagine that visually compounded sensory contact is suffering, imagine that visually compounded sensory contact is nonself, and imagine that visually compounded sensory contact is unpleasant, they will practice a reflection of the perfection of wisdom.
“They teach that aurally compounded sensory contact is impermanent, teach that aurally compounded sensory contact is suffering, teach that aurally compounded sensory contact [F.43.a] is nonself, and teach that aurally compounded sensory contact is unpleasant, and they say, ‘Those who practice accordingly are practicing the perfection of wisdom.’ Those to whom that is taught will also imagine that aurally compounded sensory contact is impermanent, imagine that aurally compounded sensory contact is suffering, imagine that aurally compounded sensory contact is nonself, and imagine that aurally compounded sensory contact is unpleasant. Thus, because they imagine that aurally compounded sensory contact is impermanent, imagine that aurally compounded sensory contact is suffering, imagine that aurally compounded sensory contact is nonself, and imagine that aurally compounded sensory contact is unpleasant, they will practice a reflection of the perfection of wisdom.
“They teach that nasally compounded sensory contact is impermanent, teach that nasally compounded sensory contact is suffering, teach that nasally compounded sensory contact is nonself, and teach that nasally compounded sensory contact is unpleasant, and they say, ‘Those who practice accordingly are practicing the perfection of wisdom.’ Those to whom that is taught will also imagine that nasally compounded sensory contact is impermanent, imagine that nasally compounded sensory contact is suffering, imagine that nasally compounded sensory contact is nonself, and imagine that nasally compounded sensory contact is unpleasant. Thus, because they imagine that nasally compounded sensory contact is impermanent, imagine that nasally compounded sensory contact is suffering, imagine that nasally compounded sensory contact is nonself, and imagine that nasally compounded sensory contact is unpleasant, they will practice a reflection of the perfection of wisdom.
“They teach that lingually compounded sensory contact is impermanent, teach that lingually compounded sensory contact is suffering, [F.43.b] teach that lingually compounded sensory contact is nonself, and teach that lingually compounded sensory contact is unpleasant, and they say, ‘Those who practice accordingly are practicing the perfection of wisdom.’ Those to whom that is taught will also imagine that lingually compounded sensory contact is impermanent, imagine that lingually compounded sensory contact is suffering, imagine that lingually compounded sensory contact is nonself, and imagine that lingually compounded sensory contact is unpleasant. Thus, because they imagine that lingually compounded sensory contact is impermanent, imagine that lingually compounded sensory contact is suffering, imagine that lingually compounded sensory contact is nonself, and imagine that lingually compounded sensory contact is unpleasant, they will practice a reflection of the perfection of wisdom.
“They teach that corporeally compounded sensory contact is impermanent, teach that corporeally compounded sensory contact is suffering, teach that corporeally compounded sensory contact is nonself, and teach that corporeally compounded sensory contact is unpleasant, and they say, ‘Those who practice accordingly are practicing the perfection of wisdom.’ Those to whom that is taught will also imagine that corporeally compounded sensory contact is impermanent, imagine that corporeally compounded sensory contact is suffering, imagine that corporeally compounded sensory contact is nonself, and imagine that corporeally compounded sensory contact is unpleasant. Thus, because they imagine that corporeally compounded sensory contact is impermanent, imagine that corporeally compounded sensory contact is suffering, imagine that corporeally compounded sensory contact is nonself, and imagine that corporeally compounded sensory contact is unpleasant, they will practice a reflection of the perfection of wisdom.
“They teach that mentally compounded sensory contact is impermanent, [F.44.a] teach that mentally compounded sensory contact is suffering, teach that mentally compounded sensory contact is nonself, and teach that mentally compounded sensory contact is unpleasant, and they say, ‘Those who practice accordingly are practicing the perfection of wisdom.’ Those to whom that is taught will also imagine that mentally compounded sensory contact is impermanent, imagine that mentally compounded sensory contact is suffering, imagine that mentally compounded sensory contact is nonself, and imagine that mentally compounded sensory contact is unpleasant. Thus, because they imagine that mentally compounded sensory contact is impermanent, imagine that mentally compounded sensory contact is suffering, imagine that mentally compounded sensory contact is nonself, and imagine that mentally compounded sensory contact is unpleasant, they will practice a reflection of the perfection of wisdom.
“They teach that feelings conditioned by visually compounded sensory contact are impermanent, teach that feelings conditioned by visually compounded sensory contact are suffering, teach that feelings conditioned by visually compounded sensory contact are nonself, and teach that feelings conditioned by visually compounded sensory contact are unpleasant, and they say, ‘Those who practice accordingly are practicing the perfection of wisdom.’ Those to whom that is taught will also imagine that feelings conditioned by visually compounded sensory contact are impermanent, imagine that feelings conditioned by visually compounded sensory contact are suffering, imagine that feelings conditioned by visually compounded sensory contact are nonself, and imagine that feelings conditioned by visually compounded sensory contact are unpleasant. Thus, because they imagine that feelings conditioned by visually compounded sensory contact are impermanent, imagine that feelings conditioned by visually compounded sensory contact [F.44.b] are suffering, imagine that feelings conditioned by visually compounded sensory contact are nonself, and imagine that feelings conditioned by visually compounded sensory contact are unpleasant, they will practice a reflection of the perfection of wisdom.
“They teach that feelings conditioned by aurally compounded sensory contact are impermanent, teach that feelings conditioned by aurally compounded sensory contact are suffering, teach that feelings conditioned by aurally compounded sensory contact are nonself, and teach that feelings conditioned by aurally compounded sensory contact are unpleasant, and they say, ‘Those who practice accordingly are practicing the perfection of wisdom.’ Those to whom that is taught will also imagine that feelings conditioned by aurally compounded sensory contact are impermanent, imagine that feelings conditioned by aurally compounded sensory contact are suffering, imagine that feelings conditioned by aurally compounded sensory contact are nonself, and imagine that feelings conditioned by aurally compounded sensory contact are unpleasant. Thus, because they imagine that feelings conditioned by aurally compounded sensory contact are impermanent, imagine that feelings conditioned by aurally compounded sensory contact are suffering, imagine that feelings conditioned by aurally compounded sensory contact are nonself, and imagine that feelings conditioned by aurally compounded sensory contact are unpleasant, they will practice a reflection of the perfection of wisdom.
“They teach that feelings conditioned by nasally compounded sensory contact are impermanent, teach that feelings conditioned by nasally compounded sensory contact are suffering, teach that feelings conditioned by nasally compounded sensory contact are nonself, and teach that feelings conditioned by nasally compounded sensory contact are unpleasant, and they say, ‘Those who practice accordingly are practicing the perfection of wisdom.’ Those [F.45.a] to whom that is taught will also imagine that feelings conditioned by nasally compounded sensory contact are impermanent, imagine that feelings conditioned by nasally compounded sensory contact are suffering, imagine that feelings conditioned by nasally compounded sensory contact are nonself, and imagine that feelings conditioned by nasally compounded sensory contact are unpleasant. Thus, because they imagine that feelings conditioned by nasally compounded sensory contact are impermanent, imagine that feelings conditioned by nasally compounded sensory contact are suffering, imagine that feelings conditioned by nasally compounded sensory contact are nonself, and imagine that feelings conditioned by nasally compounded sensory contact are unpleasant, they will practice a reflection of the perfection of wisdom.
“They teach that feelings conditioned by lingually compounded sensory contact are impermanent, teach that feelings conditioned by lingually compounded sensory contact are suffering, teach that feelings conditioned by lingually compounded sensory contact are nonself, and teach that feelings conditioned by lingually compounded sensory contact are unpleasant, and they say, ‘Those who practice accordingly are practicing the perfection of wisdom.’ Those to whom that is taught will also imagine that feelings conditioned by lingually compounded sensory contact are impermanent, imagine that feelings conditioned by lingually compounded sensory contact are suffering, imagine that feelings conditioned by lingually compounded sensory contact are nonself, and imagine that feelings conditioned by lingually compounded sensory contact are unpleasant. Thus, because they imagine that feelings conditioned by lingually compounded sensory contact are impermanent, imagine that feelings conditioned by lingually compounded sensory contact are suffering, imagine that feelings conditioned by lingually compounded sensory contact are nonself, and imagine that feelings conditioned by lingually compounded sensory contact are unpleasant, they will practice a reflection [F.45.b] of the perfection of wisdom.
“They teach that feelings conditioned by corporeally compounded sensory contact are impermanent, teach that feelings conditioned by corporeally compounded sensory contact are suffering, teach that feelings conditioned by corporeally compounded sensory contact are nonself, and teach that feelings conditioned by corporeally compounded sensory contact are unpleasant, and they say, ‘Those who practice accordingly are practicing the perfection of wisdom.’ Those to whom that is taught will also imagine that feelings conditioned by corporeally compounded sensory contact are impermanent, imagine that feelings conditioned by corporeally compounded sensory contact are suffering, imagine that feelings conditioned by corporeally compounded sensory contact are nonself, and imagine that feelings conditioned by corporeally compounded sensory contact are unpleasant. Thus, because they imagine that feelings conditioned by corporeally compounded sensory contact are impermanent, imagine that feelings conditioned by corporeally compounded sensory contact are suffering, imagine that feelings conditioned by corporeally compounded sensory contact are nonself, and imagine that feelings conditioned by corporeally compounded sensory contact are unpleasant, they will practice a reflection of the perfection of wisdom.
“They teach that feelings conditioned by mentally compounded sensory contact are impermanent, teach that feelings conditioned by mentally compounded sensory contact are suffering, teach that feelings conditioned by mentally compounded sensory contact are nonself, and teach that feelings conditioned by mentally compounded sensory contact are unpleasant, and they say, ‘Those who practice accordingly are practicing the perfection of wisdom.’ Those to whom that is taught will also imagine that feelings conditioned by mentally compounded sensory contact are impermanent, imagine that feelings conditioned by mentally compounded sensory contact are suffering, imagine that feelings [F.46.a] conditioned by mentally compounded sensory contact are nonself, and imagine that feelings conditioned by mentally compounded sensory contact are unpleasant. Thus, because they imagine that feelings conditioned by mentally compounded sensory contact are impermanent, imagine that feelings conditioned by mentally compounded sensory contact are suffering, imagine that feelings conditioned by mentally compounded sensory contact are nonself, and imagine that feelings conditioned by mentally compounded sensory contact are unpleasant, they will practice a reflection of the perfection of wisdom. [B4]
“They teach that the earth element is impermanent, teach that the earth element is suffering, teach that the earth element is nonself, and teach that the earth element is unpleasant, and they say, ‘Those who practice accordingly are practicing the perfection of wisdom.’ Those to whom that is taught will also imagine that the earth element is impermanent, imagine that the earth element is suffering, imagine that the earth element is nonself, and imagine that the earth element is unpleasant. Thus, because they imagine that the earth element is impermanent, imagine that the earth element is suffering, imagine that the earth element is nonself, and imagine that the earth element is unpleasant, they will practice a reflection of the perfection of wisdom.
“They teach that the water element is impermanent, teach that the water element is suffering, teach that the water element is nonself, and teach that the water element is unpleasant, and they say, ‘Those who practice accordingly are practicing [F.46.b] the perfection of wisdom.’ Those to whom that is taught will also imagine that the water element is impermanent, imagine that the water element is suffering, imagine that the water element is nonself, and imagine that the water element is unpleasant. Thus, because they imagine that the water element is impermanent, imagine that the water element is suffering, imagine that the water element is nonself, and imagine that the water element is unpleasant, they will practice a reflection of the perfection of wisdom.
“They teach that the fire element is impermanent, teach that the fire element is suffering, teach that the fire element is nonself, and teach that the fire element is unpleasant, and they say, ‘Those who practice accordingly are practicing the perfection of wisdom.’ Those to whom that is taught will also imagine that the fire element is impermanent, imagine that the fire element is suffering, imagine that the fire element is nonself, and imagine that the fire element is unpleasant. Thus, because they imagine that the fire element is impermanent, imagine that the fire element is suffering, imagine that the fire element is nonself, and imagine that the fire element is unpleasant, they will practice a reflection of the perfection of wisdom.
“They teach that the wind element is impermanent, teach that the wind element is suffering, teach that the wind element is nonself, and teach that the wind element is unpleasant, and they say, ‘Those who practice accordingly are practicing the perfection of wisdom.’ Those to whom that is taught will also imagine that the wind element is impermanent, imagine that [F.47.a] the wind element is suffering, imagine that the wind element is nonself, and imagine that the wind element is unpleasant. Thus, because they imagine that the wind element is impermanent, imagine that the wind element is suffering, imagine that the wind element is nonself, and imagine that the wind element is unpleasant, they will practice a reflection of the perfection of wisdom.
“They teach that the space element is impermanent, teach that the space element is suffering, teach that the space element is nonself, and teach that the space element is unpleasant, and they say, ‘Those who practice accordingly are practicing the perfection of wisdom.’ Those to whom that is taught will also imagine that the space element is impermanent, imagine that the space element is suffering, imagine that the space element is nonself, and imagine that the space element is unpleasant. Thus, because they imagine that the space element is impermanent, imagine that the space element is suffering, imagine that the space element is nonself, and imagine that the space element is unpleasant, they will practice a reflection of the perfection of wisdom.
“They teach that the consciousness element is impermanent, teach that the consciousness element is suffering, teach that the consciousness element is nonself, and teach that the consciousness element is unpleasant, and they say, ‘Those who practice accordingly are practicing the perfection of wisdom.’ Those to whom that is taught will also imagine that the consciousness element is impermanent, imagine that the consciousness element [F.47.b] is suffering, imagine that the consciousness element is nonself, and imagine that the consciousness element is unpleasant. Thus, because they imagine that the consciousness element is impermanent, imagine that the consciousness element is suffering, imagine that the consciousness element is nonself, and imagine that the consciousness element is unpleasant, they will practice a reflection of the perfection of wisdom.
“They teach that ignorance is impermanent, teach that ignorance is suffering, teach that ignorance is nonself, and teach that ignorance is unpleasant, and they say, ‘Those who practice accordingly are practicing the perfection of wisdom.’ Those to whom that is taught will also imagine that ignorance is impermanent, imagine that ignorance is suffering, imagine that ignorance is nonself, and imagine that ignorance is unpleasant. Thus, because they imagine that ignorance is impermanent, imagine that ignorance is suffering, imagine that ignorance is nonself, and imagine that ignorance is unpleasant, they will practice a reflection of the perfection of wisdom.
“They teach that formative predispositions are impermanent, teach that formative predispositions are suffering, teach that formative predispositions are nonself, and teach that formative predispositions are unpleasant, and they say, ‘Those who practice accordingly are practicing the perfection of wisdom.’ Those to whom that is taught will also imagine that formative predispositions are impermanent, imagine that formative predispositions are suffering, imagine that formative predispositions are nonself, and imagine that formative predispositions are unpleasant. Thus, because they imagine that formative predispositions are impermanent, imagine that [F.48.a] formative predispositions are suffering, imagine that formative predispositions are nonself, and imagine that formative predispositions are unpleasant, they will practice a reflection of the perfection of wisdom.
“They teach that consciousness is impermanent, teach that consciousness is suffering, teach that consciousness is nonself, and teach that consciousness is unpleasant, and they say, ‘Those who practice accordingly are practicing the perfection of wisdom.’ Those to whom that is taught will also imagine that consciousness is impermanent, imagine that consciousness is suffering, imagine that consciousness is nonself, and imagine that consciousness is unpleasant. Thus, because they imagine that consciousness is impermanent, imagine that consciousness is suffering, imagine that consciousness is nonself, and imagine that consciousness is unpleasant, they will practice a reflection of the perfection of wisdom.
“They teach that name and form are impermanent, teach that name and form are suffering, teach that name and form are nonself, and teach that name and form are unpleasant, and they say, ‘Those who practice accordingly are practicing the perfection of wisdom.’ Those to whom that is taught will also imagine that name and form are impermanent, imagine that name and form are suffering, imagine that name and form are nonself, and imagine that name and form are unpleasant. Thus, because they imagine that name and form are impermanent, imagine that name and form are suffering, imagine that name and form are nonself, and [F.48.b] imagine that name and form are unpleasant, they will practice a reflection of the perfection of wisdom.
“They teach that the six sense fields are impermanent, teach that the six sense fields are suffering, teach that the six sense fields are nonself, and teach that the six sense fields are unpleasant, and they say, ‘Those who practice accordingly are practicing the perfection of wisdom.’ Those to whom that is taught will also imagine that the six sense fields are impermanent, imagine that the six sense fields are suffering, imagine that the six sense fields are nonself, and imagine that the six sense fields are unpleasant. Thus, because they imagine that the six sense fields are impermanent, imagine that the six sense fields are suffering, imagine that the six sense fields are nonself, and imagine that the six sense fields are unpleasant, they will practice a reflection of the perfection of wisdom.
“They teach that sensory contact is impermanent, teach that sensory contact is suffering, teach that sensory contact is nonself, and teach that sensory contact is unpleasant, and they say, ‘Those who practice accordingly are practicing the perfection of wisdom.’ Those to whom that is taught will also imagine that sensory contact is impermanent, imagine that sensory contact is suffering, imagine that sensory contact is nonself, and imagine that sensory contact is unpleasant. Thus, because they imagine that sensory contact is impermanent, imagine that sensory contact is suffering, imagine that sensory contact is nonself, and imagine that sensory contact is unpleasant, they will practice a reflection of the perfection of wisdom.
“They teach that sensation is impermanent, teach that sensation is [F.49.a] suffering, teach that sensation is nonself, and teach that sensation is unpleasant, and they say, ‘Those who practice accordingly are practicing the perfection of wisdom.’ Those to whom that is taught will also imagine that sensation is impermanent, imagine that sensation is suffering, imagine that sensation is nonself, and imagine that sensation is unpleasant. Thus, because they imagine that sensation is impermanent, imagine that sensation is suffering, imagine that sensation is nonself, and imagine that sensation is unpleasant, they will practice a reflection of the perfection of wisdom.
“They teach that craving is impermanent, teach that craving is suffering, teach that craving is nonself, and teach that craving is unpleasant, and they say, ‘Those who practice accordingly are practicing the perfection of wisdom.’ Those to whom that is taught will also imagine that craving is impermanent, imagine that craving is suffering, imagine that craving is nonself, and imagine that craving is unpleasant. Thus, because they imagine that craving is impermanent, imagine that craving is suffering, imagine that craving is nonself, and imagine that craving is unpleasant, they will practice a reflection of the perfection of wisdom.
“They teach that grasping is impermanent, teach that grasping is suffering, teach that grasping is nonself, and teach that grasping is unpleasant, and they say, ‘Those who practice accordingly are practicing the perfection of wisdom.’ Those to whom that is taught will also imagine that grasping is impermanent, imagine that grasping is suffering, imagine that grasping is nonself, and imagine that [F.49.b] grasping is unpleasant. Thus, because they imagine that grasping is impermanent, imagine that grasping is suffering, imagine that grasping is nonself, and imagine that grasping is unpleasant, they will practice a reflection of the perfection of wisdom.
“They teach that the rebirth process is impermanent, teach that the rebirth process is suffering, teach that the rebirth process is nonself, and teach that the rebirth process is unpleasant, and they say, ‘Those who practice accordingly are practicing the perfection of wisdom.’ Those to whom that is taught will also imagine that the rebirth process is impermanent, imagine that the rebirth process is suffering, imagine that the rebirth process is nonself, and imagine that the rebirth process is unpleasant. Thus, because they imagine that the rebirth process is impermanent, imagine that the rebirth process is suffering, imagine that the rebirth process is nonself, and imagine that the rebirth process is unpleasant, they will practice a reflection of the perfection of wisdom.
“They teach that birth is impermanent, teach that birth is suffering, teach that birth is nonself, and teach that birth is unpleasant, and they say, ‘Those who practice accordingly are practicing the perfection of wisdom.’ Those to whom that is taught will also imagine that birth is impermanent, imagine that birth is suffering, imagine that birth is nonself, and imagine that birth is unpleasant. Thus, because they imagine that birth is impermanent, imagine that birth is suffering, imagine that birth is nonself, and imagine that birth is unpleasant, they will practice a reflection of the perfection of wisdom.
“They teach that aging and death are impermanent, teach that aging and death are [F.50.a] suffering, teach that aging and death are nonself, and teach that aging and death are unpleasant, and they say, ‘Those who practice accordingly are practicing the perfection of wisdom.’ Those to whom that is taught will also imagine that aging and death are impermanent, imagine that aging and death are suffering, imagine that aging and death are nonself, and imagine that aging and death are unpleasant. Thus, because they imagine that aging and death are impermanent, imagine that aging and death are suffering, imagine that aging and death are nonself, and imagine that aging and death are unpleasant, they will practice a reflection of the perfection of wisdom.
“They teach that the perfection of generosity is impermanent, teach that the perfection of generosity is suffering, teach that the perfection of generosity is nonself, and teach that the perfection of generosity is unpleasant, and they say, ‘Those who practice accordingly are practicing the perfection of wisdom.’ Those to whom that is taught will also imagine that the perfection of generosity is impermanent, imagine that the perfection of generosity is suffering, imagine that the perfection of generosity is nonself, and imagine that the perfection of generosity is unpleasant. Thus, because they imagine that the perfection of generosity is impermanent, imagine that the perfection of generosity is suffering, imagine that the perfection of generosity is nonself, and imagine that the perfection of generosity is unpleasant, they will practice a reflection of the perfection of wisdom.
“They teach that the perfection of ethical discipline is impermanent, teach that the perfection of ethical discipline is suffering, [F.50.b] teach that the perfection of ethical discipline is nonself, and teach that the perfection of ethical discipline is unpleasant, and they say, ‘Those who practice accordingly are practicing the perfection of wisdom.’ Those to whom that is taught will also imagine that the perfection of ethical discipline is impermanent, imagine that the perfection of ethical discipline is suffering, imagine that the perfection of ethical discipline is nonself, and imagine that the perfection of ethical discipline is unpleasant. Thus, because they imagine that the perfection of ethical discipline is impermanent, imagine that the perfection of ethical discipline is suffering, imagine that the perfection of ethical discipline is nonself, and imagine that the perfection of ethical discipline is unpleasant, they will practice a reflection of the perfection of wisdom.
“They teach that the perfection of tolerance is impermanent, teach that the perfection of tolerance is suffering, teach that the perfection of tolerance is nonself, and teach that the perfection of tolerance is unpleasant, and they say, ‘Those who practice accordingly are practicing the perfection of wisdom.’ Those to whom that is taught will also imagine that the perfection of tolerance is impermanent, imagine that the perfection of tolerance is suffering, imagine that the perfection of tolerance is nonself, and imagine that the perfection of tolerance is unpleasant. Thus, because they imagine that the perfection of tolerance is impermanent, imagine that the perfection of tolerance is suffering, imagine that the perfection of tolerance is nonself, and imagine that the perfection of tolerance is unpleasant, they will practice a reflection of [F.51.a] the perfection of wisdom.
“They teach that the perfection of perseverance is impermanent, teach that the perfection of perseverance is suffering, teach that the perfection of perseverance is nonself, and teach that the perfection of perseverance is unpleasant, and they say, ‘Those who practice accordingly are practicing the perfection of wisdom.’ Those to whom that is taught will also imagine that the perfection of perseverance is impermanent, imagine that the perfection of perseverance is suffering, imagine that the perfection of perseverance is nonself, and imagine that the perfection of perseverance is unpleasant. Thus, because they imagine that the perfection of perseverance is impermanent, imagine that the perfection of perseverance is suffering, imagine that the perfection of perseverance is nonself, and imagine that the perfection of perseverance is unpleasant, they will practice a reflection of the perfection of wisdom.
“They teach that the perfection of meditative concentration is impermanent, teach that the perfection of meditative concentration is suffering, teach that the perfection of meditative concentration is nonself, and teach that the perfection of meditative concentration is unpleasant, and they say, ‘Those who practice accordingly are practicing the perfection of wisdom.’ Those to whom that is taught will also imagine that the perfection of meditative concentration is impermanent, imagine that the perfection of meditative concentration is suffering, imagine that the perfection of meditative concentration is nonself, and imagine that the perfection of meditative concentration is unpleasant. Thus, because they imagine that [F.51.b] the perfection of meditative concentration is impermanent, imagine that the perfection of meditative concentration is suffering, imagine that the perfection of meditative concentration is nonself, and imagine that the perfection of meditative concentration is unpleasant, they will practice a reflection of the perfection of wisdom.
“They teach that the perfection of wisdom is impermanent, teach that the perfection of wisdom is suffering, teach that the perfection of wisdom is nonself, and teach that the perfection of wisdom is unpleasant, and they say, ‘Those who practice accordingly are practicing the perfection of wisdom.’ Those to whom that is taught will also imagine that the perfection of wisdom is impermanent, imagine that the perfection of wisdom is suffering, imagine that the perfection of wisdom is nonself, and imagine that the perfection of wisdom is unpleasant. Thus, because they imagine that the perfection of wisdom is impermanent, imagine that the perfection of wisdom is suffering, imagine that the perfection of wisdom is nonself, and imagine that the perfection of wisdom is unpleasant, they will practice a reflection of the perfection of wisdom.
“They teach that the emptiness of internal phenomena is impermanent, teach that the emptiness of internal phenomena is suffering, teach that the emptiness of internal phenomena is nonself, and teach that the emptiness of internal phenomena is unpleasant, and they say, ‘Those who practice accordingly are practicing the perfection of wisdom.’ Those to whom that is taught will also imagine that the emptiness of internal phenomena is impermanent, imagine that the emptiness of internal phenomena is suffering, imagine that [F.52.a] the emptiness of internal phenomena is nonself, and imagine that the emptiness of internal phenomena is unpleasant. Thus, because they imagine that the emptiness of internal phenomena is impermanent, imagine that the emptiness of internal phenomena is suffering, imagine that the emptiness of internal phenomena is nonself, and imagine that the emptiness of internal phenomena is unpleasant, they will practice a reflection of the perfection of wisdom.
“They teach that the emptiness of external phenomena is impermanent, teach that the emptiness of external phenomena is suffering, teach that the emptiness of external phenomena is nonself, and teach that the emptiness of external phenomena is unpleasant, and they say, ‘Those who practice accordingly are practicing the perfection of wisdom.’ Those to whom that is taught will also imagine that the emptiness of external phenomena is impermanent, imagine that the emptiness of external phenomena is suffering, imagine that the emptiness of external phenomena is nonself, and imagine that the emptiness of external phenomena is unpleasant. Thus, because they imagine that the emptiness of external phenomena is impermanent, imagine that the emptiness of external phenomena is suffering, imagine that the emptiness of external phenomena is nonself, and imagine that the emptiness of external phenomena is unpleasant, they will practice a reflection of the perfection of wisdom.
“They teach that the emptiness of external and internal phenomena is impermanent, teach that the emptiness of external and internal phenomena is suffering, teach that the emptiness of external and internal phenomena is nonself, and teach that the emptiness of external and internal phenomena is unpleasant, and they say, ‘Those who practice accordingly are practicing the perfection of wisdom’ Those to whom that is taught will also imagine that the emptiness of external and internal phenomena is impermanent, imagine that the emptiness of external and internal phenomena is suffering, imagine that the emptiness of external and internal phenomena is nonself, and imagine that the emptiness of external and internal phenomena [F.52.b] is unpleasant. Thus, because they imagine that the emptiness of external and internal phenomena is impermanent, imagine that the emptiness of external and internal phenomena is suffering, imagine that the emptiness of external and internal phenomena is nonself, and imagine that the emptiness of external and internal phenomena is unpleasant, they will practice a reflection of the perfection of wisdom.
“They teach that the emptiness of emptiness is impermanent, teach that the emptiness of emptiness is suffering, teach that the emptiness of emptiness is nonself, and teach that the emptiness of emptiness is unpleasant, and they say, ‘Those who practice accordingly are practicing the perfection of wisdom.’ Those to whom that is taught will also imagine that the emptiness of emptiness is impermanent, imagine that the emptiness of emptiness is suffering, imagine that the emptiness of emptiness is nonself, and imagine that the emptiness of emptiness is unpleasant. Thus, because they imagine that the emptiness of emptiness is impermanent, imagine that the emptiness of emptiness is suffering, imagine that the emptiness of emptiness is nonself, and imagine that the emptiness of emptiness is unpleasant, they will practice a reflection of the perfection of wisdom.
“They teach that the emptiness of great extent is impermanent, teach that the emptiness of great extent is suffering, teach that the emptiness of great extent is nonself, and teach that the emptiness of great extent is unpleasant, and they say, ‘Those who practice accordingly are practicing the perfection of wisdom.’ Those to whom that is taught will also imagine that the emptiness of great extent is impermanent, imagine that the emptiness of great extent is suffering, imagine that the emptiness of great extent is nonself, and imagine that the emptiness of great extent is unpleasant. [F.53.a] Thus, because they imagine that the emptiness of great extent is impermanent, imagine that the emptiness of great extent is suffering, imagine that the emptiness of great extent is nonself, and imagine that the emptiness of great extent is unpleasant, they will practice a reflection of the perfection of wisdom.
“They teach that the emptiness of ultimate reality is impermanent, teach that the emptiness of ultimate reality is suffering, teach that the emptiness of ultimate reality is nonself, and teach that the emptiness of ultimate reality is unpleasant, and they say, ‘Those who practice accordingly are practicing the perfection of wisdom.’ Those to whom that is taught will also imagine that the emptiness of ultimate reality is impermanent, imagine that the emptiness of ultimate reality is suffering, imagine that the emptiness of ultimate reality is nonself, and imagine that the emptiness of ultimate reality is unpleasant. Thus, because they imagine that the emptiness of ultimate reality is impermanent, imagine that the emptiness of ultimate reality is suffering, imagine that the emptiness of ultimate reality is nonself, and imagine that the emptiness of ultimate reality is unpleasant, they will practice a reflection of the perfection of wisdom.
“They teach that the emptiness of conditioned phenomena is impermanent, teach that the emptiness of conditioned phenomena is suffering, teach that the emptiness of conditioned phenomena is nonself, and teach that the emptiness of conditioned phenomena is unpleasant, and they say, ‘Those who practice accordingly are practicing the perfection of wisdom.’ Those to whom that is taught will also imagine that the emptiness of conditioned phenomena is impermanent, imagine that the emptiness of conditioned phenomena is suffering, imagine that the emptiness of conditioned phenomena is nonself, and imagine that the emptiness of conditioned phenomena is unpleasant. [F.53.b] Thus, because they imagine that the emptiness of conditioned phenomena is impermanent, imagine that the emptiness of conditioned phenomena is suffering, imagine that the emptiness of conditioned phenomena is nonself, and imagine that the emptiness of conditioned phenomena is unpleasant, they will practice a reflection of the perfection of wisdom.
“They teach that the emptiness of unconditioned phenomena is impermanent, teach that the emptiness of unconditioned phenomena is suffering, teach that the emptiness of unconditioned phenomena is nonself, and teach that the emptiness of unconditioned phenomena is unpleasant, and they say, ‘Those who practice accordingly are practicing the perfection of wisdom.’ Those to whom that is taught will also imagine that the emptiness of unconditioned phenomena is impermanent, imagine that the emptiness of unconditioned phenomena is suffering, imagine that the emptiness of unconditioned phenomena is nonself, and imagine that the emptiness of unconditioned phenomena is unpleasant. Thus, because they imagine that the emptiness of unconditioned phenomena is impermanent, imagine that the emptiness of unconditioned phenomena is suffering, imagine that the emptiness of unconditioned phenomena is nonself, and imagine that the emptiness of unconditioned phenomena is unpleasant, they will practice a reflection of the perfection of wisdom.
“They teach that the emptiness of the unlimited is impermanent, teach that the emptiness of the unlimited is suffering, teach that the emptiness of the unlimited is nonself, and teach that the emptiness of the unlimited is unpleasant, and they say, ‘Those who practice accordingly are practicing the perfection of wisdom.’ Those to whom that is taught will also imagine that the emptiness of the unlimited is impermanent, imagine that the emptiness of the unlimited is suffering, imagine that the emptiness of the unlimited is nonself, and imagine that the emptiness of the unlimited is unpleasant. Thus, because they imagine that the emptiness of the unlimited is impermanent, imagine that the emptiness of the unlimited is suffering, imagine [F.54.a] that the emptiness of the unlimited is nonself, and imagine that the emptiness of the unlimited is unpleasant, they will practice a reflection of the perfection of wisdom.
“They teach that the emptiness of that which has neither beginning nor end is impermanent, teach that the emptiness of that which has neither beginning nor end is suffering, teach that the emptiness of that which has neither beginning nor end is nonself, and teach that the emptiness of that which has neither beginning nor end is unpleasant, and they say, ‘Those who practice accordingly are practicing the perfection of wisdom’ Those to whom that is taught will also imagine that the emptiness of that which has neither beginning nor end is impermanent, imagine that the emptiness of that which has neither beginning nor end is suffering, imagine that the emptiness of that which has neither beginning nor end is nonself, and imagine that the emptiness of that which has neither beginning nor end is unpleasant. Thus, because they imagine that the emptiness of that which has neither beginning nor end is impermanent, imagine that the emptiness of that which has neither beginning nor end is suffering, imagine that the emptiness of that which has neither beginning nor end is nonself, and imagine that the emptiness of that which has neither beginning nor end is unpleasant, they will practice a reflection of the perfection of wisdom.
“They teach that the emptiness of nonexclusion is impermanent, teach that the emptiness of nonexclusion is suffering, teach that the emptiness of nonexclusion is nonself, and teach that the emptiness of nonexclusion is unpleasant, and they say, ‘Those who practice accordingly are practicing the perfection of wisdom.’ [F.54.b] Those to whom that is taught will also imagine that the emptiness of nonexclusion is impermanent, imagine that the emptiness of nonexclusion is suffering, imagine that the emptiness of nonexclusion is nonself, and imagine that the emptiness of nonexclusion is unpleasant. Thus, because they imagine that the emptiness of nonexclusion is impermanent, imagine that the emptiness of nonexclusion is suffering, imagine that the emptiness of nonexclusion is nonself, and imagine that the emptiness of nonexclusion is unpleasant, they will practice a reflection of the perfection of wisdom.
“They teach that the emptiness of inherent nature is impermanent, teach that the emptiness of inherent nature is suffering, teach that the emptiness of inherent nature is nonself, and teach that the emptiness of inherent nature is unpleasant, and they say, ‘Those who practice accordingly are practicing the perfection of wisdom.’ Those to whom that is taught will also imagine that the emptiness of inherent nature is impermanent, imagine that the emptiness of inherent nature is suffering, imagine that the emptiness of inherent nature is nonself, and imagine that the emptiness of inherent nature is unpleasant. Thus, because they imagine that the emptiness of inherent nature is impermanent, imagine that the emptiness of inherent nature is suffering, imagine that the emptiness of inherent nature is nonself, and imagine that the emptiness of inherent nature is unpleasant, they will practice a reflection of the perfection of wisdom.
“They teach that the emptiness of all phenomena is impermanent, teach that the emptiness of all phenomena is suffering, teach that the emptiness of all phenomena is nonself, and teach that the emptiness of all phenomena is unpleasant, and they say, ‘Those who practice accordingly are practicing [F.55.a] the perfection of wisdom.’ Those to whom that is taught will also imagine that the emptiness of all phenomena is impermanent, imagine that the emptiness of all phenomena is suffering, imagine that the emptiness of all phenomena is nonself, and imagine that the emptiness of all phenomena is unpleasant. Thus, because they imagine that the emptiness of all phenomena is impermanent, imagine that the emptiness of all phenomena is suffering, imagine that the emptiness of all phenomena is nonself, and imagine that the emptiness of all phenomena is unpleasant, they will practice a reflection of the perfection of wisdom.
“They teach that the emptiness of intrinsic defining characteristics is impermanent, teach that the emptiness of intrinsic defining characteristics is suffering, teach that the emptiness of intrinsic defining characteristics is nonself, and teach that the emptiness of intrinsic defining characteristics is unpleasant, and they say, ‘Those who practice accordingly are practicing the perfection of wisdom.’ Those to whom that is taught will also imagine that the emptiness of intrinsic defining characteristics is impermanent, imagine that the emptiness of intrinsic defining characteristics is suffering, imagine that the emptiness of intrinsic defining characteristics is nonself, and imagine that the emptiness of intrinsic defining characteristics is unpleasant. Thus, because they imagine that the emptiness of intrinsic defining characteristics is impermanent, imagine that the emptiness of intrinsic defining characteristics is suffering, imagine that the emptiness of intrinsic defining characteristics is nonself, and imagine that the emptiness of intrinsic defining characteristics is unpleasant, they will practice a reflection of the perfection of wisdom.
“They teach that the emptiness of that which cannot be apprehended is impermanent, teach that the emptiness of that which cannot be apprehended is suffering, [F.55.b] teach that the emptiness of that which cannot be apprehended is nonself, and teach that the emptiness of that which cannot be apprehended is unpleasant, and they say, ‘Those who practice accordingly are practicing the perfection of wisdom.’ Those to whom that is taught will also imagine that the emptiness of that which cannot be apprehended is impermanent, imagine that the emptiness of that which cannot be apprehended is suffering, imagine that the emptiness of that which cannot be apprehended is nonself, and imagine that the emptiness of that which cannot be apprehended is unpleasant. Thus, because they imagine that the emptiness of that which cannot be apprehended is impermanent, imagine that the emptiness of that which cannot be apprehended is suffering, imagine that the emptiness of that which cannot be apprehended is nonself, and imagine that the emptiness of that which cannot be apprehended is unpleasant, they will practice a reflection of the perfection of wisdom.
“They teach that the emptiness of nonentities is impermanent, teach that the emptiness of nonentities is suffering, teach that the emptiness of nonentities is nonself, and teach that the emptiness of nonentities is unpleasant, and they say, ‘Those who practice accordingly are practicing the perfection of wisdom.’ Those to whom that is taught will also imagine that the emptiness of nonentities is impermanent, imagine that the emptiness of nonentities is suffering, imagine that the emptiness of nonentities is nonself, and imagine that the emptiness of nonentities is unpleasant. Thus, because they imagine that the emptiness of nonentities is impermanent, imagine that the emptiness of nonentities is suffering, imagine that the emptiness of nonentities is nonself, and imagine that the emptiness of nonentities is unpleasant, they will practice a reflection of the perfection of wisdom.
“They teach that the emptiness of essential nature is impermanent, teach that [F.56.a] the emptiness of essential nature is suffering, teach that the emptiness of essential nature is nonself, and teach that the emptiness of essential nature is unpleasant, and they say, ‘Those who practice accordingly are practicing the perfection of wisdom.’ Those to whom that is taught will also imagine that the emptiness of essential nature is impermanent, imagine that the emptiness of essential nature is suffering, imagine that the emptiness of essential nature is nonself, and imagine that the emptiness of essential nature is unpleasant. Thus, because they imagine that the emptiness of essential nature is impermanent, imagine that the emptiness of essential nature is suffering, imagine that the emptiness of essential nature is nonself, and imagine that the emptiness of essential nature is unpleasant, they will practice a reflection of the perfection of wisdom.
“They teach that the emptiness of an essential nature of nonentities is impermanent, teach that the emptiness of an essential nature of nonentities is suffering, teach that the emptiness of an essential nature of nonentities is nonself, and teach that the emptiness of an essential nature of nonentities is unpleasant, and they say, ‘Those who practice accordingly are practicing the perfection of wisdom.’ Those to whom that is taught will also imagine that the emptiness of an essential nature of nonentities is impermanent, imagine that the emptiness of an essential nature of nonentities is suffering, imagine that the emptiness of an essential nature of nonentities is nonself, and imagine that the emptiness of an essential nature of nonentities is unpleasant. Thus, because they imagine that the emptiness of an essential nature of nonentities is impermanent, imagine that the emptiness of an essential nature of nonentities is suffering, imagine that the emptiness of an essential nature of nonentities is nonself, and imagine that the emptiness of an essential nature of nonentities is unpleasant, [F.56.b] they will practice a reflection of the perfection of wisdom.
“They teach that the applications of mindfulness are impermanent, teach that the applications of mindfulness are suffering, teach that the applications of mindfulness are nonself, and teach that the applications of mindfulness are unpleasant, and they say, ‘Those who practice accordingly are practicing the perfection of wisdom.’ Those to whom that is taught will also imagine that the applications of mindfulness are impermanent, imagine that the applications of mindfulness are suffering, imagine that the applications of mindfulness are nonself, and imagine that the applications of mindfulness are unpleasant. Thus, because they imagine that the applications of mindfulness are impermanent, imagine that the applications of mindfulness are suffering, imagine that the applications of mindfulness are nonself, and imagine that the applications of mindfulness are unpleasant, they will practice a reflection of the perfection of wisdom.
“They teach that the correct exertions are impermanent, teach that the correct exertions are suffering, teach that the correct exertions are nonself, and teach that the correct exertions are unpleasant, and they say, ‘Those who practice accordingly are practicing the perfection of wisdom.’ Those to whom that is taught will also imagine that the correct exertions are impermanent, imagine that the correct exertions are suffering, imagine that the correct exertions are nonself, and imagine that the correct exertions are unpleasant. Thus, because they imagine [F.57.a] that the correct exertions are impermanent, imagine that the correct exertions are suffering, imagine that the correct exertions are nonself, and imagine that the correct exertions are unpleasant, they will practice a reflection of the perfection of wisdom.
“They teach that the supports for miraculous ability are impermanent, teach that the supports for miraculous ability are suffering, teach that the supports for miraculous ability are nonself, and teach that the supports for miraculous ability are unpleasant, and they say, ‘Those who practice accordingly are practicing the perfection of wisdom.’ Those to whom that is taught will also imagine that the supports for miraculous ability are impermanent, imagine that the supports for miraculous ability are suffering, imagine that the supports for miraculous ability are nonself, and imagine that the supports for miraculous ability are unpleasant. Thus, because they imagine that the supports for miraculous ability are impermanent, imagine that the supports for miraculous ability are suffering, imagine that the supports for miraculous ability are nonself, and imagine that the supports for miraculous ability are unpleasant, they will practice a reflection of the perfection of wisdom.
“They teach that the faculties are impermanent, teach that the faculties are suffering, teach that the faculties are nonself, and teach that the faculties are unpleasant, and they say, ‘Those who practice accordingly are practicing the perfection of wisdom.’ Those to whom that is taught will also imagine that the faculties are impermanent, imagine that the faculties are suffering, imagine that the faculties are nonself, and imagine that the faculties [F.57.b] are unpleasant. Thus, because they imagine that the faculties are impermanent, imagine that the faculties are suffering, imagine that the faculties are nonself, and imagine that the faculties are unpleasant, they will practice a reflection of the perfection of wisdom.
“They teach that the powers are impermanent, teach that the powers are suffering, teach that the powers are nonself, and teach that the powers are unpleasant, and they say, ‘Those who practice accordingly are practicing the perfection of wisdom.’ Those to whom that is taught will also imagine that the powers are impermanent, imagine that the powers are suffering, imagine that the powers are nonself, and imagine that the powers are unpleasant. Thus, because they imagine that the powers are impermanent, imagine that the powers are suffering, imagine that the powers are nonself, and imagine that the powers are unpleasant, they will practice a reflection of the perfection of wisdom.
“They teach that the branches of enlightenment are impermanent, teach that the branches of enlightenment are suffering, teach that the branches of enlightenment are nonself, and teach that the branches of enlightenment are unpleasant, and they say, ‘Those who practice accordingly are practicing the perfection of wisdom.’ Those to whom that is taught will also imagine that the branches of enlightenment are impermanent, imagine that the branches of enlightenment are suffering, imagine that the branches of enlightenment are nonself, and imagine that the branches of enlightenment are unpleasant. Thus, because [F.58.a] they imagine that the branches of enlightenment are impermanent, imagine that the branches of enlightenment are suffering, imagine that the branches of enlightenment are nonself, and imagine that the branches of enlightenment are unpleasant, they will practice a reflection of the perfection of wisdom.
“They teach that the noble eightfold path is impermanent, teach that the noble eightfold path is suffering, teach that the noble eightfold path is nonself, and teach that the noble eightfold path is unpleasant, and they say, ‘Those who practice accordingly are practicing the perfection of wisdom.’ Those to whom that is taught will also imagine that the noble eightfold path is impermanent, imagine that the noble eightfold path is suffering, imagine that the noble eightfold path is nonself, and imagine that the noble eightfold path is unpleasant. Thus, because they imagine that the noble eightfold path is impermanent, imagine that the noble eightfold path is suffering, imagine that the noble eightfold path is nonself, and imagine that the noble eightfold path is unpleasant, they will practice a reflection of the perfection of wisdom.
“They teach that the truths of the noble ones are impermanent, teach that the truths of the noble ones are suffering, teach that the truths of the noble ones are nonself, and teach that the truths of the noble ones are unpleasant, and they say, ‘Those who practice accordingly are practicing the perfection of wisdom.’ [F.58.b] Those to whom that is taught will also imagine that the truths of the noble ones are impermanent, imagine that the truths of the noble ones are suffering, imagine that the truths of the noble ones are nonself, and imagine that the truths of the noble ones are unpleasant. Thus, because they imagine that the truths of the noble ones are impermanent, imagine that the truths of the noble ones are suffering, imagine that the truths of the noble ones are nonself, and imagine that the truths of the noble ones are unpleasant, they will practice a reflection of the perfection of wisdom.
“They teach that the meditative concentrations are impermanent, teach that the meditative concentrations are suffering, teach that the meditative concentrations are nonself, and teach that the meditative concentrations are unpleasant, and they say, ‘Those who practice accordingly are practicing the perfection of wisdom.’ Those to whom that is taught will also imagine that the meditative concentrations are impermanent, imagine that the meditative concentrations are suffering, imagine that the meditative concentrations are nonself, and imagine that the meditative concentrations are unpleasant. Thus, because they imagine that the meditative concentrations are impermanent, imagine that the meditative concentrations are suffering, imagine that the meditative concentrations are nonself, and imagine that the meditative concentrations are unpleasant, they will practice a reflection of the perfection of wisdom.
“They teach that the immeasurable attitudes are impermanent, teach that the immeasurable attitudes are suffering, teach that the immeasurable attitudes are nonself, and teach that the immeasurable attitudes are unpleasant, and [F.59.a] they say, ‘Those who practice accordingly are practicing the perfection of wisdom.’ Those to whom that is taught will also imagine that the immeasurable attitudes are impermanent, imagine that the immeasurable attitudes are suffering, imagine that the immeasurable attitudes are nonself, and imagine that the immeasurable attitudes are unpleasant. Thus, because they imagine that the immeasurable attitudes are impermanent, imagine that the immeasurable attitudes are suffering, imagine that the immeasurable attitudes are nonself, and imagine that the immeasurable attitudes are unpleasant, they will practice a reflection of the perfection of wisdom.
“They teach that the formless absorptions are impermanent, teach that the formless absorptions are suffering, teach that the formless absorptions are nonself, and teach that the formless absorptions are unpleasant, and they say, ‘Those who practice accordingly are practicing the perfection of wisdom.’ Those to whom that is taught will also imagine that the formless absorptions are impermanent, imagine that the formless absorptions are suffering, imagine that the formless absorptions are nonself, and imagine that the formless absorptions are unpleasant. Thus, because they imagine that the formless absorptions are impermanent, imagine that the formless absorptions are suffering, imagine that the formless absorptions [F.59.b] are nonself, and imagine that the formless absorptions are unpleasant, they will practice a reflection of the perfection of wisdom.
“They teach that the liberations are impermanent, teach that the liberations are suffering, teach that the liberations are nonself, and teach that the liberations are unpleasant, and they say, ‘Those who practice accordingly are practicing the perfection of wisdom.’ Those to whom that is taught will also imagine that the liberations are impermanent, imagine that the liberations are suffering, imagine that the liberations are nonself, and imagine that the liberations are unpleasant. Thus, because they imagine that the liberations are impermanent, imagine that the liberations are suffering, imagine that the liberations are nonself, and imagine that the liberations are unpleasant, they will practice a reflection of the perfection of wisdom.
“They teach that the serial steps of meditative absorption are impermanent, teach that the serial steps of meditative absorption are suffering, teach that the serial steps of meditative absorption are nonself, and teach that the serial steps of meditative absorption are unpleasant, and they say, ‘Those who practice accordingly are practicing the perfection of wisdom.’ Those to whom that is taught will also imagine that the serial steps of meditative absorption are impermanent, imagine that the serial steps of meditative absorption are suffering, imagine that the serial steps of meditative absorption are nonself, [F.60.a] and imagine that the serial steps of meditative absorption are unpleasant. Thus, because they imagine that the serial steps of meditative absorption are impermanent, imagine that the serial steps of meditative absorption are suffering, imagine that the serial steps of meditative absorption are nonself, and imagine that the serial steps of meditative absorption are unpleasant, they will practice a reflection of the perfection of wisdom.
“They teach that the emptiness, signlessness, and wishlessness gateways to liberation are impermanent, teach that the emptiness, signlessness, and wishlessness gateways to liberation are suffering, teach that the emptiness, signlessness, and wishlessness gateways to liberation are nonself, and teach that the emptiness, signlessness, and wishlessness gateways to liberation are unpleasant, and they say, ‘Those who practice accordingly are practicing the perfection of wisdom.’ Those to whom that is taught will also imagine that the emptiness, signlessness, and wishlessness gateways to liberation are impermanent, imagine that the emptiness, signlessness, and wishlessness gateways to liberation are suffering, imagine that the emptiness, signlessness, and wishlessness gateways to liberation are nonself, and imagine that the emptiness, signlessness, and wishlessness gateways to liberation are unpleasant. Thus, because they imagine that the emptiness, signlessness, and wishlessness gateways to liberation are impermanent, [F.60.b] imagine that the emptiness, signlessness, and wishlessness gateways to liberation are suffering, imagine that the emptiness, signlessness, and wishlessness gateways to liberation are nonself, and imagine that the emptiness, signlessness, and wishlessness gateways to liberation are unpleasant, they will practice a reflection of the perfection of wisdom.
“They teach that the extrasensory powers are impermanent, teach that the extrasensory powers are suffering, teach that the extrasensory powers are nonself, and teach that the extrasensory powers are unpleasant, and they say, ‘Those who practice accordingly are practicing the perfection of wisdom.’ Those to whom that is taught will also imagine that the extrasensory powers are impermanent, imagine that the extrasensory powers are suffering, imagine that the extrasensory powers are nonself, and imagine that the extrasensory powers are unpleasant. Thus, because they imagine that the extrasensory powers are impermanent, imagine that the extrasensory powers are suffering, imagine that the extrasensory powers are nonself, and imagine that the extrasensory powers are unpleasant, they will practice a reflection of the perfection of wisdom.
“They teach that the meditative stabilities are impermanent, teach that the meditative stabilities are suffering, teach that the meditative stabilities are nonself, and teach that the meditative stabilities are unpleasant, and they say, ‘Those who practice accordingly are practicing the perfection of wisdom.’ Those to whom that is taught will also imagine that the meditative stabilities are impermanent, imagine that [F.61.a] the meditative stabilities are suffering, imagine that the meditative stabilities are nonself, and imagine that the meditative stabilities are unpleasant. Thus, because they imagine that the meditative stabilities are impermanent, imagine that the meditative stabilities are suffering, imagine that the meditative stabilities are nonself, and imagine that the meditative stabilities are unpleasant, they will practice a reflection of the perfection of wisdom.
“They teach that the dhāraṇī gateways are impermanent, teach that the dhāraṇī gateways are suffering, teach that the dhāraṇī gateways are nonself, and teach that the dhāraṇī gateways are unpleasant, and they say, ‘Those who practice accordingly are practicing the perfection of wisdom.’ Those to whom that is taught will also imagine that the dhāraṇī gateways are impermanent, imagine that the dhāraṇī gateways are suffering, imagine that the dhāraṇī gateways are nonself, and imagine that the dhāraṇī gateways are unpleasant. Thus, because they imagine that the dhāraṇī gateways are impermanent, imagine that the dhāraṇī gateways are suffering, imagine that the dhāraṇī gateways are nonself, and imagine that the dhāraṇī gateways are unpleasant, they will practice a reflection of the perfection of wisdom.
“They teach that the powers of the tathāgatas are impermanent, teach that the powers of the tathāgatas are suffering, teach that the powers of the tathāgatas are nonself, and teach that the powers of the tathāgatas are unpleasant, and they say, ‘Those who practice accordingly are practicing the perfection of wisdom.’ Those to whom that is taught [F.61.b] will also imagine that the powers of the tathāgatas are impermanent, imagine that the powers of the tathāgatas are suffering, imagine that the powers of the tathāgatas are nonself, and imagine that the powers of the tathāgatas are unpleasant. Thus, because they imagine that the powers of the tathāgatas are impermanent, imagine that the powers of the tathāgatas are suffering, imagine that the powers of the tathāgatas are nonself, and imagine that the powers of the tathāgatas are unpleasant, they will practice a reflection of the perfection of wisdom.
“They teach that the fearlessnesses are impermanent, teach that the fearlessnesses are suffering, teach that the fearlessnesses are nonself, and teach that the fearlessnesses are unpleasant, and they say, ‘Those who practice accordingly are practicing the perfection of wisdom.’ Those to whom that is taught will also imagine that the fearlessnesses are impermanent, imagine that the fearlessnesses are suffering, imagine that the fearlessnesses are nonself, and imagine that the fearlessnesses are unpleasant. Thus, because they imagine that the fearlessnesses are impermanent, imagine that the fearlessnesses are suffering, imagine that the fearlessnesses are nonself, and imagine that the fearlessnesses are unpleasant, they will practice a reflection of the perfection of wisdom. [B5]
“They [F.62.a] teach that the kinds of exact knowledge are impermanent, teach that the kinds of exact knowledge are suffering, teach that the kinds of exact knowledge are nonself, and teach that the kinds of exact knowledge are unpleasant, and they say, ‘Those who practice accordingly are practicing the perfection of wisdom.’ Those to whom that is taught will also imagine that the kinds of exact knowledge are impermanent, imagine that the kinds of exact knowledge are suffering, imagine that the kinds of exact knowledge are nonself, and imagine that the kinds of exact knowledge are unpleasant. Thus, because they imagine that the kinds of exact knowledge are impermanent, imagine that the kinds of exact knowledge are suffering, imagine that the kinds of exact knowledge are nonself, and imagine that the kinds of exact knowledge are unpleasant, they will practice a reflection of the perfection of wisdom.
“They teach that great compassion is impermanent, teach that great compassion is suffering, teach that great compassion is nonself, and teach that great compassion is unpleasant, and they say, ‘Those who practice accordingly are practicing the perfection of wisdom.’ Those to whom that is taught will also imagine that great compassion is impermanent, imagine that great compassion is suffering, imagine that great compassion is nonself, and imagine that great compassion is unpleasant. Thus, because they imagine that great compassion is impermanent, imagine that great compassion is suffering, imagine that great compassion is nonself, and imagine [F.62.b] that great compassion is unpleasant, they will practice a reflection of the perfection of wisdom.
“They teach that the distinct qualities of the buddhas are impermanent, teach that the distinct qualities of the buddhas are suffering, teach that the distinct qualities of the buddhas are nonself, and teach that the distinct qualities of the buddhas are unpleasant, and they say, ‘Those who practice accordingly are practicing the perfection of wisdom.’ Those to whom that is taught will also imagine that the distinct qualities of the buddhas are impermanent, imagine that the distinct qualities of the buddhas are suffering, imagine that the distinct qualities of the buddhas are nonself, and imagine that the distinct qualities of the buddhas are unpleasant. Thus, because they imagine that the distinct qualities of the buddhas are impermanent, imagine that the distinct qualities of the buddhas are suffering, imagine that the distinct qualities of the buddhas are nonself, and imagine that the distinct qualities of the buddhas are unpleasant, they will practice a reflection of the perfection of wisdom.
“They teach that the fruit of having entered the stream is impermanent, teach that the fruit of having entered the stream is suffering, teach that the fruit of having entered the stream is nonself, and teach that the fruit of having entered the stream is unpleasant, and they say, ‘Those who practice accordingly are practicing the perfection of wisdom.’ Those to whom that is taught will also imagine that the fruit of having entered the stream is impermanent, imagine that the fruit of having entered the stream is suffering, imagine that the fruit of having entered the stream is nonself, and imagine that the fruit of having entered the stream is unpleasant. Thus, because they imagine that the fruit [F.63.a] of having entered the stream is impermanent, imagine that the fruit of having entered the stream is suffering, imagine that the fruit of having entered the stream is nonself, and imagine that the fruit of having entered the stream is unpleasant, they will practice a reflection of the perfection of wisdom.
“They teach that the fruit of once-returner is impermanent, teach that the fruit of once-returner is suffering, teach that the fruit of once-returner is nonself, and teach that the fruit of once-returner is unpleasant, and they say, ‘Those who practice accordingly are practicing the perfection of wisdom.’ Those to whom that is taught will also imagine that the fruit of once-returner is impermanent, imagine that the fruit of once-returner is suffering, imagine that the fruit of once-returner is nonself, and imagine that the fruit of once-returner is unpleasant. Thus, because they imagine that the fruit of once-returner is impermanent, imagine that the fruit of once-returner is suffering, imagine that the fruit of once-returner is nonself, and imagine that the fruit of once-returner is unpleasant, they will practice a reflection of the perfection of wisdom.
“They teach that the fruit of non-returner is impermanent, teach that the fruit of non-returner is suffering, teach that the fruit of non-returner is nonself, and teach that the fruit of non-returner is unpleasant, and they say, ‘Those who practice accordingly are practicing the perfection of wisdom.’ Those to whom that is taught will also imagine that the fruit of non-returner is impermanent, imagine that [F.63.b] the fruit of non-returner is suffering, imagine that the fruit of non-returner is nonself, and imagine that the fruit of non-returner is unpleasant. Thus, because they imagine that the fruit of non-returner is impermanent, imagine that the fruit of non-returner is suffering, imagine that the fruit of non-returner is nonself, and imagine that the fruit of non-returner is unpleasant, they will practice a reflection of the perfection of wisdom.
“They teach that arhatship is impermanent, teach that arhatship is suffering, teach that arhatship is nonself, and teach that arhatship is unpleasant, and they say, ‘Those who practice accordingly are practicing the perfection of wisdom.’ Those to whom that is taught will also imagine that arhatship is impermanent, imagine that arhatship is suffering, imagine that arhatship is nonself, and imagine that arhatship is unpleasant. Thus, because they imagine that arhatship is impermanent, imagine that arhatship is suffering, imagine that arhatship is nonself, and imagine that arhatship is unpleasant, they will practice a reflection of the perfection of wisdom.
“They teach that individual enlightenment is impermanent, teach that individual enlightenment is suffering, teach that individual enlightenment is nonself, and teach that individual enlightenment is unpleasant, and they say, ‘Those who practice accordingly are practicing the perfection of wisdom.’ Those to whom that is taught will also imagine that individual enlightenment is impermanent, imagine that individual enlightenment is suffering, [F.64.a] imagine that individual enlightenment is nonself, and imagine that individual enlightenment is unpleasant. Thus, because they imagine that individual enlightenment is impermanent, imagine that individual enlightenment is suffering, imagine that individual enlightenment is nonself, and imagine that individual enlightenment is unpleasant, they will practice a reflection of the perfection of wisdom.
“They teach that the knowledge of the aspects of the path is impermanent, teach that the knowledge of the aspects of the path is suffering, teach that the knowledge of the aspects of the path is nonself, and teach that the knowledge of the aspects of the path is unpleasant, and they say, ‘Those who practice accordingly are practicing the perfection of wisdom.’ Those to whom that is taught will also imagine that the knowledge of the aspects of the path is impermanent, imagine that the knowledge of the aspects of the path is suffering, imagine that the knowledge of the aspects of the path is nonself, and imagine that the knowledge of the aspects of the path is unpleasant. Thus, because they imagine that the knowledge of the aspects of the path is impermanent, imagine that the knowledge of the aspects of the path is suffering, imagine that the knowledge of the aspects of the path is nonself, and imagine that the knowledge of the aspects of the path is unpleasant, they will practice a reflection of the perfection of wisdom.
“They teach that all-aspect omniscience is impermanent, teach that all-aspect omniscience is suffering, teach that all-aspect omniscience is nonself, and teach that all-aspect omniscience is unpleasant, and they say, ‘Those who practice accordingly are practicing the perfection of wisdom.’ Those to whom that is taught [F.64.b] will also imagine that all-aspect omniscience is impermanent, imagine that all-aspect omniscience is suffering, imagine that all-aspect omniscience is nonself, and imagine that all-aspect omniscience is unpleasant. Thus, because they imagine that all-aspect omniscience is impermanent, imagine that all-aspect omniscience is suffering, imagine that all-aspect omniscience is nonself, and imagine that all-aspect omniscience is unpleasant, they will practice a reflection of the perfection of wisdom.
“That, Kauśika, is a reflection of the perfection of wisdom.
“Moreover, Kauśika, when those sons or daughters of good families give instructions in the perfection of wisdom, they will give instructions like this: ‘Come here, son of good family, and cultivate the perfection of wisdom. While cultivating the perfection of wisdom you will dwell on the first bodhisattva level, and you will dwell on the second bodhisattva level, the third level, the fourth level, the fifth level, the sixth level, the seventh level, the eighth level, the ninth level, and the tenth level. Come here, son of good family, and cultivate the perfection of meditative concentration. While cultivating the perfection of meditative concentration you will dwell on the first bodhisattva level, and you will dwell on the second bodhisattva level, the third level, the fourth level, the fifth level, the sixth level, the seventh level, the eighth level, the ninth level, and the tenth level. Come here, son of good family, and cultivate the perfection of perseverance. While cultivating the perfection of perseverance you will dwell on the first bodhisattva level, and you will dwell on the second bodhisattva level, [F.65.a] the third level, the fourth level, the fifth level, the sixth level, the seventh level, the eighth level, the ninth level, and the tenth level. Come here, son of good family, and cultivate the perfection of tolerance. While cultivating the perfection of tolerance you will dwell on the first bodhisattva level, and you will dwell on the second bodhisattva level, the third level, the fourth level, the fifth level, the sixth level, the seventh level, the eighth level, the ninth level, and the tenth level. Come here, son of good family, and cultivate the perfection of ethical discipline. While cultivating the perfection of ethical discipline you will dwell on the first bodhisattva level, and you will dwell on the second bodhisattva level, the third level, the fourth level, the fifth level, the sixth level, the seventh level, the eighth level, the ninth level, and the tenth level. Come here, son of good family, and cultivate the perfection of generosity. While cultivating the perfection of generosity you will dwell on the first bodhisattva level, and you will dwell on the second bodhisattva level, the third level, the fourth level, the fifth level, the sixth level, the seventh level, the eighth level, the ninth level, and the tenth level.’ But still, they give instruction by way of a mental image and by way of apprehending something, so they will cultivate the perfection of wisdom with the perception of time. That, Kauśika, is a reflection of the perfection of wisdom.
“Moreover, Kauśika, those sons or daughters of good families give instructions in the perfection of wisdom to sons or daughters of good families in the vehicle of the bodhisattvas like this: ‘Come here, son of good family. You should cultivate the perfection of wisdom. [F.65.b] Son of good family, while cultivating768 the perfection of wisdom you will go beyond the level of the śrāvakas and go beyond the level of the pratyekabuddhas.’ That, Kauśika, is a reflection of the perfection of wisdom.
“Moreover, Kauśika, those sons or daughters of good families give instructions in the perfection of wisdom to sons or daughters of good families in the vehicle of the bodhisattvas like this: ‘Come here, son of good family. You should cultivate the perfection of wisdom. Son of good family, while cultivating the perfection of wisdom you enter into a bodhisattva’s full maturity, and you attain the acceptance that phenomena are nonarising. While attaining the acceptance that phenomena are nonarising you will abide in the extrasensory powers of the bodhisattvas and will serve, respect, honor, and worship the tathāgatas, arhats, perfectly complete buddhas, traveling from buddhafield to buddhafield.’
“When those sons or daughters of good families give instructions in the perfection of wisdom to those sons or daughters of good families in the vehicle of the bodhisattvas, they teach like this: ‘Those sons or daughters of good families who take up, uphold, recite, master, and focus their attention correctly on the profound perfection of wisdom will acquire an immeasurable, incalculable, boundless mass of merit.’ But while giving instructions in that manner to those sons or daughters of good families, they will teach a reflection of the perfection of wisdom.
“Moreover, Kauśika, those sons or daughters of good families give instructions in the perfection of wisdom to those sons or daughters of good families in the vehicle of the bodhisattvas like this: ‘Come here, son of good family. You should gather together all the roots of virtuous action, as many as there are, of the tathāgatas, arhats, perfectly complete buddhas of the past, future, and present, [F.66.a] from the time when they first set their mind on enlightenment until their attainment of final nirvāṇa, in the expanse of nirvāṇa where no aggregates are left behind, and you should rejoice in them and dedicate them to unsurpassed, perfect, complete enlightenment.’ But while giving instructions in that manner, those sons or daughters of good families will teach a reflection of the perfection of wisdom.”
Śakra then asked, “Blessed Lord, how do they teach, when those sons or daughters of good families do not teach a reflection of perfection of wisdom to those sons or daughters of good families in the vehicle of the bodhisattvas?”
“In that case, Kauśika,” replied the Blessed One, “those sons or daughters of good families give instruction in the perfection of wisdom to those sons or daughters of good families, who are followers of the vehicle of the bodhisattva, like this: They teach, ‘Come here, child of a good family. You should cultivate the perfection of wisdom. Do not view physical forms as impermanent. If you ask why, it is because physical forms are empty of an essential nature. That which is the essential nature of physical forms is a nonentity; that which is a nonentity is the perfection of wisdom; and in that which is the perfection of wisdom, it is not apprehended that physical forms are permanent or are impermanent. If physical forms themselves do not exist there, how could there be permanence or impermanence?’ Kauśika, those sons or daughters of good families who teach in that manner do not teach a reflection of the perfection of wisdom.
“Moreover, Kauśika, those sons or daughters of good families give instruction in the perfection of wisdom to those sons or daughters of good families, who are followers of the vehicle of the bodhisattva, like this: [F.66.b] They teach, ‘Come here, child of a good family. You should cultivate the perfection of wisdom. Do not view feelings as impermanent. If you ask why, it is because feelings are empty of an essential nature. That which is the essential nature of feelings is a nonentity; that which is a nonentity is the perfection of wisdom; and in that which is the perfection of wisdom, it is not apprehended that feelings are permanent or are impermanent. If feelings themselves do not exist there, how could there be permanence or impermanence?’ Kauśika, those sons or daughters of good families who teach in that manner do not teach a reflection of the perfection of wisdom.
“Moreover, Kauśika, those sons or daughters of good families give instruction in the perfection of wisdom to those sons or daughters of good families, who are followers of the vehicle of the bodhisattva, like this: They teach, ‘Come here, child of a good family. You should cultivate the perfection of wisdom. Do not view perceptions as impermanent. If you ask why, it is because perceptions are empty of an essential nature. That which is the essential nature of perceptions is a nonentity; that which is a nonentity is the perfection of wisdom; and in that which is the perfection of wisdom, it is not apprehended that perceptions are permanent or are impermanent. If perceptions themselves do not exist there, how could there be permanence or impermanence?’ Kauśika, those sons or daughters of good families who teach in that manner do not teach a reflection of the perfection of wisdom.
“Moreover, Kauśika, those sons or daughters of good families give instruction in the perfection of wisdom to those sons or daughters of good families, who are followers of the vehicle of the bodhisattva, like this: They teach, ‘Come here, child of a good family. You should cultivate the perfection of wisdom. Do not view formative predispositions as impermanent. [F.67.a] If you ask why, it is because formative predispositions are empty of an essential nature. That which is the essential nature of formative predispositions is a nonentity; that which is a nonentity is the perfection of wisdom; and in that which is the perfection of wisdom, it is not apprehended that formative predispositions are permanent or are impermanent. If formative predispositions themselves do not exist there, how could there be permanence or impermanence?’ Kauśika, those sons or daughters of good families who teach in that manner do not teach a reflection of the perfection of wisdom.
“Moreover, Kauśika, those sons or daughters of good families give instruction in the perfection of wisdom to those sons or daughters of good families, who are followers of the vehicle of the bodhisattva, like this: They teach, ‘Come here, child of a good family. You should cultivate the perfection of wisdom. Do not view consciousness as impermanent. If you ask why, it is because consciousness is empty of an essential nature. That which is the essential nature of consciousness is a nonentity; that which is a nonentity is the perfection of wisdom; and in that which is the perfection of wisdom, it is not apprehended that consciousness is permanent or is impermanent. If consciousness itself does not exist there, how could there be permanence or impermanence?’ Kauśika, those sons or daughters of good families who teach in that manner do not teach a reflection of the perfection of wisdom.
“Moreover, Kauśika, those sons or daughters of good families give instruction in the perfection of wisdom to those sons or daughters of good families, who are followers of the vehicle of the bodhisattva, like this: They teach, ‘Come here, child of a good family. You should cultivate the perfection of wisdom. Do not view the eyes as impermanent. If you ask why, it is because the eyes are empty of an essential nature. That which is the essential nature of the eyes is a nonentity; that which is [F.67.b] a nonentity is the perfection of wisdom; and in that which is the perfection of wisdom, it is not apprehended that the eyes are permanent or are impermanent. If the eyes themselves do not exist there, how could there be permanence or impermanence?’ Kauśika, those sons or daughters of good families who teach in that manner do not teach a reflection of the perfection of wisdom.
“Moreover, Kauśika, those sons or daughters of good families give instruction in the perfection of wisdom to those sons or daughters of good families, who are followers of the vehicle of the bodhisattva, like this: They teach, ‘Come here, child of a good family. You should cultivate the perfection of wisdom. Do not view the ears as impermanent. If you ask why, it is because the ears are empty of an essential nature. That which is the essential nature of the ears is a nonentity; that which is a nonentity is the perfection of wisdom; and in that which is the perfection of wisdom, it is not apprehended that the ears are permanent or are impermanent. If the ears themself do not exist there, how could there be permanence or impermanence?’ Kauśika, those sons or daughters of good families who teach in that manner do not teach a reflection of the perfection of wisdom.
“Moreover, Kauśika, those sons or daughters of good families give instruction in the perfection of wisdom to those sons or daughters of good families, who are followers of the vehicle of the bodhisattva, like this: They teach, ‘Come here, child of a good family. You should cultivate the perfection of wisdom. Do not view the nose as impermanent. If you ask why, it is because the nose is empty of an essential nature. That which is the essential nature of the nose is a nonentity; that which is a nonentity is the perfection of wisdom; and in that which is the perfection of wisdom, it is not apprehended that the nose is permanent or is impermanent. [F.68.a] If the nose itself does not exist there, how could there be permanence or impermanence?’ Kauśika, those sons or daughters of good families who teach in that manner do not teach a reflection of the perfection of wisdom.
“Moreover, Kauśika, those sons or daughters of good families give instruction in the perfection of wisdom to those sons or daughters of good families, who are followers of the vehicle of the bodhisattva, like this: They teach, ‘Come here, child of a good family. You should cultivate the perfection of wisdom. Do not view the tongue as impermanent. If you ask why, it is because the tongue is empty of an essential nature. That which is the essential nature of the tongue is a nonentity; that which is a nonentity is the perfection of wisdom; and in that which is the perfection of wisdom, it is not apprehended that the tongue is permanent or is impermanent. If the tongue itself does not exist there, how could there be permanence or impermanence?’ Kauśika, those sons or daughters of good families who teach in that manner do not teach a reflection of the perfection of wisdom.
“Moreover, Kauśika, those sons or daughters of good families give instruction in the perfection of wisdom to those sons or daughters of good families, who are followers of the vehicle of the bodhisattva, like this: They teach, ‘Come here, child of a good family. You should cultivate the perfection of wisdom. Do not view the body as impermanent. If you ask why, it is because the body is empty of an essential nature. That which is the essential nature of the body is a nonentity; that which is a nonentity is the perfection of wisdom; and in that which is the perfection of wisdom, it is not apprehended that the body is permanent or is impermanent. If the body itself does not exist there, how could there be permanence or impermanence?’ Kauśika, those sons of good families [F.68.b] or daughters of good families who teach in that manner do not teach a reflection of the perfection of wisdom.
“Moreover, Kauśika, those sons or daughters of good families give instruction in the perfection of wisdom to those sons or daughters of good families, who are followers of the vehicle of the bodhisattva, like this: They teach, ‘Come here, child of a good family. You should cultivate the perfection of wisdom. Do not view the mental faculty as impermanent. If you ask why, it is because the mental faculty is empty of an essential nature. That which is the essential nature of the mental faculty is a nonentity; that which is a nonentity is the perfection of wisdom; and in that which is the perfection of wisdom, it is not apprehended that the mental faculty is permanent or is impermanent. If the mental faculty itself does not exist there, how could there be permanence or impermanence?’ Kauśika, those sons or daughters of good families who teach in that manner do not teach a reflection of the perfection of wisdom.
“Moreover, Kauśika, those sons or daughters of good families give instruction in the perfection of wisdom to those sons or daughters of good families, who are followers of the vehicle of the bodhisattva, like this: They teach, ‘Come here, child of a good family. You should cultivate the perfection of wisdom. Do not view sights as impermanent. If you ask why, it is because sights are empty of an essential nature. That which is the essential nature of sights is a nonentity; that which is a nonentity is the perfection of wisdom; and in that which is the perfection of wisdom, it is not apprehended that sights are permanent or are impermanent. If sights themselves do not exist there, how could there be permanence or impermanence?’ Kauśika, those sons or daughters of good families who teach in that manner do not teach a reflection of the perfection of wisdom.
“Moreover, Kauśika, those sons or daughters of good families [F.69.a] give instruction in the perfection of wisdom to those sons or daughters of good families, who are followers of the vehicle of the bodhisattva, like this: They teach, ‘Come here, child of a good family. You should cultivate the perfection of wisdom. Do not view sounds as impermanent. If you ask why, it is because sounds are empty of an essential nature. That which is the essential nature of sounds is a nonentity; that which is a nonentity is the perfection of wisdom; and in that which is the perfection of wisdom, it is not apprehended that sounds are permanent or are impermanent. If sounds themselves do not exist there, how could there be permanence or impermanence?’ Kauśika, those sons or daughters of good families who teach in that manner do not teach a reflection of the perfection of wisdom.
“Moreover, Kauśika, those sons or daughters of good families give instruction in the perfection of wisdom to those sons or daughters of good families, who are followers of the vehicle of the bodhisattva, like this: They teach, ‘Come here, child of a good family. You should cultivate the perfection of wisdom. Do not view odors as impermanent. If you ask why, it is because odors are empty of an essential nature. That which is the essential nature of odors is a nonentity; that which is a nonentity is the perfection of wisdom; and in that which is the perfection of wisdom, it is not apprehended that odors are permanent or are impermanent. If odors themselves do not exist there, how could there be permanence or impermanence?’ Kauśika, those sons or daughters of good families who teach in that manner do not teach a reflection of the perfection of wisdom.
“Moreover, Kauśika, those sons or daughters of good families give instruction in the perfection of wisdom to those sons or daughters of good families, who are followers of the vehicle of the bodhisattva, like this: They teach, ‘Come here, child of a good family. You should cultivate the perfection of wisdom. Do not view tastes as impermanent. If you ask why, it is because tastes are empty of an essential nature. That which is the essential nature of tastes [F.69.b] is a nonentity; that which is a nonentity is the perfection of wisdom; and in that which is the perfection of wisdom, it is not apprehended that tastes are permanent or are impermanent. If tastes themselves do not exist there, how could there be permanence or impermanence?’ Kauśika, those sons or daughters of good families who teach in that manner do not teach a reflection of the perfection of wisdom.
“Moreover, Kauśika, those sons or daughters of good families give instruction in the perfection of wisdom to those sons or daughters of good families, who are followers of the vehicle of the bodhisattva, like this: They teach, ‘Come here, child of a good family. You should cultivate the perfection of wisdom. Do not view tangibles as impermanent. If you ask why, it is because tangibles are empty of an essential nature. That which is the essential nature of tangibles is a nonentity; that which is a nonentity is the perfection of wisdom; and in that which is the perfection of wisdom, it is not apprehended that tangibles are permanent or are impermanent. If tangibles themselves do not exist there, how could there be permanence or impermanence?’ Kauśika, those sons or daughters of good families who teach in that manner do not teach a reflection of the perfection of wisdom.
“Moreover, Kauśika, those sons or daughters of good families give instruction in the perfection of wisdom to those sons or daughters of good families, who are followers of the vehicle of the bodhisattva, like this: They teach, ‘Come here, child of a good family. You should cultivate the perfection of wisdom. Do not view mental phenomena as impermanent. If you ask why, it is because mental phenomena are empty of an essential nature. That which is the essential nature of mental phenomena is a nonentity; that which is a nonentity is the perfection of wisdom; and in that which is the perfection of wisdom, it is not apprehended [F.70.a] that mental phenomena are permanent or are impermanent. If mental phenomena themselves do not exist there, how could there be permanence or impermanence?’ Kauśika, those sons or daughters of good families who teach in that manner do not teach a reflection of the perfection of wisdom.
“Moreover, Kauśika, those sons or daughters of good families give instruction in the perfection of wisdom to those sons or daughters of good families, who are followers of the vehicle of the bodhisattva, like this: They teach, ‘Come here, child of a good family. You should cultivate the perfection of wisdom. Do not view visual consciousness as impermanent. If you ask why, it is because visual consciousness is empty of an essential nature. That which is the essential nature of visual consciousness is a nonentity; that which is a nonentity is the perfection of wisdom; and in that which is the perfection of wisdom, it is not apprehended that visual consciousness is permanent or is impermanent. If visual consciousness itself does not exist there, how could there be permanence or impermanence?’ Kauśika, those sons or daughters of good families who teach in that manner do not teach a reflection of the perfection of wisdom.
“Moreover, Kauśika, those sons or daughters of good families give instruction in the perfection of wisdom to those sons or daughters of good families, who are followers of the vehicle of the bodhisattva, like this: They teach, ‘Come here, child of a good family. You should cultivate the perfection of wisdom. Do not view auditory consciousness as impermanent. If you ask why, it is because auditory consciousness is empty of an essential nature. That which is the essential nature of auditory consciousness is a nonentity; that which is a nonentity is the perfection of wisdom; and in that which is the perfection of wisdom, it is not apprehended that auditory consciousness is permanent or is impermanent. If auditory consciousness itself does not exist there, how could there be permanence or impermanence?’ Kauśika, those sons or daughters of good families who teach in that manner do not teach a reflection of the perfection of wisdom.
“Moreover, Kauśika, those sons or daughters of good families give instruction in the perfection of wisdom to those sons or daughters of good families, who are followers of the vehicle of the bodhisattva, like this: They teach, ‘Come here, child of a good family. You should cultivate the perfection of wisdom. Do not view olfactory consciousness as impermanent. If you ask why, it is because olfactory consciousness is empty of an essential nature. That which is the essential nature of olfactory consciousness is a nonentity; that which is a nonentity is the perfection of wisdom; and in that which is the perfection [F.70.b] of wisdom, it is not apprehended that olfactory consciousness is permanent or is impermanent. If olfactory consciousness itself does not exist there, how could there be permanence or impermanence?’ Kauśika, those sons or daughters of good families who teach in that manner do not teach a reflection of the perfection of wisdom.
“Moreover, Kauśika, those sons or daughters of good families give instruction in the perfection of wisdom to those sons or daughters of good families, who are followers of the vehicle of the bodhisattva, like this: They teach, ‘Come here, child of a good family. You should cultivate the perfection of wisdom. Do not view gustatory consciousness as impermanent. If you ask why, it is because gustatory consciousness is empty of an essential nature. That which is the essential nature of gustatory consciousness is a nonentity; that which is a nonentity is the perfection of wisdom; and in that which is the perfection of wisdom, [F.71.a] it is not apprehended that gustatory consciousness is permanent or is impermanent. If gustatory consciousness itself does not exist there, how could there be permanence or impermanence?’ Kauśika, those sons or daughters of good families who teach in that manner do not teach a reflection of the perfection of wisdom.
“Moreover, Kauśika, those sons or daughters of good families give instruction in the perfection of wisdom to those sons or daughters of good families, who are followers of the vehicle of the bodhisattva, like this: They teach, ‘Come here, child of a good family. You should cultivate the perfection of wisdom. Do not view tactile consciousness as impermanent. If you ask why, it is because tactile consciousness is empty of an essential nature. That which is the essential nature of tactile consciousness is a nonentity; that which is a nonentity is the perfection of wisdom; and in that which is the perfection of wisdom, it is not apprehended that tactile consciousness is permanent or is impermanent. If tactile consciousness itself does not exist there, how could there be permanence or impermanence?’ Kauśika, those sons or daughters of good families who teach in that manner do not teach a reflection of the perfection of wisdom.
“Moreover, Kauśika, those sons or daughters of good families give instruction in the perfection of wisdom to those sons or daughters of good families, who are followers of the vehicle of the bodhisattva, like this: They teach, ‘Come here, child of a good family. You should cultivate the perfection of wisdom. Do not view mental consciousness as impermanent. If you ask why, it is because mental consciousness is empty of an essential nature. That which is the essential nature of mental consciousness is a nonentity; that which is a nonentity is the perfection of wisdom; and in that which is the perfection of wisdom, [F.71.b] it is not apprehended that mental consciousness is permanent or is impermanent. If mental consciousness itself does not exist there, how could there be permanence or impermanence?’ Kauśika, those sons or daughters of good families who teach in that manner do not teach a reflection of the perfection of wisdom.
“Moreover, Kauśika, those sons or daughters of good families give instruction in the perfection of wisdom to those sons or daughters of good families, who are followers of the vehicle of the bodhisattva, like this: They teach, ‘Come here, child of a good family. You should cultivate the perfection of wisdom. Do not view visually compounded sensory contact as impermanent. If you ask why, it is because visually compounded sensory contact is empty of an essential nature. That which is the essential nature of visually compounded sensory contact is a nonentity; that which is a nonentity is the perfection of wisdom; and in that which is the perfection of wisdom, it is not apprehended that visually compounded sensory contact is permanent or is impermanent. If visually compounded sensory contact itself does not exist there, how could there be permanence or impermanence?’ Kauśika, those sons or daughters of good families who teach in that manner do not teach a reflection of the perfection of wisdom.
“Moreover, Kauśika, those sons or daughters of good families give instruction in the perfection of wisdom to those sons or daughters of good families, who are followers of the vehicle of the bodhisattva, like this: They teach, ‘Come here, child of a good family. You should cultivate the perfection of wisdom. Do not view aurally compounded sensory contact as impermanent. If you ask why, it is because aurally compounded sensory contact is empty of an essential nature. That which is the essential nature of aurally compounded sensory contact is a nonentity; that which is a nonentity is the perfection of wisdom; and in that which is the perfection of wisdom, it is not apprehended that aurally compounded sensory contact is permanent or [F.72.a] is impermanent. If aurally compounded sensory contact itself does not exist there, how could there be permanence or impermanence?’ Kauśika, those sons or daughters of good families who teach in that manner do not teach a reflection of the perfection of wisdom.
“Moreover, Kauśika, those sons or daughters of good families give instruction in the perfection of wisdom to those sons or daughters of good families, who are followers of the vehicle of the bodhisattva, like this: They teach, ‘Come here, child of a good family. You should cultivate the perfection of wisdom. Do not view nasally compounded sensory contact as impermanent. If you ask why, it is because nasally compounded sensory contact is empty of an essential nature. That which is the essential nature of nasally compounded sensory contact is a nonentity; that which is a nonentity is the perfection of wisdom; and in that which is the perfection of wisdom, it is not apprehended that nasally compounded sensory contact is permanent or is impermanent. If nasally compounded sensory contact itself does not exist there, how could there be permanence or impermanence?’ Kauśika, those sons or daughters of good families who teach in that manner do not teach a reflection of the perfection of wisdom.
“Moreover, Kauśika, those sons or daughters of good families give instruction in the perfection of wisdom to those sons or daughters of good families, who are followers of the vehicle of the bodhisattva, like this: They teach, ‘Come here, child of a good family. You should cultivate the perfection of wisdom. Do not view lingually compounded sensory contact as impermanent. If you ask why, it is because lingually compounded sensory contact is empty of an essential nature. That which is the essential nature of lingually compounded sensory contact is a nonentity; that which is a nonentity is the perfection of wisdom; and in that which is the perfection of wisdom, it is not apprehended that lingually compounded sensory contact is permanent or is impermanent. If lingually compounded sensory contact itself [F.72.b] does not exist there, how could there be permanence or impermanence?’ Kauśika, those sons or daughters of good families who teach in that manner do not teach a reflection of the perfection of wisdom.
“Moreover, Kauśika, those sons or daughters of good families give instruction in the perfection of wisdom to those sons or daughters of good families, who are followers of the vehicle of the bodhisattva, like this: They teach, ‘Come here, child of a good family. You should cultivate the perfection of wisdom. Do not view corporeally compounded sensory contact as impermanent. If you ask why, it is because corporeally compounded sensory contact is empty of an essential nature. That which is the essential nature of corporeally compounded sensory contact is a nonentity; that which is a nonentity is the perfection of wisdom; and in that which is the perfection of wisdom, it is not apprehended that corporeally compounded sensory contact is permanent or is impermanent. If corporeally compounded sensory contact itself does not exist there, how could there be permanence or impermanence?’ Kauśika, those sons or daughters of good families who teach in that manner do not teach a reflection of the perfection of wisdom.
“Moreover, Kauśika, those sons or daughters of good families give instruction in the perfection of wisdom to those sons or daughters of good families, who are followers of the vehicle of the bodhisattva, like this: They teach, ‘Come here, child of a good family. You should cultivate the perfection of wisdom. Do not view mentally compounded sensory contact as impermanent. If you ask why, it is because mentally compounded sensory contact is empty of an essential nature. That which is the essential nature of mentally compounded sensory contact is a nonentity; that which is a nonentity is the perfection of wisdom; and in that which is the perfection of wisdom, it is not apprehended that mentally compounded sensory contact is permanent or is impermanent. If mentally compounded sensory contact itself does not exist there, how could there be permanence or impermanence?’ Kauśika, those sons of good families [F.73.a] or daughters of good families who teach in that manner do not teach a reflection of the perfection of wisdom.
“Moreover, Kauśika, those sons or daughters of good families give instruction in the perfection of wisdom to those sons or daughters of good families, who are followers of the vehicle of the bodhisattva, like this: They teach, ‘Come here, child of a good family. You should cultivate the perfection of wisdom. Do not view feelings conditioned by visually compounded sensory contact as impermanent. If you ask why, it is because feelings conditioned by visually compounded sensory contact are empty of an essential nature. That which is the essential nature of feelings conditioned by visually compounded sensory contact is a nonentity; that which is a nonentity is the perfection of wisdom; and in that which is the perfection of wisdom, it is not apprehended that feelings conditioned by visually compounded sensory contact are permanent or are impermanent. If feelings conditioned by visually compounded sensory contact themselves do not exist there, how could there be permanence or impermanence?’ Kauśika, those sons or daughters of good families who teach in that manner do not teach a reflection of the perfection of wisdom.
“Moreover, Kauśika, those sons or daughters of good families give instruction in the perfection of wisdom to those sons or daughters of good families, who are followers of the vehicle of the bodhisattva, like this: They teach, ‘Come here, child of a good family. You should cultivate the perfection of wisdom. Do not view feelings conditioned by aurally compounded sensory contact as impermanent. If you ask why, it is because feelings conditioned by aurally compounded sensory contact are empty of an essential nature. That which is the essential nature of feelings conditioned by aurally compounded sensory contact is a nonentity; that which is a nonentity is the perfection of wisdom; and in that which is the perfection of wisdom, it is not apprehended that feelings conditioned by aurally compounded sensory contact are permanent or are impermanent. If feelings conditioned by aurally compounded sensory contact themselves do not [F.73.b] exist there, how could there be permanence or impermanence?’ Kauśika, those sons or daughters of good families who teach in that manner do not teach a reflection of the perfection of wisdom.
“Moreover, Kauśika, those sons or daughters of good families give instruction in the perfection of wisdom to those sons or daughters of good families, who are followers of the vehicle of the bodhisattva, like this: They teach, ‘Come here, child of a good family. You should cultivate the perfection of wisdom. Do not view feelings conditioned by nasally compounded sensory contact as impermanent. If you ask why, it is because feelings conditioned by nasally compounded sensory contact are empty of an essential nature. That which is the essential nature of feelings conditioned by nasally compounded sensory contact is a nonentity; that which is a nonentity is the perfection of wisdom; and in that which is the perfection of wisdom, it is not apprehended that feelings conditioned by nasally compounded sensory contact are permanent or are impermanent. If feelings conditioned by nasally compounded sensory contact themselves do not exist there, how could there be permanence or impermanence?’ Kauśika, those sons or daughters of good families who teach in that manner do not teach a reflection of the perfection of wisdom.
“Moreover, Kauśika, those sons or daughters of good families give instruction in the perfection of wisdom to those sons or daughters of good families, who are followers of the vehicle of the bodhisattva, like this: They teach, ‘Come here, child of a good family. You should cultivate the perfection of wisdom. Do not view feelings conditioned by lingually compounded sensory contact as impermanent. If you ask why, it is because feelings conditioned by lingually compounded sensory contact are empty of an essential nature. That which is the essential nature of feelings conditioned by lingually compounded sensory contact is a nonentity; that which is a nonentity is the perfection of wisdom; and in that which is the perfection of wisdom, it is not apprehended that feelings conditioned by lingually compounded sensory contact are permanent [F.74.a] or are impermanent. If feelings conditioned by lingually compounded sensory contact themselves do not exist there, how could there be permanence or impermanence?’ Kauśika, those sons or daughters of good families who teach in that manner do not teach a reflection of the perfection of wisdom.
“Moreover, Kauśika, those sons or daughters of good families give instruction in the perfection of wisdom to those sons or daughters of good families, who are followers of the vehicle of the bodhisattva, like this: They teach, ‘Come here, child of a good family. You should cultivate the perfection of wisdom. Do not view feelings conditioned by corporeally compounded sensory contact as impermanent. If you ask why, it is because feelings conditioned by corporeally compounded sensory contact are empty of an essential nature. That which is the essential nature of feelings conditioned by corporeally compounded sensory contact is a nonentity; that which is a nonentity is the perfection of wisdom; and in that which is the perfection of wisdom, it is not apprehended that feelings conditioned by corporeally compounded sensory contact are permanent or are impermanent. If feelings conditioned by corporeally compounded sensory contact themselves do not exist there, how could there be permanence or impermanence?’ Kauśika, those sons or daughters of good families who teach in that manner do not teach a reflection of the perfection of wisdom.
“Moreover, Kauśika, those sons or daughters of good families give instruction in the perfection of wisdom to those sons or daughters of good families, who are followers of the vehicle of the bodhisattva, like this: They teach, ‘Come here, child of a good family. You should cultivate the perfection of wisdom. Do not view feelings conditioned by mentally compounded sensory contact as impermanent. If you ask why, it is because feelings conditioned by mentally compounded sensory contact are empty of an essential nature. That which is the essential nature of feelings conditioned by mentally compounded sensory contact is a nonentity; [F.74.b] that which is a nonentity is the perfection of wisdom; and in that which is the perfection of wisdom, it is not apprehended that feelings conditioned by mentally compounded sensory contact are permanent or are impermanent. If feelings conditioned by mentally compounded sensory contact themselves do not exist there, how could there be permanence or impermanence?’ Kauśika, those sons or daughters of good families who teach in that manner do not teach a reflection of the perfection of wisdom. [B6]
“Moreover, Kauśika, those sons or daughters of good families give instruction in the perfection of wisdom to those sons or daughters of good families, who are followers of the vehicle of the bodhisattva, like this: They teach, ‘Come here, child of a good family. You should cultivate the perfection of wisdom. Do not view the earth element as impermanent. If you ask why, it is because the earth element is empty of an essential nature. That which is the essential nature of the earth element is a nonentity; that which is a nonentity is the perfection of wisdom; and in that which is the perfection of wisdom, it is not apprehended that the earth element is permanent or is impermanent. If the earth element itself does not exist there, how could there be permanence or impermanence?’ Kauśika, those sons or daughters of good families who teach in that manner do not teach a reflection of the perfection of wisdom.
“Moreover, Kauśika, those sons or daughters of good families give instruction in the perfection of wisdom to those sons or daughters of good families, who are followers of the vehicle of the bodhisattva, like this: They teach, ‘Come here, child of a good family. You should cultivate the perfection of wisdom. Do not view the water element as impermanent. If you ask why, it is because the water element is empty of an essential nature. That which is the essential nature of the water element is a nonentity; that which is a nonentity is the perfection of wisdom; [F.75.a] and in that which is the perfection of wisdom, it is not apprehended that the water element is permanent or is impermanent. If the water element does not exist there, how could there be permanence or impermanence?’ Kauśika, those sons or daughters of good families who teach in that manner do not teach a reflection of the perfection of wisdom.
“Moreover, Kauśika, those sons or daughters of good families give instruction in the perfection of wisdom to those sons or daughters of good families, who are followers of the vehicle of the bodhisattva, like this: They teach, ‘Come here, child of a good family. You should cultivate the perfection of wisdom. Do not view the fire element as impermanent. If you ask why, it is because the fire element is empty of an essential nature. That which is the essential nature of the fire element is a nonentity; that which is a nonentity is the perfection of wisdom; and in that which is the perfection of wisdom, it is not apprehended that the fire element is permanent or is impermanent. If the fire element itself does not exist there, how could there be permanence or impermanence?’ Kauśika, those sons or daughters of good families who teach in that manner do not teach a reflection of the perfection of wisdom.
“Moreover, Kauśika, those sons or daughters of good families give instruction in the perfection of wisdom to those sons or daughters of good families, who are followers of the vehicle of the bodhisattva, like this: They teach, ‘Come here, child of a good family. You should cultivate the perfection of wisdom. Do not view the wind element as impermanent. If you ask why, it is because the wind element is empty of an essential nature. That which is the essential nature of the wind element is a nonentity; that which is a nonentity is the perfection of wisdom; and in that which is the perfection of wisdom, it is not apprehended that the wind element is permanent or is impermanent. If the wind element itself does not exist there, how could there be permanence or impermanence?’ [F.75.b] Kauśika, those sons or daughters of good families who teach in that manner do not teach a reflection of the perfection of wisdom.
“Moreover, Kauśika, those sons or daughters of good families give instruction in the perfection of wisdom to those sons or daughters of good families, who are followers of the vehicle of the bodhisattva, like this: They teach, ‘Come here, child of a good family. You should cultivate the perfection of wisdom. Do not view the space element as impermanent. If you ask why, it is because the space element is empty of an essential nature. That which is the essential nature of the space element is a nonentity; that which is a nonentity is the perfection of wisdom; and in that which is the perfection of wisdom, it is not apprehended that the space element is permanent or is impermanent. If the space element itself does not exist there, how could there be permanence or impermanence?’ Kauśika, those sons or daughters of good families who teach in that manner do not teach a reflection of the perfection of wisdom.
“Moreover, Kauśika, those sons or daughters of good families give instruction in the perfection of wisdom to those sons or daughters of good families, who are followers of the vehicle of the bodhisattva, like this: They teach, ‘Come here, child of a good family. You should cultivate the perfection of wisdom. Do not view the consciousness element as impermanent. If you ask why, it is because the consciousness element is empty of an essential nature. That which is the essential nature of the consciousness element is a nonentity; that which is a nonentity is the perfection of wisdom; and in that which is the perfection of wisdom, it is not apprehended that the consciousness element is permanent or is impermanent. If the consciousness element itself does not exist there, how could there be permanence or impermanence?’ Kauśika, those sons or daughters of good families who teach in that manner do not teach a reflection of the perfection of wisdom.
“Moreover, Kauśika, those sons or daughters of good families give instruction in the perfection of wisdom to those sons or daughters of good families, who are followers of the vehicle of the bodhisattva, like this: They teach, ‘Come here, child of a good family. You should cultivate the perfection of wisdom. Do not view ignorance as impermanent. If you ask why, it is because ignorance is empty of an essential nature. That which is the essential nature of ignorance is a nonentity; that which is a nonentity is the perfection of wisdom; and in that which is the perfection of wisdom, it is not apprehended that ignorance is permanent or is impermanent. If ignorance itself does not exist there, how could there be permanence or impermanence?’ Kauśika, those sons of good families [F.76.a] or daughters of good families who teach in that manner do not teach a reflection of the perfection of wisdom.
“Moreover, Kauśika, those sons or daughters of good families give instruction in the perfection of wisdom to those sons or daughters of good families, who are followers of the vehicle of the bodhisattva, like this: They teach, ‘Come here, child of a good family. You should cultivate the perfection of wisdom. Do not view formative predispositions as impermanent. If you ask why, it is because formative predispositions are empty of an essential nature. That which is the essential nature of formative predispositions is a nonentity; that which is a nonentity is the perfection of wisdom; and in that which is the perfection of wisdom, it is not apprehended that formative predispositions are permanent or are impermanent. If formative predispositions themselves do not exist there, how could there be permanence or impermanence?’ Kauśika, those sons or daughters of good families who teach in that manner do not teach a reflection of the perfection of wisdom.
“Moreover, Kauśika, those sons or daughters of good families [F.76.b] give instruction in the perfection of wisdom to those sons or daughters of good families, who are followers of the vehicle of the bodhisattva, like this: They teach, ‘Come here, child of a good family. You should cultivate the perfection of wisdom. Do not view consciousness as impermanent. If you ask why, it is because consciousness is empty of an essential nature. That which is the essential nature of consciousness is a nonentity; that which is a nonentity is the perfection of wisdom; and in that which is the perfection of wisdom, it is not apprehended that consciousness is permanent or is impermanent. If consciousness itself does not exist there, how could there be permanence or impermanence?’ Kauśika, those sons or daughters of good families who teach in that manner do not teach a reflection of the perfection of wisdom.
“Moreover, Kauśika, those sons or daughters of good families give instruction in the perfection of wisdom to those sons or daughters of good families, who are followers of the vehicle of the bodhisattva, like this: They teach, ‘Come here, child of a good family. You should cultivate the perfection of wisdom. Do not view name and form as impermanent. If you ask why, it is because name and form are empty of an essential nature. That which is the essential nature of name and form is a nonentity; that which is a nonentity is the perfection of wisdom; and in that which is the perfection of wisdom, it is not apprehended that name and form are permanent or are impermanent. If name and form themselves do not exist there, how could there be permanence or impermanence?’ Kauśika, those sons or daughters of good families who teach in that manner do not teach a reflection of the perfection of wisdom.
“Moreover, Kauśika, those sons or daughters of good families give instruction in the perfection of wisdom to those sons or daughters of good families, who are followers of the vehicle of the bodhisattva, like this: They teach, ‘Come here, child of a good family. You should cultivate the perfection of wisdom. Do not view [F.77.a] the six sense fields as impermanent. If you ask why, it is because the six sense fields are empty of an essential nature. That which is the essential nature of the six sense fields is a nonentity; that which is a nonentity is the perfection of wisdom; and in that which is the perfection of wisdom, it is not apprehended that the six sense fields are permanent or are impermanent. If the six sense fields themselves do not exist there, how could there be permanence or impermanence?’ Kauśika, those sons or daughters of good families who teach in that manner do not teach a reflection of the perfection of wisdom.
“Moreover, Kauśika, those sons or daughters of good families give instruction in the perfection of wisdom to those sons or daughters of good families, who are followers of the vehicle of the bodhisattva, like this: They teach, ‘Come here, child of a good family. You should cultivate the perfection of wisdom. Do not view sensory contact as impermanent. If you ask why, it is because sensory contact is empty of an essential nature. That which is the essential nature of sensory contact is a nonentity; that which is a nonentity is the perfection of wisdom; and in that which is the perfection of wisdom, it is not apprehended that sensory contact is permanent or is impermanent. If sensory contact itself does not exist there, how could there be permanence or impermanence?’ Kauśika, those sons or daughters of good families who teach in that manner do not teach a reflection of the perfection of wisdom.
“Moreover, Kauśika, those sons or daughters of good families give instruction in the perfection of wisdom to those sons or daughters of good families, who are followers of the vehicle of the bodhisattva, like this: They teach, ‘Come here, child of a good family. You should cultivate the perfection of wisdom. Do not view sensation as impermanent. If you ask why, it is because sensation is [F.77.b] empty of an essential nature. That which is the essential nature of sensation is a nonentity; that which is a nonentity is the perfection of wisdom; and in that which is the perfection of wisdom, it is not apprehended that sensation is permanent or is impermanent. If sensation itself does not exist there, how could there be permanence or impermanence?’ Kauśika, those sons or daughters of good families who teach in that manner do not teach a reflection of the perfection of wisdom.
“Moreover, Kauśika, those sons or daughters of good families give instruction in the perfection of wisdom to those sons or daughters of good families, who are followers of the vehicle of the bodhisattva, like this: They teach, ‘Come here, child of a good family. You should cultivate the perfection of wisdom. Do not view craving as impermanent. If you ask why, it is because craving is empty of an essential nature. That which is the essential nature of craving is a nonentity; that which is a nonentity is the perfection of wisdom; and in that which is the perfection of wisdom, it is not apprehended that craving is permanent or is impermanent. If craving itself does not exist there, how could there be permanence or impermanence?’ Kauśika, those sons or daughters of good families who teach in that manner do not teach a reflection of the perfection of wisdom.
“Moreover, Kauśika, those sons or daughters of good families give instruction in the perfection of wisdom to those sons or daughters of good families, who are followers of the vehicle of the bodhisattva, like this: They teach, ‘Come here, child of a good family. You should cultivate the perfection of wisdom. Do not view grasping as impermanent. If you ask why, it is because grasping is empty of an essential nature. That which is the essential nature of grasping is a nonentity; that which is a nonentity is the perfection of wisdom; and in that which is the perfection of wisdom, it is not apprehended that grasping is permanent [F.78.a] or is impermanent. If grasping itself does not exist there, how could there be permanence or impermanence?’ Kauśika, those sons or daughters of good families who teach in that manner do not teach a reflection of the perfection of wisdom.
“Moreover, Kauśika, those sons or daughters of good families give instruction in the perfection of wisdom to those sons or daughters of good families, who are followers of the vehicle of the bodhisattva, like this: They teach, ‘Come here, child of a good family. You should cultivate the perfection of wisdom. Do not view the rebirth process as impermanent. If you ask why, it is because the rebirth process is empty of an essential nature. That which is the essential nature of the rebirth process is a nonentity; that which is a nonentity is the perfection of wisdom; and in that which is the perfection of wisdom, it is not apprehended that the rebirth process is permanent or is impermanent. If the rebirth process itself does not exist there, how could there be permanence or impermanence?’ Kauśika, those sons or daughters of good families who teach in that manner do not teach a reflection of the perfection of wisdom.
“Moreover, Kauśika, those sons or daughters of good families give instruction in the perfection of wisdom to those sons or daughters of good families, who are followers of the vehicle of the bodhisattva, like this: They teach, ‘Come here, child of a good family. You should cultivate the perfection of wisdom. Do not view birth as impermanent. If you ask why, it is because birth is empty of an essential nature. That which is the essential nature of birth is a nonentity; that which is a nonentity is the perfection of wisdom; and in that which is the perfection of wisdom, it is not apprehended that birth is permanent or is impermanent. If birth itself does not exist there, how could there be permanence or impermanence?’ Kauśika, those sons or daughters of good families who teach in that manner do not teach a reflection of the perfection of wisdom.
“Moreover, Kauśika, [F.78.b] those sons of good families or daughters of good families give instruction in the perfection of wisdom to those sons or daughters of good families, who are followers of the vehicle of the bodhisattva, like this: They teach, ‘Come here, child of a good family. You should cultivate the perfection of wisdom. Do not view aging and death as impermanent. If you ask why, it is because aging and death are empty of an essential nature. That which is the essential nature of aging and death is a nonentity; that which is a nonentity is the perfection of wisdom; and in that which is the perfection of wisdom, it is not apprehended that aging and death are permanent or are impermanent. If aging and death themselves do not exist there, how could there be permanence or impermanence?’ Kauśika, those sons or daughters of good families who teach in that manner do not teach a reflection of the perfection of wisdom.
“Moreover, Kauśika, those sons or daughters of good families give instruction in the perfection of wisdom to those sons or daughters of good families, who are followers of the vehicle of the bodhisattva, like this: They teach, ‘Come here, child of a good family. You should cultivate the perfection of wisdom. Do not view the perfection of generosity as impermanent. If you ask why, it is because the perfection of generosity is empty of an essential nature. That which is the essential nature of the perfection of generosity is a nonentity; that which is a nonentity is the perfection of wisdom; and in that which is the perfection of wisdom, it is not apprehended that the perfection of generosity is permanent or is impermanent. If the perfection of generosity itself does not exist there, how could there be permanence or impermanence?’ Kauśika, those sons or daughters of good families who teach in that manner do not teach a reflection of the perfection of wisdom.
“Moreover, Kauśika, those sons or daughters of good families give instruction in the perfection of wisdom to those sons or daughters of good families, [F.79.a] who are followers of the vehicle of the bodhisattva, like this: They teach, ‘Come here, child of a good family. You should cultivate the perfection of wisdom. Do not view the perfection of ethical discipline as impermanent. If you ask why, it is because the perfection of ethical discipline is empty of an essential nature. That which is the essential nature of the perfection of ethical discipline is a nonentity; that which is a nonentity is the perfection of wisdom; and in that which is the perfection of wisdom, it is not apprehended that the perfection of ethical discipline is permanent or is impermanent. If the perfection of ethical discipline itself does not exist there, how could there be permanence or impermanence?’ Kauśika, those sons or daughters of good families who teach in that manner do not teach a reflection of the perfection of wisdom.
“Moreover, Kauśika, those sons or daughters of good families give instruction in the perfection of wisdom to those sons or daughters of good families, who are followers of the vehicle of the bodhisattva, like this: They teach, ‘Come here, child of a good family. You should cultivate the perfection of wisdom. Do not view the perfection of tolerance as impermanent. If you ask why, it is because the perfection of tolerance is empty of an essential nature. That which is the essential nature of the perfection of tolerance is a nonentity; that which is a nonentity is the perfection of wisdom; and in that which is the perfection of wisdom, it is not apprehended that the perfection of tolerance is permanent or is impermanent. If the perfection of tolerance itself does not exist there, how could there be permanence or impermanence?’ Kauśika, those sons or daughters of good families who teach in that manner do not teach a reflection of the perfection of wisdom.
“Moreover, Kauśika, those sons or daughters of good families give instruction in the perfection of wisdom to those sons or daughters of good families, [F.79.b] who are followers of the vehicle of the bodhisattva, like this: They teach, ‘Come here, child of a good family. You should cultivate the perfection of wisdom. Do not view the perfection of perseverance as impermanent. If you ask why, it is because the perfection of perseverance is empty of an essential nature. That which is the essential nature of the perfection of perseverance is a nonentity; that which is a nonentity is the perfection of wisdom; and in that which is the perfection of wisdom, it is not apprehended that the perfection of perseverance is permanent or is impermanent. If the perfection of perseverance itself does not exist there, how could there be permanence or impermanence?’ Kauśika, those sons or daughters of good families who teach in that manner do not teach a reflection of the perfection of wisdom.
“Moreover, Kauśika, those sons or daughters of good families give instruction in the perfection of wisdom to those sons or daughters of good families, who are followers of the vehicle of the bodhisattva, like this: They teach, ‘Come here, child of a good family. You should cultivate the perfection of wisdom. Do not view the perfection of meditative concentration as impermanent. If you ask why, it is because the perfection of meditative concentration is empty of an essential nature. That which is the essential nature of the perfection of meditative concentration is a nonentity; that which is a nonentity is the perfection of wisdom; and in that which is the perfection of wisdom, it is not apprehended that the perfection of meditative concentration is permanent or is impermanent. If the perfection of meditative concentration itself does not exist there, how could there be permanence or impermanence?’ Kauśika, those sons or daughters of good families who teach in that manner do not teach a reflection of the perfection of wisdom.
“Moreover, Kauśika, [F.80.a] those sons or daughters of good families give instruction in the perfection of wisdom to those sons or daughters of good families, who are followers of the vehicle of the bodhisattva, like this: They teach, ‘Come here, child of a good family. You should cultivate the perfection of wisdom. Do not view the perfection of wisdom as impermanent. If you ask why, it is because the perfection of wisdom is empty of an essential nature. That which is the essential nature of the perfection of wisdom is a nonentity; that which is a nonentity is the perfection of wisdom; and in that which is the perfection of wisdom, it is not apprehended that the perfection of wisdom is permanent or is impermanent. If the perfection of wisdom itself does not exist there, how could there be permanence or impermanence?’ Kauśika, those sons or daughters of good families who teach in that manner do not teach a reflection of the perfection of wisdom.
“Moreover, Kauśika, those sons or daughters of good families give instruction in the perfection of wisdom to those sons or daughters of good families, who are followers of the vehicle of the bodhisattva, like this: They teach, ‘Come here, child of a good family. You should cultivate the perfection of wisdom. Do not view the emptiness of internal phenomena as impermanent. If you ask why, it is because the emptiness of internal phenomena is empty of an essential nature. That which is the essential nature of the emptiness of internal phenomena is a nonentity; that which is a nonentity is the perfection of wisdom; and in that which is the perfection of wisdom, it is not apprehended that the emptiness of internal phenomena is permanent or is impermanent. If the emptiness of internal phenomena itself does not exist there, how could there be permanence or impermanence?’ Kauśika, those sons or daughters of good families who teach in that manner do not teach a reflection of the perfection of wisdom.
“Moreover, Kauśika, those sons or daughters of good families give instruction [F.80.b] in the perfection of wisdom to those sons or daughters of good families, who are followers of the vehicle of the bodhisattva, like this: They teach, ‘Come here, child of a good family. You should cultivate the perfection of wisdom. Do not view the emptiness of external phenomena as impermanent. If you ask why, it is because the emptiness of external phenomena is empty of an essential nature. That which is the essential nature of the emptiness of external phenomena is a nonentity; that which is a nonentity is the perfection of wisdom; and in that which is the perfection of wisdom, it is not apprehended that the emptiness of external phenomena is permanent or is impermanent. If the emptiness of external phenomena itself does not exist there, how could there be permanence or impermanence?’ Kauśika, those sons or daughters of good families who teach in that manner do not teach a reflection of the perfection of wisdom.
“Moreover, Kauśika, those sons or daughters of good families give instruction in the perfection of wisdom to those sons or daughters of good families, who are followers of the vehicle of the bodhisattva, like this: They teach, ‘Come here, child of a good family. You should cultivate the perfection of wisdom. Do not view the emptiness of external and internal phenomena as impermanent. If you ask why, it is because the emptiness of external and internal phenomena is empty of an essential nature. That which is the essential nature of the emptiness of external and internal phenomena is a nonentity; that which is a nonentity is the perfection of wisdom; and in that which is the perfection of wisdom, it is not apprehended that the emptiness of external and internal phenomena is permanent or is impermanent. If the emptiness of external and internal phenomena itself does not exist there, how could there be permanence or impermanence?’ Kauśika, those sons or daughters of good families who teach in that manner do not teach a reflection of the perfection of wisdom.
“Moreover, Kauśika, those sons or daughters of good families give instruction in the perfection of wisdom to those sons or daughters of good families, who are followers of the vehicle of the bodhisattva, like this: They teach, ‘Come here, child of a good family. You should cultivate the perfection of wisdom. Do not view the emptiness of emptiness [F.81.a] as impermanent. If you ask why, it is because the emptiness of emptiness is empty of an essential nature. That which is the essential nature of the emptiness of emptiness is a nonentity; that which is a nonentity is the perfection of wisdom; and in that which is the perfection of wisdom, it is not apprehended that the emptiness of emptiness is permanent or is impermanent. If the emptiness of emptiness itself does not exist there, how could there be permanence or impermanence?’ Kauśika, those sons or daughters of good families who teach in that manner do not teach a reflection of the perfection of wisdom.
“Moreover, Kauśika, those sons or daughters of good families give instruction in the perfection of wisdom to those sons or daughters of good families, who are followers of the vehicle of the bodhisattva, like this: They teach, ‘Come here, child of a good family. You should cultivate the perfection of wisdom. Do not view the emptiness of great extent as impermanent. If you ask why, it is because the emptiness of great extent is empty of an essential nature. That which is the essential nature of the emptiness of great extent is a nonentity; that which is a nonentity is the perfection of wisdom; and in that which is the perfection of wisdom, it is not apprehended that the emptiness of great extent is permanent or is impermanent. If the emptiness of great extent itself does not exist there, how could there be permanence or impermanence?’ Kauśika, those sons or daughters of good families who teach in that manner do not teach a reflection of the perfection of wisdom.
“Moreover, Kauśika, those sons or daughters of good families give instruction in the perfection of wisdom to those sons or daughters of good families, who are followers of the vehicle of the bodhisattva, like this: They teach, ‘Come here, child of a good family. You should cultivate the perfection of wisdom. Do not view the emptiness of ultimate reality [F.81.b] as impermanent. If you ask why, it is because the emptiness of ultimate reality is empty of an essential nature. That which is the essential nature of the emptiness of ultimate reality is a nonentity; that which is a nonentity is the perfection of wisdom; and in that which is the perfection of wisdom, it is not apprehended that the emptiness of ultimate reality is permanent or is impermanent. If the emptiness of ultimate reality itself does not exist there, how could there be permanence or impermanence?’ Kauśika, those sons or daughters of good families who teach in that manner do not teach a reflection of the perfection of wisdom.
“Moreover, Kauśika, those sons or daughters of good families give instruction in the perfection of wisdom to those sons or daughters of good families, who are followers of the vehicle of the bodhisattva, like this: They teach, ‘Come here, child of a good family. You should cultivate the perfection of wisdom. Do not view the emptiness of conditioned phenomena as impermanent. If you ask why, it is because the emptiness of conditioned phenomena is empty of an essential nature. That which is the essential nature of the emptiness of conditioned phenomena is a nonentity; that which is a nonentity is the perfection of wisdom; and in that which is the perfection of wisdom, it is not apprehended that the emptiness of conditioned phenomena is permanent or is impermanent. If the emptiness of conditioned phenomena itself does not exist there, how could there be permanence or impermanence?’ Kauśika, those sons or daughters of good families who teach in that manner do not teach a reflection of the perfection of wisdom.
“Moreover, Kauśika, those sons or daughters of good families give instruction in the perfection of wisdom to those sons or daughters of good families, who are followers of the vehicle of the bodhisattva, like this: They teach, ‘Come here, child of a good family. You should cultivate the perfection of wisdom. Do not view [F.82.a] the emptiness of unconditioned phenomena as impermanent. If you ask why, it is because the emptiness of unconditioned phenomena is empty of an essential nature. That which is the essential nature of the emptiness of unconditioned phenomena is a nonentity; that which is a nonentity is the perfection of wisdom; and in that which is the perfection of wisdom, it is not apprehended that the emptiness of unconditioned phenomena is permanent or is impermanent. If the emptiness of unconditioned phenomena itself does not exist there, how could there be permanence or impermanence?’ Kauśika, those sons or daughters of good families who teach in that manner do not teach a reflection of the perfection of wisdom.
“Moreover, Kauśika, those sons or daughters of good families give instruction in the perfection of wisdom to those sons or daughters of good families, who are followers of the vehicle of the bodhisattva, like this: They teach, ‘Come here, child of a good family. You should cultivate the perfection of wisdom. Do not view the emptiness of the unlimited as impermanent. If you ask why, it is because the emptiness of the unlimited is empty of an essential nature. That which is the essential nature of the emptiness of the unlimited is a nonentity; that which is a nonentity is the perfection of wisdom; and in that which is the perfection of wisdom, it is not apprehended that the emptiness of the unlimited is permanent or is impermanent. If the emptiness of the unlimited itself does not exist there, how could there be permanence or impermanence?’ Kauśika, those sons or daughters of good families who teach in that manner do not teach a reflection of the perfection of wisdom.
“Moreover, Kauśika, those sons or daughters of good families give instruction in the perfection of wisdom to those sons or daughters of good families, who are followers of the vehicle of the bodhisattva, like this: They teach, ‘Come here, [F.82.b] child of a good family. You should cultivate the perfection of wisdom. Do not view the emptiness of that which has neither beginning nor end as impermanent. If you ask why, it is because the emptiness of that which has neither beginning nor end is empty of an essential nature. That which is the essential nature of the emptiness of that which has neither beginning nor end is a nonentity; that which is a nonentity is the perfection of wisdom; and in that which is the perfection of wisdom, it is not apprehended that the emptiness of that which has neither beginning nor end is permanent or is impermanent. If the emptiness of that which has neither beginning nor end itself does not exist there, how could there be permanence or impermanence?’ Kauśika, those sons or daughters of good families who teach in that manner do not teach a reflection of the perfection of wisdom.
“Moreover, Kauśika, those sons or daughters of good families give instruction in the perfection of wisdom to those sons or daughters of good families, who are followers of the vehicle of the bodhisattva, like this: They teach, ‘Come here, child of a good family. You should cultivate the perfection of wisdom. Do not view the emptiness of nonexclusion as impermanent. If you ask why, it is because the emptiness of nonexclusion is empty of an essential nature. That which is the essential nature of the emptiness of nonexclusion is a nonentity; that which is a nonentity is the perfection of wisdom; and in that which is the perfection of wisdom, it is not apprehended that the emptiness of nonexclusion is permanent or is impermanent. If the emptiness of nonexclusion itself does not exist there, how could there be permanence or impermanence?’ Kauśika, those sons or daughters of good families who teach in that manner do not teach a reflection of the perfection of wisdom.
“Moreover, Kauśika, those sons or daughters of good families give instruction in the perfection of wisdom to those sons or daughters of good families, who are followers of the vehicle of the bodhisattva, like this: They teach, ‘Come here, [F.83.a] child of a good family. You should cultivate the perfection of wisdom. Do not view the emptiness of inherent nature as impermanent. If you ask why, it is because the emptiness of inherent nature is empty of an essential nature. That which is the essential nature of the emptiness of inherent nature is a nonentity; that which is a nonentity is the perfection of wisdom; and in that which is the perfection of wisdom, it is not apprehended that the emptiness of inherent nature is permanent or is impermanent. If the emptiness of inherent nature itself does not exist there, how could there be permanence or impermanence?’ Kauśika, those sons or daughters of good families who teach in that manner do not teach a reflection of the perfection of wisdom.
“Moreover, Kauśika, those sons or daughters of good families give instruction in the perfection of wisdom to those sons or daughters of good families, who are followers of the vehicle of the bodhisattva, like this: They teach, ‘Come here, child of a good family. You should cultivate the perfection of wisdom. Do not view the emptiness of all phenomena as impermanent. If you ask why, it is because the emptiness of all phenomena is empty of an essential nature. That which is the essential nature of the emptiness of all phenomena is a nonentity; that which is a nonentity is the perfection of wisdom; and in that which is the perfection of wisdom, it is not apprehended that the emptiness of all phenomena is permanent or is impermanent. If the emptiness of all phenomena itself does not exist there, how could there be permanence or impermanence?’ Kauśika, those sons or daughters of good families who teach in that manner do not teach a reflection of the perfection of wisdom.
“Moreover, Kauśika, those sons or daughters of good families give instruction in the perfection of wisdom to those sons or daughters of good families, who are followers of the vehicle of the bodhisattva, like this: They teach, ‘Come here, child of a good family. You should cultivate [F.83.b] the perfection of wisdom. Do not view the emptiness of intrinsic defining characteristics as impermanent. If you ask why, it is because the emptiness of intrinsic defining characteristics is empty of an essential nature. That which is the essential nature of the emptiness of intrinsic defining characteristics is a nonentity; that which is a nonentity is the perfection of wisdom; and in that which is the perfection of wisdom, it is not apprehended that the emptiness of intrinsic defining characteristics is permanent or is impermanent. If the emptiness of intrinsic defining characteristics itself does not exist there, how could there be permanence or impermanence?’ Kauśika, those sons or daughters of good families who teach in that manner do not teach a reflection of the perfection of wisdom.
“Moreover, Kauśika, those sons or daughters of good families give instruction in the perfection of wisdom to those sons or daughters of good families, who are followers of the vehicle of the bodhisattva, like this: They teach, ‘Come here, child of a good family. You should cultivate the perfection of wisdom. Do not view the emptiness of that which cannot be apprehended as impermanent. If you ask why, it is because the emptiness of that which cannot be apprehended is empty of an essential nature. That which is the essential nature of the emptiness of that which cannot be apprehended is a nonentity; that which is a nonentity is the perfection of wisdom; and in that which is the perfection of wisdom, it is not apprehended that the emptiness of that which cannot be apprehended is permanent or is impermanent. If the emptiness of that which cannot be apprehended itself does not exist there, how could there be permanence or impermanence?’ Kauśika, those sons or daughters of good families who teach in that manner do not teach a reflection of the perfection of wisdom.
“Moreover, Kauśika, those sons or daughters of good families give instruction in the perfection of wisdom to those sons or daughters of good families, who are followers of the vehicle of the bodhisattva, like this: They teach, ‘Come here, child of a good family. You should cultivate [F.84.a] the perfection of wisdom. Do not view the emptiness of nonentities as impermanent. If you ask why, it is because the emptiness of nonentities is empty of an essential nature. That which is the essential nature of the emptiness of nonentities is a nonentity; that which is a nonentity is the perfection of wisdom; and in that which is the perfection of wisdom, it is not apprehended that the emptiness of nonentities is permanent or is impermanent. If the emptiness of nonentities itself does not exist there, how could there be permanence or impermanence?’ Kauśika, those sons or daughters of good families who teach in that manner do not teach a reflection of the perfection of wisdom.
“Moreover, Kauśika, those sons or daughters of good families give instruction in the perfection of wisdom to those sons or daughters of good families, who are followers of the vehicle of the bodhisattva, like this: They teach, ‘Come here, child of a good family. You should cultivate the perfection of wisdom. Do not view the emptiness of essential nature as impermanent. If you ask why, it is because the emptiness of essential nature is empty of an essential nature. That which is the essential nature of the emptiness of essential nature is a nonentity; that which is a nonentity is the perfection of wisdom; and in that which is the perfection of wisdom, it is not apprehended that the emptiness of essential nature is permanent or is impermanent. If the emptiness of essential nature itself does not exist there, how could there be permanence or impermanence?’ Kauśika, those sons or daughters of good families who teach in that manner do not teach a reflection of the perfection of wisdom.
“Moreover, Kauśika, those sons or daughters of good families give instruction in the perfection of wisdom to those sons or daughters of good families, who are followers of the vehicle of the bodhisattva, like this: They teach, ‘Come here, child of a good family. You should cultivate [F.84.b] the perfection of wisdom. Do not view the emptiness of an essential nature of nonentities as impermanent. If you ask why, it is because the emptiness of an essential nature of nonentities is empty of an essential nature. That which is the essential nature of the emptiness of an essential nature of nonentities is a nonentity; that which is a nonentity is the perfection of wisdom; and in that which is the perfection of wisdom, it is not apprehended that the emptiness of an essential nature of nonentities is permanent or is impermanent. If the emptiness of an essential nature of nonentities itself does not exist there, how could there be permanence or impermanence?’ Kauśika, those sons or daughters of good families who teach in that manner do not teach a reflection of the perfection of wisdom.
“Moreover, Kauśika, those sons or daughters of good families give instruction in the perfection of wisdom to those sons or daughters of good families, who are followers of the vehicle of the bodhisattva, like this: They teach, ‘Come here, child of a good family. You should cultivate the perfection of wisdom. Do not view the applications of mindfulness as impermanent. If you ask why, it is because the applications of mindfulness are empty of an essential nature. That which is the essential nature of the applications of mindfulness is a nonentity; that which is a nonentity is the perfection of wisdom; and in that which is the perfection of wisdom, it is not apprehended that the applications of mindfulness are permanent or are impermanent. If the applications of mindfulness themselves do not exist there, how could there be permanence or impermanence?’ Kauśika, those sons or daughters of good families who teach in that manner do not teach a reflection of the perfection of wisdom.
“Moreover, Kauśika, those sons or daughters of good families give instruction in the perfection of wisdom to those sons or daughters of good families, [F.85.a] who are followers of the vehicle of the bodhisattva, like this: They teach, ‘Come here, child of a good family. You should cultivate the perfection of wisdom. Do not view the correct exertions as impermanent. If you ask why, it is because the correct exertions are empty of an essential nature. That which is the essential nature of the correct exertions is a nonentity; that which is a nonentity is the perfection of wisdom; and in that which is the perfection of wisdom, it is not apprehended that the correct exertions are permanent or are impermanent. If the correct exertions themselves do not exist there, how could there be permanence or impermanence?’ Kauśika, those sons or daughters of good families who teach in that manner do not teach a reflection of the perfection of wisdom.
“Moreover, Kauśika, those sons or daughters of good families give instruction in the perfection of wisdom to those sons or daughters of good families, who are followers of the vehicle of the bodhisattva, like this: They teach, ‘Come here, child of a good family. You should cultivate the perfection of wisdom. Do not view the supports for miraculous ability as impermanent. If you ask why, it is because the supports for miraculous ability are empty of an essential nature. That which is the essential nature of the supports for miraculous ability is a nonentity; that which is a nonentity is the perfection of wisdom; and in that which is the perfection of wisdom, it is not apprehended that the supports for miraculous ability are permanent or are impermanent. If the supports for miraculous ability themselves do not exist there, how could there be permanence or impermanence?’ Kauśika, those sons or daughters of good families who teach in that manner do not teach a reflection of the perfection of wisdom.
“Moreover, Kauśika, those sons or daughters of good families give instruction in the perfection of wisdom to those sons or daughters of good families, who are followers of the vehicle of the bodhisattva, like this: They teach, ‘Come here, child of a good family. You should cultivate [F.85.b] the perfection of wisdom. Do not view the faculties as impermanent. If you ask why, it is because the faculties are empty of an essential nature. That which is the essential nature of the faculties is a nonentity; that which is a nonentity is the perfection of wisdom; and in that which is the perfection of wisdom, it is not apprehended that the faculties are permanent or are impermanent. If the faculties themselves do not exist there, how could there be permanence or impermanence?’ Kauśika, those sons or daughters of good families who teach in that manner do not teach a reflection of the perfection of wisdom.
“Moreover, Kauśika, those sons or daughters of good families give instruction in the perfection of wisdom to those sons or daughters of good families, who are followers of the vehicle of the bodhisattva, like this: They teach, ‘Come here, child of a good family. You should cultivate the perfection of wisdom. Do not view the powers as impermanent. If you ask why, it is because the powers are empty of an essential nature. That which is the essential nature of the powers is a nonentity; that which is a nonentity is the perfection of wisdom; and in that which is the perfection of wisdom, it is not apprehended that the powers are permanent or are impermanent. If the powers themselves do not exist there, how could there be permanence or impermanence?’ Kauśika, those sons or daughters of good families who teach in that manner do not teach a reflection of the perfection of wisdom.
“Moreover, Kauśika, those sons or daughters of good families give instruction in the perfection of wisdom to those sons or daughters of good families, who are followers of the vehicle of the bodhisattva, like this: They teach, ‘Come here, child of a good family. You should cultivate the perfection of wisdom. Do not view the branches of enlightenment as impermanent. If you ask why, it is because the branches of enlightenment [F.86.a] are empty of an essential nature. That which is the essential nature of the branches of enlightenment is a nonentity; that which is a nonentity is the perfection of wisdom; and in that which is the perfection of wisdom, it is not apprehended that the branches of enlightenment are permanent or are impermanent. If the branches of enlightenment themselves do not exist there, how could there be permanence or impermanence?’ Kauśika, those sons or daughters of good families who teach in that manner do not teach a reflection of the perfection of wisdom.
“Moreover, Kauśika, those sons or daughters of good families give instruction in the perfection of wisdom to those sons or daughters of good families, who are followers of the vehicle of the bodhisattva, like this: They teach, ‘Come here, child of a good family. You should cultivate the perfection of wisdom. Do not view the noble eightfold path as impermanent. If you ask why, it is because the noble eightfold path is empty of an essential nature. That which is the essential nature of the noble eightfold path is a nonentity; that which is a nonentity is the perfection of wisdom; and in that which is the perfection of wisdom, it is not apprehended that the noble eightfold path is permanent or is impermanent. If the noble eightfold path itself does not exist there, how could there be permanence or impermanence?’ Kauśika, those sons or daughters of good families who teach in that manner do not teach a reflection of the perfection of wisdom.
“Moreover, Kauśika, those sons or daughters of good families give instruction in the perfection of wisdom to those sons or daughters of good families, who are followers of the vehicle of the bodhisattva, like this: They teach, ‘Come here, child of a good family. You should cultivate the perfection of wisdom. Do not view [F.86.b] the truths of the noble ones as impermanent. If you ask why, it is because the truths of the noble ones are empty of an essential nature. That which is the essential nature of the truths of the noble ones is a nonentity; that which is a nonentity is the perfection of wisdom; and in that which is the perfection of wisdom, it is not apprehended that the truths of the noble ones are permanent or are impermanent. If the truths of the noble ones themselves do not exist there, how could there be permanence or impermanence?’ Kauśika, those sons or daughters of good families who teach in that manner do not teach a reflection of the perfection of wisdom.
“Moreover, Kauśika, those sons or daughters of good families give instruction in the perfection of wisdom to those sons or daughters of good families, who are followers of the vehicle of the bodhisattva, like this: They teach, ‘Come here, child of a good family. You should cultivate the perfection of wisdom. Do not view the meditative concentrations as impermanent. If you ask why, it is because the meditative concentrations are empty of an essential nature. That which is the essential nature of the meditative concentrations is a nonentity; that which is a nonentity is the perfection of wisdom; and in that which is the perfection of wisdom, it is not apprehended that the meditative concentrations are permanent or are impermanent. If the meditative concentrations themselves do not exist there, how could there be permanence or impermanence?’ Kauśika, those sons or daughters of good families who teach in that manner do not teach a reflection of the perfection of wisdom.
“Moreover, Kauśika, those sons or daughters of good families give instruction in the perfection of wisdom to those sons or daughters of good families, who are followers of the vehicle of the bodhisattva, like this: They teach, ‘Come here, child of a good family. You should cultivate the perfection of wisdom. Do not view the immeasurable attitudes [F.87.a] as impermanent. If you ask why, it is because the immeasurable attitudes are empty of an essential nature. That which is the essential nature of the immeasurable attitudes is a nonentity; that which is a nonentity is the perfection of wisdom; and in that which is the perfection of wisdom, it is not apprehended that the immeasurable attitudes are permanent or are impermanent. If the immeasurable attitudes themselves do not exist there, how could there be permanence or impermanence?’ Kauśika, those sons or daughters of good families who teach in that manner do not teach a reflection of the perfection of wisdom.
“Moreover, Kauśika, those sons or daughters of good families give instruction in the perfection of wisdom to those sons or daughters of good families, who are followers of the vehicle of the bodhisattva, like this: They teach, ‘Come here, child of a good family. You should cultivate the perfection of wisdom. Do not view the formless absorptions as impermanent. If you ask why, it is because the formless absorptions are empty of an essential nature. That which is the essential nature of the formless absorptions is a nonentity; that which is a nonentity is the perfection of wisdom; and in that which is the perfection of wisdom, it is not apprehended that the formless absorptions are permanent or are impermanent. If the formless absorptions themselves do not exist there, how could there be permanence or impermanence?’ Kauśika, those sons or daughters of good families who teach in that manner do not teach a reflection of the perfection of wisdom.
“Moreover, Kauśika, those sons or daughters of good families give instruction in the perfection of wisdom to those sons or daughters of good families, who are followers of the vehicle of the bodhisattva, like this: They teach, ‘Come here, child of a good family. You should cultivate the perfection of wisdom. Do not view the liberations [F.87.b] as impermanent. If you ask why, it is because the liberations are empty of an essential nature. That which is the essential nature of the liberations is a nonentity; that which is a nonentity is the perfection of wisdom; and in that which is the perfection of wisdom, it is not apprehended that the liberations are permanent or are impermanent. If the liberations themselves do not exist there, how could there be permanence or impermanence?’ Kauśika, those sons or daughters of good families who teach in that manner do not teach a reflection of the perfection of wisdom.
“Moreover, Kauśika, those sons or daughters of good families give instruction in the perfection of wisdom to those sons or daughters of good families, who are followers of the vehicle of the bodhisattva, like this: They teach, ‘Come here, child of a good family. You should cultivate the perfection of wisdom. Do not view the serial steps of meditative absorption as impermanent. If you ask why, it is because the serial steps of meditative absorption are empty of an essential nature. That which is the essential nature of the serial steps of meditative absorption is a nonentity; that which is a nonentity is the perfection of wisdom; and in that which is the perfection of wisdom, it is not apprehended that the serial steps of meditative absorption are permanent or are impermanent. If the serial steps of meditative absorption themselves do not exist there, how could there be permanence or impermanence?’ Kauśika, those sons or daughters of good families who teach in that manner do not teach a reflection of the perfection of wisdom. [B7]
“Moreover, Kauśika, those sons or daughters of good families give instruction in the perfection of wisdom [F.88.a] to those sons or daughters of good families, who are followers of the vehicle of the bodhisattva, like this: They teach, ‘Come here, child of a good family. You should cultivate the perfection of wisdom. Do not view the emptiness, signlessness, and wishlessness gateways to liberation as impermanent. If you ask why, it is because the emptiness, signlessness, and wishlessness gateways to liberation are empty of an essential nature. That which is the essential nature of the emptiness, signlessness, and wishlessness gateways to liberation is a nonentity; that which is a nonentity is the perfection of wisdom; and in that which is the perfection of wisdom, it is not apprehended that the emptiness, signlessness, and wishlessness gateways to liberation are permanent or are impermanent. If the emptiness, signlessness, and wishlessness gateways to liberation themselves do not exist there, how could there be permanence or impermanence?’ Kauśika, those sons or daughters of good families who teach in that manner do not teach a reflection of the perfection of wisdom.
“Moreover, Kauśika, those sons or daughters of good families give instruction in the perfection of wisdom to those sons or daughters of good families, who are followers of the vehicle of the bodhisattva, like this: They teach, ‘Come here, child of a good family. You should cultivate the perfection of wisdom. Do not view the extrasensory powers as impermanent. If you ask why, it is because the extrasensory powers are empty of an essential nature. That which is the essential nature of the extrasensory powers is a nonentity; that which is a nonentity is the perfection of wisdom; and in that which is the perfection of wisdom, it is not apprehended that the extrasensory powers are permanent or are impermanent. If the extrasensory powers themselves do not exist there, how could there be [F.88.b] permanence or impermanence?’ Kauśika, those sons or daughters of good families who teach in that manner do not teach a reflection of the perfection of wisdom.
“Moreover, Kauśika, those sons or daughters of good families give instruction in the perfection of wisdom to those sons or daughters of good families, who are followers of the vehicle of the bodhisattva, like this: They teach, ‘Come here, child of a good family. You should cultivate the perfection of wisdom. Do not view the meditative stabilities as impermanent. If you ask why, it is because the meditative stabilities are empty of an essential nature. That which is the essential nature of the meditative stabilities is a nonentity; that which is a nonentity is the perfection of wisdom; and in that which is the perfection of wisdom, it is not apprehended that the meditative stabilities are permanent or are impermanent. If the meditative stabilities themselves do not exist there, how could there be permanence or impermanence?’ Kauśika, those sons or daughters of good families who teach in that manner do not teach a reflection of the perfection of wisdom.
“Moreover, Kauśika, those sons or daughters of good families give instruction in the perfection of wisdom to those sons or daughters of good families, who are followers of the vehicle of the bodhisattva, like this: They teach, ‘Come here, child of a good family. You should cultivate the perfection of wisdom. Do not view the dhāraṇī gateways as impermanent. If you ask why, it is because the dhāraṇī gateways are empty of an essential nature. That which is the essential nature of the dhāraṇī gateways is a nonentity; that which is a nonentity is the perfection of wisdom; and in that which is the perfection of wisdom, it is not apprehended that the dhāraṇī gateways are permanent or are impermanent. If the dhāraṇī gateways themselves do not exist there, how could there be permanence or impermanence?’ Kauśika, those sons or daughters of good families who teach in that manner do not teach a reflection of the perfection of wisdom.
“Moreover, Kauśika, those sons or daughters of good families give instruction in the perfection of wisdom to those sons or daughters of good families, who are followers of the vehicle of the bodhisattva, like this: They teach, ‘Come here, child of a good family. You should cultivate the perfection of wisdom. Do not view the powers of the tathāgatas as impermanent. If you ask why, it is because the powers of the tathāgatas are empty of an essential nature. That which is the essential nature of the powers of the tathāgatas is a nonentity; that which is a nonentity is the perfection of wisdom; and in that which is the perfection of wisdom, it is not apprehended that the powers of the tathāgatas are permanent [F.89.a] or are impermanent. If the powers of the tathāgatas themselves do not exist there, how could there be permanence or impermanence?’ Kauśika, those sons or daughters of good families who teach in that manner do not teach a reflection of the perfection of wisdom.
“Moreover, Kauśika, those sons or daughters of good families give instruction in the perfection of wisdom to those sons or daughters of good families, who are followers of the vehicle of the bodhisattva, like this: They teach, ‘Come here, child of a good family. You should cultivate the perfection of wisdom. Do not view the fearlessnesses as impermanent. If you ask why, it is because the fearlessnesses are empty of an essential nature. That which is the essential nature of the fearlessnesses is a nonentity; that which is a nonentity is the perfection of wisdom; and in that which is the perfection of wisdom, it is not apprehended that the fearlessnesses are permanent or are impermanent. [F.89.b] If the fearlessnesses themselves do not exist there, how could there be permanence or impermanence?’ Kauśika, those sons or daughters of good families who teach in that manner do not teach a reflection of the perfection of wisdom.
“Moreover, Kauśika, those sons or daughters of good families give instruction in the perfection of wisdom to those sons or daughters of good families, who are followers of the vehicle of the bodhisattva, like this: They teach, ‘Come here, child of a good family. You should cultivate the perfection of wisdom. Do not view the kinds of exact knowledge as impermanent. If you ask why, it is because the kinds of exact knowledge are empty of an essential nature. That which is the essential nature of the kinds of exact knowledge is a nonentity; that which is a nonentity is the perfection of wisdom; and in that which is the perfection of wisdom, it is not apprehended that the kinds of exact knowledge are permanent or are impermanent. If the kinds of exact knowledge themselves do not exist there, how could there be permanence or impermanence?’ Kauśika, those sons or daughters of good families who teach in that manner do not teach a reflection of the perfection of wisdom.
“Moreover, Kauśika, those sons or daughters of good families give instruction in the perfection of wisdom to those sons or daughters of good families, who are followers of the vehicle of the bodhisattva, like this: They teach, ‘Come here, child of a good family. You should cultivate the perfection of wisdom. Do not view great compassion as impermanent. If you ask why, it is because great compassion is empty of an essential nature. That which is the essential nature of great compassion is a nonentity; that which is a nonentity is the perfection of wisdom; and in that which is the perfection of wisdom, it is not apprehended that great compassion is permanent or is impermanent. If great compassion itself [F.90.a] does not exist there, how could there be permanence or impermanence?’ Kauśika, those sons or daughters of good families who teach in that manner do not teach a reflection of the perfection of wisdom.
“Moreover, Kauśika, those sons or daughters of good families give instruction in the perfection of wisdom to those sons or daughters of good families, who are followers of the vehicle of the bodhisattva, like this: They teach, ‘Come here, child of a good family. You should cultivate the perfection of wisdom. Do not view the distinct qualities of the buddhas as impermanent. If you ask why, it is because the distinct qualities of the buddhas are empty of an essential nature. That which is the essential nature of the distinct qualities of the buddhas is a nonentity; that which is a nonentity is the perfection of wisdom; and in that which is the perfection of wisdom, it is not apprehended that the distinct qualities of the buddhas are permanent or are impermanent. If the distinct qualities of the buddhas themselves do not exist there, how could there be permanence or impermanence?’ Kauśika, those sons or daughters of good families who teach in that manner do not teach a reflection of the perfection of wisdom.
“Moreover, Kauśika, those sons or daughters of good families give instruction in the perfection of wisdom to those sons or daughters of good families, who are followers of the vehicle of the bodhisattva, like this: They teach, ‘Come here, child of a good family. You should cultivate the perfection of wisdom. Do not view the fruit of having entered the stream as impermanent. If you ask why, it is because the fruit of having entered the stream is empty of an essential nature. That which is the essential nature of the fruit of having entered the stream is a nonentity; that which is a nonentity is the perfection of wisdom; and in that which is the perfection of wisdom, it is not apprehended that the fruit of having entered the stream is permanent or is impermanent. If the fruit of having entered the stream itself does not exist there, how could there be permanence or impermanence?’ Kauśika, those sons or daughters of good families who teach in that manner do not teach a reflection of the perfection of wisdom.
“Moreover, Kauśika, those sons or daughters of good families give instruction in the perfection of wisdom to those sons or daughters of good families, who are followers of the vehicle of the bodhisattva, like this: They teach, ‘Come here, child of a good family. You should cultivate the perfection of wisdom. Do not view the fruit of once-returner as impermanent. If you ask why, it is because the fruit of once-returner is empty of an essential nature. That which is the essential nature of the fruit of once-returner is a nonentity; that which is a nonentity is the perfection of wisdom; and in that which is the perfection of wisdom, it is not apprehended that the fruit of once-returner [F.90.b] is permanent or is impermanent. If the fruit of once-returner itself does not exist there, how could there be permanence or impermanence?’ Kauśika, those sons or daughters of good families who teach in that manner do not teach a reflection of the perfection of wisdom.
“Moreover, Kauśika, those sons or daughters of good families give instruction in the perfection of wisdom to those sons or daughters of good families, who are followers of the vehicle of the bodhisattva, like this: They teach, ‘Come here, child of a good family. You should cultivate the perfection of wisdom. Do not view the fruit of non-returner as impermanent. If you ask why, it is because the fruit of non-returner is empty of an essential nature. That which is the essential nature of the fruit of non-returner is a nonentity; that which is a nonentity is the perfection of wisdom; and in that which is the perfection of wisdom, it is not apprehended that the fruit of non-returner [F.91.a] is permanent or is impermanent. If the fruit of non-returner itself does not exist there, how could there be permanence or impermanence?’ Kauśika, those sons or daughters of good families who teach in that manner do not teach a reflection of the perfection of wisdom.
“Moreover, Kauśika, those sons or daughters of good families give instruction in the perfection of wisdom to those sons or daughters of good families, who are followers of the vehicle of the bodhisattva, like this: They teach, ‘Come here, child of a good family. You should cultivate the perfection of wisdom. Do not view arhatship as impermanent. If you ask why, it is because arhatship is empty of an essential nature. That which is the essential nature of arhatship is a nonentity; that which is a nonentity is the perfection of wisdom; and in that which is the perfection of wisdom, it is not apprehended that arhatship is permanent or is impermanent. If arhatship itself does not exist there, how could there be permanence or impermanence?’ Kauśika, those sons or daughters of good families who teach in that manner do not teach a reflection of the perfection of wisdom.
“Moreover, Kauśika, those sons or daughters of good families give instruction in the perfection of wisdom to those sons or daughters of good families, who are followers of the vehicle of the bodhisattva, like this: They teach, ‘Come here, child of a good family. You should cultivate the perfection of wisdom. Do not view individual enlightenment as impermanent. If you ask why, it is because individual enlightenment is empty of an essential nature. That which is the essential nature of individual enlightenment is a nonentity; that which is a nonentity is the perfection of wisdom; and in that which is the perfection of wisdom, it is not apprehended that individual enlightenment is permanent or is impermanent. If individual enlightenment itself does not exist there, how could there be permanence or impermanence?’ Kauśika, those sons or daughters of good families who teach in that manner do not teach [F.91.b] a reflection of the perfection of wisdom.
“Moreover, Kauśika, those sons or daughters of good families give instruction in the perfection of wisdom to those sons or daughters of good families, who are followers of the vehicle of the bodhisattva, like this: They teach, ‘Come here, child of a good family. You should cultivate the perfection of wisdom. Do not view the knowledge of the aspects of the path as impermanent. If you ask why, it is because the knowledge of the aspects of the path is empty of an essential nature. That which is the essential nature of the knowledge of the aspects of the path is a nonentity; that which is a nonentity is the perfection of wisdom; and in that which is the perfection of wisdom, it is not apprehended that the knowledge of the aspects of the path is permanent or is impermanent. If the knowledge of the aspects of the path itself does not exist there, how could there be permanence or impermanence?’ Kauśika, those sons or daughters of good families who teach in that manner do not teach a reflection of the perfection of wisdom.
“Moreover, Kauśika, those sons or daughters of good families give instruction in the perfection of wisdom to those sons or daughters of good families, who are followers of the vehicle of the bodhisattva, like this: They teach, ‘Come here, child of a good family. You should cultivate the perfection of wisdom. Do not view all-aspect omniscience as impermanent. If you ask why, it is because all-aspect omniscience is empty of an essential nature. That which is the essential nature of all-aspect omniscience is a nonentity; that which is a nonentity is the perfection of wisdom; and in that which is the perfection of wisdom, it is not apprehended that all-aspect omniscience is permanent or is impermanent. If all-aspect omniscience itself does not exist there, how could there be permanence or impermanence?’ Kauśika, those sons or daughters of good families who teach in that manner do not teach a reflection of the perfection of wisdom.
“Moreover, Kauśika, [F.92.a] those sons or daughters of good families give instruction in the perfection of wisdom to those sons or daughters of good families, who are followers of the vehicle of the bodhisattva, like this: They teach, ‘Come here, child of a good family. You should cultivate the perfection of wisdom. You should not go beyond anything at all, and you should not dwell on anything at all. If you ask why, it is because in the perfection of wisdom there is nothing that should be gone beyond, and there is nothing that should be dwelled on. If you ask why, Kauśika, it is because all phenomena are empty of an essential nature. That phenomenon which is empty of essential nature is a nonentity; that which is a nonentity is the perfection of wisdom; and in that which is the perfection of wisdom there are no phenomena that should be adopted, that should be rejected, that should be made to arise, or that should be made to cease.’ Kauśika, those sons or daughters of good families who teach in that manner do not teach a reflection of the perfection of wisdom. Therefore, Kauśika, those sons or daughters of good families should give instructions in the meaning of the perfection of wisdom in that manner. Kauśika, the masses of merit of those sons or daughters of good families who teach in that manner increase more greatly, but of those earlier sons or daughters of good families it does not.
“Moreover, Kauśika, if any sons or daughters of good families were to have established the beings of Jambudvīpa, as many as there are, in the fruit of having entered the stream, do you think, Kauśika, the merit of those sons or daughters of good families for that reason would have increased greatly?”
“Greatly, Blessed Lord! Greatly, Well-Gone One!” replied Śakra.
“Kauśika, if those sons or daughters of good families, who describe and teach this perfection of wisdom in detail according to the meaning and the letter, explain and [F.92.b] interpret, analyze and elucidate, and completely disclose it to others, exhorting them, saying, ‘Come here, child of a good family. You should take up, master, uphold, recite, and focus your attention correctly on the profound perfection of wisdom. You should earnestly apply yourself to the perfection of wisdom just as it has been explained,’ their merit increases even more greatly than theirs. If you ask why, Kauśika, it is because those who have entered the stream derive their existence769 from this perfection of wisdom.
“Kauśika, leaving aside the beings of Jambudvīpa, Kauśika, if any sons or daughters of good families were to have established the beings of the world system with its four continents, as many as there are, in the fruit of having entered the stream, do you think, Kauśika, that for this reason those sons or daughters of good families would greatly increase their merit?”
“Greatly, Blessed Lord! Greatly, Well-Gone One!” replied Śakra.
“Kauśika,” said the Blessed One, “if those sons or daughters of good families, who describe and teach this perfection of wisdom in detail according to the meaning and the letter, explain and interpret, analyze and elucidate, and completely disclose it to others, exhorting them, saying, ‘Come here, child of a good family. You should take up, master, uphold, recite, and focus your attention correctly on the profound perfection of wisdom. You should earnestly apply yourself to the perfection of wisdom just as it has been explained,’ their merit increases even more greatly than theirs. If you ask why, Kauśika, it is because those who have entered the stream derive their existence from this perfection of wisdom.
“Kauśika, leaving aside having established the beings of the world system with its four continents in the fruit of having entered the stream, Kauśika, if any sons or daughters of good families [F.93.a] were to have established the beings of the small thousandfold world system, as many as there are, in the fruit of having entered the stream, do you think, Kauśika, that for this reason those sons or daughters of good families would greatly increase their merit?”
“Greatly, Blessed Lord! Greatly, Well-Gone One!” replied Śakra.
“Kauśika,” said the Blessed One, “if those sons or daughters of good families, who describe and teach this perfection of wisdom in detail according to the meaning and the letter, explain and interpret, analyze and elucidate, and completely disclose it to others, exhorting them, saying, ‘Come here, child of a good family. You should take up, master, uphold, recite, and focus your attention correctly on the profound perfection of wisdom. You should earnestly apply yourself to the perfection of wisdom just as it has been explained,’ their merit increases even more greatly than theirs. If you ask why, Kauśika, it is because those who have entered the stream derive their existence from this perfection of wisdom.
“Kauśika, leaving aside having established the beings of the small thousandfold world system in the fruit of having entered the stream, Kauśika, if any sons or daughters of good families were to have established the beings of the medium millionfold world system, as many as there are, in the fruit of having entered the stream, do you think, Kauśika, that for this reason those sons or daughters of good families would greatly increase their merit?”
“Greatly, Blessed Lord! Greatly, Well-Gone One!” replied Śakra.
“Kauśika,” said the Blessed One, “if those sons or daughters of good families, who describe and teach this perfection of wisdom in detail according to the meaning and the letter, explain and interpret, analyze and elucidate, and completely disclose it to others, exhorting them, saying, ‘Come here, child of a good family. You should take up, [F.93.b] master, uphold, recite, and focus your attention correctly on the profound perfection of wisdom. You should earnestly apply yourself to the perfection of wisdom just as it has been explained,’ their merit increases even more greatly than theirs. If you ask why, Kauśika, it is because those who have entered the stream derive their existence from this perfection of wisdom.
“Kauśika, leaving aside having established the beings of the medium millionfold world system in the fruit of having entered the stream, Kauśika, if any sons or daughters of good families were to have established the beings of the great billionfold world system, as many as there are, in the fruit of having entered the stream, do you think, Kauśika, that for this reason those sons or daughters of good families would greatly increase their merit?”
“Greatly, Blessed Lord! Greatly, Well-Gone One!” replied Śakra.
“Kauśika,” said the Blessed One, if those sons or daughters of good families, who describe and teach this perfection of wisdom in detail according to the meaning and the letter, explain and interpret, analyze and elucidate, and completely disclose it to others, exhorting them, saying, ‘Come here, child of a good family. You should take up, master, uphold, recite, and focus your attention correctly on the profound perfection of wisdom. You should earnestly apply yourself to the perfection of wisdom just as it has been explained,’ their merit increases even more greatly than theirs. If you ask why, Kauśika, it is because those who have entered the stream derive their existence from this perfection of wisdom.
“Kauśika, leaving aside having established the beings of the great billionfold world system in the fruit of having entered the stream, Kauśika, if any sons or daughters of good families were to have established the beings of the world systems in each of the ten directions, numerous as the grains of sand of the river Gaṅgā, [F.94.a] as many as there are, in the fruit of having entered the stream, do you think, Kauśika, that for this reason those sons or daughters of good families would greatly increase their merit?”
“Greatly, Blessed Lord! Greatly, Well-Gone One!” replied Śakra.
“Kauśika,” said the Blessed One, “if those sons or daughters of good families, who describe and teach this perfection of wisdom in detail according to the meaning and the letter, explain and interpret, analyze and elucidate, and completely disclose it to others, exhorting them, saying, ‘Come here, child of a good family. You should take up, master, uphold, recite, and focus your attention correctly on the profound perfection of wisdom. You should earnestly apply yourself to the perfection of wisdom just as it has been explained,’ their merit increases even more greatly than theirs. If you ask why, Kauśika, it is because those who have entered the stream derive their existence from this perfection of wisdom.
“Moreover, Kauśika, if any sons or daughters of good families were to have established the beings of Jambudvīpa, as many as there are, in the fruit of once-returner, do you think, Kauśika, the merit of those sons or daughters of good families for that reason would have increased greatly?”
“Greatly, Blessed Lord! Greatly, Well-Gone One!” replied Śakra.
“Kauśika,” said the Blessed One, “if those sons or daughters of good families, who describe and teach this perfection of wisdom in detail according to the meaning and the letter, explain and interpret, analyze and elucidate, and completely disclose it to others, exhorting them, saying, ‘Come here, child of a good family. You should take up, master, uphold, recite, and focus your attention correctly on the profound perfection of wisdom. You should earnestly apply yourself to the perfection of wisdom just as it [F.94.b] has been explained,’ their merit increases even more greatly than theirs. If you ask why, Kauśika, it is because once-returners derive their existence from this perfection of wisdom.
“Kauśika, leaving aside the beings of Jambudvīpa, Kauśika, if any sons or daughters of good families were to have established the beings of the world system with its four continents, as many as there are, in the fruit of once-returner, do you think, Kauśika, that for this reason those sons or daughters of good families would greatly increase their merit?”
“Greatly, Blessed Lord! Greatly, Well-Gone One!” replied Śakra.
“Kauśika,” said the Blessed One, “if those sons or daughters of good families, who describe and teach this perfection of wisdom in detail according to the meaning and the letter, explain and interpret, analyze and elucidate, and completely disclose it to others, exhorting them, saying, ‘Come here, child of a good family. You should take up, master, uphold, recite, and focus your attention correctly on the profound perfection of wisdom. You should earnestly apply yourself to the perfection of wisdom just as it has been explained,’ their merit increases even more greatly than theirs. If you ask why, Kauśika, it is because once-returners derive their existence from this perfection of wisdom.
“Kauśika, leaving aside having established the beings of the world system with its four continents in the fruit of once-returner, Kauśika, if any sons or daughters of good families were to have established the beings of the small thousandfold world system, as many as there are, in the fruit of once-returner, do you think, Kauśika, that for this reason those sons or daughters of good families would greatly increase their merit?”
“Greatly, Blessed Lord! Greatly, Well-Gone One!” replied Śakra.
“Kauśika,” said the Blessed One, “if those sons of good families [F.95.a] or daughters of good families, who describe and teach this perfection of wisdom in detail according to the meaning and the letter, explain and interpret, analyze and elucidate, and completely disclose it to others, exhorting them, saying, ‘Come here, child of a good family. You should take up, master, uphold, recite, and focus your attention correctly on the profound perfection of wisdom. You should earnestly apply yourself to the perfection of wisdom just as it has been explained,’ their merit increases even more greatly than theirs. If you ask why, Kauśika, it is because once-returners derive their existence from this perfection of wisdom.
“Kauśika, leaving aside having established the beings of the small thousandfold world system in the fruit of once-returner, Kauśika, if any sons or daughters of good families were to have established the beings of the medium millionfold world system, as many as there are, in the fruit of once-returner, do you think, Kauśika, that for this reason those sons or daughters of good families would greatly increase their merit?”
“Greatly, Blessed Lord! Greatly, Well-Gone One!” replied Śakra. [F.96.a]
“Kauśika,” said the Blessed One, “if those sons or daughters of good families, who describe and teach this perfection of wisdom in detail according to the meaning and the letter, explain and interpret, analyze and elucidate, and completely disclose it to others, exhorting them, saying, ‘Come here, child of a good family. You should take up, master, uphold, recite, and focus your attention correctly on the profound perfection of wisdom. You should earnestly apply yourself to the perfection of wisdom just as it has been explained,’ their merit increases even more greatly than theirs. If you ask why, Kauśika, it is because once-returners [F.95.b] derive their existence from this perfection of wisdom.
“Kauśika, leaving aside having established the beings of the medium millionfold world system in the fruit of once-returner, Kauśika, if any sons or daughters of good families were to have established the beings of the great billionfold world system, as many as there are, in the fruit of once-returner, do you think, Kauśika, that for this reason those sons or daughters of good families would greatly increase their merit?”
“Greatly, Blessed Lord! Greatly, Well-Gone One!” replied Śakra.
“Kauśika,” said the Blessed One, “if those sons or daughters of good families, who describe and teach this perfection of wisdom in detail according to the meaning and the letter, explain and interpret, analyze and elucidate, and completely disclose it to others, exhorting them, saying, ‘Come here, child of a good family. You should take up, master, uphold, recite, and focus your attention correctly on the profound perfection of wisdom. You should earnestly apply yourself to the perfection of wisdom just as it has been explained,’ their merit increases even more greatly than theirs. If you ask why, Kauśika, it is because once-returners derive their existence from this perfection of wisdom. [F.96.b]
“Kauśika, leaving aside having established the beings of the great billionfold world system in the fruit of once-returner, Kauśika, if any sons or daughters of good families were to have established the beings of the world systems in each of the ten directions, numerous as the grains of sand of the river Gaṅgā, as many as there are, in the fruit of once-returner, do you think, Kauśika, that for this reason those sons or daughters of good families would greatly increase their merit?”
“Greatly, Blessed Lord! Greatly, Well-Gone One!” replied Śakra.
“Kauśika,” said the Blessed One, “if those sons or daughters of good families, who describe and teach this perfection of wisdom in detail according to the meaning and the letter, explain and interpret, analyze and elucidate, and completely disclose it to others, exhorting them, saying, ‘Come here, child of a good family. You should take up, master, uphold, recite, and focus your attention correctly on the profound perfection of wisdom. You should earnestly apply yourself to the perfection of wisdom just as it has been explained,’ their merit increases even more greatly than theirs. If you ask why, Kauśika, it is because once-returners derive their existence from this perfection of wisdom.
“Moreover, Kauśika, if any sons or daughters of good families were to have established the beings of Jambudvīpa, as many as there are, in the fruit of non-returner, do you think, Kauśika, the merit of those sons or daughters of good families for that reason would have increased greatly?”
“Greatly, Blessed Lord! Greatly, Well-Gone One!” replied Śakra.
“Kauśika,” said the Blessed One, “if those sons or daughters of good families, who describe and teach this perfection of wisdom in detail according to the meaning and the letter, explain and interpret, analyze and elucidate, and completely disclose it to others, exhorting them, saying, ‘Come here, child of a good family. You should take up, master, uphold, recite, and focus your attention correctly on the profound perfection of wisdom. You should earnestly apply yourself to the perfection of wisdom just as it has been explained,’ their merit increases even more greatly than theirs. If you ask why, Kauśika, it is because non-returners derive their existence from this perfection of wisdom.
“Kauśika, leaving aside the beings of Jambudvīpa, Kauśika, if any sons or daughters of good families were to have established the beings of the world system with its four continents, as many as there are, in the fruit of non-returner, do you think, Kauśika, that for this reason those sons or daughters of good families would greatly increase their merit?”
“Greatly, Blessed Lord! Greatly, Well-Gone One!” replied Śakra.
“Kauśika,” said the Blessed One, “if those sons or daughters of good families, who describe and teach this perfection of wisdom in detail according to the meaning and the letter, explain and interpret, analyze and elucidate, and completely disclose it to others, exhorting them, saying, ‘Come here, child of a good family. You should take up, master, uphold, recite, and focus your attention correctly on the profound perfection of wisdom. You should earnestly apply yourself to the perfection of wisdom just as it has been explained,’ their merit increases even more greatly than theirs. If you ask why, Kauśika, it is because non-returners derive their existence from this perfection of wisdom.
“Kauśika, leaving aside having established the beings of the world system with its four continents in the fruit of non-returner, Kauśika, if any sons or daughters of good families were to have established the beings of the small thousandfold world system, as many as there are, in the fruit of non-returner, do you think, Kauśika, that for this reason those sons or daughters of good families would greatly increase their merit?”
“Greatly, Blessed Lord! Greatly, Well-Gone One!” replied Śakra.
“Kauśika,” said the Blessed One, “if those sons or daughters of good families, who describe and teach this perfection of wisdom in detail according to the meaning and the letter, [F.97.a] explain and interpret, analyze and elucidate, and completely disclose it to others, exhorting them, saying, ‘Come here, child of a good family. You should take up, master, uphold, recite, and focus your attention correctly on the profound perfection of wisdom. You should earnestly apply yourself to the perfection of wisdom just as it has been explained,’ their merit increases even more greatly than theirs. If you ask why, Kauśika, it is because non-returners derive their existence from this perfection of wisdom.
“Kauśika, leaving aside having established the beings of the small thousandfold world system in the fruit of non-returner, Kauśika, if any sons or daughters of good families were to have established the beings of the medium millionfold world system, as many as there are, in the fruit of non-returner, do you think, Kauśika, that for this reason those sons or daughters of good families would greatly increase their merit?”
“Greatly, Blessed Lord! Greatly, Well-Gone One!” replied Śakra.
“Kauśika,” said the Blessed One, “if those sons or daughters of good families, who describe and teach this perfection of wisdom in detail according to the meaning and the letter, explain and interpret, analyze and elucidate, and completely disclose it to others, exhorting them, saying, ‘Come here, child of a good family. You should take up, master, uphold, recite, and focus your attention correctly on the profound perfection of wisdom. You should earnestly apply yourself to the perfection of wisdom just as it has been explained,’ their merit increases even more greatly than theirs. If you ask why, Kauśika, it is because non-returners derive their existence from this perfection of wisdom.
“Kauśika, leaving aside having established the beings of the medium millionfold world system in the fruit of non-returner, [F.97.b] Kauśika, if any sons or daughters of good families were to have established the beings of the great billionfold world system, as many as there are, in the fruit of non-returner, do you think, Kauśika, that for this reason those sons or daughters of good families would greatly increase their merit?”
“Greatly, Blessed Lord! Greatly, Well-Gone One!” replied Śakra.
“Kauśika,” said the Blessed One, “if those sons or daughters of good families, who describe and teach this perfection of wisdom in detail according to the meaning and the letter, explain and interpret, analyze and elucidate, and completely disclose it to others, exhorting them, saying, ‘Come here, child of a good family. You should take up, master, uphold, recite, and focus your attention correctly on the profound perfection of wisdom. You should earnestly apply yourself to the perfection of wisdom just as it has been explained,’ their merit increases even more greatly than theirs. If you ask why, Kauśika, it is because non-returners derive their existence from this perfection of wisdom.
“Kauśika, leaving aside having established the beings of the great billionfold world system in the fruit of non-returner, Kauśika, if any sons or daughters of good families were to have established the beings of the world systems in each of the ten directions, numerous as the grains of sand of the river Gaṅgā, as many as there are, in the fruit of non-returner, do you think, Kauśika, that for this reason those sons or daughters of good families would greatly increase their merit?”
“Greatly, Blessed Lord! Greatly, Well-Gone One!” replied Śakra.
“Kauśika,” said the Blessed One, “if those sons or daughters of good families, who describe and teach this perfection of wisdom in detail according to the meaning and the letter, explain and interpret, analyze and [F.98.a] elucidate, and completely disclose it to others, exhorting them, saying, ‘Come here, child of a good family. You should take up, master, uphold, recite, and focus your attention correctly on the profound perfection of wisdom. You should earnestly apply yourself to the perfection of wisdom just as it has been explained,’ their merit increases even more greatly than theirs. If you ask why, Kauśika, it is because non-returners derive their existence from this perfection of wisdom.
“Moreover, Kauśika, if any sons or daughters of good families were to have established the beings of Jambudvīpa, as many as there are, in arhatship, do you think, Kauśika, the merit of those sons or daughters of good families for that reason would have increased greatly?”
“Greatly, Blessed Lord! Greatly, Well-Gone One!” replied Śakra.
“Kauśika,” said the Blessed One, “if those sons or daughters of good families, who describe and teach this perfection of wisdom in detail according to the meaning and the letter, explain and interpret, analyze and elucidate, and completely disclose it to others, exhorting them, saying, ‘Come here, child of a good family. You should take up, master, uphold, recite, and focus your attention correctly on the profound perfection of wisdom. You should earnestly apply yourself to the perfection of wisdom just as it has been explained,’ their merit increases even more greatly than theirs. If you ask why, Kauśika, it is because arhats derive their existence from this perfection of wisdom.
“Kauśika, leaving aside the beings of Jambudvīpa, Kauśika, if any sons or daughters of good families were to have established the beings of the world system with its four continents, as many as there are, in arhatship, [F.98.b] do you think, Kauśika, that for this reason those sons or daughters of good families would greatly increase their merit?”
“Greatly, Blessed Lord! Greatly, Well-Gone One!” replied Śakra.
“Kauśika,” said the Blessed One, “if those sons or daughters of good families, who describe and teach this perfection of wisdom in detail according to the meaning and the letter, explain and interpret, analyze and elucidate, and completely disclose it to others, exhorting them, saying, ‘Come here, child of a good family. You should take up, master, uphold, recite, and focus your attention correctly on the profound perfection of wisdom. You should earnestly apply yourself to the perfection of wisdom just as it has been explained,’ their merit increases even more greatly than theirs. If you ask why, Kauśika, it is because arhats derive their existence from this perfection of wisdom.
“Kauśika, leaving aside having established the beings of the world system with its four continents in arhatship, Kauśika, if any sons or daughters of good families were to have established the beings of the small thousandfold world system, as many as there are, in arhatship, do you think, Kauśika, that for this reason those sons or daughters of good families would greatly increase their merit?”
“Greatly, Blessed Lord! Greatly, Well-Gone One!” replied Śakra.
“Kauśika,” said the Blessed One, “if those sons or daughters of good families, who describe and teach this perfection of wisdom in detail according to the meaning and the letter, explain and interpret, analyze and elucidate, and completely disclose it to others, exhorting them, saying, ‘Come here, child of a good family. You should take up, master, uphold, recite, and focus your attention correctly on the profound perfection of wisdom. You should earnestly apply yourself to the perfection of wisdom [F.99.a] just as it has been explained,’ their merit increases even more greatly than theirs. If you ask why, Kauśika, it is because arhats derive their existence from this perfection of wisdom.
“Kauśika, leaving aside having established the beings of the small thousandfold world system in arhatship, Kauśika, if any sons or daughters of good families were to have established the beings of the medium millionfold world system, as many as there are, in arhatship, do you think, Kauśika, that for this reason those sons or daughters of good families would greatly increase their merit?”
“Greatly, Blessed Lord! Greatly, Well-Gone One!” replied Śakra.
“Kauśika,” said the Blessed One, “if those sons or daughters of good families, who describe and teach this perfection of wisdom in detail according to the meaning and the letter, explain and interpret, analyze and elucidate, and completely disclose it to others, exhorting them, saying, ‘Come here, child of a good family. You should take up, master, uphold, recite, and focus your attention correctly on the profound perfection of wisdom. You should earnestly apply yourself to the perfection of wisdom just as it has been explained,’ their merit increases even more greatly than theirs. If you ask why, Kauśika, it is because arhats derive their existence from this perfection of wisdom.
“Kauśika, leaving aside having established the beings of the medium millionfold world system in arhatship, Kauśika, if any sons or daughters of good families were to have established the beings of the great billionfold world system, as many as there are, in arhatship, do you think, Kauśika, that for this reason those sons or daughters of good families would greatly increase their merit?”
“Greatly, Blessed Lord! Greatly, Well-Gone One!” replied Śakra.
“Kauśika,” said the Blessed One, “if those sons or daughters of good families, [F.99.b] who describe and teach this perfection of wisdom in detail according to the meaning and the letter, explain and interpret, analyze and elucidate, and completely disclose it to others, exhorting them, saying, ‘Come here, child of a good family. You should take up, master, uphold, recite, and focus your attention correctly on the profound perfection of wisdom. You should earnestly apply yourself to the perfection of wisdom just as it has been explained,’ their merit increases even more greatly than theirs. If you ask why, Kauśika, it is because arhats derive their existence from this perfection of wisdom.
“Kauśika, leaving aside having established the beings of the great billionfold world system in arhatship, Kauśika, if any sons or daughters of good families were to have established the beings of the world systems in each of the ten directions, numerous as the grains of sand of the river Gaṅgā, as many as there are, in arhatship, do you think, Kauśika, that for this reason those sons or daughters of good families would greatly increase their merit?”
“Greatly, Blessed Lord! Greatly, Well-Gone One!” replied Śakra.
“Kauśika,” said the Blessed One, “if those sons or daughters of good families, who describe and teach this perfection of wisdom in detail according to the meaning and the letter, explain and interpret, analyze and elucidate, and completely disclose it to others, exhorting them, saying, ‘Come here, child of a good family. You should take up, master, uphold, recite, and focus your attention correctly on the profound perfection of wisdom. You should earnestly apply yourself to the perfection of wisdom just as it has been explained,’ their merit increases even more greatly than theirs. If you ask why, Kauśika, it is because arhats derive their existence from this perfection of wisdom.
“Moreover, Kauśika, if any sons or daughters of good families [F.100.a] were to have established the beings of Jambudvīpa, as many as there are, in individual enlightenment, do you think, Kauśika, the merit of those sons or daughters of good families for that reason would have increased greatly?”
“Greatly, Blessed Lord! Greatly, Well-Gone One!” replied Śakra.
“Kauśika,” said the Blessed One, “if those sons or daughters of good families, who describe and teach this perfection of wisdom in detail according to the meaning and the letter, explain and interpret, analyze and elucidate, and completely disclose it to others, exhorting them, saying, ‘Come here, child of a good family. You should take up, master, uphold, recite, and focus your attention correctly on the profound perfection of wisdom. You should earnestly apply yourself to the perfection of wisdom just as it has been explained,’ their merit increases even more greatly than theirs. If you ask why, Kauśika, it is because pratyekabuddhas derive their existence from this perfection of wisdom.
“Kauśika, leaving aside the beings of Jambudvīpa, Kauśika, if any sons or daughters of good families were to have established the beings of the world system with its four continents, as many as there are, in individual enlightenment, do you think, Kauśika, that for this reason those sons or daughters of good families would greatly increase their merit?”
“Greatly, Blessed Lord! Greatly, Well-Gone One!” replied Śakra.
“Kauśika,” said the Blessed One, “if those sons or daughters of good families, who describe and teach this perfection of wisdom in detail according to the meaning and the letter, explain and interpret, analyze and elucidate, and completely disclose it to others, exhorting them, saying, ‘Come here, child of a good family. You should take up, master, uphold, [F.100.b] recite, and focus your attention correctly on the profound perfection of wisdom. You should earnestly apply yourself to the perfection of wisdom just as it has been explained,’ their merit increases even more greatly than theirs. If you ask why, Kauśika, it is because pratyekabuddhas derive their existence from this perfection of wisdom.
“Kauśika, leaving aside having established the beings of the world system with its four continents in individual enlightenment, Kauśika, if any sons or daughters of good families were to have established the beings of the small thousandfold world system, as many as there are, in individual enlightenment, do you think, Kauśika, that for this reason those sons or daughters of good families would greatly increase their merit?”
“Greatly, Blessed Lord! Greatly, Well-Gone One!” replied Śakra.
“Kauśika,” said the Blessed One, “if those sons or daughters of good families, who describe and teach this perfection of wisdom in detail according to the meaning and the letter, explain and interpret, analyze and elucidate, and completely disclose it to others, exhorting them, saying, ‘Come here, child of a good family. You should take up, master, uphold, recite, and focus your attention correctly on the profound perfection of wisdom. You should earnestly apply yourself to the perfection of wisdom just as it has been explained,’ their merit increases even more greatly than theirs. If you ask why, Kauśika, it is because pratyekabuddhas derive their existence from this perfection of wisdom.
“Kauśika, leaving aside having established the beings of the small thousandfold world system in individual enlightenment, Kauśika, if any sons or daughters of good families were to have established the beings of the medium millionfold world system, as many as there are, in individual enlightenment, do you think, Kauśika, that for this reason those sons or daughters of good families would greatly increase their merit?”
“Greatly, Blessed Lord! [F.101.a] Greatly, Well-Gone One!” replied Śakra.
“Kauśika,” said the Blessed One, “if those sons or daughters of good families, who describe and teach this perfection of wisdom in detail according to the meaning and the letter, explain and interpret, analyze and elucidate, and completely disclose it to others, exhorting them, saying, ‘Come here, child of a good family. You should take up, master, uphold, recite, and focus your attention correctly on the profound perfection of wisdom. You should earnestly apply yourself to the perfection of wisdom just as it has been explained,’ their merit increases even more greatly than theirs. If you ask why, Kauśika, it is because pratyekabuddhas derive their existence from this perfection of wisdom.
“Kauśika, leaving aside having established the beings of the medium millionfold world system in individual enlightenment, Kauśika, if any sons or daughters of good families were to have established the beings of the great billionfold world system, as many as there are, in individual enlightenment, do you think, Kauśika, that for this reason those sons or daughters of good families would greatly increase their merit?”
“Greatly, Blessed Lord! Greatly, Well-Gone One!” replied Śakra.
“Kauśika,” said the Blessed One, “if those sons or daughters of good families, who describe and teach this perfection of wisdom in detail according to the meaning and the letter, explain and interpret, analyze and elucidate, and completely disclose it to others, exhorting them, saying, ‘Come here, child of a good family. You should take up, master, uphold, recite, and focus your attention correctly on the profound perfection of wisdom. You should earnestly apply yourself to the perfection of wisdom just as it has been explained,’ their merit increases even more greatly than theirs. If you ask why, Kauśika, it is because pratyekabuddhas derive their existence from this perfection of wisdom. [F.101.b]
“Kauśika, leaving aside having established the beings of the great billionfold world system in individual enlightenment, Kauśika, if any sons or daughters of good families were to have established the beings of the world systems in each of the ten directions, numerous as the grains of sand of the river Gaṅgā, as many as there are, in individual enlightenment, do you think, Kauśika, that for this reason those sons or daughters of good families would greatly increase their merit?”
“Greatly, Blessed Lord! Greatly, Well-Gone One!” replied Śakra.
“Kauśika,” said the Blessed One, “if those sons or daughters of good families, who describe and teach this perfection of wisdom in detail according to the meaning and the letter, explain and interpret, analyze and elucidate, and completely disclose it to others, exhorting them, saying, ‘Come here, child of a good family. You should take up, master, uphold, recite, and focus your attention correctly on the profound perfection of wisdom. You should earnestly apply yourself to the perfection of wisdom just as it has been explained,’ their merit increases even more greatly than theirs. If you ask why, Kauśika, it is because pratyekabuddhas derive their existence from this perfection of wisdom. [B8]
“Moreover, Kauśika, if any sons or daughters of good families were to have encouraged the beings of Jambudvīpa, as many as there are, toward unsurpassed, perfect, complete enlightenment, do you think, Kauśika, the merit of those sons or daughters of good families for that reason would have increased greatly?”
“Greatly, Blessed Lord! Greatly, Well-Gone One!” replied Śakra.
“Kauśika,” said the Blessed One, “if those sons or daughters of good families, who describe and teach this perfection of wisdom in detail according to the meaning and the letter, [F.102.a] explain and interpret, analyze and elucidate, and completely disclose it to others, exhorting them, saying, ‘Come here, child of a good family. You should take up, master, uphold, recite, and focus your attention correctly on the profound perfection of wisdom. You should earnestly apply yourself to the perfection of wisdom just as it has been explained. Child of a good family, when you earnestly apply yourself to the perfection of wisdom just as it has been explained, at that time, child of a good family, you will train in the perfection of wisdom. Child of a good family, when you train in the perfection of wisdom, at that time you will attain the attributes of omniscience. When you attain the attributes of omniscience, at that time your cultivation of the perfection of wisdom will become even more complete than that. When your cultivation of the perfection of wisdom becomes even more complete than that, at that time you will fully awaken to unsurpassed, perfect, complete enlightenment,’ their merit increases even more greatly than theirs. If you ask why, Kauśika, it is because bodhisattva great beings first setting their minds on enlightenment originate from her.
“Kauśika, leaving aside their having encouraged the beings of Jambudvīpa toward unsurpassed, perfect, complete enlightenment, if any sons or daughters of good families were to have encouraged the beings of the world system with its four continents, as many as there are, toward unsurpassed, perfect, complete enlightenment, do you think, Kauśika, the merit of those sons or daughters of good families for that reason would have increased greatly?”
“Greatly, Blessed Lord! Greatly, Well-Gone One!” replied Śakra. [F.102.b]
“Kauśika,” said the Blessed One, “if those sons or daughters of good families, who describe and teach this perfection of wisdom in detail according to the meaning and the letter, explain and interpret, analyze and elucidate, and completely disclose it to others, exhorting them, saying, ‘Come here, child of a good family. You should take up, master, uphold, recite, and focus your attention correctly on the profound perfection of wisdom. You should earnestly apply yourself to the perfection of wisdom just as it has been explained. Child of a good family, when you earnestly apply yourself to the perfection of wisdom just as it has been explained, at that time, child of a good family, you will train in the perfection of wisdom. Child of a good family, when you train in the perfection of wisdom, at that time you will attain the attributes of omniscience. When you attain the attributes of omniscience, at that time your cultivation of the perfection of wisdom will become even more complete than that. When your cultivation of the perfection of wisdom becomes even more complete than that, at that time you will fully awaken to unsurpassed, perfect, complete enlightenment,’ their merit increases even more greatly than theirs. If you ask why, Kauśika, it is because bodhisattva great beings first setting their minds on enlightenment originate from her.
“Kauśika, leaving aside their having encouraged the beings of the world system with its four continents toward unsurpassed, perfect, complete enlightenment, if any sons or daughters of good families were to have encouraged the beings of the small thousandfold world system, as many as there are, toward unsurpassed, perfect, complete enlightenment, do you think, Kauśika [F.103.a], the merit of those sons or daughters of good families for that reason would have increased greatly?”
“Greatly, Blessed Lord! Greatly, Well-Gone One!” replied Śakra.
“Kauśika,” said the Blessed One, “if those sons or daughters of good families, who describe and teach this perfection of wisdom in detail according to the meaning and the letter, explain and interpret, analyze and elucidate, and completely disclose it to others, exhorting them, saying, ‘Come here, child of a good family. You should take up, master, uphold, recite, and focus your attention correctly on the profound perfection of wisdom. You should earnestly apply yourself to the perfection of wisdom just as it has been explained. Child of a good family, when you earnestly apply yourself to the perfection of wisdom just as it has been explained, at that time, child of a good family, you will train in the perfection of wisdom. Child of a good family, when you train in the perfection of wisdom, at that time you will attain the attributes of omniscience. When you attain the attributes of omniscience, at that time your cultivation of the perfection of wisdom will become even more complete than that. When your cultivation of the perfection of wisdom becomes even more complete than that, at that time you will fully awaken to unsurpassed, perfect, complete enlightenment,’ their merit increases even more greatly than theirs. If you ask why, Kauśika, it is because bodhisattva great beings first setting their minds on enlightenment originate from her.
“Kauśika, leaving aside their having encouraged the beings of the small thousandfold world system toward unsurpassed, perfect, complete enlightenment, if any sons or daughters of good families [F.103.b] were to have encouraged the beings of the medium millionfold world system, as many as there are, toward unsurpassed, perfect, complete enlightenment, do you think, Kauśika, the merit of those sons or daughters of good families for that reason would have increased greatly?”
“Greatly, Blessed Lord! Greatly, Well-Gone One!” replied Śakra.
“Kauśika,” said the Blessed One, “if those sons or daughters of good families, who describe and teach this perfection of wisdom in detail according to the meaning and the letter, explain and interpret, analyze and elucidate, and completely disclose it to others, exhorting them, saying, ‘Come here, child of a good family. You should take up, master, uphold, recite, and focus your attention correctly on the profound perfection of wisdom. You should earnestly apply yourself to the perfection of wisdom just as it has been explained. Child of a good family, when you earnestly apply yourself to the perfection of wisdom just as it has been explained, at that time, child of a good family, you will train in the perfection of wisdom. Child of a good family, when you train in the perfection of wisdom, at that time you will attain the attributes of omniscience. When you attain the attributes of omniscience, at that time your cultivation of the perfection of wisdom will become even more complete than that. When your cultivation of the perfection of wisdom becomes even more complete than that, at that time you will fully awaken to unsurpassed, perfect, complete enlightenment,’ their merit increases even more greatly than theirs. If you ask why, Kauśika, it is because bodhisattva great beings first setting their minds on enlightenment originate from her.
“Kauśika, leaving aside their having encouraged [F.104.a] the beings of the medium millionfold world system toward unsurpassed, perfect, complete enlightenment, if any sons or daughters of good families were to have encouraged the beings of the great billionfold world system, as many as there are, toward unsurpassed, perfect, complete enlightenment, do you think, Kauśika, the merit of those sons or daughters of good families for that reason would have increased greatly?”
“Greatly, Blessed Lord! Greatly, Well-Gone One!” replied Śakra.
“Kauśika,” said the Blessed One, “if those sons or daughters of good families, who describe and teach this perfection of wisdom in detail according to the meaning and the letter, explain and interpret, analyze and elucidate, and completely disclose it to others, exhorting them, saying, ‘Come here, child of a good family. You should take up, master, uphold, recite, and focus your attention correctly on the profound perfection of wisdom. You should earnestly apply yourself to the perfection of wisdom just as it has been explained. Child of a good family, when you earnestly apply yourself to the perfection of wisdom just as it has been explained, at that time, child of a good family, you will train in the perfection of wisdom. Child of a good family, when you train in the perfection of wisdom, at that time you will attain the attributes of omniscience. When you attain the attributes of omniscience, at that time your cultivation of the perfection of wisdom will become even more complete than that. When your cultivation of the perfection of wisdom becomes even more complete than that, at that time you will fully awaken to unsurpassed, perfect, complete enlightenment,’ their merit increases even more greatly than theirs. [F.104.b] If you ask why, Kauśika, it is because bodhisattva great beings first setting their minds on enlightenment originate from her.
“Kauśika, leaving aside their having encouraged the beings of the great billionfold world system toward unsurpassed, perfect, complete enlightenment, if any sons or daughters of good families were to have encouraged the beings of the world systems in each of the ten directions, numerous as the grains of sand of the river Gaṅgā, as many as there are, toward unsurpassed, perfect, complete enlightenment, do you think, Kauśika, the merit of those sons or daughters of good families for that reason would have increased greatly?”
“Greatly, Blessed Lord! Greatly, Well-Gone One!” replied Śakra.
“Kauśika,” said the Blessed One, “if those sons or daughters of good families, who describe and teach this perfection of wisdom in detail according to the meaning and the letter, explain and interpret, analyze and elucidate, and completely disclose it to others, exhorting them, saying, ‘Come here, child of a good family. You should take up, master, uphold, recite, and focus your attention correctly on the profound perfection of wisdom. You should earnestly apply yourself to the perfection of wisdom just as it has been explained. Child of a good family, when you earnestly apply yourself to the perfection of wisdom just as it has been explained, at that time, child of a good family, you will train in the perfection of wisdom. Child of a good family, when you train in the perfection of wisdom, at that time you will attain the attributes of omniscience. When you attain the attributes of omniscience, at that time your cultivation of the perfection of wisdom will become even more complete than that. When your cultivation of the perfection of wisdom [F.105.a] becomes even more complete than that, at that time you will fully awaken to unsurpassed, perfect, complete enlightenment,’ their merit increases even more greatly than theirs. If you ask why, Kauśika, it is because bodhisattva great beings first setting their minds on enlightenment originate from her.
“Moreover, Kauśika, if any sons or daughters of good families were to have established the beings of Jambudvīpa, as many as there are, on the irreversible level, do you think, Kauśika, the merit of those sons or daughters of good families for that reason would have increased greatly?”
“Greatly, Blessed Lord! Greatly, Well-Gone One!” replied Śakra.
“Kauśika,” said the Blessed One, “if those sons or daughters of good families, who describe and teach this perfection of wisdom in detail according to the meaning and the letter, explain and interpret, analyze and elucidate, and completely disclose it to others, exhorting them, saying, ‘Come here, child of a good family. You should take up, master, uphold, recite, and focus your attention correctly on the profound perfection of wisdom. You should earnestly apply yourself to the perfection of wisdom just as it has been explained. Child of a good family, when you earnestly apply yourself to the perfection of wisdom just as it has been explained, at that time, child of a good family, you will train in the perfection of wisdom. Child of a good family, when you train in the perfection of wisdom, at that time you will attain the attributes of omniscience. When you attain the attributes of omniscience, at that time your cultivation of the perfection of wisdom will become even more complete than that. When your cultivation of the perfection of wisdom becomes [F.105.b] even more complete than that, at that time you will fully awaken to unsurpassed, perfect, complete enlightenment,’ their merit increases even more greatly than theirs. If you ask why, Kauśika, it is because the irreversible level of bodhisattva great beings originates from her.
“Kauśika, leaving aside having established the beings of Jambudvīpa on the irreversible level, if any sons or daughters of good families were to have established the beings of the world system with its four continents, as many as there are, on the irreversible level, do you think, Kauśika, the merit of those sons or daughters of good families for that reason would have increased greatly?”
“Greatly, Blessed Lord! Greatly, Well-Gone One!” replied Śakra.
“Kauśika,” said the Blessed One, “if those sons or daughters of good families, who describe and teach this perfection of wisdom in detail according to the meaning and the letter, explain and interpret, analyze and elucidate, and completely disclose it to others, exhorting them, saying, ‘Come here, child of a good family. You should take up, master, uphold, recite, and focus your attention correctly on the profound perfection of wisdom. You should earnestly apply yourself to the perfection of wisdom just as it has been explained. Child of a good family, when you earnestly apply yourself to the perfection of wisdom just as it has been explained, at that time, child of a good family, you will train in the perfection of wisdom. Child of a good family, when you train in the perfection of wisdom, at that time you will attain the attributes of omniscience. When you attain the attributes of omniscience, at that time your cultivation of the perfection of wisdom will become even more complete than that. When your cultivation of the perfection of wisdom becomes even more complete than that, [F.106.a] at that time you will fully awaken to unsurpassed, perfect, complete enlightenment,’ their merit increases even more greatly than theirs. If you ask why, Kauśika, it is because the irreversible level of bodhisattva great beings originates from her.
“Kauśika, leaving aside having established the beings of the world system with its four continents on the irreversible level, Kauśika, if any sons or daughters of good families were to have established the beings of the small thousandfold world system, as many as there are, on the irreversible level, do you think, Kauśika, the merit of those sons or daughters of good families for that reason would have increased greatly?”
“Greatly, Blessed Lord! Greatly, Well-Gone One!” replied Śakra.
“Kauśika,” said the Blessed One, “if those sons or daughters of good families, who describe and teach this perfection of wisdom in detail according to the meaning and the letter, explain and interpret, analyze and elucidate, and completely disclose it to others, exhorting them, saying, ‘Come here, child of a good family. You should take up, master, uphold, recite, and focus your attention correctly on the profound perfection of wisdom. You should earnestly apply yourself to the perfection of wisdom just as it has been explained. Child of a good family, when you earnestly apply yourself to the perfection of wisdom just as it has been explained, at that time, child of a good family, you will train in the perfection of wisdom. Child of a good family, when you train in the perfection of wisdom, at that time you will attain the attributes of omniscience. When you attain the attributes of omniscience, at that time your cultivation of the perfection of wisdom will become even more complete than that. When your cultivation of the perfection of wisdom becomes even more complete than that, at that time you will fully awaken to unsurpassed, perfect, complete enlightenment,’ their merit increases [F.106.b] even more greatly than theirs. If you ask why, Kauśika, it is because the irreversible level of bodhisattva great beings originates from her.
“Kauśika, leaving aside having established the beings of the small thousandfold world system on the irreversible level, Kauśika, if any sons or daughters of good families were to have established the beings of the medium millionfold world system, as many as there are, on the irreversible level, do you think, Kauśika, the merit of those sons or daughters of good families for that reason would have increased greatly?”
“Greatly, Blessed Lord! Greatly, Well-Gone One!” replied Śakra.
“Kauśika,” said the Blessed One, “if those sons or daughters of good families, who describe and teach this perfection of wisdom in detail according to the meaning and the letter, explain and interpret, analyze and elucidate, and completely disclose it to others, exhorting them, saying, ‘Come here, child of a good family. You should take up, master, uphold, recite, and focus your attention correctly on the profound perfection of wisdom. You should earnestly apply yourself to the perfection of wisdom just as it has been explained. Child of a good family, when you earnestly apply yourself to the perfection of wisdom just as it has been explained, at that time, child of a good family, you will train in the perfection of wisdom. Child of a good family, when you train in the perfection of wisdom, at that time you will attain the attributes of omniscience. When you attain the attributes of omniscience, at that time your cultivation of the perfection of wisdom will become even more complete than that. When your cultivation of the perfection of wisdom becomes even more complete than that, at that time you will fully awaken to unsurpassed, perfect, complete enlightenment,’ their merit increases even more greatly than theirs. If you ask why, Kauśika, it is because the irreversible level [F.107.a] of bodhisattva great beings originates from her.
“Kauśika, leaving aside having established the beings of the medium millionfold world system on the irreversible level, Kauśika, if any sons or daughters of good families were to have established the beings of the great billionfold world system, as many as there are, on the irreversible level, do you think, Kauśika, the merit of those sons or daughters of good families for that reason would have increased greatly?”
“Greatly, Blessed Lord! Greatly, Well-Gone One!” replied Śakra.
“Kauśika,” said the Blessed One, “if those sons or daughters of good families, who describe and teach this perfection of wisdom in detail according to the meaning and the letter, explain and interpret, analyze and elucidate, and completely disclose it to others, exhorting them, saying, ‘Come here, child of a good family. You should take up, master, uphold, recite, and focus your attention correctly on the profound perfection of wisdom. You should earnestly apply yourself to the perfection of wisdom just as it has been explained. Child of a good family, when you earnestly apply yourself to the perfection of wisdom just as it has been explained, at that time, child of a good family, you will train in the perfection of wisdom. Child of a good family, when you train in the perfection of wisdom, at that time you will attain the attributes of omniscience. When you attain the attributes of omniscience, at that time your cultivation of the perfection of wisdom will become even more complete than that. When your cultivation of the perfection of wisdom becomes even more complete than that, at that time you will fully awaken to unsurpassed, perfect, complete enlightenment,’ their merit increases even more greatly than theirs. If you ask why, Kauśika, [F.107.b] it is because the irreversible level of bodhisattva great beings originates from her.
“Kauśika, leaving aside having established the beings of the great billionfold world system on the irreversible level, Kauśika, if any sons or daughters of good families were to have established the beings of the world systems in each of the ten directions, numerous as the grains of sand of the river Gaṅgā, as many as there are, on the irreversible level, do you think, Kauśika, the merit of those sons or daughters of good families for that reason would have increased greatly?”
“Greatly, Blessed Lord! Greatly, Well-Gone One!” replied Śakra.
“Kauśika,” said the Blessed One, “if those sons or daughters of good families, who describe and teach this perfection of wisdom in detail according to the meaning and the letter, explain and interpret, analyze and elucidate, and completely disclose it to others, exhorting them, saying, ‘Come here, child of a good family. You should take up, master, uphold, recite, and focus your attention correctly on the profound perfection of wisdom. You should earnestly apply yourself to the perfection of wisdom just as it has been explained. Child of a good family, when you earnestly apply yourself to the perfection of wisdom just as it has been explained, at that time, child of a good family, you will train in the perfection of wisdom. Child of a good family, when you train in the perfection of wisdom, at that time you will attain the attributes of omniscience. When you attain the attributes of omniscience, at that time your cultivation of the perfection of wisdom will become even more complete than that. When your cultivation of the perfection of wisdom becomes even more complete than that, at that time you will fully awaken to unsurpassed, perfect, complete enlightenment,’ their merit increases even more greatly than theirs. If you ask why, Kauśika, it is because the irreversible level of bodhisattva great beings originates from her.
“Moreover, Kauśika, [F.108.a] were all the beings of Jambudvīpa, as many as there are, to have set out for unsurpassed, perfect, complete enlightenment, and if any sons or daughters of good families were to describe and teach this perfection of wisdom in detail according to the meaning and the letter, and explain and interpret, analyze and elucidate, and completely disclose it to them, exhorting them, saying, ‘Come here, child of a good family. You should take up, master, uphold, recite, and focus your attention correctly on the profound perfection of wisdom. You should earnestly apply yourself to the perfection of wisdom just as it has been explained. Child of a good family, when you earnestly apply yourself to the perfection of wisdom just as it has been explained, at that time, child of a good family, you will train in the perfection of wisdom. Child of a good family, when you train in the perfection of wisdom, at that time you will attain the attributes of omniscience. When you attain the attributes of omniscience, at that time you will fully awaken to unsurpassed, perfect, complete enlightenment,’ the merit of those sons or daughters of good families would more greatly increase.
“Kauśika, leaving aside all the beings of Jambudvīpa who have set out for unsurpassed, perfect, complete enlightenment, were all the beings of the world system with its four continents, as many as there are, to have set out for unsurpassed, perfect, complete enlightenment, and if any sons or daughters of good families were to describe and teach this perfection of wisdom in detail according to the meaning and the letter, and explain and interpret, analyze and elucidate, and completely disclose it to them, [F.108.b] exhorting them, saying, ‘Come here, child of a good family. You should take up, master, uphold, recite, and focus your attention correctly on the profound perfection of wisdom. You should earnestly apply yourself to the perfection of wisdom just as it has been explained. Child of a good family, when you earnestly apply yourself to the perfection of wisdom just as it has been explained, at that time, child of a good family, you will train in the perfection of wisdom. Child of a good family, when you train in the perfection of wisdom, at that time you will attain the attributes of omniscience. When you attain the attributes of omniscience, at that time you will fully awaken to unsurpassed, perfect, complete enlightenment,’ the merit of those sons or daughters of good families would more greatly increase.
“Kauśika, leaving aside all the beings of the world system with its four continents who have set out for unsurpassed, perfect, complete enlightenment, were all the beings of the small thousandfold world system, as many as there are, to have set out for unsurpassed, perfect, complete enlightenment, and if any sons or daughters of good families were to describe and teach this perfection of wisdom in detail according to the meaning and the letter, and explain and interpret, analyze and elucidate, and completely disclose it to them, exhorting them, saying, ‘Come here, child of a good family. You should take up, master, uphold, recite, and focus your attention correctly on the profound perfection of wisdom. You should earnestly apply yourself to the perfection of wisdom just as it has been explained. Child of a good family, [F.109.a] when you earnestly apply yourself to the perfection of wisdom just as it has been explained, at that time, child of a good family, you will train in the perfection of wisdom. Child of a good family, when you train in the perfection of wisdom, at that time you will attain the attributes of omniscience. When you attain the attributes of omniscience, at that time you will fully awaken to unsurpassed, perfect, complete enlightenment,’ the merit of those sons or daughters of good families would more greatly increase.
“Kauśika, leaving aside all the beings of the small thousandfold world system who have set out for unsurpassed, perfect, complete enlightenment, were all the beings of the medium millionfold world system, as many as there are, to have set out for unsurpassed, perfect, complete enlightenment, and if any sons or daughters of good families were to describe and teach this perfection of wisdom in detail according to the meaning and the letter, and explain and interpret, analyze and elucidate, and completely disclose it to them, exhorting them, saying, ‘Come here, child of a good family. You should take up, master, uphold, recite, and focus your attention correctly on the profound perfection of wisdom. You should earnestly apply yourself to the perfection of wisdom just as it has been explained. Child of a good family, when you earnestly apply yourself to the perfection of wisdom just as it has been explained, at that time, child of a good family, you will train in the perfection of wisdom. Child of a good family, when you train in the perfection of wisdom, at that time you will attain the attributes of omniscience. [F.109.b] When you attain the attributes of omniscience, at that time you will fully awaken to unsurpassed, perfect, complete enlightenment,’ the merit of those sons or daughters of good families would more greatly increase.
“Kauśika, leaving aside all the beings of the medium millionfold world system who have set out for unsurpassed, perfect, complete enlightenment, were all the beings of the great billionfold world system, as many as there are, to have set out for unsurpassed, perfect, complete enlightenment, and if any sons or daughters of good families were to describe and teach this perfection of wisdom in detail according to the meaning and the letter, and explain and interpret, analyze and elucidate, and completely disclose it to them, exhorting them, saying, ‘Come here, child of a good family. You should take up, master, uphold, recite, and focus your attention correctly on the profound perfection of wisdom. You should earnestly apply yourself to the perfection of wisdom just as it has been explained. Child of a good family, when you earnestly apply yourself to the perfection of wisdom just as it has been explained, at that time, child of a good family, you will train in the perfection of wisdom. Child of a good family, when you train in the perfection of wisdom, at that time you will attain the attributes of omniscience. When you attain the attributes of omniscience, at that time you will fully awaken to unsurpassed, perfect, complete enlightenment,’ the merit of those sons or daughters of good families would more greatly increase.
“Kauśika, leaving aside all the beings of the great billionfold world system who have set out for unsurpassed, perfect, complete enlightenment, [F.110.a] were all the beings of the world systems in each of the ten directions, numerous as the grains of sand of the river Gaṅgā, as many as there are, to have set out for unsurpassed, perfect, complete enlightenment, and if any sons or daughters of good families were to describe and teach this perfection of wisdom in detail according to the meaning and the letter, and explain and interpret, analyze and elucidate, and completely disclose it to them, exhorting them, saying, ‘Come here, child of a good family. You should take up, master, uphold, recite, and focus your attention correctly on the profound perfection of wisdom. You should earnestly apply yourself to the perfection of wisdom just as it has been explained. Child of a good family, when you earnestly apply yourself to the perfection of wisdom just as it has been explained, at that time, child of a good family, you will train in the perfection of wisdom. Child of a good family, when you train in the perfection of wisdom, at that time you will attain the attributes of omniscience. When you attain the attributes of omniscience, at that time you will fully awaken to unsurpassed, perfect, complete enlightenment,’ the merit of those sons or daughters of good families would more greatly increase.
“Moreover, Kauśika, let all the beings of Jambudvīpa, as many as there are, become irreversible from unsurpassed, perfect, complete enlightenment. Some son or daughter of good family describes and teaches this perfection of wisdom in detail according to the meaning and the letter, and explains and interprets, analyzes and elucidates, and completely discloses it to those bodhisattva great beings. From among them, some bodhisattva great being says, [F.110.b] ‘I will swiftly770 fully awaken to unsurpassed, perfect, complete enlightenment.’ If any son or daughter of good family describes and teaches this perfection of wisdom in detail according to the meaning and the letter to that one, the merit of that son or daughter of good family would more greatly increase.
“Moreover, Kauśika, leaving aside the beings of Jambudvīpa who have become irreversible from unsurpassed, perfect, complete enlightenment, let all the beings of the world system with its four continents, as many as there are, become irreversible from unsurpassed, perfect, complete enlightenment. Some son or daughter of good family describes and teaches this perfection of wisdom in detail according to the meaning and the letter, and explains and interprets, analyzes and elucidates, and completely discloses it to those bodhisattva great beings. From among them, some bodhisattva great being says, ‘I will swiftly fully awaken to unsurpassed, perfect, complete enlightenment.’ If any son or daughter of good family describes and teaches this perfection of wisdom in detail according to the meaning and the letter to that one, the merit of that son or daughter of good family would more greatly increase.
“Moreover, Kauśika, leaving aside the beings of the world system with its four continents who have become irreversible from unsurpassed, perfect, complete enlightenment, let all the beings of the small thousandfold world system, as many as there are, become irreversible from unsurpassed, perfect, complete enlightenment. Some son or daughter of a good family describes and teaches this perfection of wisdom in detail according to the meaning and the letter, and explains and interprets, analyzes and elucidates, [F.111.a] and completely discloses it to those bodhisattva great beings. From among them, some bodhisattva great being says, ‘I will swiftly fully awaken to unsurpassed, perfect, complete enlightenment.’ If any son or daughter of good family describes and teaches this perfection of wisdom in detail according to the meaning and the letter to that one, the merit of that son or daughter of a good family would more greatly increase.
“Moreover, Kauśika, leaving aside the beings of the small thousandfold world system who have become irreversible from unsurpassed, perfect, complete enlightenment, let all the beings of the medium millionfold world system, as many as there are, become irreversible from unsurpassed, perfect, complete enlightenment. Some son or daughter of good family describes and teaches this perfection of wisdom in detail according to the meaning and the letter, and explains and interprets, analyzes and elucidates, and completely discloses it to those bodhisattva great beings. From among them, some bodhisattva great being says, ‘I will swiftly fully awaken to unsurpassed, perfect, complete enlightenment.’ If some son or daughter of good family describes and teaches this perfection of wisdom in detail according to the meaning and the letter to that one, the merit of that son or daughter of good family would more greatly increase.
“Moreover, Kauśika, leaving aside the beings of the medium millionfold world system who have become irreversible from unsurpassed, perfect, complete enlightenment, let all the beings of the great billionfold world system, as many as there are, [F.111.b] become irreversible from unsurpassed, perfect, complete enlightenment. Some son or daughter of good family describes and teaches this perfection of wisdom in detail according to the meaning and the letter, and explains and interprets, analyzes and elucidates, and completely discloses it to those bodhisattva great beings. From among them, some bodhisattva great being says, ‘I will swiftly fully awaken to unsurpassed, perfect, complete enlightenment.’ If some son or daughter of good family describes and teaches this perfection of wisdom in detail according to the meaning and the letter to that one, the merit of that son or daughter of good family would more greatly increase.
“Moreover, Kauśika, leaving aside the beings of the great billionfold world system who have become irreversible from unsurpassed, perfect, complete enlightenment, let all the beings of the world systems in each of the ten directions, numerous as the grains of sand of the river Gaṅgā, as many as there are, become irreversible from unsurpassed, perfect, complete enlightenment. Some son or daughter of good family describes and teaches this perfection of wisdom in detail according to the meaning and the letter, and explains and interprets, analyzes and elucidates, and completely discloses it to those bodhisattva great beings. From among them, some bodhisattva great being says, ‘I will swiftly fully awaken to unsurpassed, perfect, complete enlightenment.’ If any son or daughter of good family describes and teaches this perfection of wisdom in detail [F.112.a] according to the meaning and the letter to that one, the merit of that son or daughter of good family would more greatly increase.
“If you ask why, it is because those irreversible bodhisattva great beings are certain––they are fixed on perfect enlightenment and will not become irreversible from unsurpassed, complete enlightenment. There is no need from now on to still give additional instructions to them. These [later ones] want to emerge from saṃsāra and are pained by great compassion.”771
Śakra then said to the Blessed One, “Blessed Lord, the more that bodhisattva great beings approach unsurpassed, perfect, complete enlightenment, the more that those bodhisattva great beings should be advised and instructed in the perfection of generosity, the more that they should be advised and instructed in the perfection of ethical discipline, the more that they should be advised and instructed in the perfection of tolerance, the more that they should be advised and instructed in the perfection of perseverance, the more that they should be advised and instructed in the perfection of meditative concentration, and the more that they should be advised and instructed in the perfection of wisdom.
“The more that bodhisattva great beings approach unsurpassed, perfect, complete enlightenment, the more that they should be advised and instructed in the emptiness of internal phenomena, the more that they should be advised and instructed in the emptiness of external phenomena, the more that they should be advised and instructed in the emptiness of external and internal phenomena, the more that they should be advised and instructed in the emptiness of emptiness, [F.112.b] the more that they should be advised and instructed in the emptiness of great extent, the more that they should be advised and instructed in the emptiness of ultimate reality, the more that they should be advised and instructed in the emptiness of conditioned phenomena, the more that they should be advised and instructed in the emptiness of unconditioned phenomena, the more that they should be advised and instructed in the emptiness of the unlimited, the more that they should be advised and instructed in the emptiness of that which has neither beginning nor end, the more that they should be advised and instructed in the emptiness of nonexclusion, the more that they should be advised and instructed in the emptiness of inherent nature, the more that they should be advised and instructed in the emptiness of all phenomena, the more that they should be advised and instructed in the emptiness of intrinsic defining characteristics, the more that they should be advised and instructed in the emptiness of that which cannot be apprehended, the more that they should be advised and instructed in the emptiness of nonentities, the more that they should be advised and instructed in the emptiness of essential nature, and the more that they should be advised and instructed in the emptiness of an essential nature of nonentities; the more that bodhisattva great beings should be advised and instructed in the applications of mindfulness, the more that they should be advised and instructed in the correct exertions, the more that they should be advised and instructed in the supports for miraculous ability, the more that they should be advised and instructed in the faculties, the more that they should be advised and instructed in the powers, the more that they should be advised and instructed in the branches of enlightenment, and the more that they should be advised and instructed in the noble eightfold path; and the more that they should be advised and instructed in the truths of the noble ones, the more that they should be advised [F.113.a] and instructed in the meditative concentrations, the more that they should be advised and instructed in the immeasurable attitudes, the more that they should be advised and instructed in the formless absorptions, the more that they should be advised and instructed in the eight liberations, the more that they should be advised and instructed in the nine serial steps of meditative absorption, the more that they should be advised and instructed in the emptiness, signlessness, and wishlessness gateways to liberation, the more that they should be advised and instructed in the extrasensory powers, the more that they should be advised and instructed in the meditative stabilities, the more that they should be advised and instructed in the dhāraṇī gateways, the more that they should be advised and instructed in the powers of the tathāgatas, the more that they should be advised and instructed in the fearlessnesses, the more that they should be advised and instructed in the kinds of exact knowledge, the more that they should be advised and instructed in great loving kindness, the more that they should be advised and instructed in great compassion, and the more that they should be advised and instructed in the eighteen distinct qualities of the buddhas.
“They should also be assisted with the basic necessities: robes, alms, bedding, and medications used to treat ill health.772 The merit of sons or daughters of good families who assist those bodhisattva great beings, attracting them with the Dharma and attracting them with material things, increases more greatly, but of those earlier sons or daughters of good families it does not. If you ask why, Blessed Lord, it is because this happens because of that. Those bodhisattva great beings are advised and instructed in the perfection of generosity, are advised and instructed [F.113.b] in the perfection of ethical discipline, are advised and instructed in the perfection of tolerance, are advised and instructed in the perfection of perseverance, are advised and instructed in the perfection of meditative concentration, and are advised and instructed in the perfection of wisdom; they are advised and instructed in the emptiness of internal phenomena, are advised and instructed in the emptiness of external phenomena, are advised and instructed in the emptiness of external and internal phenomena, are advised and instructed in the emptiness of emptiness, are advised and instructed in the emptiness of great extent, are advised and instructed in the emptiness of ultimate reality, are advised and instructed in the emptiness of conditioned phenomena, are advised and instructed in the emptiness of unconditioned phenomena, are advised and instructed in the emptiness of the unlimited, are advised and instructed in the emptiness of that which has neither beginning nor end, are advised and instructed in the emptiness of nonexclusion, are advised and instructed in the emptiness of inherent nature, are advised and instructed in the emptiness of all phenomena, are advised and instructed in the emptiness of intrinsic defining characteristics, are advised and instructed in the emptiness of that which cannot be apprehended, are advised and instructed in the emptiness of nonentities, are advised and instructed in the emptiness of essential nature, and are advised and instructed in the emptiness of an essential nature of nonentities; they are advised and instructed in the applications of mindfulness, are advised and instructed in the correct exertions, are advised and instructed in the supports for miraculous ability, are advised and [F.114.a] instructed in the faculties, are advised and instructed in the powers, are advised and instructed in the branches of enlightenment, and are advised and instructed in the noble eightfold path; and they are advised and instructed in the truths of the noble ones, are advised and instructed in the meditative concentrations, are advised and instructed in the immeasurable attitudes, are advised and instructed in the formless absorptions, are advised and instructed in the eight liberations, are advised and instructed in the nine serial steps of meditative absorption, are advised and instructed in the emptiness, signlessness, and wishlessness gateways to liberation, are advised and instructed in the extrasensory powers, are advised and instructed in the meditative stabilities, are advised and instructed in the dhāraṇī gateways, are advised and instructed in the ten powers of the tathāgatas, are advised and instructed in the four fearlessnesses, are advised and instructed in the four kinds of exact knowledge, are advised and instructed in great loving kindness, are advised and instructed in great compassion, and are advised and instructed in the eighteen distinct qualities of the buddhas.”
Then the venerable Subhūti said to Śakra, mighty lord of the gods, “Excellent, excellent, Kauśika, that you thus generate resolve in bodhisattva great beings, that you benefit bodhisattva great beings, and that you protect them. Kauśika, [F.114.b] you should act in that manner. Those noble śrāvakas who wish to benefit beings should also generate in the bodhisattva great beings a resolve toward unsurpassed, perfect, complete enlightenment. They should benefit and protect bodhisattvas by benefiting them with the Dharma and material things. If you ask why, Kauśika, it is because the source773 of the saṅgha of the śrāvakas of the Blessed One is the bodhisattva great beings.
“If bodhisattva great beings were not to set their minds on unsurpassed, perfect, complete enlightenment, then bodhisattva great beings would not train in those six perfections––the perfection of generosity, the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom. They would not train in the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, the emptiness of emptiness, the emptiness of great extent, the emptiness of ultimate reality, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the unlimited, the emptiness of that which has neither beginning nor end, the emptiness of nonexclusion, the emptiness of inherent nature, the emptiness of all phenomena, the emptiness of intrinsic defining characteristics, the emptiness of that which cannot be apprehended, the emptiness of nonentities, the emptiness of essential nature, or the emptiness of an essential nature of nonentities; or the applications of mindfulness, the correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, or the noble eightfold path; [F.115.a] or the truths of the noble ones, the meditative concentrations, the immeasurable attitudes, the formless absorptions, the eight liberations, the nine serial steps of meditative absorption, the emptiness, signlessness, and wishlessness gateways to liberation, the extrasensory powers, the meditative stabilities, the dhāraṇī gateways, the powers of the tathāgatas, the fearlessnesses, the kinds of exact knowledge, or the eighteen distinct qualities of the buddhas. They would not fully awaken to unsurpassed, perfect, complete enlightenment.
“Were they not to fully awaken to unsurpassed, perfect, complete enlightenment, pratyekabuddhas and śrāvakas would also not exist. But, Kauśika, bodhisattva great beings do indeed train in those six perfections––the perfection of generosity, the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom. They do indeed train in the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, the emptiness of emptiness, the emptiness of great extent, the emptiness of ultimate reality, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the unlimited, the emptiness of that which has neither beginning nor end, the emptiness of nonexclusion, the emptiness of inherent nature, the emptiness of all phenomena, the emptiness of intrinsic defining characteristics, the emptiness of that which cannot be apprehended, the emptiness of nonentities, the emptiness of essential nature, and the emptiness of an essential nature of nonentities; [F.115.b] in the applications of mindfulness, the correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, and the noble eightfold path; and in the truths of the noble ones, the meditative concentrations, the immeasurable attitudes, the formless absorptions, the eight liberations, the nine serial steps of meditative absorption, the emptiness, signlessness, and wishlessness gateways to liberation, the extrasensory powers, the meditative stabilities, the dhāraṇī gateways, the powers of the tathāgatas, the fearlessnesses, the kinds of exact knowledge, and the eighteen distinct qualities of the buddhas.
“So, those bodhisattva great beings do fully awaken to unsurpassed, perfect, complete enlightenment, and having fully awakened to unsurpassed, perfect, complete enlightenment, in all world systems the continuum of the hells is cut, the continuum of the animal realm is cut, and the continuum of the world of Yama is cut; the ranks of the asuras decline and the ranks of gods flourish; great and lofty royal families appear in the world, great and lofty priestly families appear in the world, and great and lofty householder families appear in the world; the gods of the Cāturmahārājika realm appear in the world, the gods of the Trayastriṃśa realm appear in the world, the gods of the Yāma realm appear in the world, the gods of the Tuṣita realm appear in the world, [F.116.a] the gods of the Nirmāṇarati realm appear in the world, and the gods of the Paranirmitavaśavartin realm appear in the world; the gods of the Brahmakāyika realm appear in the world, the gods of the Brahmapurohita realm appear in the world, the gods of the Brahmapārṣadya realm appear in the world, and the gods of the Mahābrahmā realm appear in the world; the gods of the Ābha realm appear in the world, the gods of the Parīttābha realm appear in the world, the gods of the Apramāṇābha realm appear in the world, and the gods of the Ābhāsvara realm appear in the world; the gods of the Śubha realm appear in the world, the gods of the Parīttaśubha realm appear in the world, the gods of the Apramāṇaśubha realm appear in the world, and the gods of the Śubhakṛtsna realm appear in the world; the gods of the Vṛha realm appear in the world, the gods of the Parīttavṛha realm appear in the world, the gods of the Apramāṇavṛha realm appear in the world, and the gods of the Vṛhatphala realm appear in the world; the gods of the Avṛha realm appear in the world, the gods of the Atapa realm appear in the world, the gods of the Sudṛśa realm appear in the world, the gods of the Sudarśana realm appear in the world, and the gods of the Akaniṣṭha realm appear in the world; the gods of the sphere of infinite space appear in the world, the gods of the sphere of infinite consciousness appear in the world, the gods of the sphere of nothing-at-all appear in the world, and the gods of the sphere of neither perception nor nonperception appear in [F.116.b] the world; the perfection of generosity appears in the world, the perfection of ethical discipline appears in the world, the perfection of tolerance appears in the world, the perfection of perseverance appears in the world, the perfection of meditative concentration appears in the world, and perfection of wisdom appears in the world; the emptiness of internal phenomena appears in the world, the emptiness of external phenomena appears in the world, the emptiness of external and internal phenomena appears in the world, the emptiness of emptiness appears in the world, the emptiness of great extent appears in the world, the emptiness of ultimate reality appears in the world, the emptiness of conditioned phenomena appears in the world, the emptiness of unconditioned phenomena appears in the world, the emptiness of the unlimited appears in the world, the emptiness of that which has neither beginning nor end appears in the world, the emptiness of nonexclusion appears in the world, the emptiness of inherent nature appears in the world, the emptiness of all phenomena appears in the world, the emptiness of intrinsic defining characteristics appears in the world, the emptiness of that which cannot be apprehended appears in the world, the emptiness of nonentities appears in the world, the emptiness of essential nature appears in the world, and the emptiness of an essential nature of nonentities appears in the world; the applications of mindfulness appear in the world, the correct exertions appear in the world, the supports for miraculous ability appear in the world, the faculties appear in [F.117.a] the world, the powers appear in the world, the branches of enlightenment appear in the world, and the noble eightfold path appears in the world; the truths of the noble ones appear in the world, the meditative concentrations appear in the world, the immeasurable attitudes appear in the world, the formless absorptions appear in the world, the eight liberations appear in the world, the nine serial steps of meditative absorption appear in the world, the emptiness, signlessness, and wishlessness gateways to liberation appear in the world, the meditative stabilities appear in the world, the dhāraṇī gateways appear in the world, the ten powers of the tathāgatas appear in the world, the four fearlessnesses appear in the world, the four kinds of exact knowledge appear in the world, great compassion appears in the world, and the eighteen distinct qualities of the buddhas appear in the world; and the vehicle of the śrāvakas appears in the world, the vehicle of the pratyekabuddhas appears in the world, and the Great Vehicle appears in the world.”
This completes the twenty-third chapter, “Śakra,” from The Perfection of Wisdom in One Hundred Thousand Lines. [B9]
Abbreviations
| Bṭ1 | Anonymous/Daṃṣṭrāsena. shes rab kyi pha rol tu phyin pa ’bum gyi rgya cher ’grel (Śatasāhasrikāprajñāpāramitābṛhaṭṭīkā) [Bṛhaṭṭīkā]. Toh 3807, Degé Tengyur vols. 91–92 (shes phyin, na, pa). |
|---|---|
| Bṭ3 | Vasubandhu/Daṃṣṭrāsena. ’phags pa shes rab kyi pha rol tu phyin pa ’bum dang / nyi khri lnga sgong pa dang / khri brgyad stong pa rgya cher bshad pa (Āryaśatasāhasrikāpañcaviṃśatisāhasrikāṣṭādaśa-sāhasrikāprajñāpāramitābṭhaṭṭīkā) [Bṛhaṭṭīkā]. Degé Tengyur vol. 93 (shes phyin, pha), folios 1b–292b. |
| C | Choné (co ne) Kangyur and Tengyur. |
| D | Degé (sde dge) Kangyur and Tengyur. |
| Edg | Edgerton, Franklin. Buddhist Hybrid Sanskrit Dictionary. New Haven, 1953. |
| Eight Thousand | Conze, Edward. The Perfection of Wisdom in Eight Thousand Lines & Its Verse Summary. Bolinas, Calif.: Four Seasons Foundation, 1973. |
| Ghoṣa | Ghoṣa, Pratāpachandra, ed. Śatasāhasrikā Prajñāpāramitā. Asiatic Society of Bengal. Calcutta, 1902–14. |
| Gilgit | Gilgit Buddhist Manuscripts (revised and enlarged compact facsimile edition). Vol. 1. by Raghu Vira and Lokesh Chandra. Bibliotheca Indo-Buddhica Series No. 150. Delhi 110007: Sri Satguru Publications, a division of Indian Books Center, 1995. |
| K | Peking (pe cing) 1684/1692 Kangyur |
| LSPW | Conze, Edward. The Large Sutra on Perfection Wisdom. Berkeley and Los Angeles, California: University of California Press, 1975. First paperback printing, 1984. |
| MDPL | Conze, Edward. Materials for a Dictionary of the Prajñāpāramitā Literature. Tokyo: Suzuki Research Foundation, 1973. |
| MW | Monier-Williams, Monier. A Sanskrit-English dictionary: Etymologically and Philologically Arranged with Special Reference to Cognate Indo-European Languages. Oxford: Clarendon Press, 1899. |
| Mppś | Lamotte, Étienne. Le Traité de la Grande Vertu de Sagesse de Nāgārjuna (Mahāprajñā-pāramitā-śāstra). Vol. I and II: Bibliothèque du Muséon, 18. Louvain: Institut Orientaliste, 1949; reprinted 1967. Vol III, IV and V: Publications de l’Institut Orientaliste de Louvain, 2, 12 and 24. Louvain: Institut Orientaliste, 1970, 1976 and 1980. |
| Mppś English | Gelongma Karma Migme Chodron. The Treatise on the Great Virtue of Wisdom of Nāgārjuna. Gampo Abbey Nova Scotia, 2001. English translation of Étienne Lamotte (1949–80). |
| Mvy | Mahāvyutpatti (bye brag tu rtogs par byed pa chen po. Toh. 4346, Degé Tengyur vol. 306 (bstan bcos sna tshogs, co), folios 1b-131a. |
| N | Narthang (snar thang) Kangyur and Tengyur. |
| PSP | Pañcaviṃśatisāhasrikā Prajñāpāramitā. Edited by Takayasu Kimura. Tokyo: Sankibo Busshorin 2007–9 (1-1, 1-2), 1986 (2-3), 1990 (4), 1992 (5), 2006 (6-8). Available online (input by Klaus Wille, Göttingen) at GRETIL. |
| S | Stok Palace (stog pho brang bris ma) Kangyur. |
| Skt | Sanskrit. |
| Tib | Tibetan. |
| Toh | Tōhoku Imperial University A Complete Catalogue of the Tibetan Buddhist Canons. (bkaḥ-ḥgyur and bstan-ḥgyur). Edited by Ui, Hakuju; Suzuki, Munetada; Kanakura, Yenshō; and Taka, Tōkan. Tohoku Imperial University, Sendai, 1934. |
| Z | Zacchetti, Stefano. In Praise of the Light. Bibliotheca Philologica et Philosophica Buddhica, Vol. 8. The International Research Institute for Advanced Buddhology. Tokyo: Soka University, 2005. |
| le’u brgyad ma | shes rab kyi pha rol tu phyin pa stong phrag nyi shu lnga pa (Pañcaviṃśatisāhasrikāprajñāpāramitā) [Haribhadra’s “Eight Chapters”]. Toh 3790, vols. 82–84 (shes phyin, ga, nga, ca). Citations are from the 1976–79 Karmapae chodhey gyalwae sungrab partun khang edition, first the Tib. vol. letter in italics, followed by the folio and line number. |
| ŚsP | Śatasāhasrikāprajñaparamitā. Edited by Takayasu Kimura. Tokyo: Sankibo Busshorin 2009 (II-1), 2010 (II-2, II-3), 2014 (II-4). Available online (input by Klaus Wille, Göttingen) at GRETIL. |
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Daṃṣṭrasena. shes rab kyi pha rol tu phyin pa ’bum pa rgya cher ’grel pa (Śatasāhasrikāprajñāpāramitābṛhaṭṭīkā) [“An Extensive Commentary on The Perfection of Wisdom in One Hundred Thousand Lines”], Toh 3807, Degé Tengyur vols. 91–92. Also in Tengyur Pedurma (TPD) (bstan ’gyur [dpe bsdur ma]), [Comparative Edition of the Tengyur], krung go’i bod rig pa zhib ’jug ste gnas kyi bka’ bstan dpe sdur khang (The Tibetan Tripitaka Collation Bureau of the China Tibetology Research Center). 120 volumes. Beijing: krung go’i bod rig pa dpe skrun khang (China Tibetology Publishing House), 1994–2008, vol. 54 (TPD 54), pp. 627–1439, and vol. 55, pp. 2–550.
Denkarma (ldan dkar ma; pho brang stod thang ldan dkar gyi chos ’gyur ro cog gi dkar chag). Toh 4364, Degé Tengyur vol. 206 (sna tshogs, jo), folios 294.b–310.a.
Phangthangma (dkar chag ’phang thang ma). Beijing: mi rigs dpe skrun khang, 2003.
Alaksha Tendar (a lag sha bstan dar). shes rab snying po’i ’grel pa don gsal nor bu’i ’od. sku ’bum: sku ’bum byams pa gling. http://purl.bdrc.io/resource/W7303. [BDRC bdr:W7303]. For translation see Lopez 1988.
Butön (bu ston rin chen grub). bde bar gshegs pa’i bstan pa’i gsal byed chos kyi ’byung gnas gsung rab rin po che’i mdzod. In gsung ’bum/_rin chen grub/ zhol par ma/ ldi lir bskyar par brgyab pa/ [The Collected Works of Bu-ston: Edited by Lokesh Chandra from the Collections of Raghu Vira], vol. 24, pp. 633–1056. New Delhi: International Academy of Indian Culture, 1965–71.
Chomden Rigpai Raltri (bcom ldan rig pa’i ral gri). bstan pa rgyas pa rgyan gyi nyi ’od. BDRC MW1CZ1041 (scanned dbu med MS from Drépung) and MW00EGS1017426 (modern computerized version).
Dolpopa (dol po pa shes rab rgyal mtshan). ’bum rdzogs ldan lugs kyi bshad pa. Jo nang dpe tshogs 43. Beijing: mi rigs dpe skrun khang, 2014. http://purl.bdrc.io/resource/W8LS18973 . [BDRC bdr:W8LS18973].
Karma Chakmé (gnas mdo karma chags med). yum chen mo shes rab kyi pha rol tu phyin pa’i ’bum tig. In gsung ’bum karma chags med (gnas mdo dpe rnying nyams gso khang), 34:223–50. [nang chen rdzong]: gnas mdo gsang sngags chos ’phel gling gi dpe rnying nyams gso khang, 2010. http://purl.bdrc.io/resource/MW1KG8321_A2E762 . [BDRC bdr:MW1KG8321_A2E762].
Kongtrül Lodrö Thaye (kong sprul blo gros mtha’ yas / yon tan rgya mtsho). shes bya kun khyab [“The Treasury of Knowledge”]. Beijing: Mi rigs dpe skrun khang, 2002. Translated, along with the auto-commentary, by the Kalu Rinpoche Translation Group in The Treasury of Knowledge series (TOK). Ithaca, NY: Snow Lion Publications, 1995 to 2012. Mentioned here is Ngawang Zangpo 2010 (Books 2, 3, and 4).
Minling Terchen Gyurme Dorje. zab pa dang rgya che ba’i dam pa’i chos kyi thob yig rin chen ’byung gnas dum bu gnyis pa. In vol. 2, gsung ’bum ’gyur med rdo rje. 16 vols. Dehra Dun: D.g. Khochhen Tulku, 1998. Buddhist Digital Resource Center (BDRC), purl.bdrc.io/resource/MW22096. [BDRC bdr:MW22096]
Nordrang Orgyan (nor brang o rgyan). chos rnam kun btus. 3 vols. Beijing: Krung go’i bod rig pa dpe skrun khang, 2008.
Olkha Lelung Lobsang Trinlé (’ol kha / dga’ sle lung blo bzang ’phrin las). Narthang Catalog (Detailed). bka’ ’gyur rin po che’i gsung par srid gsum rgyan gcig rdzu ’phrul shing rta’i dkar chag ngo mtshar bkod pa rgya mtsho’i lde mig. Scans in: Narthang Kangyur (snar thang bka’ ’gyur), vol. 102, pp. 663–909. Buddhist Digital Resource Center (BDRC), http://purl.bdrc.io/resource/W22703 [BDRC bdr:W22703]. Transcribed in: bka’ ’gyur (dpe bsdur ma) [Comparative Edition of the Kangyur], krung go’i bod rig pa zhib ’jug ste gnas kyi bka’ bstan dpe sdur khang (The Tibetan Tripitaka Collation Bureau of the China Tibetology Research Center). 108 volumes. Beijing: krung go’i bod rig pa dpe skrun khang (China Tibetology Publishing House), 2006–9, vol. 106, pp. 71–306.
Rongtönpa (rong ston shes bya kun rig). sher phyin ’bum TIk. Manduwala, Dehra Dun: Luding Ladrang, Pal Ewam Chodan Ngorpa Centre, 1985. http://purl.bdrc.io/resource/W1KG11807. [BDRC bdr:W1KG11807]. For translation see Martin 2012.
Zhang Yisun et al. bod rgya tshig mdzod chen mo. 3 vols. Subsequently reprinted in 2 vols. and 1 vol. Beijing: Mi rigs dpe skrun khang, 1985. Translated in Nyima and Dorje 2001 (vol. 1).
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