The Perfection of Wisdom in Twenty-Five Thousand Lines
Chapter 23: Śakra

Then the Blessed One said to Śakra, mighty lord of the gods, “Kauśika, if any noble sons or noble daughters [F.118.a] were to establish the beings of Jambudvīpa on the paths of the ten virtuous actions, do you think, Kauśika, that for this reason those noble sons or noble daughters would greatly increase their merit?”

“Blessed Lord, they would! Sugata, they would!”

The Blessed One then said, “Kauśika, if any were to bestow this perfection of wisdom on others so that they might recite it, commit it to writing, or chant it, they would even more greatly increase their merit. If you ask why, based on this perfection of wisdom, it is extensively revealed that there are many uncontaminated attributes through which noble sons or noble daughters, after training in it, have entered, will enter, and are entering into the maturity of the bodhisattvas; through which they have attained, will attain, and are attaining [the fruits and realizations], up to and including arhatship; through which followers of the vehicle of the pratyekabuddhas have attained, will attain, and are attaining the enlightenment of the pratyekabuddhas; through which those who enter into unsurpassed, complete enlightenment have entered, will enter, and are entering into the maturity of the bodhisattvas; and through which they have attained, will attain, and are attaining consummate buddhahood in unsurpassed, complete enlightenment.

“Kauśika, if you ask what are those uncontaminated attributes, they comprise the perfection of generosity, [the other perfections], up to and including the perfection of wisdom, the emptiness of internal phenomena, [all the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities, the thirty-seven factors conducive to enlightenment, the four truths of the noble ones, the eight aspects of liberation, the nine serial steps of meditative absorption, the gateways of liberation‍—emptiness, signlessness, and [F.118.b] wishlessness‍—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. There are also other immeasurable attributes of the buddhas that are extensively revealed.

“Kauśika, if any noble sons or noble daughters established a single being in the fruit of entering the stream to nirvāṇa, their merit would increase more greatly, but by establishing the beings of Jambudvīpa in the paths of the ten virtuous actions, it would not. If you ask why, Kauśika, the beings who are established in the paths of the ten virtuous actions are not liberated from rebirth in the hells or the animal realm or from the world of Yama. Kauśika, since beings who are established in the fruit of entering the stream to nirvāṇa are liberated from rebirth in the hells and the animal realm and from the world of Yama, what need one say about those who are established in the fruit of being destined for only one more rebirth, the fruit of no longer being subject to rebirth, and arhatship! {Ki.II-III: 104}

“Kauśika, compared to any who establish beings of Jambudvīpa in the fruit of entering the stream to nirvāṇa and who establish them [in the other fruits], up to and including arhatship, if any were to establish a single being in individual enlightenment, their merit would increase more greatly. Compared to any noble sons or noble daughters who establish all beings of Jambudvīpa in individual enlightenment, if any noble sons or noble daughters were to establish a single being in unsurpassed, complete enlightenment, their merit would increase more greatly. If you ask why, [F.119.a] it is because one who establishes a single being in unsurpassed, complete enlightenment does so in order that the way to buddhahood might not be interrupted. And if you again ask why, Kauśika, those who enter the stream to nirvāṇa and so forth, up to and including the arhats and the pratyekabuddhas, have originated from the bodhisattvas. Kauśika, the tathāgatas, arhats, completely awakened buddhas have originated from the bodhisattvas. This formulation, Kauśika, explains how the bodhisattvas should be worshiped and honored. One should know that they should be served, respected, honored, and worshiped with flowers, garlands, perfume, unguents, powders, robes, parasols, victory banners, ribbons, and diverse musical sounds by the world with its gods, its māras, its Brahmā deities, and its virtuous ascetics and brahmins.

“Kauśika, if any noble sons or noble daughters were to establish all the beings of Jambudvīpa in the paths of the ten virtuous actions, do you think, Kauśika, that the merit of those noble sons or noble daughters would increase more greatly on that basis?”

“It would, Blessed Lord! It would, Sugata!” replied Śakra.

“Kauśika,” continued the Blessed One, “compared to that, if any noble sons or noble daughters were to give this perfection of wisdom to others in order that they might commit it to writing in book form, recite it, or chant it, their merit would increase even more greatly. If you ask why, the uncontaminated attributes are extensively revealed through this perfection of wisdom. Training in these, noble sons and noble daughters have entered, will enter, and are entering into authentic maturity, [F.119.b] and they have attained, will attain, and are attaining [the fruits], up to and including arhatship. [Training in these], followers of the vehicle of the pratyekabuddhas have attained, will attain, and are attaining individual enlightenment. [Training in these], bodhisattva great beings also have entered, will enter, and are entering into authentic maturity, and they have attained, will attain, and are attaining consummate buddhahood in unsurpassed, complete enlightenment.

“Kauśika, if you ask what are these uncontaminated attributes, they comprise the six perfections, all the aspects of emptiness, the thirty-seven factors conducive to enlightenment, the four truths of the noble ones, the meditative concentrations, the immeasurable attitudes, the formless absorptions, the eight aspects of liberation, the nine serial steps of meditative absorption, the three gateways of 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. There are also other immeasurable attributes of the buddhas that are extensively revealed.

“Kauśika, {Ki.II-III: 105} as this formulation also explains, one should know that any noble sons or noble daughters who make this perfection of wisdom into a book and give it to others in order that they might recite it, commit it to writing, and chant it, their merit will increase more greatly. If you ask why, Kauśika, all attributes are extensively revealed through this perfection of wisdom, and it is owing to these that the members of great and lofty royal families are discerned;387 [F.120.a] the members of great and lofty priestly families and the members of great and lofty householder families are discerned; the gods of the Caturmahā­rāja­kāyika realm are discerned; the gods of the Trayastriṃśa, Yāma, Tuṣita, Nirmāṇarata, and Para­nirmita­vaśa­vartin realms are discerned; and the gods of the Brahmakāyika, Brahmapurohita, Brahma­pariṣadya, Mahābrahmā, and other realms, up to and including Akaniṣṭha, are discerned, as well as the gods of the sphere of infinite space and the other spheres, up to and including the sphere of neither perception nor nonperception. [Likewise], all the perfections are discerned; all the aspects of emptiness are discerned; the thirty-seven factors conducive to enlightenment are discerned; the truths of the noble ones, the meditative concentrations, the immeasurable attitudes, and the formless absorptions are discerned; the eight aspects of liberation and the nine serial steps of meditative absorption are discerned; the three gateways of liberation and the extrasensory powers are discerned; the meditative stabilities and the dhāraṇī gateways are discerned; and the powers of the tathāgatas, the fearlessnesses, the kinds of exact knowledge, great loving kindness, great compassion, and the eighteen distinct qualities of the buddhas are discerned. [Likewise, the fruits], up to and including all-aspect omniscience, are discerned. [Likewise], those who have entered the stream to nirvāṇa, those destined for only one more rebirth, those who will no longer be reborn, arhats, and pratyekabuddhas are discerned. [Likewise], bodhisattva great beings are discerned, and the tathāgatas, arhats, completely awakened buddhas are discerned.

“Kauśika, leaving aside the [aforementioned] establishing of the beings of Jambudvīpa in the paths of the ten virtuous actions and the establishing of them [in other goals], up to and including individual enlightenment, Kauśika, if any noble sons or noble daughters were to establish the beings of the world system of the four continents, [F.120.b] as many as there are, in the paths of the ten virtuous actions, do you think, Kauśika, that the merit of those noble sons or noble daughters would increase greatly on that basis?”

“It would, Blessed Lord! It would, Sugata!” he replied.

“Kauśika,” continued the Blessed One, “compared to them, if any noble sons or noble daughters give this book of the perfection of wisdom to others in order that they might recite it, commit it to writing, and chant it, their merit will increase even more. If you ask why, Kauśika, it is because all the attributes of the śrāvakas, pratyekabuddhas, and bodhisattvas, and all the attributes of the buddhas, arise from the perfection of wisdom.

“Kauśika, leaving aside the [aforementioned] establishing of the beings of the world system of the four continents in the paths of the ten virtuous actions and the establishing of them [in the other goals], up to and including individual enlightenment, Kauśika, if any noble sons or noble daughters were to establish the beings of the confined chiliocosm, as many as they are, in the paths of the ten virtuous actions and establish them [in the other goals], up to and including individual enlightenment, do you think, Kauśika, {Ki. II-III: 106} that the merit of those noble sons or noble daughters would increase greatly on that basis?”

“It would, Blessed Lord! It would, Sugata!” he replied.

“Kauśika,” continued the Blessed One, “compared to them, if any noble sons or noble daughters give this book of the perfection of wisdom to others in order that they might recite it, commit it to writing, and chant it, their merit will increase even more.

“Kauśika, [F.121.a] leaving aside the confined chiliocosm, Kauśika, if any noble sons or noble daughters were to establish the beings of the medium dichiliocosm, as many as they are, in the paths of the ten virtuous actions and establish them [in the other goals], up to and including individual enlightenment, do you think, Kauśika, that the merit of those noble sons or noble daughters would increase greatly on that basis?”

“It would, Blessed Lord! It would, Sugata!” he replied.

“Kauśika,” continued the Blessed One, “compared to them, if any noble sons or noble daughters give this book of the perfection of wisdom to others in order that they might commit it to writing, recite it, and chant it, their merit will increase even more.

“Kauśika, leaving aside the medium dichiliocosm, Kauśika, if any noble sons or noble daughters were to establish the beings of the great trichiliocosm, as many as they are, in the paths of the ten virtuous actions and establish them [in the other goals], up to and including individual enlightenment, do you think, Kauśika, that the merit of those noble sons or noble daughters would increase greatly on that basis?”

“It would, Blessed Lord! It would, Sugata!” he replied.

“Kauśika,” continued the Blessed One, “compared to them, if any noble sons or noble daughters give this book of the perfection of wisdom to others in order that they might commit it to writing, recite it, and chant it, their merit will increase even more.

“Kauśika, leaving aside the great trichiliocosm, Kauśika, [F.121.b] if any noble sons or noble daughters were to establish all the beings of the world systems in each of the ten directions, numerous as the grains of sand of the river Gaṅgā, in the paths of the ten virtuous actions and establish them [in the other goals], up to and including individual enlightenment, do you think, Kauśika, that the merit of those noble sons or noble daughters would increase greatly on that basis?”

“It would, Blessed Lord! It would, Sugata!” he replied.

“Kauśika,” continued the Blessed One, “compared to them, if any noble sons or noble daughters give this book of the perfection of wisdom to others in order that they might commit it to writing, recite it, and chant it, their merit will increase even more.

“If you ask why, Kauśika, it is because the uncontaminated attributes are extensively revealed in this perfection of wisdom. Training in these, noble sons and noble daughters have entered, will enter, and are entering into authentic maturity; they have attained, will attain, and are attaining [the fruits], up to and including arhatship; and they have attained, will attain, and are attaining individual enlightenment. [Training in these], bodhisattva great beings also have entered, will enter, and are entering into the maturity of the bodhisattvas, and they have attained, will attain, and are attaining consummate buddhahood in unsurpassed, complete enlightenment.

“Kauśika, if you ask what are these uncontaminated attributes, {Ki.II-III: 107} they comprise the perfections, the emptiness of internal phenomena and [all the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities, [F.122.a] the thirty-seven factors conducive to enlightenment, the truths of the noble ones, the meditative concentrations, the immeasurable attitudes, the formless absorptions, the eight aspects of liberation, the nine serial steps of meditative absorption, the three gateways of 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, and the other attributes, up to and including the eighteen distinct qualities of the buddhas. There are also other immeasurable attributes of the buddhas that are extensively revealed.

“Kauśika, as this formulation also explains, you should know that if there are any noble sons or noble daughters who make this perfection of wisdom into a book and give it to others in order that they might recite it, commit it to writing, and chant it, their merit will increase even more than the aforementioned. If you ask why, Kauśika, it is because all attributes are extensively revealed through this perfection of wisdom, and it is owing to these that the members of great and lofty royal families, the members great and lofty priestly families, the members of great and lofty householder families, and the gods of the Caturmahā­rāja­kāyika realm are discerned. [Likewise], the gods of the Trayastriṃśa, Yāma, Tuṣita, Nirmāṇarata, and Para­nirmita­vaśa­vartin realms, and the gods of the Brahmakāyika, Brahmapurohita, Brahma­pariṣadya, Mahābrahmā, and other realms, up to and including Akaniṣṭha, are discerned, as well as the gods of the sphere of infinite space and the other spheres, up to and including the sphere of neither perception nor nonperception. [F.122.b] [Likewise], the perfections are discerned, the emptiness of internal phenomena and [all the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities, are discerned, the thirty-seven factors conducive to enlightenment are discerned, and [all the fruitional attributes], up to and including the eighteen distinct qualities of the buddhas, are discerned. [Likewise], knowledge of all the dharmas is discerned, knowledge of the path is discerned, and all-aspect omniscience is discerned. Those who have entered the stream to nirvāṇa, those destined for only one more rebirth, those who will no longer be reborn, arhats, and pratyekabuddhas are discerned. [Likewise], bodhisattva great beings are discerned, and the tathāgatas, arhats, completely awakened buddhas are discerned.

“Moreover, Kauśika, if any noble sons or noble daughters were to establish the human beings of Jambudvīpa, as many as there are, in the four meditative concentrations, establish them in the four immeasurable attitudes, establish them in the four formless absorptions, and establish them in the five extrasensory powers, do you think, Kauśika, that the merit of those noble sons or noble daughters would increase greatly on that basis?”

“It would, Blessed Lord! It would, Sugata!” he replied.

“Kauśika,” continued the Blessed One, “compared to them, if any noble sons or noble daughters give this book of the perfection of wisdom to others in order that they might recite it, commit it to writing, and chant it, their merit will increase even more. If you ask why, Kauśika, it is because all attributes are extensively revealed in this perfection of wisdom.

“Kauśika, leaving aside Jambudvīpa, leaving aside the world system of the four continents, leaving aside the chiliocosm, leaving aside the dichiliocosm, and leaving aside the great trichiliocosm, [F.123.a] Kauśika, if any noble sons or noble daughters were to establish all the beings of the world systems in the eastern direction, numerous as the grains of sand of the river Gaṅgā‍—and all the beings of the world systems in the southern, western, northern, northeastern, southeastern, southwestern, and northwestern directions, along with the nadir and the zenith, numerous as the grains of sand of the river Gaṅgā‍—in the four meditative concentrations, establish them in the four immeasurable attitudes, establish them in the four formless absorptions, and establish them in the five extrasensory powers, do you think, Kauśika, that the merit of those noble sons or noble daughters would increase greatly on that basis?”

“It would, Blessed Lord! It would, Sugata!” he replied.

“Kauśika,” continued the Blessed One, “compared to them, if any noble sons or noble daughters give a book of this perfection of wisdom to others in order that they might recite it, commit it to writing, and chant it, their merit will increase even more. If you ask why, Kauśika, it is because the uncontaminated attributes are extensively revealed in this perfection of wisdom.

“Training in these, noble sons and noble daughters have entered, will enter, and are entering into authentic maturity; they have attained, will attain, and are attaining the fruit of entering the stream to nirvāṇa; they have attained, will attain, and are attaining [the other fruits], up to and including arhatship; and they have attained, will attain, and are attaining individual enlightenment. [Training in these], bodhisattva great beings also have entered, will enter, and [F.123.b] are entering into the maturity of the bodhisattvas, and they have attained, will attain, and are attaining consummate buddhahood in unsurpassed, complete enlightenment.

“Moreover, Kauśika, if any noble sons or noble daughters were to take up, uphold, recite, master, and focus their attention correctly on this perfection of wisdom their merit would greatly increase, more so than those who establish the beings of Jambudvīpa, the beings of [other worlds], up to and including the great trichiliocosm, and the beings of the world systems in each of all the ten directions, numerous as the grains of sand of the river Gaṅgā, in the paths of the ten virtuous actions, and establish them in the four meditative concentrations, the four immeasurable attitudes, the four formless absorptions, and the five extrasensory powers.

“In this regard, focussing the attention correctly entails that the mind, without engaging in duality and without engaging in nonduality, takes up, upholds, recites, masters, and focuses the attention correctly on this perfection of wisdom. It entails that the mind, without engaging in duality and without engaging in nonduality, takes up, upholds, recites, masters, and focuses the attention correctly on the perfection of meditative concentration, {Ki.II-III: 108} the perfection of perseverance, the perfection of tolerance, the perfection of ethical discipline, and the perfection of generosity. It entails that the mind, without engaging in duality and without engaging in nonduality, takes up, upholds, recites, masters, and focuses the attention correctly on the emptiness of internal phenomena. [F.124.a] It entails that the mind, without engaging in duality and without engaging in nonduality, focuses the attention correctly on [all the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities. [B35]

“It entails that the mind, without engaging in duality and without engaging in nonduality, focuses the attention correctly on 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. It entails that the mind, without engaging in duality and without engaging in nonduality, focuses the attention correctly on [the fruitional attributes], up to and including the distinct qualities of the buddhas. It entails that the mind, without engaging in duality and without engaging in nonduality, focuses the attention correctly on [the goals], up to and including all-aspect omniscience.

“Moreover, Kauśika, if any noble son or noble daughter were to extensively describe this perfection of wisdom to others using many formulations, and teach, explain, interpret, analyze, and elucidate it, revealing it authentically and establishing its meaning, then, Kauśika, the meaning of the perfection of wisdom [that they would reveal] would be as follows: The perfection of wisdom observes neither duality nor nonduality. It is neither with signs nor without signs. It is neither to be accepted nor to be rejected. It is without decrease and without increase. [F.124.b] It is without affliction and without purification. It neither arises nor ceases. It is neither grasped nor is it not grasped. It is neither adopted nor is it abandoned. It neither dwells not does it not dwell. It is neither authentic nor is it erroneous. It is neither conjoined nor is it disjoined. It is neither hybrid nor is it not hybrid. It is neither conditional nor is it unconditional. It is neither something nor is it nothing. It is neither the real nature nor is it not the real nature. It is neither the very limit of reality nor is it not the very limit of reality. That is to say, it is without dualities. If any noble sons or noble daughters were to extensively describe this perfection of wisdom to others, and teach, explain, interpret, analyze, and elucidate it, revealing it authentically and establishing its meaning in that manner, then, Kauśika, their merit would greatly increase, more so than [the merit of] those who take up, master, uphold, read, and focus their attention correctly on it, exclusively for themselves.

“Moreover, Kauśika, if any noble sons or noble daughters were to take up, master, uphold, recite, and focus their attention correctly on this profound perfection of wisdom for themselves, and also extensively describe it to others, and teach, explain, interpret, analyze, and elucidate it, revealing it authentically and establishing its meaning in that manner, then Kauśika, the merit of those noble sons or noble daughters would greatly increase to its utmost.”

Śakra then asked, [F.125.a] “Blessed Lord, should the noble sons or noble daughters reveal the perfection of wisdom in accordance with its meaning and its letters?”

“Kauśika,” replied the Blessed One, “the noble sons or noble daughters should reveal the perfection of wisdom in accordance with its meaning and its letters. Kauśika, {Ki.II-III: 109} the noble sons or noble daughters who reveal it in that manner will possess an immeasurable and incalculable heap of merit.

“Kauśika, if any noble sons or noble daughters were, for the duration of their lives, to serve, respect, honor, and worship the immeasurable, countless tathāgatas, arhats, completely awakened buddhas in each of all the ten directions with flowers, garlands, perfume, unguents, powders, robes, parasols, victory banners, ribbons, diverse musical sounds, and all comforts, compared to them, Kauśika, if any noble sons or noble daughters were to extensively describe this perfection of wisdom in accordance with its meaning and its letters by many means to others, and teach, explain, interpret, analyze, and elucidate it, revealing it authentically and establishing its meaning in that manner, then, Kauśika, the merit of those noble sons or noble daughters would increase more than those of the former. If you ask why, having trained in this perfection of wisdom, the tathāgatas, arhats, completely awakened buddhas of the past, future, and present have attained, will attain, and are attaining consummate buddhahood in unsurpassed, complete enlightenment. [F.125.b]

“Moreover, Kauśika, compared to any noble sons or noble daughters who, over immeasurable, countless eons, practice 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 by way of apprehending, if any extensively describe this perfection of wisdom in accordance with its meaning and its letters to others, and teach, explain, establish, investigate, analyze, and elucidate it, revealing it authentically, without apprehending anything, the merit of the latter will increase even more.

“In this regard, Kauśika, if bodhisattvas offer gifts by way of apprehending, and think, ‘I am offering gifts! These are the gifts that I am offering! They are to be offered to that recipient!’ then by offering their gifts in that manner they will resort to generosity, but that is not the perfection of generosity. If they think, ‘I am maintaining ethical discipline! This is the ethical discipline I maintain!’ then by maintaining ethical discipline in that manner they will resort to ethical discipline, but that is not the perfection of ethical discipline. If they think, ‘I am cultivating tolerance! This is the tolerance I cultivate!’ then by cultivating tolerance in that manner they will resort to tolerance, but that is not the perfection of tolerance. If they think, ‘I am persevering! This is the object for which I undertake perseverance!’ then by undertaking perseverance in that manner they will resort to perseverance, but that is not the perfection of perseverance. If they think, ‘I am absorbed in the meditative concentrations! These are the meditative concentrations in which I am absorbed!’ then by being absorbed in meditative concentration in that manner [F.126.a] they will resort to meditative concentration, but that is not the perfection of meditative concentration. If they think, ‘I am cultivating wisdom! This is the wisdom I am cultivating’ then by cultivating wisdom in that manner they will resort to wisdom, but that is not the perfection of wisdom.

“Kauśika, noble sons or noble daughters who engage in apprehending in that manner do not complete the perfection of generosity, and they do not complete the perfections of ethical discipline, tolerance, perseverance, meditative concentration, or wisdom.”

Śakra then asked, “Blessed Lord, how then should bodhisattva great beings act so as to complete the perfection of generosity? How should they act so as to complete the perfection of ethical discipline? How should they act so as to complete the perfection of tolerance? {Ki.II-III: 110} How should they act so as to complete the perfection of perseverance? How should they act so as to complete the perfection of meditative concentration? How should they act so as to complete the perfection of wisdom?”

“Kauśika,” replied the Blessed One, “in this regard, when bodhisattva great beings give gifts, they do not apprehend [the act of] giving and they do not apprehend the giver or the recipient. When they maintain ethical discipline, they do not apprehend ethical discipline or the 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 perseverance or [F.126.b] 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 the one who has wisdom. Kauśika, bodhisattva great beings who practice in that manner complete the perfection of generosity and they complete the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom.

“Kauśika, noble sons or noble daughters should reveal the perfection of wisdom in accordance with its meaning and its letters, without comprehending it in that [aforementioned dualistic] manner, and they should [likewise] reveal the perfection of meditative concentration, the perfection of perseverance, the perfection of tolerance, the perfection of ethical discipline, and the perfection of generosity. If you ask why, Kauśika, in the future there will be certain noble sons or noble daughters who teach an imitation of the perfection of wisdom to followers of the vehicle of the bodhisattvas. Thereupon, any noble sons or noble daughters who have set out for unsurpassed, complete enlightenment will indeed teach the [authentic] path when they hear that imitation, and should reveal to them this perfection of wisdom in accordance with its meaning and its letters.”

Śakra then asked, “Blessed Lord, what is this imitation of the perfection of wisdom?”

“In this regard, Kauśika,” replied the Blessed One, “noble sons or noble daughters may think that they are revealing the perfection of wisdom, but they actually reveal its imitation.”

Śakra asked, “Blessed Lord, how do those noble sons or noble daughters reveal an imitation of the perfection of wisdom?” [F.127.a]

“Kauśika,” replied the Blessed One, “in this regard, when those noble sons or noble daughters reveal the perfection of wisdom, they teach an imitation of perfection of wisdom. Their imitation of the perfection of wisdom is as follows: They teach that physical forms are impermanent and they teach that physical forms are imbued with suffering, without self, and unpleasant. They teach that feelings, perceptions, formative predispositions, and consciousness are impermanent, and they teach that feelings, perceptions, formative predispositions, and consciousness are imbued with suffering, without self, and unpleasant. They say that those who act accordingly practice the perfection of wisdom. Those to whom that is taught will also think that physical forms are impermanent. They will think that physical forms are imbued with suffering, without self, and unpleasant. They will think that feelings, perceptions, formative predispositions, and consciousness are impermanent, and they will think that feelings, perceptions, formative predispositions, and consciousness are imbued with suffering, without self, and unpleasant. They practice an imitation of the perfection of wisdom because they think that physical forms are impermanent, and because they think that physical forms are imbued with suffering, without self, and unpleasant; because they think that feelings, perceptions, formative predispositions, and consciousness are impermanent; and because they think that feelings, perceptions, formative predispositions, and consciousness are imbued with suffering, without self, and unpleasant.

“They teach that the eyes are impermanent and they teach that the eyes are imbued with suffering, without self, and unpleasant. They teach that the ears, nose, tongue, body, and mental faculty are impermanent, and they teach that the ears, nose, tongue, body, and mental faculty are imbued with suffering, without self, and unpleasant. They teach that sights are impermanent, and they teach that sights are imbued with suffering, [F.127.b] without self, and unpleasant. They teach that sounds, odors, tastes, tangibles, and mental phenomena are impermanent, and they teach that sounds, odors, tastes, tangibles, and mental phenomena are imbued with suffering, without self, and unpleasant. They teach that visual consciousness is impermanent, and they teach that visual consciousness is imbued with suffering, without self, and unpleasant. They teach that auditory consciousness, olfactory consciousness, gustatory consciousness, tactile consciousness, and mental consciousness are impermanent, and they teach that auditory consciousness, olfactory consciousness, gustatory consciousness, tactile consciousness, and mental consciousness are imbued with suffering, without self, and unpleasant.

“They teach that visually compounded sensory contact is impermanent, and they teach that visually compounded sensory contact is imbued with suffering, without self, and unpleasant. They teach that aurally compounded sensory contact, nasally compounded sensory contact, lingually compounded sensory contact, corporeally compounded sensory contact, and mentally compounded sensory contact are impermanent, and they teach that aurally compounded sensory contact, nasally compounded sensory contact, lingually compounded sensory contact, corporeally compounded sensory contact, and mentally compounded sensory contact are imbued with suffering, without self, and unpleasant.

“They teach that feelings conditioned by visually compounded sensory contact are impermanent, and they teach that feelings conditioned by visually compounded sensory contact are imbued with suffering, without self, and unpleasant. They teach that feelings conditioned by aurally compounded sensory contact, feelings conditioned by nasally compounded sensory contact, feelings conditioned by lingually compounded sensory contact, feelings conditioned by corporeally compounded sensory contact, and feelings conditioned by mentally compounded sensory contact are impermanent, and they teach that feelings conditioned by aurally compounded sensory contact, feelings conditioned by nasally compounded sensory contact, feelings conditioned by lingually compounded sensory contact, [F.128.a] feelings conditioned by corporeally compounded sensory contact, and feelings conditioned by mentally compounded sensory contact are imbued with suffering, without self, and unpleasant.

“They teach that the earth element is impermanent, and they teach that the earth element is imbued with suffering, without self, and unpleasant. They teach that the water element, the fire element, the wind element, {Ki.II-II: 111} the space element, and the consciousness element are impermanent, and they teach that the water element, the fire element, the wind element, the space element, and the consciousness element are imbued with suffering, without self, and unpleasant.

“They teach that the ignorance is impermanent, and they teach that ignorance is imbued with suffering, without self, and unpleasant. They teach that formative predispositions, consciousness, name and form, the six sense fields, sensory contact, sensation, craving, grasping, the rebirth process, actual birth, and aging and death are impermanent, and they teach that formative predispositions, consciousness, name and form, the six sense fields, sensory contact, sensation, craving, grasping, the rebirth process, actual birth, and aging and death are imbued with suffering, without self, and unpleasant.

“They teach that the perfection of generosity is impermanent, and they teach that the perfection of generosity is imbued with suffering, without self, and unpleasant. They teach that the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom are impermanent, and they teach that the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom are imbued with suffering, [F.128.b] without self, and unpleasant.

“They teach that the emptiness of internal phenomena is impermanent, and they teach that the emptiness of internal phenomena is imbued with suffering, without self, and unpleasant. They teach that the [other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities, are impermanent, and they teach that the [other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities, are imbued with suffering, without self, and unpleasant.

“They teach that the applications of mindfulness are impermanent, and they teach that the applications of mindfulness are imbued with suffering, without self, and unpleasant. They teach that the correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, and the noble eightfold path are impermanent, and they teach that the correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, and the noble eightfold path are imbued with suffering, without self, and unpleasant.

“They teach that [the fruitional attributes], up to and including the distinct qualities of the buddhas, are impermanent, and they teach that [the fruitional attributes], up to and including the distinct qualities of the buddhas, are imbued with suffering, without self, and unpleasant.

“They teach that [the fruits], up to and including all-aspect omniscience, are impermanent, and they teach that [the fruits], up to and including all-aspect omniscience, are imbued with suffering, without self, and unpleasant.

“They say that those who teach accordingly practice the perfection of wisdom, and those whom they teach will also think that physical forms are impermanent, and that physical forms are imbued with suffering, without self, and unpleasant. They will think that [all phenomena, attributes, and fruits], up to and including all-aspect omniscience, are impermanent, and they will think that [all phenomena, attributes, and fruits, up to and including] all-aspect omniscience, are imbued with suffering, [F.129.a] without self, and unpleasant. They will practice an imitation of the perfection of wisdom because they will think that all-aspect omniscience [and so forth] are impermanent, and because they will think that all-aspect omniscience [and so forth] are imbued with suffering, without self, and unpleasant. That, Kauśika, is an imitation of the perfection of wisdom.

“Moreover, Kauśika, when those noble sons or noble daughters reveal the perfection of wisdom, they will teach as follows: ‘Come here, noble child! You should cultivate the perfection of wisdom! After cultivating the perfection of wisdom, you will dwell on the first bodhisattva level, and you will dwell on [the other bodhisattva] levels, up to and including the tenth. Come here, noble child! You should cultivate the perfection of meditative concentration, the perfection of perseverance, the perfection of tolerance, the perfection of ethical discipline, and the perfection of generosity. After cultivating the perfection of generosity [and so forth], you will dwell on the first bodhisattva level, and you will dwell on [the other bodhisattva] levels, up to and including the tenth.’

“However, they will teach by means of signs and by way of apprehending. They will cultivate the perfection of wisdom through that temporal perception. That, Kauśika, is an imitation of the perfection of wisdom.

“Moreover, Kauśika, those noble sons or noble daughters will teach this perfection of wisdom as follows to noble sons or noble daughters who adhere to the vehicle of the bodhisattvas: ‘Come here, noble child! You should cultivate the perfection of wisdom! If, noble child, you cultivate the perfection of wisdom, you will go beyond the level of the śrāvakas and you will go beyond the level of the pratyekabuddhas!’ That, Kauśika, is an imitation of the perfection of wisdom. {Ki.II-III: 113} [F.129.b]

“Moreover, Kauśika, if those noble sons or noble daughters reveal the perfection of wisdom to noble sons or noble daughters who adhere to the vehicle of the bodhisattvas, they will teach as follows: ‘Come here, noble child! You should cultivate the perfection of wisdom! You will enter a bodhisattva’s full maturity, you will accept that phenomena are nonarising, and you will maintain the extrasensory powers of the bodhisattvas! You will serve, respect, honor, and worship the tathāgatas, arhats, completely awakened buddhas, and you will travel from buddhafield to buddhafield!’

“If those noble sons or noble daughters teach noble sons or noble daughters who adhere to the vehicle of the bodhisattvas, they will teach as follows: they will say, ‘Those noble children who take up, uphold, recite, master, and focus their attention correctly on the profound perfection of wisdom will acquire an immeasurable, incalculable, inestimable mass of merit!’ But those noble sons or noble daughters who teach in that manner will actually teach an imitation of the perfection of wisdom.

“Moreover, Kauśika, those noble sons or noble daughters will teach noble sons or noble daughters who adhere to the vehicle of the bodhisattvas as follows: ‘Come here, noble child! You should gather together all the roots of virtuous action, as many as there are, of the tathāgatas, arhats, completely awakened buddhas of the past, future, and present, from the time when they first begin to set their mind on enlightenment until their attainment of final nirvāṇa, in the expanse of nirvāṇa where no aggregates are left behind! You should rejoice in them and dedicate them to unsurpassed, complete enlightenment!’ [F.130.a] Teaching in that manner, those noble sons or noble daughters will actually teach an imitation of the perfection of wisdom.”

Śakra then asked, “Blessed Lord, how do those noble sons or noble daughters teach, so as not to teach an imitation of the perfection of wisdom to noble sons or noble daughters who adhere to the vehicle of the bodhisattvas?” {Ki.II-III: 114}

“In this regard, Kauśika,” replied the Blessed One, “those noble sons or noble daughters should teach the perfection of wisdom to noble sons or noble daughters who follow the vehicle of the bodhisattvas in the following manner: ‘Come here, noble child! You should cultivate the perfection of wisdom! Do not consider that physical forms are impermanent. If you ask why, physical forms are empty of inherent existence. Whatever is the nature of physical forms is nonentity. Whatever is a nonentity is the perfection of wisdom. Whatever is the perfection of wisdom does not apprehend that physical forms are permanent, or that physical forms are impermanent. If physical forms themselves are nonexistent, how could they be permanent or impermanent!’ Kauśika, those noble sons or noble daughters who teach in that manner do not teach an imitation of the perfection of wisdom.

“Moreover, Kauśika, those noble sons or noble daughters should teach the perfection of wisdom to noble sons or noble daughters who adhere to the vehicle of the bodhisattvas in the following manner: ‘Come here, noble child! You should cultivate the perfection of wisdom! Do not consider that feelings are impermanent. Do not consider that perceptions, formative predispositions, and consciousness are impermanent. If you ask why, consciousness [and those other aggregates] are empty of inherent existence. [F.130.b] Whatever is the nature of consciousness [and so forth] is nonentity. Whatever is a nonentity is the perfection of wisdom. Whatever is the perfection of wisdom does not apprehend that consciousness [and so forth] are permanent or impermanent. If consciousness [and so forth] are themselves nonexistent, how could they be permanent or impermanent!’ Kauśika, those noble sons or noble daughters who teach in that manner do not teach an imitation of the perfection of wisdom.

“Moreover, Kauśika, those noble sons or noble daughters should teach the perfection of wisdom to noble sons or noble daughters who adhere to the vehicle of the bodhisattvas in the following manner: ‘Come here, noble child! You should cultivate the perfection of wisdom! Do not consider that [phenomena, attributes, or fruits], up to and including all-aspect omniscience, are impermanent. If you ask why, all-aspect omniscience [and so forth] are empty of inherent existence. Whatever is the nature of all-aspect omniscience [and so forth] is nonentity. Whatever is a nonentity is the perfection of wisdom. Whatever is the perfection of wisdom does not apprehend that all-aspect omniscience [and so forth] are permanent or impermanent. If all-aspect omniscience [and so forth] are themselves nonexistent, how could they be permanent or impermanent!’ Kauśika, those noble sons or noble daughters who teach in that manner do not teach an imitation of the perfection of wisdom.

“Moreover, Kauśika, those noble sons or noble daughters should teach the perfection of wisdom to noble sons or noble daughters who adhere to the vehicle of the bodhisattvas in the following manner: {Ki.II-III: 115} ‘Come here, noble child! You should cultivate the perfection of wisdom! Do not go beyond anything at all! Do not dwell in anything at all!’ If you ask why, it is because [F.131.a] there is no thing that the perfection of wisdom should go beyond or in which it should dwell. If you ask why, Kauśika, it is because all phenomena are empty of inherent existence. Anything that is empty of inherent existence is a nonentity. Whatever is a nonentity is the perfection of wisdom. Whatever is the perfection of wisdom is nothing at all that is to be adopted or rejected, or to be generated or stopped. Kauśika, those noble sons or noble daughters who teach in that manner do not teach an imitation of the perfection of wisdom.

“Kauśika, so it is that the noble sons or noble daughters should reveal the meaning of the perfection of wisdom in that manner. Kauśika, the mass of merit of those noble sons or noble daughters who teach in that manner will increase more than that of the aforementioned noble sons or noble daughters.

“Moreover, Kauśika, if any noble sons or noble daughters were to establish the beings of Jambudvīpa, as many as there are, in the fruit of entering the stream to nirvāṇa, do you think, Kauśika, that the merit of those noble sons or noble daughters would increase many times on that basis?”

“It would, Blessed Lord! It would, Sugata!”

“Kauśika,” continued the Blessed One, “compared to them, if any noble sons or noble daughters who extensively describe, reveal, explain, interpret, and elucidate this perfection of wisdom to others, in accordance with its meaning and letters, presenting it in an authentic manner, should exhort them, saying, ‘Come here, noble child! You should take up, uphold, recite, master, and focus their attention correctly on the profound perfection of wisdom! [F.131.b] You should earnestly apply yourself to the perfection of wisdom as it has been taught!’ then the merit of those would increase manifold to a greater extent. If you ask why, Kauśika, those who enter the stream to nirvāṇa are discerned388 through this perfection of wisdom.

“Kauśika, leaving aside the establishing of the beings of Jambudvīpa in the fruit of entering the stream to nirvāṇa, leaving aside the establishing in it of the beings of the world system of the four continents, and leaving aside the beings of the confined chiliocosm, leaving aside the beings of the medium dichiliocosm, and leaving aside the beings of the great trichiliocosm‍—Kauśika, if any noble sons or noble daughters {Ki.II-III: 116} were to establish those beings of the world systems in each of the ten directions, numerous as the grains of sand of the river Gaṅgā, in the fruit of entering the stream to nirvāṇa, do you think, Kauśika, that the merit of those noble sons or noble daughters would increase many times on that basis?”

“It would, Blessed Lord! It would, Sugata!”

“Compared to them, Kauśika,” continued the Blessed One, “if any noble sons or noble daughters who extensively describe, reveal, explain, interpret, and elucidate this perfection of wisdom to others, in accordance with its meaning and letters, presenting it in an authentic manner, should exhort them, saying, ‘Come here, noble child! You should take up, uphold, recite, master, and focus your attention correctly on the profound perfection of wisdom! You should earnestly apply yourself to the perfection of wisdom as it has been taught!’ then their merit would increase manifold to a greater extent. If you ask why, Kauśika, those who enter the stream to nirvāṇa are discerned through this perfection of wisdom.

“Moreover, Kauśika, if any noble sons or noble daughters were to establish the beings of Jambudvīpa, as many as there are, [F.132.a] in the fruit of being destined for only one more rebirth, or to establish them in the fruit of no longer being subject to rebirth, in arhatship, or individual enlightenment, do you think, Kauśika, that the merit of those noble sons or noble daughters would increase many times on that basis?”

“It would, Blessed Lord! It would, Sugata!”

“Compared to them, Kauśika,” continued the Blessed One, “if any noble sons or noble daughters who extensively describe, reveal, explain, interpret, and elucidate this perfection of wisdom to others, in accordance with its meaning and letters, presenting it in an authentic manner, should exhort them, saying, ‘Come here, noble child! You should take up, uphold, recite, master, and focus your attention correctly on the profound perfection of wisdom! You should earnestly apply yourself to the perfection of wisdom as it has been taught!’ then their merit would increase manifold to a greater extent. If you ask why, Kauśika, those who are destined for only one more rebirth, those who will no longer be reborn, those who are arhats, and the pratyekabuddhas are discerned through this perfection of wisdom.

“Kauśika, leaving aside the establishing of the beings of the world system of the four continents in the fruit of being destined for only one more rebirth, the fruit of no longer being subject to rebirth, in arhatship, or individual enlightenment, and [likewise] leaving aside the beings of the confined chiliocosm, leaving aside the beings of the medium dichiliocosm, and leaving aside the beings of the great trichiliocosm, {Ki.II-III: 117} if any noble sons or noble daughters were to establish those beings of the world systems in each of the ten directions, numerous as the grains of sand of the river Gaṅgā, [F.132.b] in the fruit of being destined for only one more rebirth, the fruit of no longer being subject to rebirth, in arhatship, or individual enlightenment, do you think, Kauśika, that the merit of those noble sons or noble daughters would increase many times on that basis?”

“It would, Blessed Lord! It would, Sugata!”

“Compared to them, Kauśika,” continued the Blessed One, “if any noble sons or noble daughters who extensively describe, reveal, explain, interpret, analyze, and elucidate this perfection of wisdom to others, in accordance with its meaning and letters, presenting it in an authentic manner, should exhort them, saying, ‘Come here, noble child! You should take up, uphold, recite, master, and focus your attention correctly on the profound perfection of wisdom! You should earnestly apply yourself to the perfection of wisdom as it has been taught!’ then their merit would increase manifold to a greater extent. If you ask why, Kauśika, those who are destined for only one more rebirth, those who will no longer be reborn, those who are arhats, and pratyekabuddhas are discerned through this perfection of wisdom.

“Moreover, Kauśika, if any noble sons or noble daughters were to encourage the beings of Jambudvīpa, as many as there are, toward unsurpassed, complete enlightenment, do you think, Kauśika, that the merit of those noble sons or noble daughters would increase many times on that basis?” {Ki.II-III: 118}

“It would, Blessed Lord! It would, Sugata!”

“Compared to them, Kauśika,” continued the Blessed One, “if any noble sons or noble daughters who extensively describe, reveal, explain, interpret, analyze, and elucidate this perfection of wisdom to others, in accordance with its meaning and letters, [F.133.a] presenting it in an authentic manner, should exhort them, saying, ‘Come here, noble child! You should take up, uphold, recite, master, and focus your attention correctly on the profound perfection of wisdom! You should earnestly apply yourself to the perfection of wisdom as it has been taught! Noble child, when you earnestly apply yourself to the perfection of wisdom as it has been revealed, at that time, noble child, you will train in the perfection of wisdom. Noble child, when you train in the perfection of wisdom, at that time you will attain the attributes of all-aspect omniscience. When you attain the attributes of all-aspect omniscience, at that time you will, along with that, complete the cultivation of the perfection of wisdom. When, along with that, you complete the cultivation of the perfection of wisdom, at that time you will attain consummate buddhahood in unsurpassed, complete enlightenment!’ then their merit would increase manifold to a greater extent. If you ask why, Kauśika, bodhisattva great beings who have initially set their minds on enlightenment originate from this perfection of wisdom.

“Kauśika, leaving aside their encouraging of the beings of Jambudvīpa toward unsurpassed, complete enlightenment, leaving aside their encouraging of the beings of the world system of the four continents toward unsurpassed, complete enlightenment, and likewise leaving aside the beings of the confined chiliocosm, leaving aside the beings of the medium dichiliocosm, and leaving aside the beings of the great trichiliocosm, as many as there are‍—Kauśika, if any noble sons or noble daughters were to encourage all those beings of the world systems in each of the ten directions, numerous as the grains of sand of the river Gaṅgā, [F.133.b] toward unsurpassed, complete enlightenment, do you think, Kauśika, that the merit of those noble sons or noble daughters would increase many times on that basis?”

“It would, Blessed Lord! It would, Sugata!”

“Compared to them, Kauśika,” continued the Blessed One, “if any noble sons or noble daughters who extensively describe, reveal, explain, interpret, analyze, and elucidate this perfection of wisdom to others, in accordance with its meaning and letters, presenting it in an authentic manner, should exhort them, saying, ‘Come here, noble child! You should take up, uphold, recite, master, and focus your attention correctly on the profound perfection of wisdom! You should earnestly apply yourself to the perfection of wisdom as it has been taught! Noble child, when you earnestly apply yourself to the perfection of wisdom as it has been revealed, at that time, noble child, you will train in the perfection of wisdom. {Ki.II-III: 119} Noble child, when you train in the perfection of wisdom, at that time you will attain the attributes of all-aspect omniscience. When you attain the attributes of all-aspect omniscience, at that time you will, along with that, complete the cultivation of the perfection of wisdom. When, along with that, you complete the cultivation of the perfection of wisdom, at that time you will attain consummate buddhahood in unsurpassed, complete enlightenment!’ then their merit would increase manifold to a greater extent. If you ask why, Kauśika, bodhisattva great beings who have initially set their minds on enlightenment originate from this [perfection of wisdom].

“Moreover, Kauśika, [F.134.a] if any noble sons or noble daughters were to establish the beings of Jambudvīpa, as many as there are, on the level at which progress has become irreversible, do you think, Kauśika, that the merit of those noble sons or noble daughters would increase many times on that basis?”

“It would, Blessed Lord! It would, Sugata!”

“Compared to them, Kauśika,” continued the Blessed One, “if any noble sons or noble daughters who extensively describe, reveal, explain, interpret, analyze, and elucidate this perfection of wisdom to others, in accordance with its meaning and letters, presenting it in an authentic manner, should exhort them, saying, ‘Come here, noble child! You should take up, uphold, recite, master, and focus your attention correctly on the profound perfection of wisdom! You should earnestly apply yourself to the perfection of wisdom as it has been taught! Noble child, when you earnestly apply yourself to the perfection of wisdom as it has been revealed, at that time, noble child, you will train in the perfection of wisdom. Noble child, when you train in the perfection of wisdom, at that time you will attain the attributes of all-aspect omniscience. When you attain the attributes of all-aspect omniscience, at that time you will, along with that, complete the cultivation of the perfection of wisdom. When, along with that, you complete the cultivation of the perfection of wisdom, at that time you will attain consummate buddhahood in unsurpassed, complete enlightenment!’ then their merit would increase manifold to a greater extent. If you ask why, Kauśika, the level at which progress has become irreversible, of which bodhisattva great beings partake, originates from this [perfection of wisdom].

“Kauśika, leaving aside their establishing of the beings of Jambudvīpa on the level at which progress has become irreversible, [F.134.b] leaving aside their establishing of the beings of the world system of the four continents on the level at which progress has become irreversible, and likewise leaving aside the beings of the confined chiliocosm, leaving aside the beings of the medium dichiliocosm, and leaving aside the beings of the great trichiliocosm, as many as there are‍—Kauśika, if any noble sons or noble daughters were to establish all those beings of the world systems in each of the ten directions, numerous as the grains of sand of the river Gaṅgā, on the level at which progress has become irreversible, do you think, Kauśika, that the merit of those noble sons or noble daughters would increase many times on that basis?”

“It would, Blessed Lord! It would, Sugata!”

“Compared to them, Kauśika,” continued the Blessed One, “if any noble sons or noble daughters who extensively describe, reveal, explain, interpret, analyze, and elucidate this perfection of wisdom to others, in accordance with its meaning and letters, presenting it in an authentic manner, should exhort them, saying, ‘Come here, noble child! You should take up, uphold, recite, master, and focus your attention correctly on the profound perfection of wisdom! You should earnestly apply yourself to the perfection of wisdom as it has been taught! Noble child, when you earnestly apply yourself to the perfection of wisdom as it has been revealed, at that time, noble child, you will train in the perfection of wisdom. Noble child, when you train in the perfection of wisdom, at that time you will attain the attributes of all-aspect omniscience. When you attain the attributes of all-aspect omniscience, at that time you will attain consummate buddhahood in unsurpassed, complete enlightenment!’ [F.135.a] then their merit would increase manifold to a greater extent. If you ask why, Kauśika, the level at which progress has become irreversible of bodhisattva great beings originates from the perfection of wisdom.

“Moreover, Kauśika, if any noble sons or noble daughters who extensively describe, reveal, explain, interpret, analyze, and elucidate this perfection of wisdom to others, in accordance with its meaning and letters, presenting it in an authentic manner, having induced those beings of Jambudvīpa, as many as there are, toward unsurpassed, complete enlightenment, were to exhort them, saying, ‘Come here, noble child! You should take up, uphold, recite, master, and focus your attention correctly on the profound perfection of wisdom! You should earnestly apply yourself to the perfection of wisdom as it has been taught! Noble child, when you earnestly apply yourself to the perfection of wisdom as it has been revealed, at that time, noble child, you will train in the perfection of wisdom. Noble child, when you train in the perfection of wisdom, at that time you will attain the attributes of all-aspect omniscience. When you attain the attributes of all-aspect omniscience, at that time you will attain consummate buddhahood in unsurpassed, complete enlightenment!’ then their merit would increase to an extent many times greater.

“Kauśika, leaving aside their inducing the beings of Jambudvīpa toward unsurpassed, complete enlightenment, leaving aside their inducing the beings of the world system of the four continents toward unsurpassed, complete enlightenment, and likewise leaving aside the beings of the confined chiliocosm, leaving aside the beings of the medium dichiliocosm, and [F.135.b] leaving aside the beings of the great trichiliocosm, as many as there are‍—Kauśika, if any noble sons or noble daughters who extensively describe, reveal, explain, interpret, analyze, and elucidate this perfection of wisdom to others, in accordance with its meaning and letters, presenting it in an authentic manner, were to induce all those beings of the world systems in each of the ten directions, numerous as the grains of sand of the river Gaṅgā, toward unsurpassed, complete enlightenment, and exhort them, saying, ‘Come here, noble child! You should take up, uphold, recite, master, and focus your attention correctly on the profound perfection of wisdom! You should earnestly apply yourself to the perfection of wisdom as it has been taught! Noble child, when you earnestly apply yourself to the perfection of wisdom as it has been revealed, at that time, noble child, you will train in the perfection of wisdom. Noble child, when you train in the perfection of wisdom, at that time you will attain the attributes of all-aspect omniscience. When you attain the attributes of all-aspect omniscience, at that time you will attain consummate buddhahood in unsurpassed, complete enlightenment!’ then their merit would increase to an extent many times greater.

“Moreover, Kauśika, on the one hand if any noble sons or noble daughters, {Ki.II-III: 120} having brought all the beings of Jambudvīpa, as many as there are, to irreversibility through unsurpassed, complete enlightenment, were to extensively describe, reveal, explain, interpret, analyze, and elucidate this perfection of wisdom to those bodhisattva great beings, in accordance with its meaning and letters, presenting it in an authentic manner, so that among them a single bodhisattva great being [F.136.a] could say, ‘I will swiftly attain consummate buddhahood in unsurpassed, complete enlightenment!’ while on the other hand if any noble sons or noble daughters were to extensively describe, reveal, explain, interpret, analyze, and elucidate this perfection of wisdom to that one [alone],389 in accordance with its meaning and letters, presenting it in an authentic manner, then the merit of the latter would increase to an extent many times greater.

“Kauśika, leaving aside their bringing of the beings of Jambudvīpa to irreversibility through unsurpassed, complete enlightenment, leaving aside their bringing of the beings of the world system of the four continents to irreversibility through unsurpassed, complete enlightenment, and likewise leaving aside the beings of the confined chiliocosm, leaving aside the beings of the medium dichiliocosm, and leaving aside the beings of the great trichiliocosm, as many as there are‍—Kauśika, if on the one hand any noble sons or noble daughters, having brought all the beings of the world systems in each of the ten directions, numerous as the grains of sand of the river Gaṅgā, to irreversibility through unsurpassed, complete enlightenment, were to extensively describe, reveal, explain, interpret, analyze, and elucidate this perfection of wisdom to those bodhisattva great beings, in accordance with its meaning and letters, presenting it in an authentic manner, so that among them a single bodhisattva great being could say, ‘I will swiftly attain consummate buddhahood in unsurpassed, complete enlightenment!’ while on the other hand if any noble sons or noble daughters were to extensively describe, reveal, explain, interpret, analyze, and elucidate this perfection of wisdom to that one [alone], in accordance with its meaning and letters, presenting it in an authentic manner, then the merit of the latter would increase manifold to a greater extent. If you ask why, it is certain that those bodhisattva great beings [F.136.b] who are irreversible will be immersed in perfect enlightenment and will progress irreversibly toward unsurpassed, complete enlightenment. Consequently, even though they may not need the revelation of the Dharma to that extent, they seek to be emancipated from cyclic existence, but, on the other hand, are tormented by great compassion [for which reason they remain within it].”390

Śakra then said to the Blessed One, “Blessed Lord, the more that bodhisattva great beings approach unsurpassed, complete enlightenment, the more that those bodhisattva great beings should be instructed and counseled in the perfection of generosity, and they should [likewise] be instructed and counseled in the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom. They should be instructed and counseled in the emptiness of internal phenomena, and they should be instructed and counseled in [the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities. They should be instructed and counseled 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. They should be instructed and counseled in the truths of the noble ones, the meditative concentrations, the immeasurable attitudes, the formless absorptions, the eight aspects of liberation, the nine serial steps of meditative absorption, the three gateways of liberation, the extrasensory powers, the meditative stabilities, and the dhāraṇī gateways. They should be instructed and counseled in the powers of the tathāgatas, the fearlessnesses, the kinds of exact knowledge, great loving kindness, great compassion, and the eighteen distinct qualities of the buddhas. [F.137.a] They should also be favored with food, alms, bedding, medications that cure ailments, and other useful resources. The merit of noble sons or noble daughters who would favor those bodhisattva great beings, attracting them with the Dharma and attracting them with worldly needs, will increase manifold more so than that of the aforementioned noble sons or noble daughters. {Ki.II-III: 121} If one were to ask why, Blessed Lord, it is because those bodhisattva great beings will indeed be instructed and counseled in the perfections, and they will be instructed and counseled in all the aspects of emptiness, in the factors conducive to enlightenment, and in the truths of the noble ones, the meditative concentrations, the immeasurable attitudes, and the formless absorptions. They will be instructed and counseled in the eight aspects of liberation, the nine serial steps of meditative absorption, the three gateways of liberation, the extrasensory powers, the meditative stabilities, and the dhāraṇī gateways. They will be instructed and counseled in the ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, great loving kindness, great compassion, and the eighteen distinct qualities of the buddhas.”

Then the venerable Subhūti said to Śakra, mighty lord of the gods, “Kauśika, you strengthen the resolve of bodhisattva great beings, you benefit bodhisattva great beings and nurture them. Well done! Well done! Kauśika, you should act in that manner! Noble śrāvakas who wish to benefit beings should also strengthen the resolve of bodhisattva great beings toward unsurpassed, complete enlightenment. They should benefit and nurture bodhisattvas by means of the Dharma and worldly needs. If you ask why, Kauśika, the saṅgha of the śrāvakas of the Blessed One [F.137.b] originated from bodhisattva great beings.

“If bodhisattva great beings did not set their minds on unsurpassed, complete enlightenment, then bodhisattva great beings would not train in these six perfections. They would not train in the emptiness of internal phenomena or in [the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities, in the thirty-seven factors conducive to enlightenment, or in the truths of the noble ones, the meditative concentrations, the immeasurable attitudes, the formless absorptions, the eight aspects of liberation, the nine serial steps of meditative absorption, the three gateways of 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 attain consummate buddhahood in unsurpassed, complete enlightenment. If they did not attain consummate buddhahood in unsurpassed, complete enlightenment, there would even be no pratyekabuddhas, or śrāvakas.

“Kauśika, it is because bodhisattva great beings do train in these six perfections and it is because they do train in all the aspects of emptiness, in the thirty-seven factors conducive to enlightenment, and in the truths of the noble ones, the meditative concentrations, the immeasurable attitudes, the formless absorptions, the eight aspects of liberation, the nine serial steps of meditative absorption, the three gateways of 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 [F.138.a] that bodhisattva great beings will attain consummate buddhahood in unsurpassed, complete enlightenment. That is to say, they attain consummate buddhahood in unsurpassed, complete enlightenment and then in all world systems they cut off rebirth in the hells, and they cut off rebirth in the animal realm and the world of Yama. The realm of the asuras will also decrease, and the realm of the gods will manifestly increase. The members of great and lofty royal families will appear in the world, and the members of great and lofty priestly families and the members of great and lofty householder families will appear in the world. The gods of the Caturmahā­rāja­kāyika realm will appear in the world. The gods of Trayastriṃśa and the gods of the Yāma, Tuṣita, Nirmāṇarata, and Para­nirmita­vaśa­vartin realms will appear in the world.

The gods of Brahmakāyika, Brahma­pariṣadya, {Ki.II-III: 122} Brahmapurohita, Mahābrahmā Ābha, Parīttābha, Apramāṇābha, Ābhāsvara, Śubha, Parīttaśubha, Apramāṇaśubha, Śubhakṛtsna, Bṛhat, Parīttabṛhat, Apramāṇabṛhat, Bṛhatphala, Avṛha, Atapa, Sudṛśa, Sudarśana, and Akaniṣṭha will appear in the world. The gods of the sphere of infinite space, the sphere of infinite consciousness, the sphere of nothing-at-all, and the sphere of neither perception nor nonperception will appear in the world. The perfection of generosity will appear in the world. The perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom will appear in the world. The emptiness of internal phenomena will appear in the world, [F.138.b] and [the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities, will appear in the world. The thirty-seven factors conducive to enlightenment, the truths of the noble ones, the meditative concentrations, the immeasurable attitudes, the formless absorptions, the eight aspects of liberation, the nine serial steps of meditative absorption, the three gateways of liberation, the extrasensory powers, the meditative stabilities, and the dhāraṇī gateways will appear in the world. The ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, great loving kindness, great compassion, and the eighteen distinct qualities of the buddhas will appear in the world. The vehicle of the śrāvakas will appear in the world. The vehicle of the pratyekabuddhas will appear in the world. The Great Vehicle will appear in the world.”