大般若波羅蜜多經

03

At that time, Śakra, Lord of the Gods, again addressed the Buddha: “Blessed One! Prajnaparamita is truly rare and wondrous! If one embraces Prajnaparamita, one thereby embraces generosity, pure ethical discipline, patient acceptance, diligence, meditative concentration, and prajnaparamita;

if one embraces Prajnaparamita, one thereby embraces inner emptiness, outer emptiness, inner-and-outer emptiness, the emptiness of emptiness, great emptiness, ultimate emptiness, the emptiness of the conditioned, the emptiness of the unconditioned, absolute emptiness, boundless emptiness, the emptiness of dispersion, the emptiness of nonchange, the emptiness of intrinsic nature, the emptiness of individual characteristics, the emptiness of common characteristics, the emptiness of all dharmas, the emptiness of the ungraspable, the emptiness of nonexistence, the emptiness of self-nature, and the emptiness of the self-nature of nonexistence;

if one embraces Prajnaparamita, one thereby embraces suchness, the dharma-dhatu, the nature of dharmas, the nature free from falsity, the nature free from change, the nature of equality, the nature transcending arising, the certainty of dharmas, the abiding of dharmas, the limit of reality, the realm of space, and the inconceivable realm; if one embraces Prajnaparamita, one thereby embraces the Noble Truth of suffering, the Noble Truth of the origin of suffering, the Noble Truth of the cessation of suffering, and the Noble Truth of the path; if one embraces Prajnaparamita, one thereby embraces the four meditative concentrations, the four immeasurables, and the four formless attainments;

if one embraces Prajnaparamita, one thereby embraces the eight liberations, the eight spheres of mastery, the nine successive meditative attainments, and the ten spheres of totality; if one embraces Prajnaparamita, one thereby embraces the four establishments of mindfulness, the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of awakening, and the eightfold Noble Path; if one embraces Prajnaparamita, one thereby embraces the Dharma gateway of liberation through emptiness, the Dharma gateway of liberation through signlessness, and the Dharma gateway of liberation through wishlessness; if one embraces Prajnaparamita, one thereby embraces the five kinds of eyes and the six superknowledges;

if one embraces Prajnaparamita, one thereby embraces the ten powers of a Buddha, the four fearlessnesses, the four unobstructed understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen distinctive qualities of a Buddha; if one embraces Prajnaparamita, one thereby embraces the Dharma of never losing mindfulness and the nature of constant equanimity; if one embraces Prajnaparamita, one thereby embraces the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects; if one embraces Prajnaparamita, one thereby embraces all Dharma gateways of dharani and all Dharma gateways of samadhi;

if one embraces Prajnaparamita, one thereby embraces the fruit of stream-entry, the fruit of once-returning, the fruit of non-returning, and the fruit of arhatship; if one embraces Prajnaparamita, one thereby embraces the attainment of a pratyekabuddha; if one embraces Prajnaparamita, one thereby embraces the ten bodhisattva bhumis; if one embraces Prajnaparamita, one thereby embraces the attainment of unsurpassed awakening; if one embraces Prajnaparamita, one thereby embraces all wholesome dharmas, both worldly and supramundane.”

Then the Buddha said to Śakra, Lord of the Gods: “So it is! So it is! It is just as you have said.

Prajnaparamita is truly rare and wondrous! One who is able to embrace Prajnaparamita is thereby able to embrace generosity, pure ethical discipline, patient acceptance, diligence, meditative concentration, and prajnaparamita;

one who is able to embrace Prajnaparamita is thereby able to embrace inner emptiness, outer emptiness, inner-and-outer emptiness, the emptiness of emptiness, great emptiness, ultimate emptiness, the emptiness of the conditioned, the emptiness of the unconditioned, absolute emptiness, boundless emptiness, the emptiness of dispersion, the emptiness of nonchange, the emptiness of intrinsic nature, the emptiness of individual characteristics, the emptiness of common characteristics, the emptiness of all dharmas, the emptiness of the ungraspable, the emptiness of nonexistence, the emptiness of self-nature, and the emptiness of the self-nature of nonexistence;

one who is able to embrace Prajnaparamita is thereby able to embrace suchness, the dharma-dhatu, the nature of dharmas, the nature free from falsity, the nature free from change, the nature of equality, the nature transcending arising, the certainty of dharmas, the abiding of dharmas, the limit of reality, the realm of space, and the inconceivable realm; one who is able to embrace Prajnaparamita is thereby able to embrace the Noble Truth of suffering, the Noble Truth of the origin of suffering, the Noble Truth of the cessation of suffering, and the Noble Truth of the path; one who is able to embrace Prajnaparamita is thereby able to embrace the four meditative concentrations, the four immeasurables, and the four formless attainments;

one who is able to embrace Prajnaparamita is thereby able to embrace the eight liberations, the eight spheres of mastery, the nine successive meditative attainments, and the ten spheres of totality; one who is able to embrace Prajnaparamita is thereby able to embrace the four establishments of mindfulness, the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of awakening, and the eightfold Noble Path; one who is able to embrace Prajnaparamita is thereby able to embrace the Dharma gateway of liberation through emptiness, the Dharma gateway of liberation through signlessness, and the Dharma gateway of liberation through wishlessness;

one who is able to embrace Prajnaparamita is thereby able to embrace the five kinds of eyes and the six superknowledges; one who is able to embrace Prajnaparamita is thereby able to embrace the ten powers of a Buddha, the four fearlessnesses, the four unobstructed understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen distinctive qualities of a Buddha; one who is able to embrace Prajnaparamita is thereby able to embrace the Dharma of never losing mindfulness and the nature of constant equanimity; one who is able to embrace Prajnaparamita is thereby able to embrace the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects;

one who is able to embrace Prajnaparamita is thereby able to embrace all Dharma gateways of dharani and all Dharma gateways of samadhi; one who is able to embrace Prajnaparamita is thereby able to embrace the fruit of stream-entry, the fruit of once-returning, the fruit of non-returning, and the fruit of arhatship; one who is able to embrace Prajnaparamita is thereby able to embrace the attainment of a pratyekabuddha; one who is able to embrace Prajnaparamita is thereby able to embrace the ten bodhisattva bhumis; one who is able to embrace Prajnaparamita is thereby able to embrace the attainment of unsurpassed awakening; one who is able to embrace Prajnaparamita is thereby able to embrace all wholesome dharmas, both worldly and supramundane.

“Furthermore, Kauśika! If good men, good women, and others receive and uphold this Prajnaparamita, read and recite it, diligently cultivate and study it, reflect upon it in accordance with reason, copy it, expound and explain it, and disseminate it widely, then those good men, good women, and others will attain supreme merit and virtue in both this present life and future lives. You should listen attentively and arouse a strong wholesome intention. I shall distinguish and explain this for you.”

Śakra, Lord of the Gods, said: “Blessed One! Please speak now, for we wish to hear.”

The Buddha said: Kausika! If any non-Buddhist brahmins, any Māras and their retinues, or other violent and arrogant persons should seek to provoke, insult, or harm that great bodhisattva, then as soon as they give rise to such a thought, calamity will befall them; they will bring about their own destruction and fail to accomplish their aim. Why is this? Kausika! It is because that great bodhisattva, with the mind of all-knowing wisdom and non-attainment as skillful means, constantly and steadfastly cultivates generosity, pure morality, patience, diligence, meditation, and prajnaparamita, with the vow of great compassion foremost.

If sentient beings, because of miserliness and greed, continually contend with one another, that great bodhisattva relinquishes all internal and external things and, through skillful means, causes them to abide in the perfection of generosity.

If sentient beings continually violate the precepts, that great bodhisattva relinquishes all internal and external things and, through skillful means, causes them to abide in the perfection of pure morality.

If sentient beings are continually angry, that great bodhisattva relinquishes all internal and external things and, through skillful means, causes them to abide in the perfection of patience.

If sentient beings are continually indolent, that great bodhisattva relinquishes all internal and external things and, through skillful means, causes them to abide in the perfection of diligence.

If sentient beings are continually distracted in mind, that great bodhisattva relinquishes all internal and external things and, through skillful means, causes them to abide in the perfection of meditation.

If sentient beings are continually deluded, that great bodhisattva relinquishes all internal and external things and, through skillful means, causes them to abide in prajnaparamita.

If sentient beings revolve and drift through birth and death, continually disturbed by the latent tendencies and entangling defilements of greed, hatred, delusion, and so forth, that great bodhisattva constantly employs various skillful means to cause them to eliminate these and forever transcend birth and death;

or establishes them and causes them to abide in inner emptiness, outer emptiness, inner-and-outer emptiness, the emptiness of emptiness, great emptiness, the emptiness of ultimate meaning, the emptiness of the conditioned, the emptiness of the unconditioned, ultimate emptiness, boundless emptiness, the emptiness of dispersion, the emptiness of non-change, the emptiness of essential nature, the emptiness of individual characteristics, the emptiness of common characteristics, the emptiness of all dharmas, the emptiness of the unapprehensible, the emptiness of nonexistence, the emptiness of self-nature, and the emptiness of the self-nature of nonexistence;

or establishes them and causes them to abide in suchness, the dhatu of Dharma, the nature of dharmas, the nature free from falsity, the nature free from change, the nature of equality, the nature transcending arising, the certainty of dharmas, the abiding of dharmas, the true limit, the realm of space, and the inconceivable realm; or establishes them and causes them to abide in the Noble Truth of suffering, the Noble Truth of the origin of suffering, the Noble Truth of the cessation of suffering, and the Noble Truth of the path; or establishes them and causes them to abide in the four meditative absorptions, the four immeasurables, and the four formless concentrations;

or establishes them and causes them to abide in the liberations of mind, the eight spheres of mastery, the nine successive concentrations, and the ten spheres of totality; or establishes them and causes them to abide in the four establishments of mindfulness, the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of enlightenment, and the Noble Eightfold Path; or establishes them and causes them to abide in the emptiness gateway to liberation, the signless gateway to liberation, and the wishless gateway to liberation; or establishes them and causes them to abide in the five kinds of eyes and the six superknowledges;

or establishes them and causes them to abide in the Buddha’s ten powers, four fearlessnesses, four unobstructed understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen distinctive qualities of a Buddha; or establishes them and causes them to abide in the Dharma of non-forgetfulness and the nature of constant equanimity; or establishes them and causes them to abide in the wisdom of all things, the wisdom of the aspects of the paths, and the wisdom of all aspects; or establishes them and causes them to abide in all dharani gateways and all samadhi gateways; or establishes them and causes them to abide in the fruit of stream-entry, the fruit of once-returning, the fruit of non-returning, and the fruit of arhatship;

or establishes them and causes them to abide in the fruit of a pratyekabuddha; or establishes them and causes them to abide in the ten bodhisattva bhumis; or establishes them and causes them to abide in the fruit of unsurpassed enlightenment; or establishes them and causes them to abide in wholesome worldly and supramundane dharmas.

Kausika! This is called the great bodhisattva’s attainment, in the present life, of the supreme benefit of merit gained by upholding, reciting, diligently studying and cultivating, contemplating in accordance with principle, copying, explaining, and widely disseminating prajnaparamita.

Kausika! That great bodhisattva upholds, recites, diligently studies and cultivates, contemplates in accordance with principle, copies, explains, and widely disseminates prajnaparamita. In a future life, that bodhisattva will swiftly realize the fruit of unsurpassed enlightenment, turn the wondrous Dharma wheel, liberate immeasurable sentient beings, and establish them according to their aspirations, causing them to cultivate the three vehicles to ultimate completion and finally enter nirvana without remainder.

Kausika! This is called the great bodhisattva’s attainment, in a future life, of the supreme benefit of merit gained by upholding, reciting, diligently studying and cultivating, contemplating in accordance with principle, copying, explaining, and widely disseminating prajnaparamita.

Furthermore, Kausika! If good men, good women, and others uphold, recite, diligently study and cultivate, contemplate in accordance with principle, copy, explain, and widely disseminate this prajnaparamita, then wherever they may be, should evil Māras and their retinues, non-Buddhist brahmins, or other violent and arrogant persons who despise and malign prajnaparamita seek to obstruct them with hostile questioning, disparage them, oppose them, or cause them swiftly to perish, they will never succeed. Because such persons have heard prajnaparamita, their evils will gradually be extinguished, merit will gradually arise, and later, relying upon the three vehicles, they will bring suffering to an end.

Kausika! It is like a certain excellent medicine called Moqi, whose extremely potent efficacy can eliminate all kinds of poison. A great hungry serpent, searching for food, encounters another creature and seeks to devour it.

Fearing death, that creature flees into the midst of the medicine. As soon as the serpent smells the medicine, it retreats. Why is this?

Kausika! It is because the extremely potent efficacy of the medicine Moqi can subdue all poisons and benefit the body and life. You should know that the fully endowed, mighty efficacy of prajnaparamita is likewise.

If good men and good women uphold and recite the sutra, diligently study and cultivate it, contemplate it in accordance with principle, copy it, explain it, and widely disseminate it, then although various evil Māras may seek to commit evil deeds against that great bodhisattva, through the awesome spiritual power of prajnaparamita, those evil deeds will naturally be extinguished on the spot. Why is this? Kausika!

It is because the fully endowed, mighty spiritual power of this prajna can dispel all evils and cause all wholesome qualities to increase.

Kausika! How does prajnaparamita eliminate all evils and cause all wholesome qualities to increase?

Kausika! Prajnaparamita thus can eliminate sensual desire, hatred, and delusion, and cause their antidotes to increase.

Kausika! Prajnaparamita thus can eliminate ignorance, formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, clinging, becoming, birth, aging and death, sorrow, lamentation, pain, grief, distress, and the entire great mass of suffering, and cause their antidotes to increase.

Kausika! Prajnaparamita thus can eliminate all obstructions, bewilderment, defilements, and bonds, and cause their antidotes to increase.

Kauśika! Such prajnaparamita is capable of eliminating the view of a self, the view of a sentient being, the view of a living being, the view of one who is born, the view of one who is nurtured, the view of one who matures, the view of a transmigrating being, the view of a person born of a person, the view of a supreme self, the view of an agent, the view of one who experiences karmic results, the view of a knower, and the view of a seer, and of strengthening their antidotes.

Kauśika! Such prajnaparamita is capable of eliminating all views of eternalism, views of annihilationism, views of existence, views of nonexistence, and even the paths leading to other wrong views, and of strengthening their antidotes.

Kauśika! Such prajnaparamita is capable of eliminating all existing forms of miserliness, breaches of discipline, anger, indolence, distraction, and delusion, and of strengthening their antidotes.

Kauśika! Such prajnaparamita is capable of eliminating all existing false conceptions of permanence, bliss, self, and purity, and of strengthening their antidotes.

Kauśika! Such prajnaparamita is capable of eliminating all activities of greed, hatred, delusion, conceit, doubt, wrong views, and so forth, and of strengthening their antidotes.

Kauśika! Such prajnaparamita is capable of eliminating attachment to form and of strengthening its antidote; it is capable of eliminating attachment to feeling, perception, volitional formations, and consciousness, and of strengthening their antidotes.

Kauśika! Such prajnaparamita is capable of eliminating attachment to the eye ayatana and of strengthening its antidote; it is capable of eliminating attachment to the ear, nose, tongue, body, and mind ayatanas and of strengthening their antidotes; it is capable of eliminating attachment to the form ayatana and of strengthening its antidote; it is capable of eliminating attachment to the sound, odor, taste, tangible object, and dharma ayatanas and of strengthening their antidotes.

Kauśika! Such prajnaparamita is capable of eliminating attachment to the eye dhatu and of strengthening its antidote; it is capable of eliminating attachment to the form dhatu, the eye-consciousness dhatu, eye-contact, and the feelings arising with eye-contact as condition, and of strengthening their antidotes; it is capable of eliminating attachment to the ear dhatu and of strengthening its antidote; it is capable of eliminating attachment to the sound dhatu, the ear-consciousness dhatu, ear-contact, and the feelings arising with ear-contact as condition, and of strengthening their antidotes; it is capable of eliminating attachment to the nose dhatu and of strengthening its antidote;

it is capable of eliminating attachment to the odor dhatu, the nose-consciousness dhatu, nose-contact, and the feelings arising with nose-contact as condition, and of strengthening their antidotes; it is capable of eliminating attachment to the tongue dhatu and of strengthening its antidote; it is capable of eliminating attachment to the taste dhatu, the tongue-consciousness dhatu, tongue-contact, and the feelings arising with tongue-contact as condition, and of strengthening their antidotes; it is capable of eliminating attachment to the body dhatu and of strengthening its antidote; it is capable of eliminating attachment to the tangible-object dhatu, the body-consciousness dhatu, body-contact, and the feelings arising with body-contact as condition, and of strengthening their antidotes;

it is capable of eliminating attachment to the mind dhatu and of strengthening its antidote; it is capable of eliminating attachment to the dharma dhatu, the mind-consciousness dhatu, mind-contact, and the feelings arising with mind-contact as condition, and of strengthening their antidotes.

Kauśika! Such prajnaparamita is capable of eliminating attachment to the earth dhatu and of strengthening its antidote; it is capable of eliminating attachment to the water, fire, wind, space, and consciousness dhatus and of strengthening their antidotes.

Kauśika! Such prajnaparamita is capable of eliminating attachment to the Noble Truth of suffering and of strengthening its antidote; it is capable of eliminating attachment to the Noble Truths of the origin of suffering, the cessation of suffering, and the path, and of strengthening their antidotes.

Kauśika! Such prajnaparamita is capable of eliminating attachment to ignorance and of strengthening its antidote; it is capable of eliminating attachment to volitional formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, grasping, existence, birth, aging, death, sorrow, lamentation, pain, grief, and despair, and of strengthening their antidotes.

Kauśika! Such prajnaparamita is capable of eliminating attachment to inner emptiness and of strengthening its antidote; it is capable of eliminating attachment to outer emptiness, inner-and-outer emptiness, the emptiness of emptiness, great emptiness, ultimate emptiness, the emptiness of the conditioned, the emptiness of the unconditioned, absolute emptiness, boundless emptiness, the emptiness of dispersion, the emptiness of nonchange, the emptiness of intrinsic nature, the emptiness of individual characteristics, the emptiness of common characteristics, the emptiness of all dharmas, the emptiness of the ungraspable, the emptiness of nonexistence, the emptiness of self-nature, and the emptiness of the self-nature of nonexistence, and of strengthening their antidotes.

Kauśika! Such prajnaparamita is capable of eliminating attachment to suchness and of strengthening its antidote; it is capable of eliminating attachment to the dharma dhatu, the nature of dharmas, the nature free from falsity, the nature free from change, the nature of equality, the nature of freedom from arising, the certainty of dharmas, the abiding of dharmas, the realm of reality, the realm of space, and the inconceivable realm, and of strengthening their antidotes.

Kauśika! Such prajnaparamita is capable of eliminating attachment to the perfection of generosity and of strengthening its antidote; it is capable of eliminating attachment to the perfections of pure ethical discipline, patience, diligence, meditative concentration, and prajnaparamita, and of strengthening their antidotes.

Kauśika! Such prajnaparamita is capable of eliminating attachment to the four meditative absorptions and of strengthening its antidote; it is capable of eliminating attachment to the four immeasurables and the four formless absorptions, and of strengthening their antidotes.

Kauśika! Such prajnaparamita is capable of eliminating attachment to the eight liberations and of strengthening its antidote; it is capable of eliminating attachment to the eight spheres of mastery, the nine successive absorptions, and the ten spheres of totality, and of strengthening their antidotes.

Kauśika! Such prajnaparamita is capable of eliminating attachment to the four foundations of mindfulness and of strengthening its antidote; it is capable of eliminating attachment to the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of awakening, and the eightfold Noble Path, and of strengthening their antidotes.

Kauśika! Such prajnaparamita is capable of eliminating attachment to the gateway of liberation through emptiness and of strengthening its antidote; it is capable of eliminating attachment to the gateways of liberation through signlessness and wishlessness, and of strengthening their antidotes.

Kauśika! Such prajnaparamita is capable of eliminating attachment to the five kinds of eyes and of strengthening its antidote; it is capable of eliminating attachment to the six superknowledges and of strengthening their antidotes.

Kauśika! Such prajnaparamita is capable of eliminating attachment to the Buddha’s ten powers and of strengthening its antidote; it is capable of eliminating attachment to the four fearlessnesses, the four unobstructed knowledges, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen distinctive qualities of a Buddha, and of strengthening their antidotes.

Kausika! Such prajnaparamita is capable of eliminating attachment to the Dharma of non-forgetfulness and increasing its antidote; it is capable of eliminating attachment to the nature of perpetual equanimity and increasing its antidote.

Kausika! Such prajnaparamita is capable of eliminating attachment to the knowledge of all things and increasing its antidote; it is capable of eliminating attachment to the knowledge of the aspects of the paths and the knowledge of all aspects, and increasing their antidotes.

Kausika! Such prajnaparamita is capable of eliminating attachment to all dharani gateways and increasing its antidote; it is capable of eliminating attachment to all samadhi gateways and increasing its antidote.

Kausika! Such prajnaparamita is capable of eliminating attachment to stream-enterers and increasing its antidote; it is capable of eliminating attachment to once-returners, non-returners, and arhats, and increasing their antidotes.

Kausika! Such prajnaparamita is capable of eliminating attachment to those progressing toward stream-entry and to the fruit of stream-entry, and increasing their antidotes; it is capable of eliminating attachment to those progressing toward once-returning, the fruit of once-returning, those progressing toward non-returning, the fruit of non-returning, those progressing toward arhatship, and the fruit of arhatship, and increasing their antidotes.

Kausika! Such prajnaparamita is capable of eliminating attachment to pratyekabuddhas and increasing its antidote; it is capable of eliminating attachment to those progressing toward pratyekabuddhahood and to the fruit of pratyekabuddhahood, and increasing their antidotes.

Kausika! Such prajnaparamita is capable of eliminating attachment to great bodhisattvas and increasing its antidote; it is capable of eliminating attachment to samyaksambuddhas and increasing its antidote.

Kausika! Such prajnaparamita is capable of eliminating attachment to the qualities of great bodhisattvas and increasing its antidote; it is capable of eliminating attachment to the fruit of supreme awakening and increasing its antidote.

Kausika! Such prajnaparamita is capable of eliminating attachment to the Sravaka Vehicle and increasing its antidote; it is capable of eliminating attachment to the Pratyekabuddha Vehicle and the Supreme Vehicle, and increasing their antidotes.

Kausika! Such prajnaparamita is capable, even to the extent of eliminating attachment to parinirvana and increasing its antidote.

Kausika! Such prajnaparamita is capable of eliminating attachment to all phenomena upon which Mara relies and is capable of bringing wholesome qualities to growth. Therefore, prajnaparamita possesses immeasurable and boundless mighty spiritual power.

Furthermore, Kausika! If good men, good women, and others listen to this prajnaparamita with sincere minds, uphold, read, recite, diligently cultivate and study it, contemplate it in accordance with reason, copy it, explain it, and propagate it widely, those great bodhisattvas will always be supported and protected by the Four Great Heavenly Kings, Sakra, lord of the gods of the trichiliocosm, Great Brahma, lord of the Saha World, the gods of Utmost Radiance, the gods of Pervasive Purity, the gods of Abundant Fruit, the gods of the Pure Abodes, and others, together with all benevolent spirits.

They will not allow any calamity to encroach upon or afflict them, and all their wishes that accord with the Dharma will be fulfilled. The present Buddhas throughout the worlds of the ten directions will also constantly protect and remain mindful of them. Such bodhisattvas cause unwholesome qualities to perish and wholesome qualities to increase, namely:

They increase the perfection of generosity and prevent it from diminishing; they increase the perfections of pure morality, patience, diligence, meditative concentration, and prajnaparamita, and prevent them from diminishing. Why is this? Because they employ non-attainment as the skillful means.

They increase inner emptiness and prevent it from diminishing; they increase outer emptiness, inner-and-outer emptiness, the emptiness of emptiness, great emptiness, ultimate emptiness, the emptiness of the conditioned, the emptiness of the unconditioned, absolute emptiness, boundless emptiness, the emptiness of dispersion, the emptiness of the unchanging, the emptiness of intrinsic nature, the emptiness of individual characteristics, the emptiness of common characteristics, the emptiness of all phenomena, the emptiness of the ungraspable, the emptiness of nonexistence, the emptiness of self-nature, and the emptiness of the self-nature of nonexistence, and prevent them from diminishing. Why is this? Because they employ non-attainment as the skillful means.

They increase suchness and prevent it from diminishing; they increase the dharmadhatu, the nature of phenomena, the nature free from falsity, the unchanging nature, the nature of equality, the nature of freedom from arising, the certainty of phenomena, the abiding of phenomena, the reality-limit, the realm of space, and the inconceivable realm, and prevent them from diminishing. Why is this? Because they employ non-attainment as the skillful means.

They increase the Noble Truth of suffering and prevent it from diminishing; they increase the Noble Truths of the origin, cessation, and path, and prevent them from diminishing. Why is this? Because they employ non-attainment as the skillful means.

They increase the four meditative absorptions and prevent them from diminishing; they increase the four immeasurables and the four formless attainments, and prevent them from diminishing. Why is this? Because they employ non-attainment as the skillful means.

They increase the eight liberations and prevent them from diminishing; they increase the eight spheres of mastery, the nine successive attainments, and the ten totalities, and prevent them from diminishing. Why is this? Because they employ non-attainment as the skillful means.

They increase the four establishments of mindfulness and prevent them from diminishing; they increase the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of awakening, and the eightfold Noble Path, and prevent them from diminishing. Why is this? Because they employ non-attainment as the skillful means.

They increase the emptiness gateway to liberation and prevent it from diminishing; they increase the signless and wishless gateways to liberation, and prevent them from diminishing. Why is this? Because they employ non-attainment as the skillful means.

They increase the five kinds of eyes and prevent them from diminishing; they increase the six superknowledges and prevent them from diminishing. Why is this? Because they employ non-attainment as the skillful means.

They increase the ten powers of a Buddha and prevent them from diminishing; they increase the four fearlessnesses, the four unobstructed understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen unique qualities of a Buddha, and prevent them from diminishing. Why is this? Because they employ non-attainment as the skillful means.

They increase the Dharma of non-forgetfulness and prevent it from diminishing; they increase the nature of perpetual equanimity and prevent it from diminishing. Why is this? Because they employ non-attainment as the skillful means.

They increase the knowledge of all things and prevent it from diminishing; they increase the knowledge of the aspects of the paths and the knowledge of all aspects, and prevent them from diminishing. Why is this? Because they employ non-attainment as the skillful means.

They increase all dharani gateways and prevent them from diminishing; they increase all samadhi gateways and prevent them from diminishing. Why is this? Because they employ non-attainment as the skillful means.

Kausika! Those great bodhisattvas speak with gravity, and all who hear them respectfully accept their words. In praise and discourse, their words are neither erroneous nor confused. They are profoundly grateful, steadfast in helping their friends, and are not clouded by anger, jealousy, resentment, wrath, spite, vexation, deceit, hypocrisy, pride, arrogance, and the like.

Kauśika! That great bodhisattva himself abstains from taking life, teaches others to abstain from taking life, praises abstention from taking life, and joyfully commends those who abstain from taking life. He himself abstains from taking what is not given, teaches others to abstain from taking what is not given, praises abstention from taking what is not given, and joyfully commends those who abstain from taking what is not given.

He himself abstains from sexual misconduct, teaches others to abstain from sexual misconduct, praises abstention from sexual misconduct, and joyfully commends those who abstain from sexual misconduct. He himself abstains from false speech, teaches others to abstain from false speech, praises abstention from false speech, and joyfully commends those who abstain from false speech. He himself abstains from divisive speech, teaches others to abstain from divisive speech, praises abstention from divisive speech, and joyfully commends those who abstain from divisive speech.

He himself abstains from harsh speech, teaches others to abstain from harsh speech, praises abstention from harsh speech, and joyfully commends those who abstain from harsh speech. He himself abstains from frivolous speech, teaches others to abstain from frivolous speech, praises abstention from frivolous speech, and joyfully commends those who abstain from frivolous speech. He himself abstains from covetousness, teaches others to abstain from covetousness, praises abstention from covetousness, and joyfully commends those who abstain from covetousness.

He himself abstains from ill will, teaches others to abstain from ill will, praises abstention from ill will, and joyfully commends those who abstain from ill will. He himself abstains from wrong views, teaches others to abstain from wrong views, praises abstention from wrong views, and joyfully commends those who abstain from wrong views.

Kauśika! That great bodhisattva himself cultivates the perfection of generosity, teaches others to cultivate the perfection of generosity, praises the perfection of generosity, and joyfully commends those who cultivate the perfection of generosity. He himself cultivates the perfection of pure moral discipline, teaches others to cultivate the perfection of pure moral discipline, praises the perfection of pure moral discipline, and joyfully commends those who cultivate the perfection of pure moral discipline.

He himself cultivates the perfection of patient forbearance, teaches others to cultivate the perfection of patient forbearance, praises the perfection of patient forbearance, and joyfully commends those who cultivate the perfection of patient forbearance. He himself cultivates the perfection of diligence, teaches others to cultivate the perfection of diligence, praises the perfection of diligence, and joyfully commends those who cultivate the perfection of diligence.

He himself cultivates the perfection of meditative concentration, teaches others to cultivate the perfection of meditative concentration, praises the perfection of meditative concentration, and joyfully commends those who cultivate the perfection of meditative concentration. He himself cultivates prajnaparamita, teaches others to cultivate prajnaparamita, praises prajnaparamita, and joyfully commends those who cultivate prajnaparamita.

Kauśika! That great bodhisattva himself abides in inner emptiness, teaches others to abide in inner emptiness, praises inner emptiness, and joyfully commends those who abide in inner emptiness. He himself abides in outer emptiness, teaches others to abide in outer emptiness, praises outer emptiness, and joyfully commends those who abide in outer emptiness.

He himself abides in inner-and-outer emptiness, teaches others to abide in inner-and-outer emptiness, praises inner-and-outer emptiness, and joyfully commends those who abide in inner-and-outer emptiness. He himself abides in the emptiness of emptiness, teaches others to abide in the emptiness of emptiness, praises the emptiness of emptiness, and joyfully commends those who abide in the emptiness of emptiness. He himself abides in great emptiness, teaches others to abide in great emptiness, praises great emptiness, and joyfully commends those who abide in great emptiness.

He himself abides in the emptiness of ultimate meaning, teaches others to abide in the emptiness of ultimate meaning, praises the emptiness of ultimate meaning, and joyfully commends those who abide in the emptiness of ultimate meaning. He himself abides in the emptiness of the conditioned, teaches others to abide in the emptiness of the conditioned, praises the emptiness of the conditioned, and joyfully commends those who abide in the emptiness of the conditioned.

He himself abides in the emptiness of the unconditioned, teaches others to abide in the emptiness of the unconditioned, praises the emptiness of the unconditioned, and joyfully commends those who abide in the emptiness of the unconditioned. He himself abides in ultimate emptiness, teaches others to abide in ultimate emptiness, praises ultimate emptiness, and joyfully commends those who abide in ultimate emptiness. He himself abides in boundless emptiness, teaches others to abide in boundless emptiness, praises boundless emptiness, and joyfully commends those who abide in boundless emptiness.

He himself abides in the emptiness of dispersion, teaches others to abide in the emptiness of dispersion, praises the emptiness of dispersion, and joyfully commends those who abide in the emptiness of dispersion. He himself abides in the emptiness of the unchanging, teaches others to abide in the emptiness of the unchanging, praises the emptiness of the unchanging, and joyfully commends those who abide in the emptiness of the unchanging.

He himself abides in the emptiness of intrinsic nature, teaches others to abide in the emptiness of intrinsic nature, praises the emptiness of intrinsic nature, and joyfully commends those who abide in the emptiness of intrinsic nature. He himself abides in the emptiness of individual characteristics, teaches others to abide in the emptiness of individual characteristics, praises the emptiness of individual characteristics, and joyfully commends those who abide in the emptiness of individual characteristics.

He himself abides in the emptiness of common characteristics, teaches others to abide in the emptiness of common characteristics, praises the emptiness of common characteristics, and joyfully commends those who abide in the emptiness of common characteristics. He himself abides in the emptiness of all dharmas, teaches others to abide in the emptiness of all dharmas, praises the emptiness of all dharmas, and joyfully commends those who abide in the emptiness of all dharmas.

He himself abides in the emptiness of the non-apprehensible, teaches others to abide in the emptiness of the non-apprehensible, praises the emptiness of the non-apprehensible, and joyfully commends those who abide in the emptiness of the non-apprehensible. He himself abides in the emptiness of non-nature, teaches others to abide in the emptiness of non-nature, praises the emptiness of non-nature, and joyfully commends those who abide in the emptiness of non-nature.

He himself abides in the emptiness of self-nature, teaches others to abide in the emptiness of self-nature, praises the emptiness of self-nature, and joyfully commends those who abide in the emptiness of self-nature. He himself abides in the emptiness of non-nature and self-nature, teaches others to abide in the emptiness of non-nature and self-nature, praises the emptiness of non-nature and self-nature, and joyfully commends those who abide in the emptiness of non-nature and self-nature.

Kauśika! That great bodhisattva himself abides in suchness, teaches others to abide in suchness, praises suchness, and joyfully praises those who abide in suchness. He himself abides in the dhatu of dharmas, teaches others to abide in the dhatu of dharmas, praises the dhatu of dharmas, and joyfully praises those who abide in the dhatu of dharmas.

He himself abides in the nature of dharmas, teaches others to abide in the nature of dharmas, praises the nature of dharmas, and joyfully praises those who abide in the nature of dharmas. He himself abides in the non-deceptive nature of dharmas, teaches others to abide in the non-deceptive nature of dharmas, praises the non-deceptive nature of dharmas, and joyfully praises those who abide in the non-deceptive nature of dharmas.

He himself abides in the unchanging nature of dharmas, teaches others to abide in the unchanging nature of dharmas, praises the unchanging nature of dharmas, and joyfully praises those who abide in the unchanging nature of dharmas. He himself abides in the equality of the nature of dharmas, teaches others to abide in the equality of the nature of dharmas, praises the equality of the nature of dharmas, and joyfully praises those who abide in the equality of the nature of dharmas.

He himself abides in the nature of dharmas that is free from arising, teaches others to abide in the nature of dharmas that is free from arising, praises the nature of dharmas that is free from arising, and joyfully praises those who abide in the nature of dharmas that is free from arising. He himself abides in the fixed order of dharmas, teaches others to abide in the fixed order of dharmas, praises the fixed order of dharmas, and joyfully praises those who abide in the fixed order of dharmas.

He himself abides in the abiding order of dharmas, teaches others to abide in the abiding order of dharmas, praises the abiding order of dharmas, and joyfully praises those who abide in the abiding order of dharmas. He himself abides in the ultimate reality, teaches others to abide in the ultimate reality, praises the ultimate reality, and joyfully praises those who abide in the ultimate reality. He himself abides in the realm of space, teaches others to abide in the realm of space, praises the realm of space, and joyfully praises those who abide in the realm of space.

He himself abides in the inconceivable realm, teaches others to abide in the inconceivable realm, praises the inconceivable realm, and joyfully praises those who abide in the inconceivable realm.

Kauśika! That great bodhisattva himself abides in the Noble Truth of suffering, teaches others to abide in the Noble Truth of suffering, praises the Noble Truth of suffering, and joyfully praises those who abide in the Noble Truth of suffering. He himself abides in the Noble Truth of the origin of suffering, teaches others to abide in the Noble Truth of the origin of suffering, praises the Noble Truth of the origin of suffering, and joyfully praises those who abide in the Noble Truth of the origin of suffering.

He himself abides in the Noble Truth of cessation, teaches others to abide in the Noble Truth of cessation, praises the Noble Truth of cessation, and joyfully praises those who abide in the Noble Truth of cessation. He himself abides in the Noble Truth of the path, teaches others to abide in the Noble Truth of the path, praises the Noble Truth of the path, and joyfully praises those who abide in the Noble Truth of the path.

Kauśika! That great bodhisattva himself cultivates the first dhyana, teaches others to cultivate the first dhyana, praises the first dhyana, and joyfully praises those who cultivate the first dhyana. He himself cultivates the second dhyana, teaches others to cultivate the second dhyana, praises the second dhyana, and joyfully praises those who cultivate the second dhyana. He himself cultivates the third dhyana, teaches others to cultivate the third dhyana, praises the third dhyana, and joyfully praises those who cultivate the third dhyana. He himself cultivates the fourth dhyana, teaches others to cultivate the fourth dhyana, praises the fourth dhyana, and joyfully praises those who cultivate the fourth dhyana.

Kauśika! That great bodhisattva himself cultivates the immeasurable loving-kindness, teaches others to cultivate the immeasurable loving-kindness, praises the immeasurable loving-kindness, and joyfully praises those who cultivate the immeasurable loving-kindness. He himself cultivates the immeasurable compassion, teaches others to cultivate the immeasurable compassion, praises the immeasurable compassion, and joyfully praises those who cultivate the immeasurable compassion.

He himself cultivates the immeasurable sympathetic joy, teaches others to cultivate the immeasurable sympathetic joy, praises the immeasurable sympathetic joy, and joyfully praises those who cultivate the immeasurable sympathetic joy. He himself cultivates the immeasurable equanimity, teaches others to cultivate the immeasurable equanimity, praises the immeasurable equanimity, and joyfully praises those who cultivate the immeasurable equanimity.

Kauśika! That great bodhisattva himself cultivates the meditative attainment of the sphere of infinite space, teaches others to cultivate the meditative attainment of the sphere of infinite space, praises the meditative attainment of the sphere of infinite space, and joyfully praises those who cultivate the meditative attainment of the sphere of infinite space. He himself cultivates the meditative attainment of the sphere of infinite consciousness, teaches others to cultivate the meditative attainment of the sphere of infinite consciousness, praises the meditative attainment of the sphere of infinite consciousness, and joyfully praises those who cultivate the meditative attainment of the sphere of infinite consciousness.

He himself cultivates the meditative attainment of the sphere of nothingness, teaches others to cultivate the meditative attainment of the sphere of nothingness, praises the meditative attainment of the sphere of nothingness, and joyfully praises those who cultivate the meditative attainment of the sphere of nothingness. He himself cultivates the meditative attainment of the sphere of neither perception nor non-perception, teaches others to cultivate the meditative attainment of the sphere of neither perception nor non-perception, praises the meditative attainment of the sphere of neither perception nor non-perception, and joyfully praises those who cultivate the meditative attainment of the sphere of neither perception nor non-perception.

Kauśika! That great bodhisattva himself cultivates the eight liberations, teaches others to cultivate the eight liberations, praises the eight liberations, and joyfully praises those who cultivate the eight liberations. He himself cultivates the eight spheres of mastery, teaches others to cultivate the eight spheres of mastery, praises the eight spheres of mastery, and joyfully praises those who cultivate the eight spheres of mastery.

He himself cultivates the nine successive meditative attainments, teaches others to cultivate the nine successive meditative attainments, praises the nine successive meditative attainments, and joyfully praises those who cultivate the nine successive meditative attainments. He himself cultivates the ten totality spheres, teaches others to cultivate the ten totality spheres, praises the ten totality spheres, and joyfully praises those who cultivate the ten totality spheres.

Kauśika! That great bodhisattva himself cultivates the four foundations of mindfulness, teaches others to cultivate the four foundations of mindfulness, praises the four foundations of mindfulness, and joyfully praises those who cultivate the four foundations of mindfulness. He himself cultivates the four right efforts, teaches others to cultivate the four right efforts, praises the four right efforts, and joyfully praises those who cultivate the four right efforts.

He himself cultivates the four bases of spiritual power, teaches others to cultivate the four bases of spiritual power, praises the four bases of spiritual power, and joyfully praises those who cultivate the four bases of spiritual power. He himself cultivates the five faculties, teaches others to cultivate the five faculties, praises the five faculties, and joyfully praises those who cultivate the five faculties. He himself cultivates the five powers, teaches others to cultivate the five powers, praises the five powers, and joyfully praises those who cultivate the five powers.

He himself cultivates the seven factors of awakening, teaches others to cultivate the seven factors of awakening, praises the seven factors of awakening, and joyfully praises those who cultivate the seven factors of awakening. He himself cultivates the Noble Eightfold Path, teaches others to cultivate the Noble Eightfold Path, praises the Noble Eightfold Path, and joyfully praises those who cultivate the Noble Eightfold Path.

Kausika! That great bodhisattva personally cultivates the Dharma of the gateway to liberation of emptiness, teaches others to cultivate the Dharma of the gateway to liberation of emptiness, praises the Dharma of the gateway to liberation of emptiness, and joyfully praises those who cultivate the Dharma of the gateway to liberation of emptiness. That great bodhisattva personally cultivates the Dharma of the gateway to liberation of signlessness, teaches others to cultivate the Dharma of the gateway to liberation of signlessness, praises the Dharma of the gateway to liberation of signlessness, and joyfully praises those who cultivate the Dharma of the gateway to liberation of signlessness.

That great bodhisattva personally cultivates the Dharma of the gateway to liberation of wishlessness, teaches others to cultivate the Dharma of the gateway to liberation of wishlessness, praises the Dharma of the gateway to liberation of wishlessness, and joyfully praises those who cultivate the Dharma of the gateway to liberation of wishlessness.

Kausika! That great bodhisattva personally cultivates the Dharma of the five kinds of eyes, teaches others to cultivate the Dharma of the five kinds of eyes, praises the Dharma of the five kinds of eyes, and joyfully praises those who cultivate the Dharma of the five kinds of eyes. That great bodhisattva personally cultivates the Dharma of the six superknowledges, teaches others to cultivate the Dharma of the six superknowledges, praises the Dharma of the six superknowledges, and joyfully praises those who cultivate the Dharma of the six superknowledges.

Kausika! That great bodhisattva personally cultivates the Dharma of the Buddha’s ten powers, teaches others to cultivate the Dharma of the Buddha’s ten powers, praises the Dharma of the Buddha’s ten powers, and joyfully praises those who cultivate the Dharma of the Buddha’s ten powers. That great bodhisattva personally cultivates the Dharma of the four fearlessnesses, teaches others to cultivate the Dharma of the four fearlessnesses, praises the Dharma of the four fearlessnesses, and joyfully praises those who cultivate the Dharma of the four fearlessnesses.

That great bodhisattva personally cultivates the Dharma of the four unobstructed understandings, teaches others to cultivate the Dharma of the four unobstructed understandings, praises the Dharma of the four unobstructed understandings, and joyfully praises those who cultivate the Dharma of the four unobstructed understandings.

Kausika! That great bodhisattva personally cultivates the Dharma of great loving-kindness, teaches others to cultivate the Dharma of great loving-kindness, praises the Dharma of great loving-kindness, and joyfully praises those who cultivate the Dharma of great loving-kindness. That great bodhisattva personally cultivates the Dharma of great compassion, teaches others to cultivate the Dharma of great compassion, praises the Dharma of great compassion, and joyfully praises those who cultivate the Dharma of great compassion.

That great bodhisattva personally cultivates the Dharma of great sympathetic joy, teaches others to cultivate the Dharma of great sympathetic joy, praises the Dharma of great sympathetic joy, and joyfully praises those who cultivate the Dharma of great sympathetic joy. That great bodhisattva personally cultivates the Dharma of great equanimity, teaches others to cultivate the Dharma of great equanimity, praises the Dharma of great equanimity, and joyfully praises those who cultivate the Dharma of great equanimity.

Kausika! That great bodhisattva personally cultivates the Dharma of the eighteen distinctive qualities of a Buddha, teaches others to cultivate the Dharma of the eighteen distinctive qualities of a Buddha, praises the Dharma of the eighteen distinctive qualities of a Buddha, and joyfully praises those who cultivate the Dharma of the eighteen distinctive qualities of a Buddha.

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