大般若波羅蜜多經

04

At that time, in the assembly, the devas of the Four Great Kings’ Heaven up to the devas of the Akanishtha Heaven simultaneously conjured various kinds of flowers, garments, necklaces, garlands of incense, and other offerings. Rejoicing in midair, they scattered flowers in offering to the Buddha, respectfully joined their palms, and addressed the Buddha: “May this prajnaparamita long endure in the human realm of Jambudvipa.

Why? If prajnaparamita is widely propagated in the human realm of Jambudvipa, it should be known that not only will the Jewels of the Buddha, the Dharma, and the Bhikshu Sangha long endure here without perishing, but the same will also be true throughout this trichiliocosm and even in immeasurable, countless, and boundless Buddha-realms throughout the ten directions. Thereby, the assemblies of great bodhisattvas and their supreme practices may also be clearly known.

“Blessed One! Wherever good men, good women, and others, with pure faith, copy and uphold such profound prajnaparamita and then reverently make offerings to it, it should be known that wondrous light will appear in that place, dispelling darkness and bringing forth supreme benefits.”

At that time, the Buddha said to Shakra, Lord of the Devas, and the assembled devas: “So it is! So it is! It is just as you have said.

If prajnaparamita is widely propagated in the human realm of Jambudvipa, it should be known that not only will the Jewels of the Buddha, the Dharma, and the Bhikshu Sangha long endure here without perishing, but the same will also be true throughout this trichiliocosm and even in immeasurable, countless, and boundless Buddha-realms throughout the ten directions. Thereby, the assemblies of great bodhisattvas and their supreme practices may also be clearly known.

Wherever good men, good women, and others, with pure faith, copy and uphold such profound prajnaparamita and then reverently make offerings to it, it should be known that wondrous light will appear in that place, dispelling darkness and bringing forth supreme benefits.”

Then the assembled devas again conjured the most exquisite celestial flowers, garments, necklaces, garlands of incense, and other offerings, which they scattered in offering to the Buddha. They then addressed the Buddha: “If good men, good women, and others listen wholeheartedly to this prajnaparamita, uphold, read, and recite it, diligently cultivate and study it, contemplate it in accordance with principle, and expound and widely propagate it for sentient beings, those good men, good women, and others will not easily be harmed by Mara or Mara’s retinue.

We devas will constantly accompany those good men, good women, and others and wholeheartedly protect them so that they suffer no harm. Why? Because we devas respectfully serve those good men, good women, and others as though serving the Buddha, as though drawing near to the Buddha, and as though honoring the Dharma.”

At that time, Shakra, Lord of the Devas, addressed the Buddha: “Blessed One! If good men, good women, and others listen wholeheartedly to this prajnaparamita, uphold, read, and recite it, diligently cultivate and study it, contemplate it in accordance with principle, and expound and widely propagate it for sentient beings, it is not by cultivating only a few roots of virtue that they can accomplish this. They must certainly have cultivated many roots of virtue in the presence of immeasurable Buddhas in past lives, made many right aspirations, made offerings to many Buddhas, and received the support of many good spiritual friends.

Only then can they listen wholeheartedly to this profound prajnaparamita, uphold, read, and recite it, diligently cultivate and study it, contemplate it in accordance with principle, and expound and widely propagate it for sentient beings.

“Blessed One! Those who wish to attain the Buddhas’ knowledge of all-knowing must seek prajnaparamita; those who wish to attain prajnaparamita must seek the Buddhas’ knowledge of all-knowing. Why? Because the knowledge of all-knowing attained by the Buddhas arises entirely from prajnaparamita, and such prajnaparamita arises entirely from the Buddhas’ knowledge of all-knowing. Why? Because the knowledge of all-knowing attained by the Buddhas is not different from prajnaparamita, and such prajnaparamita is not different from the Buddhas’ knowledge of all-knowing. It should be known that the knowledge of all-knowing attained by the Buddhas and this prajnaparamita are nondual and are not divided into two parts.”

At that time, the Buddha said to Shakra, Lord of the Devas: “So it is! So it is! It is exactly as you have said!

Kaushika! Those who wish to attain the Buddhas’ knowledge of all-knowing must seek prajnaparamita; those who wish to attain prajnaparamita must seek the Buddhas’ knowledge of all-knowing. Why?

Because the knowledge of all-knowing attained by the Buddhas arises entirely from prajnaparamita, and such prajnaparamita arises entirely from the Buddhas’ knowledge of all-knowing. Why? Because the knowledge of all-knowing attained by the Buddhas is not different from prajnaparamita, and such prajnaparamita is not different from the Buddhas’ knowledge of all-knowing.

It should be known that the knowledge of all-knowing attained by the Buddhas and this prajnaparamita are nondual and are not divided into two parts. Therefore, the majestic spiritual power of prajnaparamita is truly rare.”

At that time, the Venerable Ananda addressed the Buddha: “Blessed One! For what reason are the perfection of generosity, the perfection of pure ethical discipline, the perfection of patient acceptance, the perfection of diligence, and the perfection of meditative concentration not extensively praised, while prajnaparamita alone is extensively praised?

“Blessed One! For what reason are internal emptiness, external emptiness, internal-and-external emptiness, the emptiness of emptiness, great emptiness, ultimate-meaning emptiness, conditioned emptiness, unconditioned emptiness, ultimate 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 not extensively praised, while prajnaparamita alone is extensively praised?

“Blessed One! For what reason are suchness, the dharma realm, dharma-nature, 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 true limit, the realm of space, and the inconceivable realm not extensively praised, while prajnaparamita alone is extensively praised?

“Blessed One! For what reason are 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 not extensively praised, while prajnaparamita alone is extensively praised?

“Blessed One! For what reason are the four meditative concentrations, the four immeasurables, and the four formless attainments not extensively praised, while prajnaparamita alone is extensively praised?

“Blessed One! For what reason are the eight liberations, the eight spheres of mastery, the nine successive attainments, and the ten totalities not extensively praised, while prajnaparamita alone is extensively praised?

“Blessed One! For what reason are the four foundations 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 Noble Eightfold Path not extensively praised, while prajnaparamita alone is extensively praised?

“Blessed One! For what reason are the gateway to liberation through emptiness, the gateway to liberation through signlessness, and the gateway to liberation through wishlessness not extensively praised, while prajnaparamita alone is extensively praised?”

“Blessed One! For what reason do you not extensively praise the five kinds of eyes and the six superknowledges, but only extensively praise prajnaparamita?

“Blessed One! For what reason do you not extensively praise 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, but only extensively praise prajnaparamita?

“Blessed One! For what reason do you not extensively praise the Dharma of unforgetfulness and the nature of perpetual equanimity, but only extensively praise prajnaparamita?

“Blessed One! For what reason do you not extensively praise the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects, but only extensively praise prajnaparamita?

“Blessed One! For what reason do you not extensively praise all dharani gateways and all samadhi gateways, but only extensively praise prajnaparamita?

“Blessed One! For what reason do you not extensively praise the practices of great bodhisattvas, but only extensively praise prajnaparamita?

“Blessed One! For what reason do you not extensively praise the fruit of unsurpassed enlightenment, but only extensively praise prajnaparamita?”

The Buddha said, “Ānanda! You should now understand that because this prajnaparamita is the honored and guiding Dharma in relation to the paramitas of generosity, pure morality, patient acceptance, diligence, and meditation, I therefore extensively praise only prajnaparamita.

“Ānanda! You should understand that because this prajnaparamita is the honored and guiding Dharma in relation to inner emptiness, outer emptiness, inner-and-outer emptiness, the emptiness of emptiness, great emptiness, emptiness of ultimate meaning, emptiness of the conditioned, emptiness of the unconditioned, ultimate emptiness, boundless emptiness, emptiness of dispersion, emptiness of nonchange, emptiness of intrinsic nature, emptiness of individual characteristics, emptiness of common characteristics, emptiness of all dharmas, emptiness of the unobtainable, emptiness of nonexistence, emptiness of self-nature, and emptiness of the self-nature of nonexistence, I therefore extensively praise only prajnaparamita.

“Ānanda! You should understand that because this prajnaparamita is the honored and guiding Dharma in relation to suchness, the dharmadhatu, the nature of dharmas, the nature free from falsity, the nature free from change, the nature of equality, the nature beyond arising, the certainty of Dharma, the abiding of Dharma, the limit of reality, the realm of space, and the inconceivable realm, I therefore extensively praise only prajnaparamita.

“Ānanda! You should understand that because this prajnaparamita is the honored and guiding Dharma in relation to 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, I therefore extensively praise only prajnaparamita.

“Ānanda! You should understand that because this prajnaparamita is the honored and guiding Dharma in relation to the four meditative absorptions, the four immeasurables, and the four formless attainments, I therefore extensively praise only prajnaparamita.

“Ānanda! You should understand that because this prajnaparamita is the honored and guiding Dharma in relation to the eight liberations, the eight spheres of mastery, the nine successive absorptions, and the ten totality spheres, I therefore extensively praise only prajnaparamita.

“Ānanda! You should understand that because this prajnaparamita is the honored and guiding Dharma in relation to the four foundations 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 eightfold Noble Path, I therefore extensively praise only prajnaparamita.

“Ānanda! You should understand that because this prajnaparamita is the honored and guiding Dharma in relation to the gateway of liberation through emptiness, the gateway of liberation through signlessness, and the gateway of liberation through wishlessness, I therefore extensively praise only prajnaparamita.

“Ānanda! You should understand that because this prajnaparamita is the honored and guiding Dharma in relation to the five kinds of eyes and the six superknowledges, I therefore extensively praise only prajnaparamita.

“Ānanda! You should understand that because this prajnaparamita is the honored and guiding Dharma in relation to 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, I therefore extensively praise only prajnaparamita.

“Ānanda! You should understand that because this prajnaparamita is the honored and guiding Dharma in relation to the Dharma of unforgetfulness and the nature of perpetual equanimity, I therefore extensively praise only prajnaparamita.

“Ānanda! You should understand that because this prajnaparamita is the honored and guiding Dharma in relation to the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects, I therefore extensively praise only prajnaparamita.

“Ānanda! You should understand that because this prajnaparamita is the honored and guiding Dharma in relation to all dharani gateways and all samadhi gateways, I therefore extensively praise only prajnaparamita.

“Ānanda! You should understand that because this prajnaparamita is the honored and guiding Dharma in relation to the practices of great bodhisattvas, I therefore extensively praise only prajnaparamita.

“Ānanda! You should understand that because this prajnaparamita is the honored and guiding Dharma in relation to the fruit of unsurpassed enlightenment, I therefore extensively praise only prajnaparamita.”

The Buddha said, “Ānanda! What do you think? If one cultivates the paramita of generosity without dedicating the merit toward omniscience, can this be called the correct cultivation of the paramita of generosity?”

Ānanda replied, “No, Blessed One!”

The Buddha said, “Ānanda! Only when one cultivates the paramita of generosity by dedicating the merit toward omniscience can this be called the correct cultivation of the paramita of generosity.”

The Buddha said, “Ānanda! What do you think? If one cultivates the paramitas of pure morality, patient acceptance, diligence, meditation, and prajnaparamita without dedicating the merit toward omniscience, can this be called the correct cultivation of the paramitas of pure morality, patient acceptance, diligence, meditation, and prajnaparamita?”

Ānanda replied, “No, Blessed One!”

The Buddha said, “Ānanda! Only when one cultivates the paramitas of pure morality, patient acceptance, diligence, meditation, and prajnaparamita by dedicating the merit toward omniscience can this be called the correct cultivation of the paramitas of pure morality, patient acceptance, diligence, meditation, and prajnaparamita. Therefore, because this prajnaparamita is the honored and guiding Dharma in relation to the paramitas of generosity, pure morality, patient acceptance, diligence, and meditation, I extensively praise only prajnaparamita.

The Buddha said, “Ānanda! What do you think? If one abides in inner emptiness without dedicating the merit toward omniscience, can this be called truly abiding in inner emptiness?”

Ānanda replied, “No, Blessed One!”

The Buddha said, “Ānanda! Only when one abides in inner emptiness by dedicating the merit toward omniscience can this be called truly abiding in inner emptiness.”

The Buddha said: “Ānanda, what do you think? If one abides in the emptiness of the external, the emptiness of the internal and external, 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 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 unobtainable, the emptiness of nonexistence, the emptiness of self-nature, and the emptiness of the nonexistence of self-nature, without dedicating the merit toward the wisdom of all-knowledge,

can this be called truly abiding in the emptiness of the external through the emptiness of the nonexistence of self-nature?”

Ānanda replied: “No, Blessed One.”

The Buddha said: “Ānanda, only by dedicating the merit toward the wisdom of all-knowledge and abiding in the emptiness of the external through the emptiness of the nonexistence of self-nature can it be called truly abiding in the emptiness of the external through the emptiness of the nonexistence of self-nature. Therefore, in relation to the emptiness of the internal through the emptiness of the nonexistence of self-nature, this prajnaparamita is the honored Dharma and the guiding Dharma. Thus, I extensively praise prajnaparamita alone.”

The Buddha said: “Ānanda, what do you think? If one abides in suchness without dedicating the merit toward the wisdom of all-knowledge, can this be called truly abiding in suchness?”

Ānanda replied: “No, Blessed One.”

The Buddha said: “Ānanda, only by dedicating the merit toward the wisdom of all-knowledge and abiding in suchness can it be called truly abiding in suchness.”

The Buddha said: “Ānanda, what do you think? If one abides in the dharmadhatu, the nature of dharmas, the nature free from falsity, the unchanging nature, 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, without dedicating the merit toward the wisdom of all-knowledge, can this be called truly abiding in the dharmadhatu through the inconceivable realm?”

Ānanda replied: “No, Blessed One.”

The Buddha said: “Ānanda, only by dedicating the merit toward the wisdom of all-knowledge and abiding in the dharmadhatu through the inconceivable realm can it be called truly abiding in the dharmadhatu through the inconceivable realm. Therefore, in relation to suchness through the inconceivable realm, this prajnaparamita is the honored Dharma and the guiding Dharma. Thus, I extensively praise prajnaparamita alone.”

The Buddha said: “Ānanda, what do you think? If one abides in the Noble Truth of suffering without dedicating the merit toward the wisdom of all-knowledge, can this be called truly abiding in the Noble Truth of suffering?”

Ānanda replied: “No, Blessed One.”

The Buddha said: “Ānanda, only by dedicating the merit toward the wisdom of all-knowledge and abiding in the Noble Truth of suffering can it be called truly abiding in the Noble Truth of suffering.”

The Buddha said: “Ānanda, what do you think? If one abides in the Noble Truths of the origin of suffering, cessation, and the path without dedicating the merit toward the wisdom of all-knowledge, can this be called truly abiding in the Noble Truths of the origin of suffering, cessation, and the path?”

Ānanda replied: “No, Blessed One.”

The Buddha said: “Ānanda, only by dedicating the merit toward the wisdom of all-knowledge and abiding in the Noble Truths of the origin of suffering, cessation, and the path can it be called truly abiding in the Noble Truths of the origin of suffering, cessation, and the path. Therefore, in relation to the Noble Truths of suffering, its origin, its cessation, and the path, this prajnaparamita is the honored Dharma and the guiding Dharma. Thus, I extensively praise prajnaparamita alone.”

The Buddha said: “Ānanda, what do you think? If one cultivates the four dhyanas without dedicating the merit toward the wisdom of all-knowledge, can this be called the correct cultivation of the four dhyanas?”

Ānanda replied: “No, Blessed One.”

The Buddha said: “Ānanda, only by dedicating the merit toward the wisdom of all-knowledge and cultivating the four dhyanas can it be called the correct cultivation of the four dhyanas.”

The Buddha said: “Ānanda, what do you think? If one cultivates the four immeasurables and the four formless absorptions without dedicating the merit toward the wisdom of all-knowledge, can this be called the correct cultivation of the four immeasurables and the four formless absorptions?”

Ānanda replied: “No, Blessed One.”

The Buddha said: “Ānanda, only by dedicating the merit toward the wisdom of all-knowledge and cultivating the four immeasurables and the four formless absorptions can it be called the correct cultivation of the four immeasurables and the four formless absorptions. Therefore, in relation to the four dhyanas, the four immeasurables, and the four formless absorptions, this prajnaparamita is the honored Dharma and the guiding Dharma. Thus, I extensively praise prajnaparamita alone.”

The Buddha said: “Ānanda, what do you think? If one cultivates the eight liberations without dedicating the merit toward the wisdom of all-knowledge, can this be called the correct cultivation of the eight liberations?”

Ānanda replied: “No, Blessed One.”

The Buddha said: “Only by dedicating the merit toward the wisdom of all-knowledge and cultivating the eight liberations can it be called the correct cultivation of the eight liberations.”

The Buddha said: “Ānanda, what do you think? If one cultivates the eight spheres of mastery, the nine successive absorptions, and the ten spheres of totality without dedicating the merit toward the wisdom of all-knowledge, can this be called the correct cultivation of the eight spheres of mastery, the nine successive absorptions, and the ten spheres of totality?”

Ānanda replied: “No, Blessed One.”

The Buddha said: “Ānanda, only by dedicating the merit toward the wisdom of all-knowledge and cultivating the eight spheres of mastery, the nine successive absorptions, and the ten spheres of totality can it be called the correct cultivation of the eight spheres of mastery, the nine successive absorptions, and the ten spheres of totality. Therefore, in relation to the eight liberations, the eight spheres of mastery, the nine successive absorptions, and the ten spheres of totality, this prajnaparamita is the honored Dharma and the guiding Dharma. Thus, I extensively praise prajnaparamita alone.”

The Buddha said: “Ānanda, what do you think? If one cultivates the four foundations of mindfulness without dedicating the merit toward the wisdom of all-knowledge, can this be called the correct cultivation of the four foundations of mindfulness?”

Ānanda replied: “No, Blessed One.”

The Buddha said: “Ānanda, only by dedicating the merit toward the wisdom of all-knowledge and cultivating the four foundations of mindfulness can it be called the correct cultivation of the four foundations of mindfulness.”

The Buddha said: “Ānanda, what do you think? If one cultivates the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of awakening, and the eight factors of the Noble Path without dedicating the merit toward the wisdom of all-knowledge, can this be called the correct cultivation of the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of awakening, and the eight factors of the Noble Path?”

Ānanda replied: “No, Blessed One.”

The Buddha said: “Ānanda, only by dedicating the merit toward the wisdom of all-knowledge and cultivating the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of awakening, and the eight factors of the Noble Path can it be called the correct cultivation of the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of awakening, and the eight factors of the Noble Path.

Therefore, in relation to the four foundations 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 eight factors of the Noble Path, this prajnaparamita is the honored Dharma and the guiding Dharma. Thus, I extensively praise prajnaparamita alone.”

The Buddha said: “Ānanda, what do you think? If one cultivates the gateway to liberation of emptiness without dedicating the merit toward the wisdom of all-knowledge, can this be called the correct cultivation of the gateway to liberation of emptiness?”

Ānanda replied: “No, Blessed One.”

The Buddha said: “Ānanda, only by dedicating the merit toward the wisdom of all-knowledge and cultivating the gateway to liberation of emptiness can it be called the correct cultivation of the gateway to liberation of emptiness.”

The Buddha said: “Ananda! What do you think? If one cultivates the signless and wishless gateways to liberation without dedicating the merit toward the knowledge of all aspects, can this be called the proper cultivation of the signless and wishless gateways to liberation?”

Ananda replied: “No, Blessed One!”

The Buddha said: “Ananda! Only when one cultivates the signless and wishless gateways to liberation by dedicating the merit toward the knowledge of all aspects can this be called the proper cultivation of the signless and wishless gateways to liberation. Therefore, in relation to the gateway to liberation of emptiness, the signless gateway to liberation, and the wishless gateway to liberation, this prajnaparamita is the honored Dharma and the guiding Dharma. Thus, I extensively praise prajnaparamita alone.

The Buddha said: “Ananda! What do you think? If one cultivates the five kinds of eyes without dedicating the merit toward the knowledge of all aspects, can this be called the proper cultivation of the five kinds of eyes?”

Ananda replied: “No, Blessed One!”

The Buddha said: “Ananda! Only when one cultivates the five kinds of eyes by dedicating the merit toward the knowledge of all aspects can this be called the proper cultivation of the five kinds of eyes.

The Buddha said: “Ananda! What do you think? If one cultivates the six superknowledges without dedicating the merit toward the knowledge of all aspects, can this be called the proper cultivation of the six superknowledges?”

Ananda replied: “No, Blessed One!”

The Buddha said: “Ananda! Only when one cultivates the six superknowledges by dedicating the merit toward the knowledge of all aspects can this be called the proper cultivation of the six superknowledges. Therefore, in relation to the five kinds of eyes and the six superknowledges, this prajnaparamita is the honored Dharma and the guiding Dharma. Thus, I extensively praise prajnaparamita alone.

The Buddha said: “Ananda! What do you think? If one cultivates the ten powers of a Buddha without dedicating the merit toward the knowledge of all aspects, can this be called the proper cultivation of the ten powers of a Buddha?”

Ananda replied: “No, Blessed One!”

The Buddha said: “Ananda! Only when one cultivates the ten powers of a Buddha by dedicating the merit toward the knowledge of all aspects can this be called the proper cultivation of the ten powers of a Buddha.

The Buddha said: “Ananda! What do you think? If one cultivates 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 without dedicating the merit toward the knowledge of all aspects, can this be called the proper cultivation of 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?”

Ananda replied: “No, Blessed One!”

The Buddha said: “Ananda! Only when one cultivates 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 by dedicating the merit toward the knowledge of all aspects can this be called the proper cultivation of 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.

Therefore, in relation to 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 unique qualities of a Buddha, this prajnaparamita is the honored Dharma and the guiding Dharma. Thus, I extensively praise prajnaparamita alone.

The Buddha said: “Ananda! What do you think? If one cultivates the Dharma of unfailing mindfulness without dedicating the merit toward the knowledge of all aspects, can this be called the proper cultivation of the Dharma of unfailing mindfulness?”

Ananda replied: “No, Blessed One!”

The Buddha said: “Ananda! Only when one cultivates the Dharma of unfailing mindfulness by dedicating the merit toward the knowledge of all aspects can this be called the proper cultivation of the Dharma of unfailing mindfulness.

The Buddha said: “Ananda! What do you think? If one cultivates the nature of constant equanimity without dedicating the merit toward the knowledge of all aspects, can this be called the proper cultivation of the nature of constant equanimity?”

Ananda replied: “No, Blessed One!”

The Buddha said: “Ananda! Only when one cultivates the nature of constant equanimity by dedicating the merit toward the knowledge of all aspects can this be called the proper cultivation of the nature of constant equanimity. Therefore, in relation to the Dharma of unfailing mindfulness and the nature of constant equanimity, this prajnaparamita is the honored Dharma and the guiding Dharma. Thus, I extensively praise prajnaparamita alone.

The Buddha said: “Ananda! What do you think? If one cultivates the knowledge of all things without dedicating the merit toward the knowledge of all aspects, can this be called the proper cultivation of the knowledge of all things?”

Ananda replied: “No, Blessed One!”

The Buddha said: “Ananda! Only when one cultivates the knowledge of all things by dedicating the merit toward the knowledge of all aspects can this be called the proper cultivation of the knowledge of all things.

The Buddha said: “Ananda! What do you think? If one cultivates the knowledge of the aspects of the paths and the knowledge of all aspects without dedicating the merit toward the knowledge of all aspects, can this be called the proper cultivation of the knowledge of the aspects of the paths and the knowledge of all aspects?”

Ananda replied: “No, Blessed One!”

The Buddha said: “Ananda! Only when one cultivates the knowledge of the aspects of the paths and the knowledge of all aspects by dedicating the merit toward the knowledge of all aspects can this be called the proper cultivation of the knowledge of the aspects of the paths and the knowledge of all aspects. Therefore, in relation to the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects, this prajnaparamita is the honored Dharma and the guiding Dharma. Thus, I extensively praise prajnaparamita alone.

The Buddha said: “Ananda! What do you think? If one cultivates all dharani gateways without dedicating the merit toward the knowledge of all aspects, can this be called the proper cultivation of all dharani gateways?”

Ananda replied: “No, Blessed One!”

The Buddha said: “Ananda! Only when one cultivates all dharani gateways by dedicating the merit toward the knowledge of all aspects can this be called the proper cultivation of all dharani gateways.

The Buddha said: “Ananda! What do you think? If one cultivates all samadhi gateways without dedicating the merit toward the knowledge of all aspects, can this be called the proper cultivation of all samadhi gateways?”

Ananda replied: “No, Blessed One!”

The Buddha said: “Ananda! Only when one cultivates all samadhi gateways by dedicating the merit toward the knowledge of all aspects can this be called the proper cultivation of all samadhi gateways. Therefore, in relation to all dharani gateways and all samadhi gateways, this prajnaparamita is the honored Dharma and the guiding Dharma. Thus, I extensively praise prajnaparamita alone.

The Buddha said: “Ananda! What do you think? If one cultivates the practices of a great bodhisattva without dedicating the merit toward the knowledge of all aspects, can this be called the proper cultivation of the practices of a great bodhisattva?”

Ananda replied: “No, Blessed One!”

The Buddha said: “Ananda! Only when one cultivates the practices of a great bodhisattva by dedicating the merit toward the knowledge of all aspects can this be called the proper cultivation of the practices of a great bodhisattva. Therefore, in relation to the practices of a great bodhisattva, this prajnaparamita is the honored Dharma and the guiding Dharma. Thus, I extensively praise prajnaparamita alone.

The Buddha said: “Ananda! What do you think? If one cultivates the fruit of unsurpassed awakening without dedicating the merit toward the knowledge of all aspects, can this be called the proper cultivation of the fruit of unsurpassed awakening?”

Ananda replied: “No, Blessed One!”

The Buddha said: “Ananda! In essence, only when one cultivates unsurpassed perfect enlightenment by dedicating the merit toward all-knowledge can this be called the correct cultivation of unsurpassed perfect enlightenment. Therefore, this prajnaparamita is the honored Dharma and guiding Dharma for that unsurpassed perfect enlightenment; hence I extensively praise prajnaparamita alone.”

The Venerable Ananda again addressed the Buddha: “Blessed One! How does one cultivate the perfection of generosity by dedicating the merit toward all-knowledge?”

The Buddha said: “Ananda! When one cultivates the perfection of generosity using nonduality as a skillful means, non-arising as a skillful means, and non-apprehension as a skillful means, this is called cultivating the perfection of generosity by dedicating the merit toward all-knowledge.”

“Blessed One! How does one cultivate the perfections of pure ethical discipline, patient acceptance, diligence, meditative concentration, and prajnaparamita by dedicating the merit toward all-knowledge?”

“Ananda! When one cultivates the perfections of pure ethical discipline, patient acceptance, diligence, meditative concentration, and prajnaparamita using nonduality as a skillful means, non-arising as a skillful means, and non-apprehension as a skillful means, this is called cultivating the perfections of pure ethical discipline, patient acceptance, diligence, meditative concentration, and prajnaparamita by dedicating the merit toward all-knowledge.”

“Blessed One! How does one abide in inner emptiness by dedicating the merit toward all-knowledge?”

“Ananda! When one abides in inner emptiness using nonduality as a skillful means, non-arising as a skillful means, and non-apprehension as a skillful means, this is called abiding in inner emptiness by dedicating the merit toward all-knowledge.”

“Blessed One! How does one abide in 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 intrinsic 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 by dedicating the merit toward all-knowledge?”

“Ananda! When one abides in outer emptiness through the emptiness of the self-nature of nonexistence using nonduality as a skillful means, non-arising as a skillful means, and non-apprehension as a skillful means, this is called abiding in outer emptiness through the emptiness of the self-nature of nonexistence by dedicating the merit toward all-knowledge.”

“Blessed One! How does one abide in suchness by dedicating the merit toward all-knowledge?”

“Ananda! When one abides in suchness using nonduality as a skillful means, non-arising as a skillful means, and non-apprehension as a skillful means, this is called abiding in suchness by dedicating the merit toward all-knowledge.”

“Blessed One! How does one abide in the dharma realm, the nature of dharmas, the nature free from falsity, the unchanging nature, the nature of equality, the nature of freedom from arising, the certainty of dharmas, the abiding of dharmas, the reality-limit, the realm of space, and the inconceivable realm by dedicating the merit toward all-knowledge?”

“Ananda! When one abides in the dharma realm through the inconceivable realm using nonduality as a skillful means, non-arising as a skillful means, and non-apprehension as a skillful means, this is called abiding in the dharma realm through the inconceivable realm by dedicating the merit toward all-knowledge.”

“Blessed One! How does one abide in the Noble Truth of suffering by dedicating the merit toward all-knowledge?”

“Ananda! When one abides in the Noble Truth of suffering using nonduality as a skillful means, non-arising as a skillful means, and non-apprehension as a skillful means, this is called abiding in the Noble Truth of suffering by dedicating the merit toward all-knowledge.”

“Blessed One! How does one abide in the Noble Truths of the origin, cessation, and path by dedicating the merit toward all-knowledge?”

“Ananda! When one abides in the Noble Truths of the origin, cessation, and path using nonduality as a skillful means, non-arising as a skillful means, and non-apprehension as a skillful means, this is called abiding in the Noble Truths of the origin, cessation, and path by dedicating the merit toward all-knowledge.”

“Blessed One! How does one cultivate the four meditative absorptions by dedicating the merit toward all-knowledge?”

“Ananda! When one cultivates the four meditative absorptions using nonduality as a skillful means, non-arising as a skillful means, and non-apprehension as a skillful means, this is called cultivating the four meditative absorptions by dedicating the merit toward all-knowledge.”

“Blessed One! How does one cultivate the four immeasurables and the four formless attainments by dedicating the merit toward all-knowledge?”

“Ananda! When one cultivates the four immeasurables and the four formless attainments using nonduality as a skillful means, non-arising as a skillful means, and non-apprehension as a skillful means, this is called cultivating the four immeasurables and the four formless attainments by dedicating the merit toward all-knowledge.”

“Blessed One! How does one cultivate the eight liberations by dedicating the merit toward all-knowledge?”

“Ananda! When one cultivates the eight liberations using nonduality as a skillful means, non-arising as a skillful means, and non-apprehension as a skillful means, this is called cultivating the eight liberations by dedicating the merit toward all-knowledge.”

“Blessed One! How does one cultivate the eight spheres of mastery, the nine successive attainments, and the ten spheres of totality by dedicating the merit toward all-knowledge?”

“Ananda! When one cultivates the eight spheres of mastery, the nine successive attainments, and the ten spheres of totality using nonduality as a skillful means, non-arising as a skillful means, and non-apprehension as a skillful means, this is called cultivating the eight spheres of mastery, the nine successive attainments, and the ten spheres of totality by dedicating the merit toward all-knowledge.”

“Blessed One! How does one cultivate the four foundations of mindfulness by dedicating the merit toward all-knowledge?”

“Ananda! When one cultivates the four foundations of mindfulness using nonduality as a skillful means, non-arising as a skillful means, and non-apprehension as a skillful means, this is called cultivating the four foundations of mindfulness by dedicating the merit toward all-knowledge.”

“Blessed One! How does one cultivate 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 by dedicating the merit toward all-knowledge?”

“Ananda! When one cultivates 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 using nonduality as a skillful means, non-arising as a skillful means, and non-apprehension as a skillful means, this is called cultivating 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 by dedicating the merit toward all-knowledge.”

“Blessed One! How does one cultivate the gateway to liberation through emptiness by dedicating the merit toward all-knowledge?”

“Ananda! When one cultivates the gateway to liberation through emptiness using nonduality as a skillful means, non-arising as a skillful means, and non-apprehension as a skillful means, this is called cultivating the gateway to liberation through emptiness by dedicating the merit toward all-knowledge.”

“Blessed One! How does one cultivate the gateways to liberation through signlessness and wishlessness by dedicating the merit toward all-knowledge?”

“Ananda! When one cultivates the gateways to liberation through signlessness and wishlessness using nonduality as a skillful means, non-arising as a skillful means, and non-apprehension as a skillful means, this is called cultivating the gateways to liberation through signlessness and wishlessness by dedicating the merit toward all-knowledge.”

“Blessed One! How does one cultivate the five kinds of eyes by dedicating the merit toward all-knowledge?”

“Ananda! When one cultivates the five kinds of eyes using nonduality as a skillful means, non-arising as a skillful means, and non-apprehension as a skillful means, this is called cultivating the five kinds of eyes by dedicating the merit toward all-knowledge.”

“Blessed One! How does one cultivate the six superknowledges by dedicating the merit toward all-knowledge?”

“Ananda! When one cultivates the six superknowledges using nonduality as a skillful means, non-arising as a skillful means, and non-apprehension as a skillful means, this is called cultivating the six superknowledges by dedicating the merit toward all-knowledge.”

“Blessed One! How does one cultivate the ten powers of a Buddha by dedicating the merit toward all-knowledge?”

“Ananda! When one cultivates the ten powers of a Buddha using nonduality as a skillful means, non-arising as a skillful means, and non-apprehension as a skillful means, this is called cultivating the ten powers of a Buddha by dedicating the merit toward all-knowledge.”

“Blessed One! How does one dedicate merit toward omniscience while cultivating the four fearlessnesses, the four unhindered understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen unique qualities of a Buddha?”

“Ananda! To cultivate the four fearlessnesses, the four unhindered understandings, great loving-kindness, great compassion, great equanimity, and the eighteen unique qualities of a Buddha, using nonduality as a skillful means, nonarising as a skillful means, and nonattainment as a skillful means, is called dedicating merit toward omniscience while cultivating the four fearlessnesses, the four unhindered understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen unique qualities of a Buddha.

“Blessed One! How does one dedicate merit toward omniscience while cultivating the Dharma of never forgetting?”

“Ananda! To cultivate the Dharma of never forgetting, using nonduality as a skillful means, nonarising as a skillful means, and nonattainment as a skillful means, is called dedicating merit toward omniscience while cultivating the Dharma of never forgetting.

“Blessed One! How does one dedicate merit toward omniscience while cultivating the nature of constant equanimity?”

“Ananda! To cultivate the nature of constant equanimity, using nonduality as a skillful means, nonarising as a skillful means, and nonattainment as a skillful means, is called dedicating merit toward omniscience while cultivating the nature of constant equanimity.

“Blessed One! How does one dedicate merit toward omniscience while cultivating the knowledge of all things?”

“Ananda! To cultivate the knowledge of all things, using nonduality as a skillful means, nonarising as a skillful means, and nonattainment as a skillful means, is called dedicating merit toward omniscience while cultivating the knowledge of all things.

“Blessed One! How does one dedicate merit toward omniscience while cultivating the knowledge of the aspects of the paths and the knowledge of all aspects?”

“Ananda! To cultivate the knowledge of the aspects of the paths and the knowledge of all aspects, using nonduality as a skillful means, nonarising as a skillful means, and nonattainment as a skillful means, is called dedicating merit toward omniscience while cultivating the knowledge of the aspects of the paths and the knowledge of all aspects.

“Blessed One! How does one dedicate merit toward omniscience while cultivating all dharani gateways?”

“Ananda! To cultivate all dharani gateways, using nonduality as a skillful means, nonarising as a skillful means, and nonattainment as a skillful means, is called dedicating merit toward omniscience while cultivating all dharani gateways.

“Blessed One! How does one dedicate merit toward omniscience while cultivating all samadhi gateways?”

“Ananda! To cultivate all samadhi gateways, using nonduality as a skillful means, nonarising as a skillful means, and nonattainment as a skillful means, is called dedicating merit toward omniscience while cultivating all samadhi gateways.

“Blessed One! How does one dedicate merit toward omniscience while cultivating the practices of a great bodhisattva?”

“Ananda! To cultivate the practices of a great bodhisattva, using nonduality as a skillful means, nonarising as a skillful means, and nonattainment as a skillful means, is called dedicating merit toward omniscience while cultivating the practices of a great bodhisattva.

“Blessed One! How does one dedicate merit toward omniscience while cultivating the fruit of supreme awakening?”

“Ananda! To cultivate the fruit of supreme awakening, using nonduality as a skillful means, nonarising as a skillful means, and nonattainment as a skillful means, is called dedicating merit toward omniscience while cultivating the fruit of supreme awakening.”

The Venerable Ananda again addressed the Buddha: “Blessed One! What nonduality does one use as a skillful means when dedicating merit toward omniscience and cultivating generosity, pure ethical discipline, patient acceptance, diligence, meditative concentration, and prajnaparamita? What nonarising does one use as a skillful means, and what nonattainment does one use as a skillful means, when dedicating merit toward omniscience and cultivating generosity, pure ethical discipline, patient acceptance, diligence, meditative concentration, and prajnaparamita?

“Blessed One! What nonduality does one use as a skillful means when dedicating merit toward omniscience and abiding in the emptiness of the internal, the emptiness of the external, the emptiness of the internal and external, 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 the unchanging, 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?

What nonarising does one use as a skillful means, and what nonattainment does one use as a skillful means, when dedicating merit toward omniscience and abiding in the emptiness of the internal through the emptiness of the self-nature of nonexistence?

“Blessed One! What nonduality does one use as a skillful means when dedicating merit toward omniscience and abiding in suchness, the Dharma realm, Dharma-nature, the nature of nonfalsity, the nature of immutability, the nature of equality, the nature of freedom from arising, the fixed order of Dharma, the abiding nature of Dharma, the limit of reality, the realm of space, and the inconceivable realm? What nonarising does one use as a skillful means, and what nonattainment does one use as a skillful means, when dedicating merit toward omniscience and abiding in suchness through the inconceivable realm?

“Blessed One! What nonduality does one use as a skillful means when dedicating merit toward omniscience and abiding in the Noble Truths of suffering, its origin, its cessation, and the path? What nonarising does one use as a skillful means, and what nonattainment does one use as a skillful means, when dedicating merit toward omniscience and abiding in the Noble Truths of suffering, its origin, its cessation, and the path?

“Blessed One! What nonduality does one use as a skillful means when dedicating merit toward omniscience and cultivating the four meditative absorptions, the four immeasurables, and the four formless attainments? What nonarising does one use as a skillful means, and what nonattainment does one use as a skillful means, when dedicating merit toward omniscience and cultivating the four meditative absorptions, the four immeasurables, and the four formless attainments?

“Blessed One! What nonduality does one use as a skillful means when dedicating merit toward omniscience and cultivating the eight liberations, the eight spheres of mastery, the nine successive attainments, and the ten totalities? What nonarising does one use as a skillful means, and what nonattainment does one use as a skillful means, when dedicating merit toward omniscience and cultivating the eight liberations, the eight spheres of mastery, the nine successive attainments, and the ten totalities?

“Blessed One! What nonduality does one use as a skillful means when dedicating merit toward omniscience and cultivating 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? What nonarising does one use as a skillful means, and what nonattainment does one use as a skillful means, when dedicating merit toward omniscience and cultivating 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?

“Blessed One! What nonduality does one use as a skillful means when dedicating merit toward omniscience and cultivating the liberation gateway of emptiness, the liberation gateway of signlessness, and the liberation gateway of wishlessness? What nonarising does one use as a skillful means, and what nonattainment does one use as a skillful means, when dedicating merit toward omniscience and cultivating the liberation gateway of emptiness, the liberation gateway of signlessness, and the liberation gateway of wishlessness?

“Blessed One! What nonduality does one use as a skillful means when dedicating merit toward omniscience and cultivating the five kinds of eyes and the six superknowledges? What nonarising does one use as a skillful means, and what nonattainment does one use as a skillful means, when dedicating merit toward omniscience and cultivating the five kinds of eyes and the six superknowledges?

Fascicle 106

End