大般若波羅蜜多經

31

Furthermore, Kausika! Apart from the various sentient beings in Jambudvipa, suppose good men, good women, and others were to teach and guide all the various sentient beings in Jambudvipa and Purvavideha, causing them all to cultivate and study the four dhyanas, the four immeasurables, the four formless absorptions, and the five superknowledges. What do you think? Would those good men, good women, and others, through this cause and condition, acquire much merit?

Sakra, Lord of the Gods, replied: “World-Honored One, very much! Sugata, very much!”

The Buddha said: “Kausika! If good men, good women, and others copy out this profound prajnaparamita and present it to others for reading and recitation, or pass it from one to another for copying and disseminate it widely, the merit acquired by those good men, good women, and others will far surpass the former merit. Why is this?

Kausika! It is because all uncontaminated dharmas are extensively taught in this secret treasury of prajnaparamita. Pudgalas of the sravaka lineage who cultivate and study this Dharma quickly enter the right determination of a sravaka and attain the fruit of stream-entry, the fruit of once-returning, the fruit of non-returning, and the fruit of arhatship.

Pudgalas of the pratyekabuddha lineage who cultivate and study this Dharma quickly enter the right determination of a pratyekabuddha and progressively realize the fruit of pratyekabuddhahood. Pudgalas of the bodhisattva lineage who cultivate and study this Dharma quickly enter the right determination of a bodhisattva, progressively practice the bodhisattva practices, and realize unsurpassed perfect enlightenment.

“Kausika! All uncontaminated dharmas are extensively taught in this secret treasury of prajnaparamita, namely: the perfection of generosity, the perfection of pure morality, the perfection of patient acceptance, the perfection of diligence, the perfection of meditative concentration, and the perfection of wisdom;

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, the emptiness of that which has no boundaries, 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 unobtainable, the emptiness of nonexistence, the emptiness of self-nature, and the emptiness of the self-nature of nonexistence;

suchness, the dharmadhatu, 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 limit of reality, the realm of space, and the inconceivable realm; the four uncontaminated dhyanas, the four immeasurables, and the four formless absorptions; the eight liberations, the eight spheres of mastery, the nine successive absorptions, and the ten totalities; 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 Noble Eightfold Path;

the liberation gateway of emptiness, the liberation gateway of signlessness, and the liberation gateway of wishlessness; the five kinds of eyes and the six superknowledges; the Buddha’s ten powers, 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; the knowledge of all things, the knowledge of the aspects of the path, and the knowledge of all aspects; all dharani gateways, all samadhi gateways, and immeasurable, boundless other Buddha-dharmas—all are uncontaminated dharmas taught therein.

“Kausika! If good men, good women, and others teach and guide one sentient being to abide in the fruit of stream-entry, the merit they acquire will surpass that gained by teaching and guiding all the various sentient beings in Jambudvipa and Purvavideha to cultivate and study the four dhyanas, the four immeasurables, the four formless absorptions, and the five superknowledges. Why is this?

Kausika! Sentient beings who cultivate the four dhyanas, the four immeasurables, the four formless absorptions, and the five superknowledges are not thereby freed from the hells, the animal realm, and the realm of hungry ghosts. But sentient beings who abide in the fruit of stream-entry are forever freed from the three evil destinies.

How much more so if one teaches and guides them to abide in the fruits of once-returning, non-returning, or arhatship! Would not the merit thereby acquired be even greater?

“Kausika! If good men, good women, and others teach and guide all the various sentient beings in Jambudvipa and Purvavideha to abide in the fruits of stream-entry, once-returning, non-returning, and arhatship, the merit they acquire will not equal that of someone who teaches and guides a single sentient being to abide in the fruit of pratyekabuddhahood. Why is this? Kausika! The merit of the fruit of pratyekabuddhahood exceeds that of stream-entry and the other fruits by hundreds and thousands of times.

“Kausika! If good men, good women, and others teach and guide all the various sentient beings in Jambudvipa and Purvavideha to abide in the fruit of pratyekabuddhahood, the merit they acquire will not equal that of someone who teaches and guides a single sentient being to aspire to unsurpassed perfect enlightenment. Why is this?

Kausika! To teach and guide a sentient being to aspire to unsurpassed perfect enlightenment is to ensure that the Buddha-eye is never extinguished in the world. Why is this?

Because great bodhisattvas exist, there are the fruits of stream-entry, once-returning, non-returning, arhatship, and pratyekabuddhahood. Because great bodhisattvas exist, Tathagatas, Arhats, Perfectly Enlightened Ones arise and realize unsurpassed perfect enlightenment. Because great bodhisattvas exist, there are the Jewel of the Buddha, the Jewel of the Dharma, and the Jewel of the Sangha, in which the entire world takes refuge and to which it makes offerings.

Therefore, Kausika, the entire world—gods, maras, brahmas, sramanas, brahmins, asuras, humans, nonhumans, and others—should respectfully make offerings to, honor, and praise great bodhisattvas with immeasurable exquisite flower garlands, fragrant ointments, powdered incense, garments, necklaces, banners, canopies, precious gems of every kind, music, lamps, and all their possessions.

“Kausika! From this you should know that if good men, good women, and others copy out this profound prajnaparamita and present it to others for reading and recitation, or pass it from one to another for copying and disseminate it widely, the merit they acquire will immeasurably and boundlessly surpass the merit previously described. Why is this?

It is because all supreme wholesome dharmas, both worldly and supramundane, are extensively taught in this secret treasury of prajnaparamita. Because of the Dharma taught in this secret treasury of prajnaparamita, there appear in the world the great ksatriya families, great brahmin families, great householder families, and great lay families. Because of the Dharma taught in this secret treasury of prajnaparamita, there appear in the world the gods of the Four Great Kings, the Thirty-Three Gods, the Yama gods, the Tusita gods, the Delight in Creation gods, and the gods who Master the Creations of Others.

Because of the Dharma taught in this secret treasury of prajnaparamita, there appear in the world the Brahma Assembly gods, the Ministers of Brahma, the Retinue of Brahma, and Great Brahma. Because of the Dharma taught in this secret treasury of prajnaparamita, there appear in the world the Radiant gods, the Gods of Limited Radiance, the Gods of Immeasurable Radiance, and the Gods of Utmost Radiant Purity. Because of the Dharma taught in this secret treasury of prajnaparamita, there appear in the world the Pure gods, the Gods of Limited Purity, the Gods of Immeasurable Purity, and the Gods of Pervasive Purity.

Because of the Dharma taught in this secret treasury of prajnaparamita, there appear in the world the Vast gods, the Gods of Limited Vastness, the Gods of Immeasurable Vastness, and the Gods of Abundant Fruit. Because of the Dharma taught in this secret treasury of prajnaparamita, there appear in the world the Gods Free from Affliction, the Gods Free from Heat, the Gods of Excellent Manifestation, the Gods of Excellent Vision, and the Akanistha gods.

Because of the Dharma taught in this secret treasury of prajnaparamita, there appear in the world the gods of the Sphere of Infinite Space, the gods of the Sphere of Infinite Consciousness, the gods of the Sphere of Nothingness, and the gods of the Sphere of Neither Perception nor Non-perception.

“Because of the Dharma taught in this secret treasury of prajnaparamita, there appear in the world the perfection of generosity, the perfection of pure morality, the perfection of patient acceptance, the perfection of diligence, the perfection of meditative concentration, and the perfection of wisdom. Because of the Dharma taught in this secret treasury of prajnaparamita, there appear in the world 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, the emptiness of that which has no boundaries, 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 unobtainable, the emptiness of nonexistence, the emptiness of self-nature, and the emptiness of the self-nature of nonexistence.

Because of the Dharma taught in this secret treasury of prajnaparamita, there appear in the world suchness, the dharmadhatu, 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 limit of reality, the realm of space, and the inconceivable realm. Because of the Dharma taught in this secret treasury of prajnaparamita, there appear in the world the Noble Truth of suffering, the Noble Truth of the origin of suffering, the Noble Truth of cessation, and the Noble Truth of the path.

Because of the Dharma taught in this secret treasury of prajnaparamita, there appear in the world the four dhyanas, the four immeasurables, and the four formless absorptions. Because of the Dharma taught in this secret treasury of prajnaparamita, there appear in the world the eight liberations, the eight spheres of mastery, the nine successive absorptions, and the ten totalities. Because of the Dharma taught in this secret treasury of prajnaparamita, there appear in the world 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 Noble Eightfold Path.

Because of the Dharma taught in this secret treasury of prajnaparamita, there appear in the world the liberation gateway of emptiness, the liberation gateway of signlessness, and the liberation gateway of wishlessness. Because of the Dharma taught in this secret treasury of prajnaparamita, there appear in the world the five kinds of eyes and the six superknowledges. Because of the Dharma taught in this secret treasury of prajnaparamita, there appear in the world the Buddha’s ten powers, 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.

Because of the Dharma taught in this secret treasury of prajnaparamita, there appear in the world the Dharma of never losing mindfulness and the nature of constant equanimity. Because of the Dharma taught in this secret treasury of prajnaparamita, there appear in the world the knowledge of all things, the knowledge of the aspects of the path, and the knowledge of all aspects. Because of the Dharma taught in this secret treasury of prajnaparamita, there appear in the world all dharani gateways and all samadhi gateways.

Because of the Dharma taught in this secret treasury of prajnaparamita, there appear in the world stream-enterers, once-returners, non-returners, and arhats, as well as those approaching stream-entry, the fruit of stream-entry, those approaching once-returning, the fruit of once-returning, those approaching non-returning, the fruit of non-returning, those approaching arhatship, and the fruit of arhatship. Because of the Dharma taught in this secret treasury of prajnaparamita, there appear in the world pratyekabuddhas and the fruit of pratyekabuddhahood.

Because of the Dharma taught in this secret treasury of prajnaparamita, there appear in the world all great bodhisattvas and the practices of great bodhisattvas. Because of the Dharma taught in this secret treasury of prajnaparamita, there appear in the world all Tathagatas, Arhats, Perfectly Enlightened Ones, and the unsurpassed perfect enlightenment of all Buddhas.

“Furthermore, Kausika! Apart from the various sentient beings in Jambudvipa and Purvavideha, suppose good men, good women, and others were to teach and guide all the various sentient beings in Jambudvipa, Purvavideha, and Aparagodaniya, causing them all to cultivate and study the four dhyanas, the four immeasurables, the four formless absorptions, and the five superknowledges. What do you think? Would those good men, good women, and others, through this cause and condition, acquire much merit?”

Sakra, Lord of the Gods, replied: “World-Honored One, very much! Sugata, very much!”

The Buddha said: “Kausika! If good men, good women, and others copy out this profound prajnaparamita and present it to others for reading and recitation, or pass it from one to another for copying and disseminate it widely, the merit acquired by those good men, good women, and others will far surpass the former merit. Why is this?

Kausika! It is because all uncontaminated dharmas are extensively taught in this secret treasury of prajnaparamita. Pudgalas of the sravaka lineage who cultivate and study this Dharma quickly enter the right determination of a sravaka and attain the fruit of stream-entry, the fruit of once-returning, the fruit of non-returning, and the fruit of arhatship.

Pudgalas of the pratyekabuddha lineage who cultivate and study this Dharma quickly enter the right determination of a pratyekabuddha and progressively realize the fruit of pratyekabuddhahood. Pudgalas of the bodhisattva lineage who cultivate and study this Dharma quickly enter the right determination of a bodhisattva, progressively practice the bodhisattva practices, and realize unsurpassed perfect enlightenment.

“Kausika! All uncontaminated dharmas are extensively taught in this secret treasury of prajnaparamita, namely: the perfection of generosity, the perfection of pure morality, the perfection of patient acceptance, the perfection of diligence, the perfection of meditative concentration, and the perfection of wisdom;

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, the emptiness of that which has no boundaries, 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 unobtainable, the emptiness of nonexistence, the emptiness of self-nature, and the emptiness of the self-nature of nonexistence;

suchness, the dharmadhatu, 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 limit of reality, the realm of space, and the inconceivable realm; the four uncontaminated dhyanas, the four immeasurables, and the four formless absorptions; the eight liberations, the eight spheres of mastery, the nine successive absorptions, and the ten totalities; 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 Noble Eightfold Path;

the liberation gateway of emptiness, the liberation gateway of signlessness, and the liberation gateway of wishlessness; the five kinds of eyes and the six superknowledges; the Buddha’s ten powers, 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; the knowledge of all things, the knowledge of the aspects of the path, and the knowledge of all aspects; all dharani gateways, all samadhi gateways, and immeasurable, boundless other Buddha-dharmas—all are uncontaminated dharmas taught therein.

“Kausika! If good men, good women, and others teach and guide one sentient being to abide in the fruit of stream-entry, the merit they acquire will surpass that gained by teaching and guiding all the various sentient beings in Jambudvipa, Purvavideha, and Aparagodaniya to cultivate and study the four dhyanas, the four immeasurables, the four formless absorptions, and the five superknowledges. Why is this?

Kausika! Sentient beings who cultivate the four dhyanas, the four immeasurables, the four formless absorptions, and the five superknowledges are not thereby freed from the hells, the animal realm, and the realm of hungry ghosts. But sentient beings who abide in the fruit of stream-entry are forever freed from the three evil destinies.

How much more so if one teaches and guides them to abide in the fruits of once-returning, non-returning, or arhatship! Would not the merit thereby acquired be even greater?

“Kausika! If good men, good women, and others teach and guide all the various sentient beings in Jambudvipa, Purvavideha, and Aparagodaniya to abide in the fruits of stream-entry, once-returning, non-returning, and arhatship, the merit they acquire will not equal that of someone who teaches and guides a single sentient being to abide in the fruit of pratyekabuddhahood. Why is this? Kausika! The merit of the fruit of pratyekabuddhahood exceeds that of stream-entry and the other fruits by hundreds and thousands of times.

“Kausika! If good men, good women, and others teach and guide all the various sentient beings in Jambudvipa, Purvavideha, and Aparagodaniya to abide in the fruit of pratyekabuddhahood, the merit they acquire will not equal that of someone who teaches and guides a single sentient being to aspire to unsurpassed perfect enlightenment. Why is this?

Kausika! To teach and guide a sentient being to aspire to unsurpassed perfect enlightenment is to ensure that the Buddha-eye is never extinguished in the world. Why is this?

Because great bodhisattvas exist, there are the fruits of stream-entry, once-returning, non-returning, arhatship, and pratyekabuddhahood. Because great bodhisattvas exist, Tathagatas, Arhats, Perfectly Enlightened Ones arise and realize unsurpassed perfect enlightenment. Because great bodhisattvas exist, there are the Jewel of the Buddha, the Jewel of the Dharma, and the Jewel of the Sangha, in which the entire world takes refuge and to which it makes offerings.

Therefore, Kausika, the entire world—gods, maras, brahmas, sramanas, brahmins, asuras, humans, nonhumans, and others—should respectfully make offerings to, honor, and praise great bodhisattvas with immeasurable exquisite flower garlands, fragrant ointments, powdered incense, garments, necklaces, banners, canopies, precious gems of every kind, music, lamps, and all their possessions.

“Kausika! From this you should know that if good men, good women, and others copy out this profound prajnaparamita and present it to others for reading and recitation, or pass it from one to another for copying and disseminate it widely, the merit they acquire will immeasurably and boundlessly surpass the merit previously described. Why is this?

It is because all supreme wholesome dharmas, both worldly and supramundane, are extensively taught in this secret treasury of prajnaparamita. Because of the Dharma taught in this secret treasury of prajnaparamita, there appear in the world the great ksatriya families, great brahmin families, great householder families, and great lay families. Because of the Dharma taught in this secret treasury of prajnaparamita, there appear in the world the gods of the Four Great Kings, the Thirty-Three Gods, the Yama gods, the Tusita gods, the Delight in Creation gods, and the gods who Master the Creations of Others.

Because of the Dharma taught in this secret treasury of prajnaparamita, there appear in the world the Brahma Assembly gods, the Ministers of Brahma, the Retinue of Brahma, and Great Brahma. Because of the Dharma taught in this secret treasury of prajnaparamita, there appear in the world the Radiant gods, the Gods of Limited Radiance, the Gods of Immeasurable Radiance, and the Gods of Utmost Radiant Purity. Because of the Dharma taught in this secret treasury of prajnaparamita, there appear in the world the Pure gods, the Gods of Limited Purity, the Gods of Immeasurable Purity, and the Gods of Pervasive Purity.

Because of the Dharma taught in this secret treasury of prajnaparamita, there appear in the world the Vast gods, the Gods of Limited Vastness, the Gods of Immeasurable Vastness, and the Gods of Abundant Fruit. Because of the Dharma taught in this secret treasury of prajnaparamita, there appear in the world the Gods Free from Affliction, the Gods Free from Heat, the Gods of Excellent Manifestation, the Gods of Excellent Vision, and the Akanistha gods.

Because of the Dharma taught in this secret treasury of prajnaparamita, there appear in the world the gods of the Sphere of Infinite Space, the gods of the Sphere of Infinite Consciousness, the gods of the Sphere of Nothingness, and the gods of the Sphere of Neither Perception nor Non-perception.

“Because of the Dharma taught in this secret treasury of prajnaparamita, there appear in the world the perfection of generosity, the perfection of pure morality, the perfection of patient acceptance, the perfection of diligence, the perfection of meditative concentration, and the perfection of wisdom. Because of the Dharma taught in this secret treasury of prajnaparamita, there appear in the world 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, the emptiness of that which has no boundaries, 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 unobtainable, the emptiness of nonexistence, the emptiness of self-nature, and the emptiness of the self-nature of nonexistence.

Because of the Dharma taught in this secret treasury of prajnaparamita, there appear in the world suchness, the dharmadhatu, 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 limit of reality, the realm of space, and the inconceivable realm. Because of the Dharma taught in this secret treasury of prajnaparamita, there appear in the world the Noble Truth of suffering, the Noble Truth of the origin of suffering, the Noble Truth of cessation, and the Noble Truth of the path.

Because of the Dharma taught in this secret treasury of prajnaparamita, there appear in the world the four dhyanas, the four immeasurables, and the four formless absorptions. Because of the Dharma taught in this secret treasury of prajnaparamita, there appear in the world the eight liberations, the eight spheres of mastery, the nine successive absorptions, and the ten totalities. Because of the Dharma taught in this secret treasury of prajnaparamita, there appear in the world 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 Noble Eightfold Path.

Because of the Dharma taught in this secret treasury of prajnaparamita, there appear in the world the liberation gateway of emptiness, the liberation gateway of signlessness, and the liberation gateway of wishlessness. Because of the Dharma taught in this secret treasury of prajnaparamita, there appear in the world the five kinds of eyes and the six superknowledges. Because of the Dharma taught in this secret treasury of prajnaparamita, there appear in the world the Buddha’s ten powers, 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.

Because of the Dharma taught in this secret treasury of prajnaparamita, there appear in the world the Dharma of never losing mindfulness and the nature of constant equanimity. Because of the Dharma taught in this secret treasury of prajnaparamita, there appear in the world the knowledge of all things, the knowledge of the aspects of the path, and the knowledge of all aspects. Because of the Dharma taught in this secret treasury of prajnaparamita, there appear in the world all dharani gateways and all samadhi gateways.

Because of the Dharma taught in this secret treasury of prajnaparamita, there appear in the world stream-enterers, once-returners, non-returners, and arhats, as well as those approaching stream-entry, the fruit of stream-entry, those approaching once-returning, the fruit of once-returning, those approaching non-returning, the fruit of non-returning, those approaching arhatship, and the fruit of arhatship. Because of the Dharma taught in this secret treasury of prajnaparamita, there appear in the world pratyekabuddhas and the fruit of pratyekabuddhahood.

Because of the Dharma taught in this secret treasury of prajnaparamita, there appear in the world all great bodhisattvas and the practices of great bodhisattvas. Because of the Dharma taught in this secret treasury of prajnaparamita, there appear in the world all Tathagatas, Arhats, Perfectly Enlightened Ones, and the unsurpassed perfect enlightenment of all Buddhas.

“Furthermore, Kausika! Apart from the various sentient beings in Jambudvipa, Purvavideha, and Aparagodaniya, suppose good men, good women, and others were to teach and guide all the various sentient beings in Jambudvipa, Purvavideha, Aparagodaniya, and Uttarakuru, causing them all to cultivate and study the four dhyanas, the four immeasurables, the four formless absorptions, and the five superknowledges. What do you think? Would those good men, good women, and others, through this cause and condition, acquire much merit?”

Sakra, Lord of the Gods, replied: “World-Honored One, very much! Sugata, very much!”

The Buddha said: “Kausika! If good men, good women, and others copy out this profound prajnaparamita and present it to others for reading and recitation, or pass it from one to another for copying and disseminate it widely, the merit acquired by those good men, good women, and others will far surpass the former merit. Why is this?

Kausika! It is because all uncontaminated dharmas are extensively taught in this secret treasury of prajnaparamita. Pudgalas of the sravaka lineage who cultivate and study this Dharma quickly enter the right determination of a sravaka and attain the fruit of stream-entry, the fruit of once-returning, the fruit of non-returning, and the fruit of arhatship.

Pudgalas of the pratyekabuddha lineage who cultivate and study this Dharma quickly enter the right determination of a pratyekabuddha and progressively realize the fruit of pratyekabuddhahood. Pudgalas of the bodhisattva lineage who cultivate and study this Dharma quickly enter the right determination of a bodhisattva, progressively practice the bodhisattva practices, and realize unsurpassed perfect enlightenment.

“Kausika! All uncontaminated dharmas are extensively taught in this secret treasury of prajnaparamita, namely: the perfection of generosity, the perfection of pure morality, the perfection of patient acceptance, the perfection of diligence, the perfection of meditative concentration, and the perfection of wisdom;

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, the emptiness of that which has no boundaries, 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 unobtainable, the emptiness of nonexistence, the emptiness of self-nature, and the emptiness of the self-nature of nonexistence;

suchness, the dharmadhatu, 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 limit of reality, the realm of space, and the inconceivable realm; the four uncontaminated dhyanas, the four immeasurables, and the four formless absorptions; the eight liberations, the eight spheres of mastery, the nine successive absorptions, and the ten totalities; 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 Noble Eightfold Path;

the liberation gateway of emptiness, the liberation gateway of signlessness, and the liberation gateway of wishlessness; the five kinds of eyes and the six superknowledges; the Buddha’s ten powers, 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; the knowledge of all things, the knowledge of the aspects of the path, and the knowledge of all aspects; all dharani gateways, all samadhi gateways, and immeasurable, boundless other Buddha-dharmas—all are uncontaminated dharmas taught therein.

“Kausika! If good men, good women, and others teach and guide one sentient being to abide in the fruit of stream-entry, the merit they acquire will surpass that gained by teaching and guiding all the various sentient beings in Jambudvipa, Purvavideha, Aparagodaniya, and Uttarakuru to cultivate and study the four dhyanas, the four immeasurables, the four formless absorptions, and the five superknowledges. Why is this?

Kausika! Sentient beings who cultivate the four dhyanas, the four immeasurables, the four formless absorptions, and the five superknowledges are not thereby freed from the hells, the animal realm, and the realm of hungry ghosts. But sentient beings who abide in the fruit of stream-entry are forever freed from the three evil destinies.

How much more so if one teaches and guides them to abide in the fruits of once-returning, non-returning, or arhatship! Would not the merit thereby acquired be even greater?

“Kausika! If good men, good women, and others teach and guide all the various sentient beings in Jambudvipa, Purvavideha, Aparagodaniya, and Uttarakuru to abide in the fruits of stream-entry, once-returning, non-returning, and arhatship, the merit they acquire will not equal that of someone who teaches and guides a single sentient being to abide in the fruit of pratyekabuddhahood. Why is this? Kausika! The merit of the fruit of pratyekabuddhahood exceeds that of stream-entry and the other fruits by hundreds and thousands of times.

“Kausika! If good men, good women, and others teach and guide all the various sentient beings in Jambudvipa, Purvavideha, Aparagodaniya, and Uttarakuru to abide in the fruit of pratyekabuddhahood, the merit they acquire will not equal that of someone who teaches and guides a single sentient being to aspire to unsurpassed perfect enlightenment. Why is this?

Kausika! To teach and guide a sentient being to aspire to unsurpassed perfect enlightenment is to ensure that the Buddha-eye is never extinguished in the world. Why is this?

Because great bodhisattvas exist, there are the fruits of stream-entry, once-returning, non-returning, arhatship, and pratyekabuddhahood. Because great bodhisattvas exist, Tathagatas, Arhats, Perfectly Enlightened Ones arise and realize unsurpassed perfect enlightenment. Because great bodhisattvas exist, there are the Jewel of the Buddha, the Jewel of the Dharma, and the Jewel of the Sangha, in which the entire world takes refuge and to which it makes offerings.

Therefore, Kausika, the entire world—gods, maras, brahmas, sramanas, brahmins, asuras, humans, nonhumans, and others—should respectfully make offerings to, honor, and praise great bodhisattvas with immeasurable exquisite flower garlands, fragrant ointments, powdered incense, garments, necklaces, banners, canopies, precious gems of every kind, music, lamps, and all their possessions.

“Kausika! From this you should know that if good men, good women, and others copy out this profound prajnaparamita and present it to others for reading and recitation, or pass it from one to another for copying and disseminate it widely, the merit they acquire will immeasurably and boundlessly surpass the merit previously described. Why is this?

It is because all supreme wholesome dharmas, both worldly and supramundane, are extensively taught in this secret treasury of prajnaparamita. Because of the Dharma taught in this secret treasury of prajnaparamita, there appear in the world the great ksatriya families, great brahmin families, great householder families, and great lay families. Because of the Dharma taught in this secret treasury of prajnaparamita, there appear in the world the gods of the Four Great Kings, the Thirty-Three Gods, the Yama gods, the Tusita gods, the Delight in Creation gods, and the gods who Master the Creations of Others.

Because of the Dharma taught in this secret treasury of prajnaparamita, there appear in the world the Brahma Assembly gods, the Ministers of Brahma, the Retinue of Brahma, and Great Brahma. Because of the Dharma taught in this secret treasury of prajnaparamita, there appear in the world the Radiant gods, the Gods of Limited Radiance, the Gods of Immeasurable Radiance, and the Gods of Utmost Radiant Purity. Because of the Dharma taught in this secret treasury of prajnaparamita, there appear in the world the Pure gods, the Gods of Limited Purity, the Gods of Immeasurable Purity, and the Gods of Pervasive Purity.

Because of the Dharma taught in this secret treasury of prajnaparamita, there appear in the world the Vast gods, the Gods of Limited Vastness, the Gods of Immeasurable Vastness, and the Gods of Abundant Fruit. Because of the Dharma taught in this secret treasury of prajnaparamita, there appear in the world the Gods Free from Affliction, the Gods Free from Heat, the Gods of Excellent Manifestation, the Gods of Excellent Vision, and the Akanistha gods.

Because of the Dharma taught in this secret treasury of prajnaparamita, there appear in the world the gods of the Sphere of Infinite Space, the gods of the Sphere of Infinite Consciousness, the gods of the Sphere of Nothingness, and the gods of the Sphere of Neither Perception nor Non-perception.

“Because of the Dharma taught in this secret treasury of prajnaparamita, there appear in the world the perfection of generosity, the perfection of pure morality, the perfection of patient acceptance, the perfection of diligence, the perfection of meditative concentration, and the perfection of wisdom. Because of the Dharma taught in this secret treasury of prajnaparamita, there appear in the world 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, the emptiness of that which has no boundaries, 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 unobtainable, the emptiness of nonexistence, the emptiness of self-nature, and the emptiness of the self-nature of nonexistence.

Because of the Dharma taught in this secret treasury of prajnaparamita, there appear in the world suchness, the dharmadhatu, 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 limit of reality, the realm of space, and the inconceivable realm. Because of the Dharma taught in this secret treasury of prajnaparamita, there appear in the world the Noble Truth of suffering, the Noble Truth of the origin of suffering, the Noble Truth of cessation, and the Noble Truth of the path.

Because of the Dharma taught in this secret treasury of prajnaparamita, there appear in the world the four dhyanas, the four immeasurables, and the four formless absorptions. Because of the Dharma taught in this secret treasury of prajnaparamita, there appear in the world the eight liberations, the eight spheres of mastery, the nine successive absorptions, and the ten totalities. Because of the Dharma taught in this secret treasury of prajnaparamita, there appear in the world 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 Noble Eightfold Path.

Because of the Dharma taught in this secret treasury of prajnaparamita, there appear in the world the liberation gateway of emptiness, the liberation gateway of signlessness, and the liberation gateway of wishlessness. Because of the Dharma taught in this secret treasury of prajnaparamita, there appear in the world the five kinds of eyes and the six superknowledges. Because of the Dharma taught in this secret treasury of prajnaparamita, there appear in the world the Buddha’s ten powers, 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.

Because of the Dharma taught in this secret treasury of prajnaparamita, there appear in the world the Dharma of never losing mindfulness and the nature of constant equanimity. Because of the Dharma taught in this secret treasury of prajnaparamita, there appear in the world the knowledge of all things, the knowledge of the aspects of the path, and the knowledge of all aspects. Because of the Dharma taught in this secret treasury of prajnaparamita, there appear in the world all dharani gateways and all samadhi gateways.

Because of the Dharma taught in this secret treasury of prajnaparamita, there appear in the world stream-enterers, once-returners, non-returners, and arhats, as well as those approaching stream-entry, the fruit of stream-entry, those approaching once-returning, the fruit of once-returning, those approaching non-returning, the fruit of non-returning, those approaching arhatship, and the fruit of arhatship. Because of the Dharma taught in this secret treasury of prajnaparamita, there appear in the world pratyekabuddhas and the fruit of pratyekabuddhahood.

Because of the Dharma taught in this secret treasury of prajnaparamita, there appear in the world all great bodhisattvas and the practices of great bodhisattvas. Because of the Dharma taught in this secret treasury of prajnaparamita, there appear in the world all Tathagatas, Arhats, Perfectly Enlightened Ones, and the unsurpassed perfect enlightenment of all Buddhas.”

Fascicle 133

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