大般若波羅蜜多經

63

Furthermore, Kausika! If good men, good women, and others, for the sake of those who have generated the aspiration for unsurpassed bodhi, expound the perfection of giving, they should speak thus: Good man! You should cultivate the perfection of giving.

You should not contemplate the path of stream-entry or the fruit of stream-entry as either permanent or impermanent; nor should you contemplate the path of once-returning, the fruit of once-returning, the path of non-returning, the fruit of non-returning, the path of arhatship, or the fruit of arhatship as either permanent or impermanent. Why? Because the path of stream-entry, the fruit of stream-entry, and the intrinsic nature of the path and fruit of stream-entry are empty; the path of once-returning, the fruit of once-returning, the path of non-returning, the fruit of non-returning, the path of arhatship, the fruit of arhatship, and the intrinsic nature of all these, from the path of once-returning through the fruit of arhatship, are empty.

The intrinsic nature of that path and fruit of stream-entry is precisely not intrinsic nature; the intrinsic nature of all these, from the path of once-returning through the fruit of arhatship, is likewise not intrinsic nature. That which is not intrinsic nature is precisely the perfection of giving. Within this perfection of giving, since the path and fruit of stream-entry cannot be apprehended, their permanence or impermanence likewise cannot be apprehended; since all these, from the path of once-returning through the fruit of arhatship, cannot be apprehended, their permanence or impermanence likewise cannot be apprehended.

Why? Because therein even the path of stream-entry cannot be apprehended, much less its permanence or impermanence! If you are able to cultivate giving in this way, you are cultivating the perfection of giving.

They should further speak thus: Good man! You should cultivate the perfection of giving. You should not contemplate the path of stream-entry or the fruit of stream-entry as either pleasurable or painful; nor should you contemplate the path of once-returning, the fruit of once-returning, the path of non-returning, the fruit of non-returning, the path of arhatship, or the fruit of arhatship as either pleasurable or painful.

Why? Because the path of stream-entry, the fruit of stream-entry, and the intrinsic nature of the path and fruit of stream-entry are empty; the path of once-returning, the fruit of once-returning, the path of non-returning, the fruit of non-returning, the path of arhatship, the fruit of arhatship, and the intrinsic nature of all these, from the path of once-returning through the fruit of arhatship, are empty. The intrinsic nature of that path and fruit of stream-entry is precisely not intrinsic nature; the intrinsic nature of all these, from the path of once-returning through the fruit of arhatship, is likewise not intrinsic nature.

That which is not intrinsic nature is precisely the perfection of giving. Within this perfection of giving, since the path and fruit of stream-entry cannot be apprehended, their pleasure or pain likewise cannot be apprehended; since all these, from the path of once-returning through the fruit of arhatship, cannot be apprehended, their pleasure or pain likewise cannot be apprehended. Why?

Because therein even the path of stream-entry cannot be apprehended, much less its pleasure or pain! If you are able to cultivate giving in this way, you are cultivating the perfection of giving.

They should further speak thus: Good man! You should cultivate the perfection of giving. You should not contemplate the path of stream-entry or the fruit of stream-entry as either self or non-self; nor should you contemplate the path of once-returning, the fruit of once-returning, the path of non-returning, the fruit of non-returning, the path of arhatship, or the fruit of arhatship as either self or non-self.

Why? Because the path of stream-entry, the fruit of stream-entry, and the intrinsic nature of the path and fruit of stream-entry are empty; the path of once-returning, the fruit of once-returning, the path of non-returning, the fruit of non-returning, the path of arhatship, the fruit of arhatship, and the intrinsic nature of all these, from the path of once-returning through the fruit of arhatship, are empty. The intrinsic nature of that path and fruit of stream-entry is precisely not intrinsic nature; the intrinsic nature of all these, from the path of once-returning through the fruit of arhatship, is likewise not intrinsic nature.

That which is not intrinsic nature is precisely the perfection of giving. Within this perfection of giving, since the path and fruit of stream-entry cannot be apprehended, their self or non-self likewise cannot be apprehended; since all these, from the path of once-returning through the fruit of arhatship, cannot be apprehended, their self or non-self likewise cannot be apprehended. Why?

Because therein even the path of stream-entry cannot be apprehended, much less its self or non-self! If you are able to cultivate giving in this way, you are cultivating the perfection of giving.

They should further speak thus: Good man! You should cultivate the perfection of giving. You should not contemplate the path of stream-entry or the fruit of stream-entry as either pure or impure; nor should you contemplate the path of once-returning, the fruit of once-returning, the path of non-returning, the fruit of non-returning, the path of arhatship, or the fruit of arhatship as either pure or impure.

Why? Because the path of stream-entry, the fruit of stream-entry, and the intrinsic nature of the path and fruit of stream-entry are empty; the path of once-returning, the fruit of once-returning, the path of non-returning, the fruit of non-returning, the path of arhatship, the fruit of arhatship, and the intrinsic nature of all these, from the path of once-returning through the fruit of arhatship, are empty. The intrinsic nature of that path and fruit of stream-entry is precisely not intrinsic nature; the intrinsic nature of all these, from the path of once-returning through the fruit of arhatship, is likewise not intrinsic nature.

That which is not intrinsic nature is precisely the perfection of giving. Within this perfection of giving, since the path and fruit of stream-entry cannot be apprehended, their purity or impurity likewise cannot be apprehended; since all these, from the path of once-returning through the fruit of arhatship, cannot be apprehended, their purity or impurity likewise cannot be apprehended. Why?

Because therein even the path of stream-entry cannot be apprehended, much less its purity or impurity! If you are able to cultivate giving in this way, you are cultivating the perfection of giving.

Kausika! When those good men, good women, and others speak these teachings, they are correctly expounding the perfection of giving.

Furthermore, Kausika! If good men, good women, and others, for the sake of those who have generated the aspiration for unsurpassed bodhi, expound the perfection of giving, they should speak thus: Good man! You should cultivate the perfection of giving.

You should not contemplate any fruit of a pratyekabuddha as either permanent or impermanent. Why? Because all fruits of a pratyekabuddha and the intrinsic nature of all fruits of a pratyekabuddha are empty.

The intrinsic nature of all those fruits of a pratyekabuddha is precisely not intrinsic nature. That which is not intrinsic nature is precisely the perfection of giving. Within this perfection of giving, since all fruits of a pratyekabuddha cannot be apprehended, their permanence or impermanence likewise cannot be apprehended.

Why? Because therein even all fruits of a pratyekabuddha cannot be apprehended, much less their permanence or impermanence! If you are able to cultivate giving in this way, you are cultivating the perfection of giving.

They should further speak thus: Good man! You should cultivate the perfection of giving. You should not contemplate any fruit of a pratyekabuddha as either pleasurable or painful.

Why? Because all fruits of a pratyekabuddha and the intrinsic nature of all fruits of a pratyekabuddha are empty. The intrinsic nature of all those fruits of a pratyekabuddha is precisely not intrinsic nature.

That which is not intrinsic nature is precisely the perfection of giving. Within this perfection of giving, since all fruits of a pratyekabuddha cannot be apprehended, their pleasure or pain likewise cannot be apprehended; their pleasure or pain likewise cannot be apprehended. Why?

Because therein even all fruits of a pratyekabuddha cannot be apprehended, much less their pleasure or pain! If you are able to cultivate giving in this way, you are cultivating the perfection of giving.

He further spoke thus: Good man! You should cultivate the perfection of giving and should not contemplate any fruit of Pratyekabuddhahood as either self or non-self. Why? Because all fruits of Pratyekabuddhahood and the intrinsic nature of all fruits of Pratyekabuddhahood are empty. The intrinsic nature of all those fruits of Pratyekabuddhahood is itself not intrinsic nature. That which is not intrinsic nature is precisely the perfection of giving. Within this perfection of giving, all fruits of Pratyekabuddhahood are ungraspable; therefore, self and non-self are likewise ungraspable. Why? Because therein not even any fruit of Pratyekabuddhahood can be apprehended, much less self or non-self! If you are able to cultivate giving in this way, you are cultivating the perfection of giving.

He further spoke thus: Good man! You should cultivate the perfection of giving and should not contemplate any fruit of Pratyekabuddhahood as either pure or impure. Why? Because all fruits of Pratyekabuddhahood and the intrinsic nature of all fruits of Pratyekabuddhahood are empty. The intrinsic nature of all those fruits of Pratyekabuddhahood is itself not intrinsic nature. That which is not intrinsic nature is precisely the perfection of giving. Within this perfection of giving, all fruits of Pratyekabuddhahood are ungraspable; therefore, purity and impurity are likewise ungraspable. Why? Because therein not even any fruit of Pratyekabuddhahood can be apprehended, much less purity or impurity! If you are able to cultivate giving in this way, you are cultivating the perfection of giving.

Kausika! When those good men, good women, and others speak these things, they are correctly expounding the perfection of giving.

Furthermore, Kausika! If good men, good women, and others expound the perfection of giving for those who have aroused the aspiration for unsurpassed enlightenment, they should speak thus: Good man! You should cultivate the perfection of giving and should not contemplate any practice of the great bodhisattvas as either permanent or impermanent.

Why? Because all practices of the great bodhisattvas and the intrinsic nature of all practices of the great bodhisattvas are empty. The intrinsic nature of all those practices of the great bodhisattvas is itself not intrinsic nature.

That which is not intrinsic nature is precisely the perfection of giving. Within this perfection of giving, all practices of the great bodhisattvas are ungraspable; therefore, permanence and impermanence are likewise ungraspable. Why?

Because therein not even any practice of the great bodhisattvas can be apprehended, much less permanence or impermanence! If you are able to cultivate giving in this way, you are cultivating the perfection of giving.

He further spoke thus: Good man! You should cultivate the perfection of giving and should not contemplate any practice of the great bodhisattvas as either blissful or painful. Why?

Because all practices of the great bodhisattvas and the intrinsic nature of all practices of the great bodhisattvas are empty. The intrinsic nature of all those practices of the great bodhisattvas is itself not intrinsic nature. That which is not intrinsic nature is precisely the perfection of giving.

Within this perfection of giving, all practices of the great bodhisattvas are ungraspable; therefore, bliss and pain are likewise ungraspable; therefore, bliss and pain are likewise ungraspable. Why? Because therein not even any practice of the great bodhisattvas can be apprehended, much less bliss or pain!

If you are able to cultivate giving in this way, you are cultivating the perfection of giving.

He further spoke thus: Good man! You should cultivate the perfection of giving and should not contemplate any practice of the great bodhisattvas as either self or non-self. Why?

Because all practices of the great bodhisattvas and the intrinsic nature of all practices of the great bodhisattvas are empty. The intrinsic nature of all those practices of the great bodhisattvas is itself not intrinsic nature. That which is not intrinsic nature is precisely the perfection of giving.

Within this perfection of giving, all practices of the great bodhisattvas are ungraspable; therefore, self and non-self are likewise ungraspable. Why? Because therein not even any practice of the great bodhisattvas can be apprehended, much less self or non-self!

If you are able to cultivate giving in this way, you are cultivating the perfection of giving.

He further spoke thus: Good man! You should cultivate the perfection of giving and should not contemplate any practice of the great bodhisattvas as either pure or impure. Why?

Because all practices of the great bodhisattvas and the intrinsic nature of all practices of the great bodhisattvas are empty. The intrinsic nature of all those practices of the great bodhisattvas is itself not intrinsic nature. That which is not intrinsic nature is precisely the perfection of giving.

Within this perfection of giving, all practices of the great bodhisattvas are ungraspable; therefore, purity and impurity are likewise ungraspable. Why? Because therein not even any practice of the great bodhisattvas can be apprehended, much less purity or impurity!

If you are able to cultivate giving in this way, you are cultivating the perfection of giving.

Kausika! When those good men, good women, and others speak these things, they are correctly expounding the perfection of giving.

Furthermore, Kausika! If good men, good women, and others expound the perfection of giving for those who have aroused the aspiration for unsurpassed enlightenment, they should speak thus: Good man! You should cultivate the perfection of giving and should not contemplate the supreme enlightenment of the Buddhas as either permanent or impermanent.

Why? Because the supreme enlightenment of the Buddhas and the intrinsic nature of the supreme enlightenment of the Buddhas are empty. The intrinsic nature of that supreme enlightenment of the Buddhas is itself not intrinsic nature.

That which is not intrinsic nature is precisely the perfection of giving. Within this perfection of giving, the supreme enlightenment of the Buddhas is ungraspable; therefore, permanence and impermanence are likewise ungraspable. Why?

Because therein not even the supreme enlightenment of the Buddhas can be apprehended, much less permanence or impermanence! If you are able to cultivate giving in this way, you are cultivating the perfection of giving.

He further spoke thus: Good man! You should cultivate the perfection of giving and should not contemplate the supreme enlightenment of the Buddhas as either blissful or painful. Why?

Because the supreme enlightenment of the Buddhas and the intrinsic nature of the supreme enlightenment of the Buddhas are empty. The intrinsic nature of that supreme enlightenment of the Buddhas is itself not intrinsic nature. That which is not intrinsic nature is precisely the perfection of giving.

Within this perfection of giving, the supreme enlightenment of the Buddhas is ungraspable; therefore, bliss and pain are likewise ungraspable. Why? Because therein not even the supreme enlightenment of the Buddhas can be apprehended, much less bliss or pain!

If you are able to cultivate giving in this way, you are cultivating the perfection of giving.

He further spoke thus: “Good man! You should cultivate the perfection of generosity and should not contemplate the unsurpassed awakening of the Buddhas as either self or non-self. Why?

Because the unsurpassed awakening of the Buddhas and the intrinsic nature of the unsurpassed awakening of the Buddhas are empty. The intrinsic nature of that unsurpassed awakening of the Buddhas is itself not an intrinsic nature. That which is not an intrinsic nature is precisely the perfection of generosity.

Within this perfection of generosity, the unsurpassed awakening of the Buddhas cannot be apprehended; therefore, self and non-self also cannot be apprehended. Why? Because therein even the unsurpassed awakening of the Buddhas cannot be apprehended, much less self and non-self!

If you are able to cultivate generosity in this way, you are cultivating the perfection of generosity.

He further spoke thus: “Good man! You should cultivate the perfection of generosity and should not contemplate the unsurpassed awakening of the Buddhas as either pure or impure. Why?

Because the unsurpassed awakening of the Buddhas and the intrinsic nature of the unsurpassed awakening of the Buddhas are empty. The intrinsic nature of that unsurpassed awakening of the Buddhas is itself not an intrinsic nature. That which is not an intrinsic nature is precisely the perfection of generosity.

Within this perfection of generosity, the unsurpassed awakening of the Buddhas cannot be apprehended; therefore, purity and impurity also cannot be apprehended. Why? Because therein even the unsurpassed awakening of the Buddhas cannot be apprehended, much less purity and impurity!

If you are able to cultivate generosity in this way, you are cultivating the perfection of generosity.”

Kausika! When those good men, good women, and others speak in this manner, they correctly expound the perfection of generosity.

Furthermore, Kausika! If good men, good women, and others expound prajnaparamita for those who have generated the aspiration for unsurpassed awakening, or expound the perfection of meditative concentration, the perfection of diligence, the perfection of patient acceptance, the perfection of pure ethical discipline, or the perfection of generosity, they should speak thus: “Good man! Come here!

I shall teach you to cultivate and train in prajnaparamita through the perfection of generosity. While cultivating and training, do not contemplate any dharma whatsoever as something in which one can abide, which one can transcend, enter, attain, realize, uphold, and so forth; and dedicate to awakening all merit thereby attained and everything in which one may rejoice. Why?

Because within this prajnaparamita through the perfection of generosity, ultimately there is not even the slightest dharma in which one can abide, which one can transcend, enter, attain, realize, uphold, and so forth; nor is there any merit thereby attained or anything in which one may rejoice that can be dedicated to awakening. Why? Because the intrinsic nature of all dharmas is empty and utterly without existence.

That which is without existence is precisely prajnaparamita through the perfection of generosity. Within this prajnaparamita through the perfection of generosity, ultimately not even the slightest dharma characterized by entering or emerging, arising or ceasing, annihilation or permanence, unity or difference, coming or going can be apprehended.”

Kausika! When those good men, good women, and others speak in this manner, they correctly expound the perfections of prajna, meditative concentration, diligence, patient acceptance, pure ethical discipline, and generosity. Therefore, Kausika, good men, good women, and others should use non-apprehension as skillful means in relation to prajnaparamita, receiving and upholding it, reading and reciting it, and contemplating it in accordance with principle. Using various skillful expressions and meanings, they should extensively expound it for others, elucidate and reveal it, explain it clearly, and distinguish its meanings and implications so that others may easily understand.

Kausika! For this reason, I say: If good men, good women, and others use non-apprehension as skillful means in relation to this prajnaparamita, receiving and upholding it, reading and reciting it, and contemplating it in accordance with principle, and if, using various skillful expressions and meanings, they discourse upon it for others even for a brief moment, elucidating and revealing it, explaining it clearly, and distinguishing its meanings and implications so that others may easily understand, the merit they attain will greatly surpass the former merit.

Furthermore, Kausika! Suppose good men, good women, and others were to instruct all kinds of sentient beings throughout Jambudvipa, establishing them all in the fruition of stream-entry. What do you think? Would those good men, good women, and others gain much merit through this cause and condition?”

Sakra, Lord of the Gods, replied: “World-Honored One! It would be very great! Sugata! It would be very great!”

The Buddha said: “Kausika! If good men, good women, and others were to use immeasurable Dharma approaches and skillful expressions and meanings to expound this prajnaparamita extensively for others, elucidating and revealing it, explaining it clearly, and distinguishing its meanings and implications so that others may easily understand, and were also to speak thus: ‘Good man! Come here!

You should listen wholeheartedly to this profound prajnaparamita, receive and uphold it, read and recite it, become readily proficient in it, contemplate it in accordance with principle, and diligently cultivate and train according to this Dharma approach,’ then the merit attained by those good men, good women, and others would greatly surpass the former merit. Why? Kausika!

Because all stream-enterers and the fruition of stream-entry arise from prajnaparamita.

“Furthermore, Kausika! Setting aside all kinds of sentient beings in Jambudvipa, suppose good men, good women, and others were to instruct all kinds of sentient beings throughout both continents, Jambudvipa and Purvavideha, establishing them all in the fruition of stream-entry. What do you think? Would those good men, good women, and others gain much merit through this cause and condition?”

Sakra, Lord of the Gods, replied: “World-Honored One! It would be very great! Sugata! It would be very great!”

The Buddha said: “Kausika! If good men, good women, and others were to use immeasurable Dharma approaches and skillful expressions and meanings to expound this prajnaparamita extensively for others, elucidating and revealing it, explaining it clearly, and distinguishing its meanings and implications so that others may easily understand, and were also to speak thus: ‘Good man! Come here!

You should listen wholeheartedly to this profound prajnaparamita, receive and uphold it, read and recite it, become readily proficient in it, contemplate it in accordance with principle, and diligently cultivate and train according to this Dharma approach,’ then the merit attained by those good men, good women, and others would greatly surpass the former merit. Why? Kausika!

Because all stream-enterers and the fruition of stream-entry arise from prajnaparamita.

“Furthermore, Kausika! Setting aside all kinds of sentient beings in the two continents of Jambudvipa and Purvavideha, suppose good men, good women, and others were to instruct all kinds of sentient beings throughout all three continents—Jambudvipa, Purvavideha, and Aparagodaniya—establishing them all in the fruition of stream-entry. What do you think? Would those good men, good women, and others gain much merit through this cause and condition?”

Sakra, Lord of the Gods, replied: “World-Honored One! It would be very great! Sugata! It would be very great!”

The Buddha said: “Kauśika, if good men and good women, and so forth, employ immeasurable Dharma gateways and skillful expressions and meanings to expound this prajñāpāramitā extensively for others, elucidating and revealing it, explaining it clearly, and discerning its import so that they may easily understand it; and if they further say: ‘Good man, come here! You should listen with wholehearted attention to this profound prajñāpāramitā, receive and retain it, read and recite it until you thoroughly comprehend it, reflect upon it in accordance with reality, and diligently cultivate and study according to this Dharma gateway,’ then those good men and good women, and so forth, will acquire merit far surpassing the former.

Why is this? Kauśika, it is because all stream-enterers and the fruit of stream-entry arise from this prajñāpāramitā.

“Furthermore, Kauśika, setting aside the various sentient beings in the continents of Jambudvīpa, Pūrvavideha, and Aparagodānīya, suppose good men and good women, and so forth, were to teach and transform the various sentient beings throughout all four continents—Jambudvīpa, Pūrvavideha, Aparagodānīya, and Uttarakuru—causing them all to abide in the fruit of stream-entry. What do you think? Would those good men and good women, and so forth, gain much merit through this cause and condition?”

Śakra, Lord of the Devas, replied: “World-Honored One, very much indeed! Sugata, very much indeed!”

The Buddha said: “Kauśika, if good men and good women, and so forth, employ immeasurable Dharma gateways and skillful expressions and meanings to expound this prajñāpāramitā extensively for others, elucidating and revealing it, explaining it clearly, and discerning its import so that they may easily understand it; and if they further say: ‘Good man, come here! You should listen with wholehearted attention to this profound prajñāpāramitā, receive and retain it, read and recite it until you thoroughly comprehend it, reflect upon it in accordance with reality, and diligently cultivate and study according to this Dharma gateway,’ then those good men and good women, and so forth, will acquire merit far surpassing the former.

Why is this? Kauśika, it is because all stream-enterers and the fruit of stream-entry arise from this prajñāpāramitā.

“Furthermore, Kauśika, setting aside the various sentient beings in the four great continents, suppose good men and good women, and so forth, were to teach and transform all the various sentient beings in a small chiliocosm, causing them all to abide in the fruit of stream-entry. What do you think? Would those good men and good women, and so forth, gain much merit through this cause and condition?”

Śakra, Lord of the Devas, replied: “World-Honored One, very much indeed! Sugata, very much indeed!”

The Buddha said: “Kauśika, if good men and good women, and so forth, employ immeasurable Dharma gateways and skillful expressions and meanings to expound this prajñāpāramitā extensively for others, elucidating and revealing it, explaining it clearly, and discerning its import so that they may easily understand it; and if they further say: ‘Good man, come here! You should listen with wholehearted attention to this profound prajñāpāramitā, receive and retain it, read and recite it until you thoroughly comprehend it, reflect upon it in accordance with reality, and diligently cultivate and study according to this Dharma gateway,’ then those good men and good women, and so forth, will acquire merit far surpassing the former.

Why is this? Kauśika, it is because all stream-enterers and the fruit of stream-entry arise from this prajñāpāramitā.

“Furthermore, Kauśika, setting aside the various sentient beings in a small chiliocosm, suppose good men and good women, and so forth, were to teach and transform all the various sentient beings in a medium chiliocosm, causing them all to abide in the fruit of stream-entry. What do you think? Would those good men and good women, and so forth, gain much merit through this cause and condition?”

Śakra, Lord of the Devas, replied: “World-Honored One, very much indeed! Sugata, very much indeed!”

The Buddha said: “Kauśika, if good men and good women, and so forth, employ immeasurable Dharma gateways and skillful expressions and meanings to expound this prajñāpāramitā extensively for others, elucidating and revealing it, explaining it clearly, and discerning its import so that they may easily understand it; and if they further say: ‘Good man, come here! You should listen with wholehearted attention to this profound prajñāpāramitā, receive and retain it, read and recite it until you thoroughly comprehend it, reflect upon it in accordance with reality, and diligently cultivate and study according to this Dharma gateway,’ then those good men and good women, and so forth, will acquire merit far surpassing the former.

Why is this? Kauśika, it is because all stream-enterers and the fruit of stream-entry arise from this prajñāpāramitā.

“Furthermore, Kauśika, setting aside the various sentient beings in a medium chiliocosm, suppose good men and good women, and so forth, were to teach and transform all the various sentient beings in a great trichiliocosm, causing them all to abide in the fruit of stream-entry. What do you think? Would those good men and good women, and so forth, gain much merit through this cause and condition?”

Śakra, Lord of the Devas, replied: “World-Honored One, very much indeed! Sugata, very much indeed!”

The Buddha said: “Kauśika, if good men and good women, and so forth, employ immeasurable Dharma gateways and skillful expressions and meanings to expound this prajñāpāramitā extensively for others, elucidating and revealing it, explaining it clearly, and discerning its import so that they may easily understand it; and if they further say: ‘Good man, come here! You should listen with wholehearted attention to this profound prajñāpāramitā, receive and retain it, read and recite it until you thoroughly comprehend it, reflect upon it in accordance with reality, and diligently cultivate and study according to this Dharma gateway,’ then those good men and good women, and so forth, will acquire merit far surpassing the former.

Why is this? Kauśika, it is because all stream-enterers and the fruit of stream-entry arise from this prajñāpāramitā.

“Furthermore, Kauśika, setting aside the various sentient beings in this great trichiliocosm, suppose good men and good women, and so forth, were to teach and transform the various sentient beings in innumerable worlds throughout the ten directions, causing them all to abide in the fruit of stream-entry. What do you think? Would those good men and good women, and so forth, gain much merit through this cause and condition?”

Śakra, Lord of the Devas, replied: “World-Honored One, very much indeed! Sugata, very much indeed!”

The Buddha said: “Kauśika, if good men and good women, and so forth, employ immeasurable Dharma gateways and skillful expressions and meanings to expound this prajñāpāramitā extensively for others, elucidating and revealing it, explaining it clearly, and discerning its import so that they may easily understand it; and if they further say: ‘Good man, come here! You should listen with wholehearted attention to this profound prajñāpāramitā, receive and retain it, read and recite it until you thoroughly comprehend it, reflect upon it in accordance with reality, and diligently cultivate and study according to this Dharma gateway,’ then those good men and good women, and so forth, will acquire merit far surpassing the former.

Why is this? Kauśika, it is because all stream-enterers and the fruit of stream-entry arise from this prajñāpāramitā.

“Furthermore, Kauśika, setting aside the various sentient beings in these innumerable worlds throughout the ten directions, suppose good men and good women, and so forth, were to teach and transform the various sentient beings in all worlds throughout the ten directions, causing them all to abide in the fruit of stream-entry. What do you think? Would those good men and good women, and so forth, gain much merit through this cause and condition?”

Śakra, Lord of the Devas, replied: “World-Honored One, very much indeed! Sugata, very much indeed!”

The Buddha said: “Kausika, if good men or good women, and so forth, expound this prajnaparamita extensively to others through innumerable Dharma approaches and with skillful words and meanings; elucidate and reveal it, explain it clearly, and distinguish its meaning and purport so that they may readily understand it; and further say: ‘Good man, come here! You should listen wholeheartedly to this profound prajnaparamita, receive and retain it, read and recite it until you thoroughly comprehend it, contemplate it in accordance with reason, and diligently cultivate and study according to this Dharma approach,’ then those good men or good women, and so forth, will acquire merits far surpassing the former.

Why? Kausika, because all Stream-enterers and the fruit of Stream-entry arise from this prajnaparamita.

“Furthermore, Kausika, if good men or good women, and so forth, were to teach and transform all kinds of sentient beings in Jambudvipa, causing them all to abide in the fruit of Once-returning, what do you think? Would those good men or good women, and so forth, acquire much merit through this cause and condition?”

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

The Buddha said: “Kausika, if good men or good women, and so forth, expound this prajnaparamita extensively to others through innumerable Dharma approaches and with skillful words and meanings; elucidate and reveal it, explain it clearly, and distinguish its meaning and purport so that they may readily understand it; and further say: ‘Good man, come here! You should listen wholeheartedly to this profound prajnaparamita, receive and retain it, read and recite it until you thoroughly comprehend it, contemplate it in accordance with reason, and diligently cultivate and study according to this Dharma approach,’ then those good men or good women, and so forth, will acquire merits far surpassing the former.

Why? Kausika, because all Once-returners and the fruit of Once-returning arise from this prajnaparamita.

“Furthermore, Kausika, setting aside all kinds of sentient beings in Jambudvipa, if good men or good women, and so forth, were to teach and transform all kinds of sentient beings throughout both continents, Jambudvipa and Purvavideha, causing them all to abide in the fruit of Once-returning, what do you think? Would those good men or good women, and so forth, acquire much merit through this cause and condition?”

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

The Buddha said: “Kausika, if good men or good women, and so forth, expound this prajnaparamita extensively to others through innumerable Dharma approaches and with skillful words and meanings; elucidate and reveal it, explain it clearly, and distinguish its meaning and purport so that they may readily understand it; and further say: ‘Good man, come here! You should listen wholeheartedly to this profound prajnaparamita, receive and retain it, read and recite it until you thoroughly comprehend it, contemplate it in accordance with reason, and diligently cultivate and study according to this Dharma approach,’ then those good men or good women, and so forth, will acquire merits far surpassing the former.

Why? Kausika, because all Once-returners and the fruit of Once-returning arise from this prajnaparamita.

“Furthermore, Kausika, setting aside all kinds of sentient beings on the continents of Jambudvipa and Purvavideha, if good men or good women, and so forth, were to teach and transform all kinds of sentient beings throughout the three continents of Jambudvipa, Purvavideha, and Aparagodaniya, causing them all to abide in the fruit of Once-returning, what do you think? Would those good men or good women, and so forth, acquire much merit through this cause and condition?”

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

The Buddha said: “Kausika, if good men or good women, and so forth, expound this prajnaparamita extensively to others through innumerable Dharma approaches and with skillful words and meanings; elucidate and reveal it, explain it clearly, and distinguish its meaning and purport so that they may readily understand it; and further say: ‘Good man, come here! You should listen wholeheartedly to this profound prajnaparamita, receive and retain it, read and recite it until you thoroughly comprehend it, contemplate it in accordance with reason, and diligently cultivate and study according to this Dharma approach,’ then those good men or good women, and so forth, will acquire merits far surpassing the former.

Why? Kausika, because all Once-returners and the fruit of Once-returning arise from this prajnaparamita.

“Furthermore, Kausika, setting aside all kinds of sentient beings on the continents of Jambudvipa, Purvavideha, and Aparagodaniya, if good men or good women, and so forth, were to teach and transform all kinds of sentient beings throughout the four continents of Jambudvipa, Purvavideha, Aparagodaniya, and Uttarakuru, causing them all to abide in the fruit of Once-returning, what do you think? Would those good men or good women, and so forth, acquire much merit through this cause and condition?”

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

The Buddha said: “Kausika, if good men or good women, and so forth, expound this prajnaparamita extensively to others through innumerable Dharma approaches and with skillful words and meanings; elucidate and reveal it, explain it clearly, and distinguish its meaning and purport so that they may readily understand it; and further say: ‘Good man, come here! You should listen wholeheartedly to this profound prajnaparamita, receive and retain it, read and recite it until you thoroughly comprehend it, contemplate it in accordance with reason, and diligently cultivate and study according to this Dharma approach,’ then those good men or good women, and so forth, will acquire merits far surpassing the former.

Why? Kausika, because all Once-returners and the fruit of Once-returning arise from this prajnaparamita.

“Furthermore, Kausika, setting aside all kinds of sentient beings on the four great continents, if good men or good women, and so forth, were to teach and transform all kinds of sentient beings in a small chiliocosm, causing them all to abide in the fruit of Once-returning, what do you think? Would those good men or good women, and so forth, acquire much merit through this cause and condition?”

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

The Buddha said: “Kausika, if good men or good women, and so forth, expound this prajnaparamita extensively to others through innumerable Dharma approaches and with skillful words and meanings; elucidate and reveal it, explain it clearly, and distinguish its meaning and purport so that they may readily understand it; and further say: ‘Good man, come here! You should listen wholeheartedly to this profound prajnaparamita, receive and retain it, read and recite it until you thoroughly comprehend it, contemplate it in accordance with reason, and diligently cultivate and study according to this Dharma approach,’ then those good men or good women, and so forth, will acquire merits far surpassing the former.

Why? Kausika, because all Once-returners and the fruit of Once-returning arise from this prajnaparamita.

“Furthermore, Kausika, setting aside all kinds of sentient beings in a small chiliocosm, if good men or good women, and so forth, were to teach and transform all kinds of sentient beings in a medium chiliocosm, causing them all to abide in the fruit of Once-returning, what do you think? Would those good men or good women, and so forth, acquire much merit through this cause and condition?”

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

The Buddha said: “Kausika, if good men and good women and others, using immeasurable Dharma approaches and subtle, skillful words and meanings, extensively expound this prajnaparamita to others, conveying and revealing it, explaining it clearly, and distinguishing its meanings and purport so that they may readily understand it; and if they further say: ‘Good man, come! You should listen wholeheartedly to this profound prajnaparamita, accept and uphold it, read and recite it until you thoroughly comprehend it, contemplate it in accordance with reason, and diligently cultivate and study according to this Dharma approach,’ then those good men and good women and others will acquire merits far exceeding the former.

Why is this? Kausika, it is because all once-returners and the fruit of once-returning arise from this prajnaparamita.

“Furthermore, Kausika, setting aside the various sentient beings in a medium-sized world-system, suppose good men and good women and others were to teach and transform all the various sentient beings throughout a great trichiliocosm, establishing them all in the fruit of once-returning. What do you think? Would those good men and good women and others gain much merit through this cause and condition?”

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

The Buddha said: “Kausika, if good men and good women and others, using immeasurable Dharma approaches and subtle, skillful words and meanings, extensively expound this prajnaparamita to others, conveying and revealing it, explaining it clearly, and distinguishing its meanings and purport so that they may readily understand it; and if they further say: ‘Good man, come! You should listen wholeheartedly to this profound prajnaparamita, accept and uphold it, read and recite it until you thoroughly comprehend it, contemplate it in accordance with reason, and diligently cultivate and study according to this Dharma approach,’ then those good men and good women and others will acquire merits far exceeding the former.

Why is this? Kausika, it is because all once-returners and the fruit of once-returning arise from this prajnaparamita.

“Furthermore, Kausika, setting aside the various sentient beings throughout this great trichiliocosm, suppose good men and good women and others were to teach and transform the various sentient beings in innumerable worlds throughout the ten directions, establishing them all in the fruit of once-returning. What do you think? Would those good men and good women and others gain much merit through this cause and condition?”

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

The Buddha said: “Kausika, if good men and good women and others, using immeasurable Dharma approaches and subtle, skillful words and meanings, extensively expound this prajnaparamita to others, conveying and revealing it, explaining it clearly, and distinguishing its meanings and purport so that they may readily understand it; and if they further say: ‘Good man, come! You should listen wholeheartedly to this profound prajnaparamita, accept and uphold it, read and recite it until you thoroughly comprehend it, contemplate it in accordance with reason, and diligently cultivate and study according to this Dharma approach,’ then those good men and good women and others will acquire merits far exceeding the former.

Why is this? Kausika, it is because all once-returners and the fruit of once-returning arise from this prajnaparamita.

“Furthermore, Kausika, setting aside the various sentient beings in these innumerable worlds throughout the ten directions, suppose good men and good women and others were to teach and transform the various sentient beings in all worlds throughout the ten directions, establishing them all in the fruit of once-returning. What do you think? Would those good men and good women and others gain much merit through this cause and condition?”

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

The Buddha said: “Kausika, if good men and good women and others, using immeasurable Dharma approaches and subtle, skillful words and meanings, extensively expound this prajnaparamita to others, conveying and revealing it, explaining it clearly, and distinguishing its meanings and purport so that they may readily understand it; and if they further say: ‘Good man, come! You should listen wholeheartedly to this profound prajnaparamita, accept and uphold it, read and recite it until you thoroughly comprehend it, contemplate it in accordance with reason, and diligently cultivate and study according to this Dharma approach,’ then those good men and good women and others will acquire merits far exceeding the former.

Why is this? Kausika, it is because all once-returners and the fruit of once-returning arise from this prajnaparamita.

“Furthermore, Kausika, suppose good men and good women and others were to teach and transform all the various sentient beings in Jambudvipa, establishing them all in the fruit of non-returning. What do you think? Would those good men and good women and others gain much merit through this cause and condition?”

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

The Buddha said: “Kausika, if good men and good women and others, using immeasurable Dharma approaches and subtle, skillful words and meanings, extensively expound this prajnaparamita to others, conveying and revealing it, explaining it clearly, and distinguishing its meanings and purport so that they may readily understand it; and if they further say: ‘Good man, come! You should listen wholeheartedly to this profound prajnaparamita, accept and uphold it, read and recite it until you thoroughly comprehend it, contemplate it in accordance with reason, and diligently cultivate and study according to this Dharma approach,’ then those good men and good women and others will acquire merits far exceeding the former.

Why is this? Kausika, it is because all non-returners and the fruit of non-returning arise from this prajnaparamita.

“Furthermore, Kausika, setting aside the various sentient beings in Jambudvipa, suppose good men and good women and others were to teach and transform all the various sentient beings in both continents, Jambudvipa and Purvavideha, establishing them all in the fruit of non-returning. What do you think? Would those good men and good women and others gain much merit through this cause and condition?”

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

The Buddha said: “Kausika, if good men and good women and others, using immeasurable Dharma approaches and subtle, skillful words and meanings, extensively expound this prajnaparamita to others, conveying and revealing it, explaining it clearly, and distinguishing its meanings and purport so that they may readily understand it; and if they further say: ‘Good man, come! You should listen wholeheartedly to this profound prajnaparamita, accept and uphold it, read and recite it until you thoroughly comprehend it, contemplate it in accordance with reason, and diligently cultivate and study according to this Dharma approach,’ then those good men and good women and others will acquire merits far exceeding the former.

Why is this? Kausika, it is because all non-returners and the fruit of non-returning arise from this prajnaparamita.

“Furthermore, Kausika, setting aside the various sentient beings in the continents of Jambudvipa and Purvavideha, suppose good men and good women and others were to teach and transform all the various sentient beings in the three continents of Jambudvipa, Purvavideha, and Aparagodaniya, establishing them all in the fruit of non-returning. What do you think? Would those good men and good women and others gain much merit through this cause and condition?”

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

The Buddha said: “Kausika! If good men, good women, and others, regarding this prajnaparamita, employ immeasurable Dharma gates and skillful, wondrous words and meanings to expound it widely for others, conveying and revealing it, explaining it clearly, and distinguishing its import so that they may readily understand it; and if they further say: ‘Good man! Come here!

You should listen single-mindedly to this profound prajnaparamita, receive and retain it, read and recite it, readily comprehend it, contemplate it in accordance with reason, and diligently cultivate and study according to this Dharma gate,’ then those good men, good women, and others will attain merit far surpassing the former. Why is this? Kausika!

Because all non-returners and the fruit of non-returning arise from this prajnaparamita.

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