大般若波羅蜜多經
Chinese title:大般若波羅蜜多經
Save your scripture progress
Create a free account to save scriptures, track progress, and continue your daily learning path.
XXXVI. CHAPTER ON THE SCRIPTURAL TEXT
01
At that time, the Buddha said to Śakra, Lord of the Devas:
“ Kauśika! Suppose a good man or good woman were to teach all sentient beings in Jambudvīpa and cause them all to abide in the ten wholesome courses of karma. What do you think? Would this good man or good woman gain much merit from 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 a good man or good woman were to transcribe this profound prajnaparamita scripture and give it to others to read and recite, or transcribe it and disseminate it everywhere, this good man or good woman would accumulate vastly more merit than the former person. Why is this so?
“Kauśika! It is because all uncontaminated dharmas are extensively taught within this secret treasury of prajnaparamita. Herein, good men and good women and others have trained, are training, or will train; some have entered, are entering, or will enter the right determination transcending birth of the Śrāvaka Vehicle, and gradually have attained, are attaining, or will attain the fruit of arhatship; some have entered, are entering, or will enter the right determination transcending birth of the Pratyekabuddha Vehicle, and gradually have attained, are attaining, or will attain the enlightenment of a Pratyekabuddha;
some have entered, are entering, or will enter the right determination transcending birth of the Bodhisattva Vehicle, progressively cultivating the bodhisattva practices in due sequence, and have realized, are realizing, or will realize unsurpassed, complete, perfect enlightenment.
“Kauśika! What are called uncontaminated dharmas? They are the four foundations of mindfulness through to the Noble Eightfold Path; the four kinds of wisdom concerning the noble truths; the three gates of liberation; inner emptiness through to the emptiness of the absence of self-nature; the ten powers of the Tathagata; the four fearlessnesses; the four unobstructed analytical knowledges; great loving-kindness, great compassion, great sympathetic joy, and great equanimity; the eighteen distinctive qualities of a Buddha; and immeasurable, boundless other Buddha-dharmas. All these are the uncontaminated dharmas taught herein.
“Kauśika! If a good man or good woman were to teach one sentient being to abide in the fruit of stream-entry, that person would gain merit more excellent than one who taught all sentient beings in Jambudvīpa and caused them all to abide in the ten wholesome courses of karma. Why is this so? Kauśika! It is because sentient beings who abide in the ten wholesome courses of karma are not yet able to escape the hells, the animal realm, and the realm of ghosts, whereas a sentient being who abides in the fruit of stream-entry is forever freed from the three evil destinies. How much more so if one teaches sentient beings and causes them to abide in the fruits of once-returning, non-returning, or arhatship, or in the enlightenment of a Pratyekabuddha! Would this merit not surpass the former merit?
“Kauśika! If a good man or good woman were to teach all sentient beings in Jambudvīpa and cause them all to abide in the fruits of stream-entry, once-returning, non-returning, or arhatship, or in the enlightenment of a Pratyekabuddha, that person would still not equal one who taught a single sentient being and caused that being to attain unsurpassed, complete, perfect enlightenment. Why is this so?
Kauśika! It is because teaching a sentient being and causing that being to attain unsurpassed, complete, perfect enlightenment ensures that the Buddha-eye does not disappear from the world. Why is this so?
Because there are great bodhisattvas, there are the fruits of stream-entry, once-returning, non-returning, and arhatship, as well as the enlightenment of Pratyekabuddhas. Because there are great bodhisattvas, there are Tathagatas, Worthy Ones, Completely and Perfectly Enlightened Ones, who turn the wheel of the wondrous Dharma and liberate immeasurable multitudes. All great bodhisattvas attain accomplishment through reliance upon prajnaparamita.
“Therefore, Kauśika! If a good man or good woman were to transcribe this profound prajnaparamita scripture and give it to others to read and recite, or transcribe it and disseminate it everywhere, that person would gain immeasurably and boundlessly more merit than the former person. Why is this so?
“Kauśika! It is because all excellent and wondrous wholesome dharmas, both worldly and supramundane, are extensively taught within this secret treasury of prajnaparamita. Through reliance upon these wholesome dharmas, there exist in the world the great Kṣatriya clans, the great Brāhmaṇa clans, the great clans of elders, the great clans of householders, the devas of the Four Great Kings, and so forth, up to the devas of the sphere of neither perception nor non-perception. Through reliance upon these wholesome dharmas, there exist in the supramundane realm the four foundations of mindfulness, as extensively taught, through to the knowledge of all aspects; stream-enterers, once-returners, non-returners, arhats, Pratyekabuddhas, great bodhisattvas, and all Buddhas, the World-Honored Ones.
“Furthermore, Kauśika! Let alone all sentient beings in Jambudvīpa. Suppose a good man or good woman were to teach all sentient beings throughout the four great continents and cause them all to abide in the ten wholesome courses of karma. What do you think? Would this good man or good woman gain much merit from 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 a good man or good woman were to transcribe this profound prajnaparamita scripture and give it to others to read and recite, or transcribe it and disseminate it everywhere, this good man or good woman would accumulate vastly more merit than the former person, as explained above.
“Furthermore, Kauśika! Let alone all sentient beings throughout the four great continents. Suppose a good man or good woman were to teach all sentient beings in a small chiliocosm and cause them all to abide in the ten wholesome courses of karma. What do you think? Would this good man or good woman gain much merit from 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 a good man or good woman were to transcribe this profound prajnaparamita scripture and give it to others to read and recite, or transcribe it and disseminate it everywhere, this good man or good woman would accumulate vastly more merit than the former person, as explained above.
“Furthermore, Kauśika! Let alone all sentient beings in a small chiliocosm. Suppose a good man or good woman were to teach all sentient beings in a medium chiliocosm and cause them all to abide in the ten wholesome courses of karma. What do you think? Would this good man or good woman gain much merit from 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 a good man or good woman were to transcribe this profound prajnaparamita scripture and give it to others to read and recite, or transcribe it and disseminate it everywhere, this good man or good woman would accumulate vastly more merit than the former person, as explained above.
“Furthermore, Kauśika! Let alone all sentient beings in a medium chiliocosm. Suppose a good man or good woman were to teach all sentient beings in a great trichiliocosm and cause them all to abide in the ten wholesome courses of karma. What do you think? Would this good man or good woman gain much merit from 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 a good man or good woman were to transcribe this profound prajnaparamita scripture and give it to others to read and recite, or transcribe it and disseminate it everywhere, this good man or good woman would accumulate vastly more merit than the former person, as explained above.”
Furthermore, Kausika, let alone the sentient beings of this trichiliocosm. Suppose a good man or good woman were to teach the sentient beings in as many worlds throughout the ten directions as there are grains of sand in the Ganges, causing them all to abide in the ten wholesome courses of karma. What do you think? Would this good man or good woman gain much merit from these causes and conditions?
Sakra, Lord of the Devas, replied:
– World-Honored One, very much indeed. Sugata, very much indeed.
The Buddha said:
– Kausika, if a good man or good woman were to transcribe such profound prajnaparamita scripture and give it to others to read and recite, or were to transcribe and disseminate it everywhere, the accumulation of merit gained by this good man or good woman would be far greater than the former, as explained above.
Furthermore, Kausika, let alone the sentient beings in as many worlds throughout the ten directions as there are grains of sand in the Ganges. Suppose a good man or good woman were to teach the sentient beings in all worlds throughout the ten directions, causing them all to abide in the ten wholesome courses of karma. What do you think? Would this good man or good woman gain much merit from these causes and conditions?
Sakra, Lord of the Devas, replied:
– World-Honored One, very much indeed. Sugata, very much indeed.
The Buddha said:
– Kausika, if a good man or good woman were to transcribe such profound prajnaparamita scripture and give it to others to read and recite, or were to transcribe and disseminate it everywhere, the accumulation of merit gained by this good man or good woman would be far greater than the former, as explained above.
Furthermore, Kausika, suppose a good man or good woman were to teach the sentient beings of Jambudvipa, causing them all to abide in the four dhyanas, the four immeasurables, the four formless absorptions, and the five superknowledges. What do you think? Would this good man or good woman gain much merit from these causes and conditions?
Sakra, Lord of the Devas, replied:
– World-Honored One, very much indeed. Sugata, very much indeed.
The Buddha said:
– Kausika, if a good man or good woman were to transcribe such profound prajnaparamita scripture and give it to others to read and recite, or were to transcribe and disseminate it everywhere, the accumulation of merit gained by this good man or good woman would be far greater than the former, as explained above.
Furthermore, Kausika, let alone the sentient beings of Jambudvipa. Suppose a good man or good woman were to teach the sentient beings of the four great continents, causing them all to abide in the four dhyanas, the four immeasurables, the four formless absorptions, and the five superknowledges. What do you think? Would this good man or good woman gain much merit from these causes and conditions?
Sakra, Lord of the Devas, replied:
– World-Honored One, very much indeed. Sugata, very much indeed.
The Buddha said:
– Kausika, if a good man or good woman were to transcribe such profound prajnaparamita scripture and give it to others to read and recite, or were to transcribe and disseminate it everywhere, the accumulation of merit gained by this good man or good woman would be far greater than the former, as explained above.
Furthermore, Kausika, let alone the sentient beings of the four great continents. Suppose a good man or good woman were to teach the sentient beings of a small chiliocosm, causing them all to abide in the four dhyanas, the four immeasurables, the four formless absorptions, and the five superknowledges. What do you think? Would this good man or good woman gain much merit from these causes and conditions?
Sakra, Lord of the Devas, replied:
– World-Honored One, very much indeed. Sugata, very much indeed.
The Buddha said:
– Kausika, if a good man or good woman were to transcribe such profound prajnaparamita scripture and give it to others to read and recite, or were to transcribe and disseminate it everywhere, the accumulation of merit gained by this good man or good woman would be far greater than the former, as explained above.
Furthermore, Kausika, let alone the sentient beings of a small chiliocosm. Suppose a good man or good woman were to teach the sentient beings of a medium chiliocosm, causing them all to abide in the four dhyanas, the four immeasurables, the four formless absorptions, and the five superknowledges. What do you think? Would this good man or good woman gain much merit from these causes and conditions?
Sakra, Lord of the Devas, replied:
– World-Honored One, very much indeed. Sugata, very much indeed.
The Buddha said:
– Kausika, if a good man or good woman were to transcribe such profound prajnaparamita scripture and give it to others to read and recite, or were to transcribe and disseminate it everywhere, the accumulation of merit gained by this good man or good woman would be far greater than the former, as explained above.
Furthermore, Kausika, let alone the sentient beings of a medium chiliocosm. Suppose a good man or good woman were to teach the sentient beings of a trichiliocosm, causing them all to abide in the four dhyanas, the four immeasurables, the four formless absorptions, and the five superknowledges. What do you think? Would this good man or good woman gain much merit from these causes and conditions?
Sakra, Lord of the Devas, replied:
– World-Honored One, very much indeed. Sugata, very much indeed.
The Buddha said:
– Kausika, if a good man or good woman were to transcribe such profound prajnaparamita scripture and give it to others to read and recite, or were to transcribe and disseminate it everywhere, the accumulation of merit gained by this good man or good woman would be far greater than the former, as explained above.
Furthermore, Kausika, let alone the sentient beings of this trichiliocosm. Suppose a good man or good woman were to teach the sentient beings in as many worlds throughout the ten directions as there are grains of sand in the Ganges, causing them all to abide in the four dhyanas, the four immeasurables, the four formless absorptions, and the five superknowledges. What do you think? Would this good man or good woman gain much merit from these causes and conditions?
Sakra, Lord of the Devas, replied:
– World-Honored One, very much indeed. Sugata, very much indeed.
The Buddha said:
– Kausika, if a good man or good woman were to transcribe such profound prajnaparamita scripture and give it to others to read and recite, or were to transcribe and disseminate it everywhere, the accumulation of merit gained by this good man or good woman would be far greater than the former, as explained above.
Furthermore, Kausika, let alone the sentient beings in as many worlds throughout the ten directions as there are grains of sand in the Ganges. Suppose a good man or good woman were to teach the sentient beings in all worlds throughout the ten directions, causing them all to abide in the four dhyanas, the four immeasurables, the four formless absorptions, and the five superknowledges. What do you think? Would this good man or good woman gain much merit from these causes and conditions?
Sakra, Lord of the Devas, replied:
– World-Honored One, very much indeed. Sugata, very much indeed.
The Buddha said:
– Kausika, if a good man or good woman were to transcribe such profound prajnaparamita scripture and give it to others to read and recite, or were to transcribe and disseminate it everywhere, the accumulation of merit gained by this good man or good woman would be far greater than the former, as explained above.
Furthermore, Kausika, if any good man or good woman listens wholeheartedly to this prajnaparamita, accepts and upholds it, reads and recites it, diligently and energetically cultivates and studies it, and reflects upon it in accordance with reason, that good man or good woman will acquire a greater accumulation of merit than one who teaches all sentient beings in one Jambudvipa and causes them to abide in the ten wholesome courses of karma, the four dhyanas, the four immeasurables, the four formless concentrations, and the five superknowledges.
Such a person will also acquire a greater accumulation of merit than one who teaches all sentient beings throughout the four great continents and causes them to abide in the ten wholesome courses of karma, the four dhyanas, the four immeasurables, the four formless concentrations, and the five superknowledges; a greater accumulation of merit than one who teaches all sentient beings in a small chiliocosm and causes them to abide in the ten wholesome courses of karma, the four dhyanas, the four immeasurables, the four formless concentrations, and the five superknowledges;
a greater accumulation of merit than one who teaches all sentient beings in a medium chiliocosm and causes them to abide in the ten wholesome courses of karma, the four dhyanas, the four immeasurables, the four formless concentrations, and the five superknowledges; a greater accumulation of merit than one who teaches all sentient beings in a great trichiliocosm and causes them to abide in the ten wholesome courses of karma, the four dhyanas, the four immeasurables, the four formless concentrations, and the five superknowledges;
a greater accumulation of merit than one who teaches all sentient beings in worlds throughout the ten directions as numerous as the sands of the Ganges and causes them to abide in the ten wholesome courses of karma, the four dhyanas, the four immeasurables, the four formless concentrations, and the five superknowledges; and a greater accumulation of merit than one who teaches all sentient beings in all worlds throughout the ten directions and causes them to abide in the ten wholesome courses of karma, the four dhyanas, the four immeasurables, the four formless concentrations, and the five superknowledges.
Kausika, here, what is called reflecting in accordance with reason means reflecting upon prajnaparamita through the perfection of generosity by way of the practice that is neither dual nor nondual, in order to seek unsurpassed, complete, perfect enlightenment; or reflecting upon inner emptiness through the emptiness of the self-nature of nonexistence by way of the practice that is neither dual nor nondual, in order to seek unsurpassed, complete, perfect enlightenment; or reflecting upon the four foundations of mindfulness through the knowledge of all aspects by way of the practice that is neither dual nor nondual, in order to seek unsurpassed, complete, perfect enlightenment.
Furthermore, Kausika, if any good man or good woman expounds this prajnaparamita through immeasurable approaches, presenting, revealing, and elucidating it, explaining it clearly, and distinguishing its principles so that others may readily understand, that person will acquire an immeasurable accumulation of merit, many times greater than the merit of one who merely listens to such prajnaparamita, accepts and upholds it, reads and recites it, diligently and energetically cultivates and studies it, and reflects upon it in accordance with reason.
Kausika, here the purport of that prajnaparamita includes such principles as these: it should not be contemplated by means of dual characteristics, nor should it not be contemplated by means of dual characteristics; it has no characteristics, yet it is not without characteristics; it neither enters nor departs; neither increases nor decreases; is neither defiled nor purified; neither arises nor ceases; is neither grasped nor relinquished; neither apprehended nor not apprehended; neither abides nor fails to abide; is neither real nor unreal; neither corresponds nor fails to correspond; neither unites nor separates; is neither causally conditioned nor non-causally conditioned; neither a dharma nor a non-dharma; neither suchness nor other than suchness;
neither the limit of reality nor other than the limit of reality.
Such principles have immeasurable approaches.
Furthermore, Kausika, if any good man or good woman personally listens wholeheartedly to prajnaparamita, accepts and upholds it, reads and recites it, diligently and energetically cultivates and studies it, reflects upon it in accordance with reason, and extensively expounds it to others through immeasurable approaches, showing, revealing, and elucidating it, explaining it clearly, and distinguishing its principles so that they may readily understand, that good man or good woman will acquire an accumulation of merit immeasurably and boundlessly greater than that previously described.
At that time, Sakra, Lord of the Devas, said to the Buddha:
“World-Honored One, good men and good women should indeed expound the profound prajnaparamita to others by employing various skillful forms of expression and meaning.”
The Buddha said:
“Kausika, so it is, so it is. It is exactly as you have said. Good men and good women should employ various skillful forms of expression and meaning to expound the profound prajnaparamita to others.
“Kausika, if any good man or good woman employs various skillful forms of expression and meaning to expound the profound prajnaparamita to others, that good man or good woman will accomplish great merit that is immeasurable, innumerable, boundless, and inconceivable.
“Kausika, suppose a good man or good woman, throughout an entire lifetime, makes offerings to, reveres, honors, and praises immeasurable, innumerable, and boundless Tathagatas, Arhats, Completely and Perfectly Enlightened Ones throughout the ten directions in realms as numerous as the sands of the Ganges, presenting them with immeasurable kinds of supremely excellent articles such as robes, food and drink, and medicines.
Suppose, meanwhile, another good man or good woman personally listens wholeheartedly to this prajnaparamita, accepts and upholds it, reads and recites it, diligently and energetically cultivates and studies it, reflects upon it in accordance with reason, and, relying upon various skillful forms of expression and meaning, extensively expounds it to others through immeasurable approaches, showing, revealing, and elucidating it, explaining it clearly, and distinguishing its principles so that they may readily understand.
The accumulation of merit acquired by the latter good man or good woman will far exceed the merit of the former. Why is this?
“Kausika, it is because the immeasurable, innumerable, and boundless Tathagatas, Arhats, Completely and Perfectly Enlightened Ones throughout the ten directions in realms as numerous as the sands of the Ganges all relied upon prajnaparamita, diligently and energetically cultivated and studied it, and realized unsurpassed, complete, perfect enlightenment.
“Furthermore, Kausika, suppose a good man or good woman, throughout immeasurable, innumerable, and boundless great kalpas, uses apprehension as a skillful means while cultivating the perfection of generosity through prajnaparamita. Suppose, meanwhile, another good man or good woman uses apprehension as a skillful means while listening wholeheartedly to this prajnaparamita, accepting and upholding it, reading and reciting it, diligently and energetically cultivating and studying it, and reflecting upon it in accordance with reason; and, employing various skillful forms of expression and meaning, expounds it to others for only a moment, presenting, revealing, and elucidating it, explaining it clearly, and distinguishing its principles so that they may readily understand.
The accumulation of merit acquired by the latter will exceed the merit of the former.
“Kausika, apprehension means this: when good men or good women cultivate generosity, they form this thought: ‘I am the giver; that person is the recipient; these are the fruit of giving, the act of giving, and the gift.’ When they cultivate generosity in this way, it is called abiding in generosity; it is not called the perfection of generosity.
“When cultivating pure ethical discipline, they form this thought: ‘I am able to cultivate and uphold the precepts; those are the precepts to be upheld; these are the fruit of the precepts and the precepts that are upheld.’ When they cultivate ethical discipline in this way, it is called abiding in pure ethical discipline; it is not called the perfection of pure ethical discipline.
“When cultivating patient forbearance, they form this thought: ‘I am able to cultivate patience; that is the patience to be cultivated; these are the fruit of patience and the self-nature of patience.’ When they cultivate patience in this way, it is called abiding in patient forbearance; it is not called the perfection of patient forbearance.”
When cultivating diligence, one gives rise to this thought: “I am able to be diligent; that is the Dharma of diligence to be cultivated; this is the fruit of diligence and the intrinsic nature of diligence.” When one cultivates diligence in this way, it is called abiding in diligence, but it is not called the perfection of diligence.
When cultivating meditative concentration, one gives rise to this thought: “I am able to cultivate concentration; that is the object of concentration; this is the fruit of concentration and the intrinsic nature of concentration.” When one cultivates concentration in this way, it is called abiding in meditative concentration, but it is not called the perfection of meditative concentration.
When cultivating prajna, one gives rise to this thought: “I am able to cultivate wisdom; that is the object of wisdom; this is the fruit of wisdom and the intrinsic nature of wisdom.” When one cultivates wisdom in this way, it is called abiding in prajna, but it is not called the perfection of prajna.
Kausika! Because these good men and good women take apprehension as their expedient means, they are unable to perfect the perfections of generosity, ethical discipline, patient acceptance, diligence, meditative concentration, and prajna.
At that time, Sakra, Lord of the Gods, addressed the Buddha:
“Blessed One! How should great bodhisattvas practice so as to perfect the perfections of generosity, ethical discipline, patient acceptance, diligence, meditative concentration, and prajna?”
The Buddha said:
“Kausika! When practicing generosity, if a great bodhisattva does not apprehend a giver, a recipient, the fruit of giving, the act of giving, or the gift, taking apprehension as an expedient means, the great bodhisattva can perfect the perfection of generosity.
“When cultivating ethical discipline, if a great bodhisattva does not apprehend one who observes the precepts, the fruit obtained from the precepts, or the precepts being observed, taking apprehension as an expedient means, the great bodhisattva can perfect the perfection of ethical discipline.
“When cultivating patient acceptance, if a great bodhisattva does not apprehend patient acceptance, the fruit obtained from patience, or the intrinsic nature of patience, taking apprehension as an expedient means, the great bodhisattva can perfect the perfection of patient acceptance.
“When cultivating diligence, if a great bodhisattva does not apprehend one who is diligent, the fruit of diligence, or the intrinsic nature of diligence, taking apprehension as an expedient means, the great bodhisattva can perfect the perfection of diligence.
“When cultivating meditative concentration, if a great bodhisattva does not apprehend one who cultivates concentration, the object of concentration, the fruit of concentration, or the intrinsic nature of concentration, taking apprehension as an expedient means, the great bodhisattva can perfect the perfection of meditative concentration.
“When cultivating prajna, if a great bodhisattva does not apprehend one who cultivates wisdom, the object of wisdom, the fruit of wisdom, or the intrinsic nature of wisdom, taking apprehension as an expedient means, the great bodhisattva can perfect the perfection of prajna.
“Kausika! Great bodhisattvas should use such apprehending wisdom and various skillful expressions and meanings to expound the perfection of prajna through to the perfection of generosity. Why is this?
“Kausika! Because in a future age there will be good men and good women who proclaim to others teachings resembling the perfection of prajna through to the perfection of generosity. When those who have first aroused the aspiration for unsurpassed bodhi hear the teachings resembling the perfection of prajna through to the perfection of generosity proclaimed by those people, their minds will immediately become confused and they will fall away from the Middle Way. Therefore, one must use apprehending wisdom and various skillful expressions and meanings to expound the perfection of prajna through to the perfection of generosity for those who have aroused the aspiration for unsurpassed bodhi.”
Sakra, Lord of the Gods, addressed the Buddha:
“Blessed One! What is meant by proclaiming teachings resembling the perfections of prajna, meditative concentration, diligence, patient acceptance, ethical discipline, and generosity?”
The Buddha said:
“Kausika! If any good man or good woman teaches the perfection of prajna through to the perfection of generosity as apprehensible, such teaching is called proclaiming teachings resembling the perfections of prajna, meditative concentration, diligence, patient acceptance, ethical discipline, and generosity.”
Sakra, Lord of the Gods, again addressed the Buddha:
“Blessed One! In what way do good men and good women teach the perfection of prajna through to the perfection of generosity as apprehensible, such that this is called teaching what resembles the perfection of prajna through to the perfection of generosity?”
The Buddha said:
“Kausika! Suppose good men or good women, for those who have aroused the aspiration for unsurpassed bodhi and who practice the six perfections, teach that form through to consciousness are impermanent, suffering, and non-self; teach that the eye ayatana through to the mind ayatana are impermanent, suffering, and non-self; teach that the form ayatana through to the dharma ayatana are impermanent, suffering, and non-self; teach that the eye dhatu through to the mind dhatu are impermanent, suffering, and non-self; teach that the form dhatu through to the dharma dhatu are impermanent, suffering, and non-self; teach that the eye-consciousness dhatu through to the mind-consciousness dhatu are impermanent, suffering, and non-self;
teach that eye-contact through to mind-contact are impermanent, suffering, and non-self; teach that the feelings arising with eye-contact as condition through to the feelings arising with mind-contact as condition are impermanent, suffering, and non-self; teach that the four meditative concentrations, the four immeasurables, and the four formless attainments are impermanent, suffering, and non-self; and teach that the four establishments of mindfulness through to the knowledge of all aspects are impermanent, suffering, and non-self.
When they speak such words, they say that if anyone relies upon such dharmas to cultivate the perfection of prajna through to the perfection of generosity, that person is practicing the perfection of prajna through to the perfection of generosity.
“They further speak these words: ‘One who practices the perfection of prajna through to the perfection of generosity should seek form through to the knowledge of all aspects as impermanent, suffering, and non-self. If anyone succeeds in finding such dharmas and cultivates the perfection of prajna through to the perfection of generosity, that person is practicing the perfection of prajna through to the perfection of generosity.’
“Kausika! If someone thus seeks form through to the knowledge of all aspects as impermanent, suffering, and non-self, and relies upon these dharmas to cultivate the perfection of prajna through to the perfection of generosity, I call this an apprehending practice resembling the perfection of prajna through to the perfection of generosity.
“Kausika! If anyone teaches as described above, you should know that all such teaching is apprehending teaching resembling the perfection of prajna through to the perfection of generosity.
“Furthermore, Kausika! Suppose good men or good women proclaim the perfection of prajna through to the perfection of generosity for those who have aroused the aspiration for unsurpassed bodhi, saying: ‘Come, good man, and I shall teach you to cultivate and study the perfection of prajna through to the perfection of generosity. If you rely upon my teaching in your cultivation and study, you will swiftly abide securely in the fruit of the bodhisattva’s first ground through to the tenth ground.’
“Kausika! Taking characteristics and apprehension as expedient means, that person relies upon associated perceptions to teach the cultivation of the perfection of prajna through to the perfection of generosity. This is called proclaiming teachings resembling the perfection of prajna through to the perfection of generosity.
“Furthermore, Kausika! Suppose good men or good women proclaim the perfection of prajna through to the perfection of generosity for those who have aroused the aspiration for unsurpassed bodhi, saying: ‘Come, good man, and I shall teach you to cultivate and study the perfection of prajna through to the perfection of generosity. If you rely upon my teaching in your cultivation and study, you will swiftly transcend the stages of the sravakas and pratyekabuddhas.’
“Kausika! Taking characteristics and apprehension as expedient means, that person relies upon associated perceptions to teach the cultivation of the perfection of prajna through to the perfection of generosity. This is called proclaiming teachings resembling the perfection of prajna through to the perfection of generosity.
“Furthermore, Kausika! Suppose good men or good women proclaim the perfection of prajna through to the perfection of generosity for those who have aroused the aspiration for unsurpassed bodhi, saying: ‘Come, good man, and I shall teach you to cultivate and study the perfection of prajna through to the perfection of generosity. If you rely upon my teaching in your cultivation and study, you will swiftly enter the bodhisattva’s certainty of the true nature, free from arising.
Having entered the bodhisattva’s certainty of the true nature, free from arising, you will immediately attain the bodhisattva’s patient acceptance of the non-arising of dharmas. Having attained the bodhisattva’s patient acceptance of the non-arising of dharmas, you will immediately attain the bodhisattva’s supreme supernormal powers. Having attained the bodhisattva’s supreme supernormal powers, you will be able to travel throughout all Buddha-fields in the ten directions, going from one Buddha-field to another, making offerings to, reverently honoring, venerating, and praising all Tathagatas, Arhats, Perfectly Enlightened Ones.
By virtue of this, you will swiftly attain unsurpassed, perfect enlightenment.’”
Kausika! That person takes apprehending characteristics and attainment as skillful means, and, relying upon conceptions of combination and accumulation, teaches the cultivation of the prajnaparamita through the perfection of generosity. This is called expounding a semblance of the prajnaparamita through the perfection of generosity.
Furthermore, Kausika! Suppose a good man or good woman says to one belonging to the lineage of the Bodhisattva Vehicle: “If you listen wholeheartedly to the prajnaparamita, uphold, read, and recite it, diligently and energetically cultivate and study it, and contemplate it in accordance with principle, you will certainly acquire immeasurable, innumerable, and boundless merit.”
Kausika! Because that person speaks such words while taking apprehending characteristics and attainment as skillful means, this is called expounding a semblance of the prajnaparamita through the perfection of generosity.
Furthermore, Kausika! Suppose a good man or good woman says to one belonging to the lineage of the Bodhisattva Vehicle: “You should rejoice in all the roots of goodness that you have acquired in relation to all the past, future, and present Tathagatas, Worthy Ones, Perfectly Enlightened Ones, from their initial generation of the aspiration until their attainment of unsurpassed, complete enlightenment. Gathering all these together, you should dedicate them to unsurpassed, complete enlightenment for the sake of all sentient beings.”
Kausika! Because that person speaks such words while taking apprehending characteristics and attainment as skillful means, this is called expounding a semblance of the prajnaparamita through the perfection of generosity.
At that time, Sakra, Lord of the Gods, said to the Buddha:
“World-Honored One! What is meant by correctly expounding the perfections of wisdom, meditative concentration, vigor, patient acceptance, pure morality, and generosity?”
The Buddha said:
“Kausika! If a good man or good woman teaches the prajnaparamita through the perfection of generosity as being without attainment, this is called correctly expounding the perfections of wisdom, meditative concentration, vigor, patient acceptance, pure morality, and generosity.”
Sakra, Lord of the Gods, again said to the Buddha:
“World-Honored One! Why is it that when good men and good women teach the perfection of wisdom through the perfection of generosity as being without attainment, this is called correctly teaching the perfection of wisdom through the perfection of generosity?”
The Buddha said:
“Kausika! Suppose a good man or good woman expounds the perfection of wisdom through the perfection of generosity to one who has generated the aspiration for unsurpassed enlightenment, speaking these words:
“‘Come, good man! You should cultivate the perfection of wisdom through the perfection of generosity. While cultivating them, you should not contemplate form as either permanent or impermanent, pleasant or painful, self or non-self.
You should not contemplate feeling, perception, formations, or consciousness as either permanent or impermanent, pleasant or painful, self or non-self. Likewise, you should not contemplate the eye ayatana through the mind ayatana; the form ayatana through the dharma ayatana; the eye dhatu through the mind dhatu; the form dhatu through the dharma dhatu; the eye-consciousness dhatu through the mind-consciousness dhatu; eye-contact through mind-contact; the feelings arising with eye-contact as condition through the feelings arising with mind-contact as condition; the four meditative concentrations; the four immeasurables; the four formless absorptions;
the four establishments of mindfulness through the knowledge of all aspects—as either permanent or impermanent, pleasant or painful, self or non-self.
Why is this?
“‘Good man! It is because form and the intrinsic nature of form are empty, through to the knowledge of all aspects and the intrinsic nature of the knowledge of all aspects being empty. This intrinsic nature of form is precisely not intrinsic nature, through to this intrinsic nature of the knowledge of all aspects being precisely not intrinsic nature.
That which is not intrinsic nature is the perfection of wisdom through the perfection of generosity. Within this perfection of wisdom through the perfection of generosity, form cannot be apprehended; nor can its permanence or impermanence, pleasure or pain, self or non-self be apprehended. Through to the knowledge of all aspects, which cannot be apprehended; nor can its permanence or impermanence, pleasure or pain, self or non-self be apprehended.
Why is this? Because herein there is no form that can be apprehended, much less any permanence or impermanence, pleasure or pain, self or non-self that could be apprehended. Good man!
If you are able to cultivate the perfection of wisdom through the perfection of generosity in this way, then you are cultivating the perfection of wisdom through the perfection of generosity.’
“Kausika! When a good man or good woman speaks such words, this is called correctly expounding the perfection of wisdom through the perfection of generosity.
“Furthermore, Kausika! Suppose a good man or good woman expounds the perfection of wisdom through the perfection of generosity to one who has generated the aspiration for unsurpassed enlightenment, speaking these words: ‘Come, good man! I shall teach you to cultivate and study the perfection of wisdom through the perfection of generosity. While cultivating and studying them, you should not contemplate that any dharma whatsoever can abide, can pass beyond, can enter, can be attained, can be realized, or can be heard—and that thereby merit can be acquired and can be rejoiced in and dedicated to enlightenment. Why is this?
“‘Good man! It is because within this perfection of wisdom through the perfection of generosity, ultimately there is not the slightest dharma that can abide, can pass beyond, can enter, can be attained, can be realized, or can be heard—and whereby merit can be acquired and can be rejoiced in and dedicated to enlightenment. Why is this?
Because the intrinsic nature of all dharmas is empty. If their intrinsic nature is empty, then there is nothing possessed. That which has nothing possessed is the perfection of wisdom through the perfection of generosity.
Within the perfection of wisdom through the perfection of generosity, ultimately there is not the slightest dharma having entry or exit, arising or cessation, annihilation or permanence, unity or difference, coming or going, that can be apprehended.’
“Kausika! When a good man or good woman speaks such words, they are in every respect contrary to the foregoing dark category of unwholesome dharmas. This teaching is the correct teaching of the perfections of wisdom, meditative concentration, vigor, patient acceptance, pure morality, and generosity.
“Therefore, Kausika! Good men and good women should, regarding the prajnaparamita, take attainment as skillful means, listen wholeheartedly, uphold, read, and recite it, diligently and energetically cultivate and study it, and contemplate it in accordance with principle. They should employ various excellent forms of wording and meaning to explain it to others, reveal and elucidate it, clarify it distinctly, and analyze its principles so that others may easily understand.
“Kausika! For this reason, I say: If a good man or good woman, regarding this prajnaparamita, takes attainment as skillful means, listens wholeheartedly, upholds, reads, and recites it, diligently and energetically cultivates and studies it, and contemplates it in accordance with principle; and, moreover, employs various excellent forms of wording and meaning, even for only a brief moment, to explain it to others, reveal and elucidate it, clarify it distinctly, and analyze its principles so that others may easily understand, that person acquires far more merit than before.
“Furthermore, Kausika! Suppose a good man or good woman causes all sentient beings in Jambudvipa to abide in the fruit of stream-entry. What do you think? Would this good man or good woman acquire much merit through this cause and condition?”
Sakra, Lord of the Gods, replied:
“World-Honored One! Very much indeed. Sugata! Very much indeed.”
The Buddha said:
– Kauśika! If a good man or good woman expounds this prajnaparamita to others through immeasurable approaches of elegant words and meanings, revealing and elucidating it, explaining it clearly, and distinguishing its principles so that they may readily understand, and further says: “Come, good man! You should listen wholeheartedly to this profound prajnaparamita, uphold, read, and recite it, thoroughly master and comprehend it, reflect upon it in accordance with reason, and diligently cultivate and study according to this Dharma-gate,” then the merit gained by this good man or good woman is far greater than the former. Why is this?
Kauśika! It is because all Stream-enterers and the fruit of Stream-entry flow forth from this prajnaparamita.
Furthermore, Kauśika! Let alone the various sentient beings of Jambudvipa. Suppose a good man or good woman were to teach all the sentient beings of the four great continents, or all the sentient beings of a small chiliocosm, or all the sentient beings of a medium chiliocosm, or all the sentient beings of this great trichiliocosm, or all the sentient beings in worlds throughout the ten directions as numerous as the sands of the Ganges, or all the sentient beings in boundless worlds throughout the ten directions, and establish them all in the fruit of Stream-entry. What do you think? Would this good man or good woman 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 a good man or good woman expounds this prajnaparamita to others through immeasurable approaches of elegant words and meanings, revealing and elucidating it, explaining it clearly, and distinguishing its principles so that they may readily understand, and further says: “Come, good man! You should listen wholeheartedly to this profound prajnaparamita, uphold, read, and recite it, thoroughly master and comprehend it, reflect upon it in accordance with reason, and diligently cultivate and study according to this Dharma-gate,” then the merit gained by this good man or good woman is far greater than the former. Why is this?
Kauśika! It is because all Stream-enterers and the fruit of Stream-entry flow forth from this prajnaparamita.
Furthermore, Kauśika! If a good man or good woman were to teach the various sentient beings of Jambudvipa and establish them all in the fruits of Once-returning, Non-returning, and arhatship, what do you think? Would this good man or good woman 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 a good man or good woman expounds this prajnaparamita to others through immeasurable approaches of elegant words and meanings, revealing and elucidating it, explaining it clearly, and distinguishing its principles so that they may readily understand, and further says: “Come, good man! You should listen wholeheartedly to this profound prajnaparamita, uphold, read, and recite it, thoroughly master and comprehend it, reflect upon it in accordance with reason, and diligently cultivate and study according to this Dharma-gate,” then the merit gained by this good man or good woman is far greater than the former. Why is this?
Kauśika! It is because all Once-returners and the fruit of Once-returning, up to all arhats and the fruit of arhatship, flow forth from this prajnaparamita.
Furthermore, Kauśika! Let alone the various sentient beings of Jambudvipa. Suppose a good man or good woman were to teach all the sentient beings of the four great continents, or all the sentient beings of a small chiliocosm, or all the sentient beings of a medium chiliocosm, or all the sentient beings of this great trichiliocosm, or all the sentient beings in worlds throughout the ten directions as numerous as the sands of the Ganges, or all the sentient beings in boundless worlds throughout the ten directions, and establish them all in the fruits of Once-returning, Non-returning, and arhatship. What do you think? Would this good man or good woman 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 a good man or good woman expounds this prajnaparamita to others through immeasurable approaches of elegant words and meanings, revealing and elucidating it, explaining it clearly, and distinguishing its principles so that they may readily understand, and further says: “Come, good man! You should listen wholeheartedly to this profound prajnaparamita, uphold, read, and recite it, thoroughly master and comprehend it, reflect upon it in accordance with reason, and diligently cultivate and study according to this Dharma-gate,” then the merit gained by this good man or good woman is far greater than the former. Why is this?
Kauśika! It is because all Once-returners and the fruit of Once-returning, up to all arhats and the fruit of arhatship, flow forth from this prajnaparamita.
Furthermore, Kauśika! If a good man or good woman were to teach the various sentient beings of Jambudvipa and establish them all in the realization of a pratyekabuddha, what do you think? Would this good man or good woman 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 a good man or good woman expounds this prajnaparamita to others through immeasurable approaches of elegant words and meanings, revealing and elucidating it, explaining it clearly, and distinguishing its principles so that they may readily understand, and further says: “Come, good man! You should listen wholeheartedly to this profound prajnaparamita, uphold, read, and recite it, thoroughly master and comprehend it, reflect upon it in accordance with reason, and diligently cultivate and study according to this Dharma-gate,” then the merit gained by this good man or good woman is far greater than the former. Why is this?
Kauśika! It is because all pratyekabuddhas and the realization of a pratyekabuddha flow forth from this prajnaparamita.
Furthermore, Kauśika! Let alone the various sentient beings of Jambudvipa. Suppose a good man or good woman were to teach all the sentient beings of the four great continents, or all the sentient beings of a small chiliocosm, or all the sentient beings of a medium chiliocosm, or all the sentient beings of this great trichiliocosm, or all the sentient beings in worlds throughout the ten directions as numerous as the sands of the Ganges, or all the sentient beings in boundless worlds throughout the ten directions, and establish them all in the realization of a pratyekabuddha. What do you think? Would this good man or good woman 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 a good man or good woman expounds this prajnaparamita to others through immeasurable approaches of elegant words and meanings, revealing and elucidating it, explaining it clearly, and distinguishing its principles so that they may readily understand, and further says: “Come, good man! You should listen wholeheartedly to this profound prajnaparamita, uphold, read, and recite it, thoroughly master and comprehend it, reflect upon it in accordance with reason, and diligently cultivate and study according to this Dharma-gate,” then the merit gained by this good man or good woman is far greater than the former. Why is this? Kauśika! It is because all pratyekabuddhas and the realization of a pratyekabuddha flow forth from this prajnaparamita.
Fascicle 431
End
The version you're viewing was faithfully rendered by Inti AI in keeping with the tradition. Switch to the other language tab to read a human translation.
Translations belong to the translator/source credited above. The bilingual compilation, presentation, and AI translations compiled by Inti are © Inti Foundation. Please attribute when quoting; do not bulk-copy or use commercially without permission.