大般若波羅蜜多經

33

O Kausika! If good men and good women, and so forth, were to teach and transform all kinds of sentient beings throughout worlds in the ten directions as numerous as the sands of the Ganges, causing them all to abide in the realization of a pratyekabuddha, the merit thereby gained would not equal that of one who teaches and transforms a single sentient being, causing that being to aspire to unsurpassed perfect enlightenment.

Why is this? Kausika! Because if one teaches and transforms a sentient being, causing that being to aspire to unsurpassed perfect enlightenment, one thereby ensures that the Buddha-eye in the world will not be cut off.

Why is this? Because, owing to the existence of great bodhisattvas, there are the fruits of stream-enterer, once-returner, non-returner, arhat, and pratyekabuddha; because, owing to the existence of great bodhisattvas, there are Tathagatas, Worthy Ones, Perfectly Enlightened Ones who attain unsurpassed perfect enlightenment; and because, owing to the existence of great bodhisattvas, there are the Jewel of the Buddha, the Jewel of the Dharma, and the Jewel of the Sangha, in which all the world takes refuge and to which it makes offerings.

Therefore, Kausika, all the world—whether devas, maras, brahmas, sramanas, brahmins, asuras, humans, nonhumans, and so forth—should respectfully make offerings to, honor, and praise great bodhisattvas with immeasurable quantities of exquisite flower garlands, fragrant ointments, powdered incense, and so forth; garments, necklaces, banners, pennants, precious canopies, all kinds of precious jewels, music, lamps, and all else they possess.

O Kausika! Therefore, you should know that if good men and good women, and so forth, copy out such profound prajnaparamita and present it to others for reading and recitation, or successively copy and widely disseminate it, the merit thereby gained surpasses the aforementioned merit beyond measure and beyond bounds. Why is this?

Because all the supreme wholesome dharmas, mundane and supramundane, are extensively taught within this secret treasury of prajnaparamita. Because of the Dharma taught within this secret treasury of prajnaparamita, there exist in the world the great kshatriya clans, the great brahmin clans, the great clans of elders, and the great clans of householders. Because of the Dharma taught within this secret treasury of prajnaparamita, there exist in the world the devas of the Four Great Kings, the Thirty-Three Devas, the Yama Devas, the Tushita Devas, the Devas Who Delight in Emanations, and the Devas Who Exercise Mastery over Others’ Emanations.

Because of the Dharma taught within this secret treasury of prajnaparamita, there exist in the world the Brahma-Assembly Devas, the Brahma-Ministers Devas, the Brahma-Retinue Devas, and the Great Brahma Devas. Because of the Dharma taught within this secret treasury of prajnaparamita, there exist in the world the Radiant Devas, the Devas of Limited Radiance, the Devas of Immeasurable Radiance, and the Devas of Utmost Purity of Radiance.

Because of the Dharma taught within this secret treasury of prajnaparamita, there exist in the world the Pure Devas, the Devas of Limited Purity, the Devas of Immeasurable Purity, and the Devas of Pervasive Purity. Because of the Dharma taught within this secret treasury of prajnaparamita, there exist in the world the Expansive Devas, the Devas of Limited Expansiveness, the Devas of Immeasurable Expansiveness, and the Devas of Abundant Fruit.

Because of the Dharma taught within this secret treasury of prajnaparamita, there exist in the world the Devas Free from Affliction, the Devas Free from Heat, the Devas of Excellent Manifestation, the Devas of Excellent Vision, and the Devas of the Ultimate Form Realm. Because of the Dharma taught within this secret treasury of prajnaparamita, there exist in the world the devas of the Sphere of Infinite Space, the devas of the Sphere of Infinite Consciousness, the devas of the Sphere of Nothingness, and the devas of the Sphere of Neither Perception nor Non-Perception.

Because of the Dharma taught within this secret treasury of prajnaparamita, there exist in the world the paramita of generosity, the paramita of pure morality, the paramita of patient acceptance, the paramita of diligent effort, the paramita of meditative concentration, and the prajnaparamita. Because of the Dharma taught within this secret treasury of prajnaparamita, there exist in the world the emptiness of the internal, the emptiness of the external, the emptiness of the internal and external, the emptiness of emptiness, great emptiness, the emptiness of ultimate meaning, the emptiness of the conditioned, the emptiness of the unconditioned, ultimate emptiness, the emptiness of that which has no boundaries, the emptiness of dispersion, the emptiness of that which is immutable,

the emptiness of essential nature, the emptiness of individual characteristics, the emptiness of common characteristics, the emptiness of all dharmas, the emptiness of the ungraspable, the emptiness of nonexistence, the emptiness of intrinsic nature, and the emptiness of the nonexistence of intrinsic nature.

Because of the Dharma taught within this secret treasury of prajnaparamita, there exist in the world suchness, the dharma realm, dharma-nature, the nature free from falsity, the immutable nature, the nature of equality, the nature of freedom from arising, the certainty of dharmas, the abiding of dharmas, the true limit, the realm of space, and the inconceivable realm. Because of the Dharma taught within this secret treasury of prajnaparamita, there exist in the world the Noble Truth of suffering, the Noble Truth of the origin of suffering, the Noble Truth of the cessation of suffering, and the Noble Truth of the path.

Because of the Dharma taught within this secret treasury of prajnaparamita, there exist in the world the four meditative absorptions, the four immeasurables, and the four formless concentrations. Because of the Dharma taught within this secret treasury of prajnaparamita, there exist in the world the eight liberations, the eight spheres of mastery, the nine successive meditative attainments, and the ten spheres of totality.

Because of the Dharma taught within this secret treasury of prajnaparamita, there exist in the world the four foundations of mindfulness, the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of enlightenment, and the eightfold noble path. Because of the Dharma taught within this secret treasury of prajnaparamita, there exist in the world the liberation gateway of emptiness, the liberation gateway of signlessness, and the liberation gateway of wishlessness.

Because of the Dharma taught within this secret treasury of prajnaparamita, there exist in the world the five kinds of eyes and the six superknowledges. Because of the Dharma taught within this secret treasury of prajnaparamita, there exist in the world the ten powers of a Buddha, the four fearlessnesses, the four unobstructed understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen distinctive qualities of a Buddha.

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

Because of the Dharma taught within this secret treasury of prajnaparamita, there exist in the world stream-enterers, once-returners, non-returners, and arhats, as well as those progressing toward stream-entry, those who have attained the fruit of stream-entry, those progressing toward once-returning, those who have attained the fruit of once-returning, those progressing toward non-returning, those who have attained the fruit of non-returning, those progressing toward arhatship, and those who have attained the fruit of arhatship.

Because of the Dharma taught within this secret treasury of prajnaparamita, there exist in the world pratyekabuddhas and the realization of a pratyekabuddha. Because of the Dharma taught within this secret treasury of prajnaparamita, there exist in the world all great bodhisattvas and the practices of great bodhisattvas. Because of the Dharma taught within this secret treasury of prajnaparamita, there exist in the world all Tathagatas, Worthy Ones, Perfectly Enlightened Ones, and the unsurpassed perfect enlightenment of all Buddhas.

Furthermore, Kausika, suppose that, in addition to the sentient beings in worlds throughout the ten directions as numerous as the sands of the Ganges, good men and good women were to teach and guide all kinds of sentient beings in all the worlds throughout the ten directions, causing them all to cultivate and train in the four dhyanas, the four immeasurables, the four formless absorptions, and the five superknowledges. What do you think? Would those good men and good women, through these causes and conditions, acquire much merit?

Sakra, Lord of the Gods, replied: “World-Honored One, it would be immense! Sugata, it would be immense!”

The Buddha said: “Kausika, if good men and good women copy out this profound prajnaparamita and give it to others to read and recite, or pass it from one to another to be copied and widely disseminated, the merit acquired by those good men and good women will far exceed the former merit. Why? Kausika, it is because all uncontaminated dharmas are extensively taught within this secret treasury of prajnaparamita.

Persons of the sravaka lineage who cultivate and train in this Dharma swiftly enter the certainty of a sravaka and transcend the state of an ordinary being; they attain the fruit of stream-entry, the fruit of once-returning, the fruit of non-returning, and the fruit of arhatship. Persons of the pratyekabuddha lineage who cultivate and train in this Dharma swiftly enter the certainty of a pratyekabuddha and transcend the state of an ordinary being, progressively realizing the fruit of pratyekabuddhahood.

Persons of the bodhisattva lineage who cultivate and train in this Dharma swiftly enter the certainty of a bodhisattva and transcend the state of an ordinary being, progressively cultivate the bodhisattva practices, and realize unsurpassed perfect awakening.

“Kausika, all uncontaminated dharmas are extensively taught within this secret treasury of prajnaparamita, namely: the perfection of generosity, the perfection of moral discipline, the perfection of patient acceptance, the perfection of diligence, the perfection of dhyana, and the perfection of prajna;

the emptiness of the internal, the emptiness of the external, the emptiness of the internal and external, the emptiness of emptiness, great emptiness, the emptiness of ultimate meaning, the emptiness of the conditioned, the emptiness of the unconditioned, ultimate emptiness, boundless emptiness, the emptiness of dispersion, the emptiness of non-change, the emptiness of intrinsic nature, the emptiness of individual characteristics, the emptiness of common characteristics, the emptiness of all dharmas, the emptiness of the unobtainable, the emptiness of nonexistence, the emptiness of self-nature, and the emptiness of the self-nature of nonexistence;

suchness, the dharma-dhatu, the nature of dharmas, the nature free from falsity, the unchanging nature, the nature of equality, the nature transcending arising, the certainty of dharmas, the abiding of dharmas, the limit of reality, the realm of space, and the inconceivable realm; the four uncontaminated dhyanas, the four immeasurables, and the four formless absorptions; the eight liberations, the eight spheres of mastery, the nine successive absorptions, and the ten totalities; the four foundations of mindfulness, the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of awakening, and the Noble Eightfold Path; the liberation gateway of emptiness, the liberation gateway of signlessness, and the liberation gateway of wishlessness;

the five kinds of eyes and the six superknowledges; the Buddha’s ten powers, the four fearlessnesses, the four unobstructed understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen unique qualities of a Buddha; the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects; all dharani gateways, all samadhi gateways, and immeasurable and boundless other Buddha-dharmas—all these are uncontaminated dharmas taught therein.

“Kausika, if good men and good women teach and guide even one sentient being to abide in the fruit of stream-entry, the merit they acquire surpasses that gained by teaching and guiding all kinds of sentient beings in all the worlds throughout the ten directions, causing them all to cultivate and train in the four dhyanas, the four immeasurables, the four formless absorptions, and the five superknowledges. Why? Kausika, it is because sentient beings who cultivate the four dhyanas, the four immeasurables, the four formless absorptions, and the five superknowledges are not thereby freed from the hells, the animal realm, and the realm of hungry ghosts.

Sentient beings who abide in the fruit of stream-entry, however, are forever freed from the three lower realms. How much more, then, would the merit surpass the former if they were taught and guided to abide in the fruits of once-returning, non-returning, or arhatship?

“Kausika, if good men and good women teach and guide all kinds of sentient beings in all the worlds throughout the ten directions, causing them all to abide in the fruits of stream-entry, once-returning, non-returning, and arhatship, the merit they acquire does not equal that of one who teaches and guides a single sentient being, causing that being to become firmly established in the fruit of pratyekabuddhahood. Why? Kausika, it is because the merit of the fruit of pratyekabuddhahood surpasses that of stream-entry and the other fruits by hundreds and thousands of times.

“Kausika, if good men and good women teach and guide all kinds of sentient beings in all the worlds throughout the ten directions, causing them all to become firmly established in the fruit of pratyekabuddhahood, the merit they acquire does not equal that of one who teaches and guides a single sentient being, causing that being to advance toward unsurpassed perfect awakening. Why? Kausika, it is because teaching and guiding a sentient being toward unsurpassed perfect awakening ensures that the Buddha-eye will never be cut off in the world.

Why? Because great bodhisattvas exist, there come to be the fruits of stream-entry, once-returning, non-returning, arhatship, and pratyekabuddhahood. Because great bodhisattvas exist, there come to be Tathagatas, Arhats, Perfectly Awakened Ones who realize unsurpassed perfect awakening.

Because great bodhisattvas exist, there come to be the precious Buddha, the precious Dharma, and the precious Sangha, in whom all the world takes refuge and to whom it makes offerings. Therefore, Kausika, all beings in the world—whether gods, maras, brahmas, sramanas, brahmins, asuras, humans, nonhumans, and others—should respectfully make offerings to, honor, and praise great bodhisattvas with immeasurable quantities of exquisite flower garlands, fragrant ointments, powdered incense, and other such things; with clothing, necklaces, banners, pennants, jeweled canopies, various precious gems, music, lamps, and all their possessions.”

Kausika, you should therefore know that if good men, good women, and others copy out such profound prajnaparamita and give it to others to read and recite, or pass it among themselves to be copied and widely disseminated, the merit they acquire is immeasurably and boundlessly greater than the merit previously described. Why is this? Because all the supreme wholesome dharmas, both worldly and supramundane, are extensively taught in this secret treasury of prajnaparamita.

Because of the Dharma taught in this secret treasury of prajnaparamita, there exist in the world the great kshatriya clans, the great brahmin clans, the great householder clans, and the great lay clans; because of the Dharma taught in this secret treasury of prajnaparamita, there exist in the world the gods of the Four Great Kings, the gods of the Thirty-Three, the Yama gods, the Tushita gods, the gods Who Delight in Creation, and the gods Who Exercise Mastery over Others’ Creations; because of the Dharma taught in this secret treasury of prajnaparamita, there exist in the world the gods of the Brahma Host, the Ministers of Brahma, the Assembly of Brahma, and Great Brahma;

because of the Dharma taught in this secret treasury of prajnaparamita, there exist in the world the gods of Light, Limited Light, Immeasurable Light, and Utmost Luminous Purity; because of the Dharma taught in this secret treasury of prajnaparamita, there exist in the world the gods of Purity, Limited Purity, Immeasurable Purity, and Universal Purity; because of the Dharma taught in this secret treasury of prajnaparamita, there exist in the world the gods of Vastness, Limited Vastness, Immeasurable Vastness, and Abundant Fruit; because of the Dharma taught in this secret treasury of prajnaparamita, there exist in the world the gods Free from Affliction, Free from Heat, of Excellent Manifestation, of Excellent Vision, and of the Ultimate Form Realm;

because of the Dharma taught in this secret treasury of prajnaparamita, there exist in the world the gods of the Sphere of Infinite Space, the Sphere of Infinite Consciousness, the Sphere of Nothingness, and the Sphere of Neither Perception nor Non-Perception; because of the Dharma taught in this secret treasury of prajnaparamita, there exist in the world the perfection of generosity, the perfection of pure morality, the perfection of patient endurance, the perfection of diligence, the perfection of meditative concentration, and the perfection of wisdom;

because of the Dharma taught in this secret treasury of prajnaparamita, there exist in the world inner emptiness, outer emptiness, inner-and-outer emptiness, the emptiness of emptiness, great emptiness, the emptiness of ultimate meaning, the emptiness of the conditioned, the emptiness of the unconditioned, ultimate emptiness, boundless emptiness, the emptiness of dispersion, the emptiness of nonchange, the emptiness of essential nature, the emptiness of individual characteristics, the emptiness of common characteristics, the emptiness of all dharmas, the emptiness of the unobtainable, the emptiness of nonexistence, the emptiness of intrinsic nature, and the emptiness of the intrinsic nature of nonexistence;

because of the Dharma taught in this secret treasury of prajnaparamita, there exist in the world suchness, the dhatu of Dharma, the nature of dharmas, the nature free from falsity, the nature free from change, the nature of equality, the nature of freedom from arising, the certainty of Dharma, the abiding of Dharma, the true limit, the realm of space, and the inconceivable realm; because of the Dharma taught in this secret treasury of prajnaparamita, there exist in the world the Noble Truth of suffering, the Noble Truth of its origin, the Noble Truth of its cessation, and the Noble Truth of the path; because of the Dharma taught in this secret treasury of prajnaparamita, there exist in the world the four meditative concentrations, the four immeasurables, and the four formless attainments;

because of the Dharma taught in this secret treasury of prajnaparamita, there exist in the world the eight liberations, the eight spheres of mastery, the nine successive meditative attainments, and the ten spheres of totality; because of the Dharma taught in this secret treasury of prajnaparamita, there exist in the world the four foundations of mindfulness, the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of awakening, and the eight factors of the Noble Path; because of the Dharma taught in this secret treasury of prajnaparamita, there exist in the world the liberation gateway of emptiness, the liberation gateway of signlessness, and the liberation gateway of wishlessness;

because of the Dharma taught in this secret treasury of prajnaparamita, there exist in the world the five kinds of eyes and the six superknowledges; because of the Dharma taught in this secret treasury of prajnaparamita, there exist in the world the ten powers of a Buddha, the four fearlessnesses, the four unobstructed understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen distinctive qualities of a Buddha; because of the Dharma taught in this secret treasury of prajnaparamita, there exist in the world the Dharma of never losing mindfulness and the nature of constant equanimity;

because of the Dharma taught in this secret treasury of prajnaparamita, there exist in the world the knowledge of all things, the knowledge of the aspects of the path, and the knowledge of all aspects; because of the Dharma taught in this secret treasury of prajnaparamita, there exist in the world all dharani gateways and all samadhi gateways;

because of the Dharma taught in this secret treasury of prajnaparamita, there exist in the world stream-enterers, once-returners, non-returners, and arhats, as well as those progressing toward stream-entry, those who have attained the fruit of stream-entry, those progressing toward once-returning, those who have attained the fruit of once-returning, those progressing toward non-returning, those who have attained the fruit of non-returning, those progressing toward arhatship, and those who have attained the fruit of arhatship; because of the Dharma taught in this secret treasury of prajnaparamita, there exist in the world pratyekabuddhas and the attainment of pratyekabuddhahood;

because of the Dharma taught in this secret treasury of prajnaparamita, there exist in the world all great bodhisattvas and the practices of great bodhisattvas; because of the Dharma taught in this secret treasury of prajnaparamita, there exist in the world all Tathagatas, Arhats, Perfectly Awakened Ones, and the unsurpassed awakening of the Buddhas.

Furthermore, Kausika, if good men, good women, and others uphold and recite this prajnaparamita and contemplate it in accordance with principle, the merit acquired by those good men, good women, and others surpasses that gained by teaching all kinds of sentient beings throughout Jambudvipa and causing them all to abide in the ten wholesome paths of karma, the four meditative concentrations, the four immeasurables, the four formless attainments, and the five superknowledges.

Kausika, the merit acquired by those good men, good women, and others also surpasses that gained by teaching all kinds of sentient beings throughout the continents of southern Jambudvipa and eastern Purvavideha and causing them all to abide in the ten wholesome paths of karma, the four meditative concentrations, the four immeasurables, the four formless attainments, and the five superknowledges.

Kausika, the merit acquired by those good men, good women, and others also surpasses that gained by teaching all kinds of sentient beings throughout the continents of southern Jambudvipa, eastern Purvavideha, and western Aparagodaniya and causing them all to abide in the ten wholesome paths of karma, the four meditative concentrations, the four immeasurables, the four formless attainments, and the five superknowledges.

Kausika, the merit acquired by those good men, good women, and others also surpasses that gained by teaching all kinds of sentient beings throughout the continents of southern Jambudvipa, eastern Purvavideha, western Aparagodaniya, and northern Uttarakuru and causing them all to abide in the ten wholesome paths of karma, the four meditative concentrations, the four immeasurables, the four formless attainments, and the five superknowledges.

Kausika! The merit gained by those good men and good women would also surpass that gained by teaching all kinds of sentient beings throughout the four great continents and causing them all to abide in the ten wholesome courses of karma, the four dhyanas, the four immeasurables, the four formless concentrations, and the five superknowledges.

Kausika! The merit gained by those good men and good women would also surpass that gained by teaching all kinds of sentient beings throughout a small chiliocosm and causing them all to abide in the ten wholesome courses of karma, the four dhyanas, the four immeasurables, the four formless concentrations, and the five superknowledges.

Kausika! The merit gained by those good men and good women would also surpass that gained by teaching all kinds of sentient beings throughout a medium chiliocosm and causing them all to abide in the ten wholesome courses of karma, the four dhyanas, the four immeasurables, the four formless concentrations, and the five superknowledges.

Kausika! The merit gained by those good men and good women would also surpass that gained by teaching all kinds of sentient beings throughout a great trichiliocosm and causing them all to abide in the ten wholesome courses of karma, the four dhyanas, the four immeasurables, the four formless concentrations, and the five superknowledges.

Kausika! The merit gained by those good men and good women would also surpass that gained by teaching all kinds of sentient beings throughout worlds in the ten directions as numerous as the sands of the Ganges and causing them all to abide in the ten wholesome courses of karma, the four dhyanas, the four immeasurables, the four formless concentrations, and the five superknowledges.

Kausika! The merit gained by those good men and good women would also surpass that gained by teaching all kinds of sentient beings throughout all worlds in the ten directions and causing them all 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, such contemplation in accordance with reality means understanding this prajnaparamita through a practice that is neither dual nor nondual, receiving and retaining it, reading and reciting it, and contemplating it in accordance with reality. It also means understanding the perfections of dhyana, diligence, patient acceptance, pure morality, and generosity through a practice that is neither dual nor nondual, receiving and retaining them, reading and reciting them, and contemplating them in accordance with reality.

Kausika! One further understands inner emptiness through a practice that is neither dual nor nondual and contemplates it in accordance with reality. One likewise understands outer emptiness, inner-and-outer emptiness, the emptiness of emptiness, great emptiness, ultimate emptiness, the emptiness of the conditioned, the emptiness of the unconditioned, absolute emptiness, boundless emptiness, the emptiness of dispersion, the emptiness of nonchange, the emptiness of intrinsic nature, the emptiness of individual characteristics, the emptiness of common characteristics, the emptiness of all dharmas, the emptiness of the unattainable, the emptiness of nonexistence, the emptiness of self-nature,

and the emptiness of the nonexistence of self-nature through a practice that is neither dual nor nondual and contemplates them in accordance with reality.

Kausika! One further understands suchness through a practice that is neither dual nor nondual and contemplates it in accordance with reality. One likewise understands the dharma-dhatu, the nature of dharmas, the nature free from falsity, the unchanging nature, the nature of equality, the nature transcending birth, the certainty of dharmas, the abiding of dharmas, the ultimate reality, the realm of space, and the inconceivable realm through a practice that is neither dual nor nondual and contemplates them in accordance with reality.

Kausika! One further understands the Noble Truth of suffering through a practice that is neither dual nor nondual and contemplates it in accordance with reality. One likewise understands the Noble Truths of origination, cessation, and the path through a practice that is neither dual nor nondual and contemplates them in accordance with reality.

Kausika! One further understands the four dhyanas through a practice that is neither dual nor nondual and contemplates them in accordance with reality. One likewise understands the four immeasurables and the four formless concentrations through a practice that is neither dual nor nondual and contemplates them in accordance with reality.

Kausika! One further understands the eight liberations through a practice that is neither dual nor nondual and contemplates them in accordance with reality. One likewise understands the eight spheres of mastery, the nine successive concentrations, and the ten totalities through a practice that is neither dual nor nondual and contemplates them in accordance with reality.

Kausika! One further understands the four foundations of mindfulness through a practice that is neither dual nor nondual and contemplates them in accordance with reality. One likewise understands the four right efforts, the four bases of supernormal power, the five faculties, the five powers, the seven factors of enlightenment, and the eightfold noble path through a practice that is neither dual nor nondual and contemplates them in accordance with reality.

Kausika! One further understands the gateway to liberation through emptiness through a practice that is neither dual nor nondual and contemplates it in accordance with reality. One likewise understands the gateways to liberation through signlessness and wishlessness through a practice that is neither dual nor nondual and contemplates them in accordance with reality.

Kausika! One further understands the five kinds of eyes through a practice that is neither dual nor nondual and contemplates them in accordance with reality. One likewise understands the six superknowledges through a practice that is neither dual nor nondual and contemplates them in accordance with reality.

Kausika! One further understands the ten powers of a Buddha through a practice that is neither dual nor nondual and contemplates them in accordance with reality. One likewise understands the four fearlessnesses, the four unobstructed knowledges, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen unique qualities of a Buddha through a practice that is neither dual nor nondual and contemplates them in accordance with reality.

Kausika! One further understands the Dharma of never forgetting through a practice that is neither dual nor nondual and contemplates it in accordance with reality. One likewise understands the nature of perpetual equanimity through a practice that is neither dual nor nondual and contemplates it in accordance with reality.

Kausika! One further understands all-knowledge through a practice that is neither dual nor nondual and contemplates it in accordance with reality. One likewise understands knowledge of the aspects of the paths and knowledge of all aspects through a practice that is neither dual nor nondual and contemplates them in accordance with reality.

Kausika! One further understands all dharani gateways through a practice that is neither dual nor nondual and contemplates them in accordance with reality. One likewise understands all samadhi gateways through a practice that is neither dual nor nondual and contemplates them in accordance with reality.

Kausika! One further understands the practices of great bodhisattvas through a practice that is neither dual nor nondual and contemplates them in accordance with reality.

Kausika! One further understands unsurpassed perfect enlightenment through a practice that is neither dual nor nondual and contemplates it in accordance with reality.

Furthermore, Kausika! If good men or good women receive and retain this prajnaparamita, read and recite it, contemplate it in accordance with reality, and, employing immeasurable methods, extensively expound, reveal, elucidate, and clearly explain it to others, distinguishing its meanings and purports so that they may easily understand, the merit they gain surpasses the merit gained by personally receiving and retaining, reading, reciting, and contemplating such prajnaparamita in accordance with reality.

Kausika! The meanings and purports of this prajnaparamita are that this prajnaparamita is neither dual nor nondual, neither characterized nor uncharacterized, neither entering nor emerging, neither increasing nor diminishing, neither defiled nor pure, neither arising nor ceasing, neither grasping nor relinquishing, neither attached nor unattached, neither abiding nor nonabiding, neither real nor unreal, neither associated nor unassociated, neither conjoined nor unconjoined, neither conditioned by causes and conditions nor not conditioned by causes and conditions, neither a dharma nor a nondharma, neither suchness nor nonsuchness, and neither ultimate reality nor non-ultimate reality. Such meanings and purports comprise immeasurable Dharma gateways.

Kausika! If good men or good women constantly and extensively instruct others in such profound meanings and purports of prajnaparamita, enabling them to understand easily, the merit they gain surpasses by immeasurable times the merit gained by personally receiving and retaining, reading, reciting, and contemplating such prajnaparamita in accordance with reality.

Furthermore, Kausika! If good men or good women personally receive and retain prajnaparamita, read and recite it, contemplate it in accordance with reality, and, employing immeasurable methods, extensively expound, reveal, elucidate, and clearly explain it to others, distinguishing its meanings and purports so that they may easily understand, the merit gained by those good men and good women surpasses the previously described merit by an immeasurable and boundless amount.

At that time, Śakra, Lord of the Devas, addressed the Buddha: “Blessed One! Good men and good women and others should employ various skillful and profound words and meanings to expound and reveal the prajnaparamita in this way.”

The Buddha said: “Kauśika! So it is! So it is! It is exactly as you have said. Good men and good women and others should employ various skillful and profound words and meanings to expound and reveal the prajnaparamita in this way.

“Kauśika! If good men and good women and others constantly employ various skillful and profound words and meanings to expound and reveal the prajnaparamita in this way, they will accomplish immeasurable, innumerable, boundless, great, inconceivable merit.

“Kauśika! Suppose good men and good women and others, throughout their entire lives, were to use immeasurable varieties of exquisite flower garlands, fragrant ointments, powdered incense, and the like, together with garments, jeweled necklaces, banners, canopies, precious jewels of every kind, music, lamps, all their possessions, and pure musical instruments, respectfully making offerings to, honoring, and praising all Tathagatas, Arhats, Perfectly Enlightened Ones throughout immeasurable, innumerable worlds in the ten directions.

Suppose, again, that other good men and good women and others were themselves to receive and retain this prajnaparamita, read and recite it, and contemplate it in accordance with principle, and were also to rely upon various skillful and profound words and meanings, employing immeasurable methods to expound it extensively for others, reveal it, elucidate it, explain it clearly, and distinguish its meanings and implications so that they might easily understand.

The merit gained by the latter good men and good women and others would far surpass that gained by the former. Why is this? Kauśika!

It is because all Tathagatas, Arhats, Perfectly Enlightened Ones of the past, future, and present attained, will attain, and are attaining unsurpassed perfect enlightenment by training in the prajnaparamita.

“Furthermore, Kauśika! Suppose good men and good women and others, throughout immeasurable, innumerable, boundless great kalpas, were to cultivate the perfection of generosity by employing the notion of something to be attained as an expedient; throughout immeasurable, innumerable, boundless great kalpas, to cultivate the perfection of pure moral discipline by employing the notion of something to be attained as an expedient; throughout immeasurable, innumerable, boundless great kalpas, to cultivate the perfection of patience by employing the notion of something to be attained as an expedient; throughout immeasurable, innumerable, boundless great kalpas, to cultivate the perfection of diligence by employing the notion of something to be attained as an expedient;

throughout immeasurable, innumerable, boundless great kalpas, to cultivate the perfection of meditative concentration by employing the notion of something to be attained as an expedient; and throughout immeasurable, innumerable, boundless great kalpas, to cultivate the prajnaparamita by employing the notion of something to be attained as an expedient.

Suppose, again, that other good men and good women and others were to receive and retain this prajnaparamita, read and recite it, and contemplate it in accordance with principle, employing non-attainment as an expedient, and were also, for only a brief moment, to employ various skillful and profound words and meanings to expound it eloquently for others, reveal it, elucidate it, explain it clearly, and distinguish its meanings and implications so that they might easily understand.

The merit gained by the latter would far surpass that gained by the former.

“Kauśika! Here, what is called employing the notion of something to be attained means that when good men and good women and others cultivate generosity, they think: ‘I am the giver, that one is the recipient, and here are the act of giving, the result of giving, and the gift.’ When they cultivate generosity while clinging to the designation ‘generosity,’ it cannot be called the perfection of generosity, because they employ the notion of something to be attained as an expedient.

If, when cultivating pure moral discipline, good men and good women and others think: ‘I am capable of observing the precepts and therefore safeguard them; here are the result of observing the precepts and the precepts observed,’ then, when they observe the precepts while clinging to the designation ‘pure moral discipline,’ it cannot be called the perfection of pure moral discipline, because they employ the notion of something to be attained as an expedient.

If, when cultivating patience, good men and good women and others think: ‘I am capable of cultivating patience and therefore safeguard patience; here are the result of patience and the intrinsic nature of patience,’ then, when they cultivate patience while clinging to the designation ‘patience,’ it cannot be called the perfection of patience, because they employ the notion of something to be attained as an expedient. If, when cultivating diligence, good men and good women and others think: ‘I am capable of diligence and therefore cultivate the abandonment of that dharma;

here are the result of diligence and the intrinsic nature of diligence,’ then, when they practice diligently while clinging to the designation ‘diligence,’ it cannot be called the perfection of diligence, because they employ the notion of something to be attained as an expedient.

If, when cultivating meditative concentration, good men and good women and others think: ‘I am capable of cultivating meditative concentration, and that is the object of concentration; here are the result of concentration and the intrinsic nature of concentration,’ then, when they cultivate meditative concentration while clinging to the designation ‘meditative concentration,’ it cannot be called the perfection of meditative concentration, because they employ the notion of something to be attained as an expedient.

If, when cultivating prajna, good men and good women and others think: ‘I am capable of cultivating wisdom, and that is the object of wisdom; here are the result of prajna and the intrinsic nature of prajna,’ then, when they cultivate wisdom while clinging to the designation ‘prajna,’ it cannot be called the prajnaparamita, because they employ the notion of something to be attained as an expedient.

“Kauśika! Because those good men and good women and others employ the notion of something to be attained as an expedient, they cannot perfect the perfections of generosity, pure moral discipline, patience, diligence, meditative concentration, and prajna.”

At that time, Śakra, Lord of the Devas, addressed the Buddha: “Blessed One! How can a great bodhisattva perfect the perfections of generosity, pure moral discipline, patience, diligence, meditative concentration, and prajna?”

The Buddha said: “Kauśika! If, when cultivating generosity, a great bodhisattva does not perceive any giver, recipient, act of giving, result of giving, or gift, because the bodhisattva employs non-attainment as an expedient, then the perfection of generosity can be perfected. If, when cultivating pure moral discipline, a great bodhisattva does not perceive anyone who observes the precepts, any result of safeguarding the precepts, or any precepts observed, because the bodhisattva employs non-attainment as an expedient, then the perfection of pure moral discipline can be perfected.

If, when cultivating patience, a great bodhisattva does not perceive anyone who is patient, any result of patience, or the intrinsic nature of patience, because the bodhisattva employs non-attainment as an expedient, then the perfection of patience can be perfected. If, when cultivating diligence, a great bodhisattva does not perceive anyone who is diligent, any result of diligence, or the intrinsic nature of diligence, because the bodhisattva employs non-attainment as an expedient, then the perfection of diligence can be perfected.

If, when cultivating meditative concentration, a great bodhisattva does not perceive anyone who is concentrated, any object of concentration, any result of concentration, or the intrinsic nature of meditative concentration, because the bodhisattva employs non-attainment as an expedient, then the perfection of meditative concentration can be perfected. If, when cultivating prajna, a great bodhisattva does not perceive anyone who cultivates wisdom, any object of wisdom, any result of cultivating wisdom, or the intrinsic nature of prajna, because the bodhisattva employs non-attainment as an expedient, then the prajnaparamita can be perfected.”

O Kausika! Good men and good women, and others, should employ such wisdom of non-apprehension, together with various profound and skillful expressions and meanings, to expound prajnaparamita; they should employ such wisdom of non-apprehension, together with various profound and skillful expressions and meanings, to expound the perfection of meditative concentration; they should employ such wisdom of non-apprehension, together with various profound and skillful expressions and meanings, to expound the perfection of diligence; they should employ such wisdom of non-apprehension, together with various profound and skillful expressions and meanings, to expound the perfection of patient endurance;

they should employ such wisdom of non-apprehension, together with various profound and skillful expressions and meanings, to expound the perfection of pure morality; they should employ such wisdom of non-apprehension, together with various profound and skillful expressions and meanings, to expound the perfection of generosity.

Why is this? O Kausika! In future times, some good men and good women, and others, will expound to others a counterfeit prajnaparamita.

Those who have newly generated the aspiration for unsurpassed bodhi, upon hearing them teach this counterfeit prajnaparamita Dharma, will immediately become confused in mind and lose the Middle Way. Therefore, one must employ wisdom of non-apprehension and various profound and skillful expressions and meanings to expound prajnaparamita for those who have newly generated the aspiration for unsurpassed bodhi.

O Kausika! In future times, some good men and good women, and others, will expound to others a counterfeit Dharma of the perfection of meditative concentration. Those who have newly generated the aspiration for unsurpassed bodhi, upon hearing them teach this counterfeit Dharma of the perfection of meditative concentration, will immediately become confused in mind and lose the Middle Way. Therefore, one must employ wisdom of non-apprehension and various profound and skillful expressions and meanings to expound the perfection of meditative concentration for those who have newly generated the aspiration for unsurpassed bodhi.

O Kausika! In future times, some good men and good women, and others, will expound to others a counterfeit Dharma of the perfection of diligence. Those who have newly generated the aspiration for unsurpassed bodhi, upon hearing them teach this counterfeit Dharma of the perfection of diligence, will immediately become confused in mind and lose the Middle Way. Therefore, one must employ wisdom of non-apprehension and various profound and skillful expressions and meanings to expound the perfection of diligence for those who have newly generated the aspiration for unsurpassed bodhi.

O Kausika! In future times, some good men and good women, and others, will expound to others a counterfeit Dharma of the perfection of patient endurance. Those who have newly generated the aspiration for unsurpassed bodhi, upon hearing them teach this counterfeit Dharma of the perfection of patient endurance, will immediately become confused in mind and lose the Middle Way. Therefore, one must employ wisdom of non-apprehension and various profound and skillful expressions and meanings to expound the Dharma of the perfection of patient endurance for those who have newly generated the aspiration for unsurpassed bodhi.

O Kausika! In future times, some good men and good women, and others, will expound to others a counterfeit Dharma of the perfection of pure morality. Those who have newly generated the aspiration for unsurpassed bodhi, upon hearing them teach this counterfeit Dharma of the perfection of pure morality, will immediately become confused in mind and lose the Middle Way. Therefore, one must employ wisdom of non-apprehension and various profound and skillful expressions and meanings to expound the Dharma of the perfection of pure morality for those who have newly generated the aspiration for unsurpassed bodhi.

O Kausika! In future times, some good men and good women, and others, will expound to others a counterfeit Dharma of the perfection of generosity. Those who have newly generated the aspiration for unsurpassed bodhi, upon hearing them teach this counterfeit Dharma of the perfection of generosity, will immediately become confused in mind and lose the Middle Way. Therefore, one must employ wisdom of non-apprehension and various profound and skillful expressions and meanings to expound the Dharma of the perfection of generosity for those who have newly generated the aspiration for unsurpassed bodhi.

Fascicle 135

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