大般若波羅蜜多經

63

Furthermore, Kausika! If good men, good women, and others, for the sake of those who have aroused the aspiration for unsurpassed bodhi, expound the perfection of giving, they should speak thus: Good man! You should cultivate the perfection of giving and should not contemplate the path of stream-entry or the fruit of stream-entry as either permanent or impermanent; nor should you contemplate the path of once-returning, the fruit of once-returning, the path of non-returning, the fruit of non-returning, the path of arhatship, or the fruit of arhatship as either permanent or impermanent.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

That which is not intrinsic nature is precisely the perfection of giving. Within this perfection of giving, since all fruits of pratyekabuddhahood cannot be apprehended, their permanence or impermanence likewise cannot be apprehended. Why?

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

They should further speak thus: Good man! You should cultivate the perfection of giving and should not contemplate any fruit of pratyekabuddhahood as either pleasant or painful. Why?

Because all fruits of pratyekabuddhahood and the intrinsic nature of all fruits of pratyekabuddhahood are empty. The intrinsic nature of all those fruits of pratyekabuddhahood is precisely not intrinsic nature. That which is not intrinsic nature is precisely the perfection of giving.

Within this perfection of giving, since all fruits of pratyekabuddhahood cannot be apprehended, their pleasure or pain likewise cannot be apprehended; their pleasure or pain likewise cannot be apprehended. Why? Because therein even all fruits of pratyekabuddhahood cannot be apprehended, much less their pleasure or pain!

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

He further said this: Good man! You should cultivate the perfection of generosity and should not contemplate any of the attainments of a pratyekabuddha as either self or non-self. Why?

Because all attainments of a pratyekabuddha and the intrinsic nature of all attainments of a pratyekabuddha are empty. The intrinsic nature of all those attainments of a pratyekabuddha is precisely not intrinsic nature. That which is not intrinsic nature is precisely the perfection of generosity.

Within this perfection of generosity, since all attainments of a pratyekabuddha cannot be apprehended, neither can self nor non-self be apprehended. Why? Because therein not even any attainment of a pratyekabuddha can be apprehended, much less self or non-self!

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

He further said this: Good man! You should cultivate the perfection of generosity and should not contemplate any of the attainments of a pratyekabuddha as either pure or impure. Why?

Because all attainments of a pratyekabuddha and the intrinsic nature of all attainments of a pratyekabuddha are empty. The intrinsic nature of all those attainments of a pratyekabuddha is precisely not intrinsic nature. That which is not intrinsic nature is precisely the perfection of generosity.

Within this perfection of generosity, since all attainments of a pratyekabuddha cannot be apprehended, neither can purity nor impurity be apprehended. Why? Because therein not even any attainment of a pratyekabuddha can be apprehended, much less purity or impurity!

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

Kausika! When those good men, good women, and others say such things, they are rightly expounding the perfection of generosity.

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

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

That which is not intrinsic nature is precisely the perfection of generosity. Within this perfection of generosity, since all practices of the great bodhisattvas cannot be apprehended, neither can permanence nor impermanence be apprehended. Why?

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

He further said this: Good man! You should cultivate the perfection of generosity and should not contemplate any practice of the great bodhisattvas as either pleasant or painful. Why?

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

Within this perfection of generosity, since all practices of the great bodhisattvas cannot be apprehended, neither can pleasure nor pain be apprehended; neither can pleasure nor pain be apprehended. Why? Because therein not even any practice of the great bodhisattvas can be apprehended, much less pleasure or pain!

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

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

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

Within this perfection of generosity, since all practices of the great bodhisattvas cannot be apprehended, neither can self nor non-self be apprehended. Why? Because therein not even any practice of the great bodhisattvas can be apprehended, much less self or non-self!

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

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

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

Within this perfection of generosity, since all practices of the great bodhisattvas cannot be apprehended, neither can purity nor impurity be apprehended. Why? Because therein not even any practice of the great bodhisattvas can be apprehended, much less purity or impurity!

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

Kausika! When those good men, good women, and others say such things, they are rightly expounding the perfection of generosity.

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

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

That which is not intrinsic nature is precisely the perfection of generosity. Within this perfection of generosity, since the supreme enlightenment of the Buddhas cannot be apprehended, neither can permanence nor impermanence be apprehended. Why?

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

He further said this: Good man! You should cultivate the perfection of generosity and should not contemplate the supreme enlightenment of the Buddhas as either pleasant or painful. Why?

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

Within this perfection of generosity, since the supreme enlightenment of the Buddhas cannot be apprehended, neither can pleasure nor pain be apprehended. Why? Because therein not even the supreme enlightenment of the Buddhas can be apprehended, much less pleasure or pain!

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

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

Because the unsurpassed enlightenment of the Buddhas and the intrinsic nature of the unsurpassed enlightenment of the Buddhas are empty. The intrinsic nature of that unsurpassed enlightenment of the Buddhas is precisely not intrinsic nature. What is not intrinsic nature is the perfection of generosity.

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

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

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

Because the unsurpassed enlightenment of the Buddhas and the intrinsic nature of the unsurpassed enlightenment of the Buddhas are empty. The intrinsic nature of that unsurpassed enlightenment of the Buddhas is precisely not intrinsic nature. What is not intrinsic nature is the perfection of generosity.

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

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

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

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

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

Because within this prajnaparamita through the perfection of generosity, ultimately there is not the slightest dharma that can abide, transcend, enter, attain, realize, uphold, and so forth; and all the merit thereby acquired and everything in which one may rejoice are dedicated to enlightenment. Why? Because the intrinsic nature of all dharmas is empty and utterly devoid of anything possessed.

That which is devoid of anything possessed is prajnaparamita through the perfection of generosity. Within this prajnaparamita through the perfection of generosity, ultimately not the slightest dharma involving entering or emerging, arising or ceasing, annihilation or permanence, unity or difference, coming or going can be apprehended.”

Kausika! When those good men, good women, and others speak in this manner, they correctly expound the perfections of prajna, meditative concentration, diligence, patient acceptance, pure morality, and generosity. Therefore, Kausika, good men, good women, and others should employ non-apprehension as skillful means in relation to prajnaparamita, upholding and reciting it and contemplating it in accordance with principle. They should employ various skillful expressions and meanings to expound it widely to others, elucidate and reveal it, explain it clearly, and distinguish its meaning and import, enabling them to understand it easily.

Kausika! For this reason, I say: If good men, good women, and others employ non-apprehension as skillful means in relation to this prajnaparamita, uphold and recite it, and contemplate it in accordance with principle; and if, moreover, even for a brief moment, they employ various skillful expressions and meanings to expound it to others, elucidate and reveal it, explain it clearly, and distinguish its meaning and import, enabling them to understand it easily, then the merit they acquire far surpasses the former.

Furthermore, Kausika! If good men, good women, and others were to teach and transform all kinds of sentient beings in Jambudvipa, establishing them all in the fruit of stream-entry, what do you think? Would those good men, good women, and others gain much merit through this cause and condition?”

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

The Buddha said: “Kausika! If good men, good women, and others, by means of immeasurable Dharma gateways and skillful expressions and meanings, widely expound this prajnaparamita to others, elucidate and reveal it, explain it clearly, and distinguish its meaning and import, enabling them to understand it easily; and if they further speak thus: ‘Good man! Come here!

You should listen wholeheartedly to this profound prajnaparamita, uphold and recite it so that you may readily comprehend it, contemplate it in accordance with principle, and diligently cultivate and study according to this Dharma gateway,’ then the merit acquired by those good men, good women, and others far surpasses the former. Why? Kausika!

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

“Furthermore, Kausika! Setting aside all kinds of sentient beings in Jambudvipa, if good men, good women, and others were to teach and transform all kinds of sentient beings throughout the two continents of Jambudvipa and Purvavideha, establishing them all in the fruit of stream-entry, what do you think? Would those good men, good women, and others gain much merit through this cause and condition?”

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

The Buddha said: “Kausika! If good men, good women, and others, by means of immeasurable Dharma gateways and skillful expressions and meanings, widely expound this prajnaparamita to others, elucidate and reveal it, explain it clearly, and distinguish its meaning and import, enabling them to understand it easily; and if they further speak thus: ‘Good man! Come here!

You should listen wholeheartedly to this profound prajnaparamita, uphold and recite it so that you may readily comprehend it, contemplate it in accordance with principle, and diligently cultivate and study according to this Dharma gateway,’ then the merit acquired by those good men, good women, and others far surpasses the former. Why? Kausika!

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

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

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

The Buddha said: “Kausika, if good men, good women, and so forth, employ immeasurable Dharma approaches and skillful expressions of text and meaning to expound this prajnaparamita extensively for others, explaining and revealing it, elucidating it clearly, and discerning its meaning and purport so that they may readily understand it; and if they further say: ‘Good men, come here! You should listen wholeheartedly to this profound prajnaparamita, uphold, read, and recite it until you thoroughly comprehend it, contemplate it in accordance with principle, and diligently cultivate and study according to this Dharma approach,’ then those good men, good women, and so forth acquire merit far surpassing the former.

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

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

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

The Buddha said: “Kausika, if good men, good women, and so forth, employ immeasurable Dharma approaches and skillful expressions of text and meaning to expound this prajnaparamita extensively for others, explaining and revealing it, elucidating it clearly, and discerning its meaning and purport so that they may readily understand it; and if they further say: ‘Good men, come here! You should listen wholeheartedly to this profound prajnaparamita, uphold, read, and recite it until you thoroughly comprehend it, contemplate it in accordance with principle, and diligently cultivate and study according to this Dharma approach,’ then those good men, good women, and so forth acquire merit far surpassing the former.

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

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

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

The Buddha said: “Kausika, if good men, good women, and so forth, employ immeasurable Dharma approaches and skillful expressions of text and meaning to expound this prajnaparamita extensively for others, explaining and revealing it, elucidating it clearly, and discerning its meaning and purport so that they may readily understand it; and if they further say: ‘Good men, come here! You should listen wholeheartedly to this profound prajnaparamita, uphold, read, and recite it until you thoroughly comprehend it, contemplate it in accordance with principle, and diligently cultivate and study according to this Dharma approach,’ then those good men, good women, and so forth acquire merit far surpassing the former.

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

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

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

The Buddha said: “Kausika, if good men, good women, and so forth, employ immeasurable Dharma approaches and skillful expressions of text and meaning to expound this prajnaparamita extensively for others, explaining and revealing it, elucidating it clearly, and discerning its meaning and purport so that they may readily understand it; and if they further say: ‘Good men, come here! You should listen wholeheartedly to this profound prajnaparamita, uphold, read, and recite it until you thoroughly comprehend it, contemplate it in accordance with principle, and diligently cultivate and study according to this Dharma approach,’ then those good men, good women, and so forth acquire merit far surpassing the former.

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

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

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

The Buddha said: “Kausika, if good men, good women, and so forth, employ immeasurable Dharma approaches and skillful expressions of text and meaning to expound this prajnaparamita extensively for others, explaining and revealing it, elucidating it clearly, and discerning its meaning and purport so that they may readily understand it; and if they further say: ‘Good men, come here! You should listen wholeheartedly to this profound prajnaparamita, uphold, read, and recite it until you thoroughly comprehend it, contemplate it in accordance with principle, and diligently cultivate and study according to this Dharma approach,’ then those good men, good women, and so forth acquire merit far surpassing the former.

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

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

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

The Buddha said: “Kausika, if good men, good women, and so forth, employ immeasurable Dharma approaches and skillful expressions of text and meaning to expound this prajnaparamita extensively for others, explaining and revealing it, elucidating it clearly, and discerning its meaning and purport so that they may readily understand it; and if they further say: ‘Good men, come here! You should listen wholeheartedly to this profound prajnaparamita, uphold, read, and recite it until you thoroughly comprehend it, contemplate it in accordance with principle, and diligently cultivate and study according to this Dharma approach,’ then those good men, good women, and so forth acquire merit far surpassing the former.

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

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

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

The Buddha said: “Kausika, suppose good men and good women, and so forth, employ immeasurable Dharma approaches and skillful words and meanings to expound this prajnaparamita extensively for others, elucidating and revealing it, explaining it clearly, and distinguishing its import so that they may readily understand it. They further say: ‘Good man, come here! You should listen with utmost sincerity to this profound prajnaparamita, uphold and recite it until you thoroughly comprehend it, reflect upon it in accordance with reason, and diligently cultivate and study according to this Dharma approach.’ Those good men and good women, and so forth, will thereby acquire merit far surpassing the former.

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

“Furthermore, Kausika, suppose good men and good women, and so forth, teach and transform all kinds of sentient beings throughout Jambudvipa, establishing them all in the fruit of once-returning. What do you think? Would those good men and good women, and so forth, gain much merit from this cause and condition?”

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

The Buddha said: “Kausika, suppose good men and good women, and so forth, employ immeasurable Dharma approaches and skillful words and meanings to expound this prajnaparamita extensively for others, elucidating and revealing it, explaining it clearly, and distinguishing its import so that they may readily understand it. They further say: ‘Good man, come here! You should listen with utmost sincerity to this profound prajnaparamita, uphold and recite it until you thoroughly comprehend it, reflect upon it in accordance with reason, and diligently cultivate and study according to this Dharma approach.’ Those good men and good women, and so forth, will thereby acquire merit far surpassing the former.

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

“Furthermore, Kausika, setting aside all kinds of sentient beings in Jambudvipa, suppose good men and good women, and so forth, teach and transform all kinds of sentient beings throughout both continents, Jambudvipa and Purvavideha, establishing them all in the fruit of once-returning. What do you think? Would those good men and good women, and so forth, gain much merit from this cause and condition?”

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

The Buddha said: “Kausika, suppose good men and good women, and so forth, employ immeasurable Dharma approaches and skillful words and meanings to expound this prajnaparamita extensively for others, elucidating and revealing it, explaining it clearly, and distinguishing its import so that they may readily understand it. They further say: ‘Good man, come here! You should listen with utmost sincerity to this profound prajnaparamita, uphold and recite it until you thoroughly comprehend it, reflect upon it in accordance with reason, and diligently cultivate and study according to this Dharma approach.’ Those good men and good women, and so forth, will thereby acquire merit far surpassing the former.

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

“Furthermore, Kausika, setting aside all kinds of sentient beings in the continents of Jambudvipa and Purvavideha, suppose good men and good women, and so forth, teach and transform all kinds of sentient beings throughout the three continents of Jambudvipa, Purvavideha, and Aparagodaniya, establishing them all in the fruit of once-returning. What do you think? Would those good men and good women, and so forth, gain much merit from this cause and condition?”

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

The Buddha said: “Kausika, suppose good men and good women, and so forth, employ immeasurable Dharma approaches and skillful words and meanings to expound this prajnaparamita extensively for others, elucidating and revealing it, explaining it clearly, and distinguishing its import so that they may readily understand it. They further say: ‘Good man, come here! You should listen with utmost sincerity to this profound prajnaparamita, uphold and recite it until you thoroughly comprehend it, reflect upon it in accordance with reason, and diligently cultivate and study according to this Dharma approach.’ Those good men and good women, and so forth, will thereby acquire merit far surpassing the former.

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

“Furthermore, Kausika, setting aside all kinds of sentient beings in the continents of Jambudvipa, Purvavideha, and Aparagodaniya, suppose good men and good women, and so forth, teach and transform all kinds of sentient beings throughout the four continents of Jambudvipa, Purvavideha, Aparagodaniya, and Uttarakuru, establishing them all in the fruit of once-returning. What do you think? Would those good men and good women, and so forth, gain much merit from this cause and condition?”

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

The Buddha said: “Kausika, suppose good men and good women, and so forth, employ immeasurable Dharma approaches and skillful words and meanings to expound this prajnaparamita extensively for others, elucidating and revealing it, explaining it clearly, and distinguishing its import so that they may readily understand it. They further say: ‘Good man, come here! You should listen with utmost sincerity to this profound prajnaparamita, uphold and recite it until you thoroughly comprehend it, reflect upon it in accordance with reason, and diligently cultivate and study according to this Dharma approach.’ Those good men and good women, and so forth, will thereby acquire merit far surpassing the former.

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

“Furthermore, Kausika, setting aside all kinds of sentient beings in the four great continents, suppose good men and good women, and so forth, teach and transform all kinds of sentient beings throughout a small chiliocosm, establishing them all in the fruit of once-returning. What do you think? Would those good men and good women, and so forth, gain much merit from this cause and condition?”

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

The Buddha said: “Kausika, suppose good men and good women, and so forth, employ immeasurable Dharma approaches and skillful words and meanings to expound this prajnaparamita extensively for others, elucidating and revealing it, explaining it clearly, and distinguishing its import so that they may readily understand it. They further say: ‘Good man, come here! You should listen with utmost sincerity to this profound prajnaparamita, uphold and recite it until you thoroughly comprehend it, reflect upon it in accordance with reason, and diligently cultivate and study according to this Dharma approach.’ Those good men and good women, and so forth, will thereby acquire merit far surpassing the former.

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

“Furthermore, Kausika, setting aside all kinds of sentient beings in a small chiliocosm, suppose good men and good women, and so forth, teach and transform all kinds of sentient beings throughout a medium chiliocosm, establishing them all in the fruit of once-returning. What do you think? Would those good men and good women, and so forth, gain much merit from this cause and condition?”

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

The Buddha said: “Kausika! If good men and good women, and others, expound this prajnaparamita extensively to others through immeasurable Dharma gateways, using skillful and wondrous words and meanings; if they convey and reveal it, explain it clearly, and distinguish its import so that others may readily understand it; and if they further say: ‘Good men! Come here!

You should listen single-mindedly to this profound prajnaparamita, receive and uphold it, read and recite it, become thoroughly versed in it, contemplate it in accordance with principle, and diligently cultivate and study according to this Dharma gateway,’ then those good men and good women, and others, will acquire merits far surpassing the former. Why is this? Kausika!

It is because all non-returners and the fruit of non-returning arise from this prajnaparamita.

Fascicle 165

End