The Perfection of Wisdom in One Hundred Thousand Lines

“Kauśika, from here I see with my unobscured buddha eyes in all the world systems of the intermediate southwestern direction, numerous as the grains of sand of the river Gaṅgā, immeasurable, countless beings who engage in unsurpassed, perfect, complete enlightenment, but still, because they lack the skillful means of the perfection of wisdom, only one or two of them will abide on the irreversible level while most of them will abide on the level of the śrāvakas and the pratyekabuddhas. If you ask why, Kauśika, it is because it is hard for those who are indolent, those who are without perseverance, those who are of feeble intent, those who are of inferior resolve, and those who are intellectually stupid to accomplish unsurpassed, perfect, complete enlightenment.

“Kauśika, from here I see with my unobscured buddha eyes in all the world systems of the intermediate northwestern direction, numerous as the grains of sand of the river Gaṅgā, immeasurable, countless beings who engage in unsurpassed, perfect, complete enlightenment, but still, because they lack the skillful means of the perfection of wisdom, only one or two of them will abide on the irreversible level while most of them will abide on the level of the śrāvakas and the pratyekabuddhas. If you ask why, Kauśika, it is because it is hard for those who are indolent, those who are without perseverance, those who are of feeble intent, those who are of inferior resolve, and those who are intellectually stupid to accomplish unsurpassed, perfect, complete enlightenment.

“Kauśika, from here I see with my unobscured buddha eyes in all the world systems of the direction below, numerous as the grains of sand of the river Gaṅgā, immeasurable, countless beings who engage in unsurpassed, perfect, complete enlightenment, but still, because they lack the skillful means of the perfection of wisdom, only one or two of them will abide on the irreversible level while most of them will abide on the level of the śrāvakas and the pratyekabuddhas. If you ask why, Kauśika, it is because it is hard for those who are indolent, those who are without perseverance, those who are of feeble intent, those who are of inferior resolve, and those who are intellectually stupid to accomplish unsurpassed, perfect, complete enlightenment.

“Kauśika, from here I see with my unobscured buddha eyes in all the world systems of the direction above, numerous as the grains of sand of the river Gaṅgā, immeasurable, countless beings who engage in unsurpassed, perfect, complete enlightenment, but still, because they lack the skillful means of the perfection of wisdom, only one or two of them will abide on the irreversible level while most of them will abide on the level of the śrāvakas and the pratyekabuddhas. If you ask why, Kauśika, it is because it is hard for those who are indolent, those who are without perseverance, those who are of feeble intent, those who are of inferior resolve, and those who are intellectually stupid to accomplish unsurpassed, perfect, complete enlightenment.

“Kauśika, so it is that if those sons or daughters of good family who have set out for unsurpassed, perfect, complete enlightenment want to fully awaken swiftly and easily to unsurpassed, perfect, complete enlightenment, they should repeatedly listen to, take up, uphold, recite, master, and focus their attention correctly on this perfection of wisdom. While listening to, taking up, upholding, reciting, mastering, and focusing their attention correctly on this perfection of wisdom they should commit it to writing and serve, respect, honor, and worship it with many flowers, incense, garlands, perfume, unguents, powders, robes, parasols, victory banners, and flags. In addition, they should also take up, uphold, recite, master, and focus their attention correctly on those other virtuous phenomena that are included within this perfection of wisdom, as many as there are. That is to say, they should take up, uphold, recite, master, and focus their attention correctly on the perfection of generosity, the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom; the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, the emptiness of emptiness, the emptiness of great extent, the emptiness of ultimate reality, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the unlimited, the emptiness of that which has neither beginning nor end, the emptiness of nonexclusion, the emptiness of inherent nature, the emptiness of all phenomena, the emptiness of intrinsic defining characteristics, the emptiness of that which cannot be apprehended, the emptiness of nonentities, the emptiness of essential nature, and the emptiness of an essential nature of nonentities; the four applications of mindfulness, the four correct exertions, the four supports for miraculous ability, the five faculties, the five powers, the seven branches of enlightenment, and the noble eightfold path; and the four truths of the noble ones, the four meditative concentrations, the four immeasurable attitudes, the four formless absorptions, the eight liberations, the nine serial steps of meditative absorption, the three emptiness, signlessness, and wishlessness gateways to liberation, the five extrasensory powers, all the meditative stabilities, all the dhāraṇī gateways, the ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, great loving kindness, great compassion, the eighteen distinct qualities of the buddhas, and also those many immeasurable attributes of the buddhas included within this perfection of wisdom, as many as there are.

“If you ask why, Kauśika, it is because those sons or daughters of good families will know as follows: When in the past the Tathāgata was practicing the conduct of a bodhisattva he also trained like that, in the perfection of wisdom, and in the perfection of meditative concentration, the perfection of perseverance, the perfection of tolerance, the perfection of ethical discipline, and the perfection of generosity; the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, the emptiness of emptiness, the emptiness of great extent, the emptiness of ultimate reality, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the unlimited, the emptiness of that which has neither beginning nor end, the emptiness of nonexclusion, the emptiness of inherent nature, the emptiness of all phenomena, the emptiness of intrinsic defining characteristics, the emptiness of that which cannot be apprehended, the emptiness of nonentities, the emptiness of essential nature, and the emptiness of an essential nature of nonentities; the four applications of mindfulness, the four correct exertions, the four supports for miraculous ability, the five faculties, the five powers, the seven branches of enlightenment, and the noble eightfold path; and the four truths of the noble ones, the four meditative concentrations, the four immeasurable attitudes, the four formless absorptions, the eight liberations, the nine serial steps of meditative absorption, the three emptiness, signlessness, and wishlessness gateways to liberation, the five extrasensory powers, all the meditative stabilities, all the dhāraṇī gateways, the ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, great loving kindness, great compassion, the eighteen distinct qualities of the buddhas, and also those immeasurable attributes of the buddhas, and that they themselves should also train in his wake. This‍—that is to say, the perfection of wisdom‍—is our teacher. The other attributes of the buddhas, up to the immeasurable ones, are our teacher as well. This is the teaching of the lord buddhas, and this, the perfection of wisdom, is the teaching of the pratyekabuddhas, the arhats, the non-returners, the once-returners, and those who have entered the stream as well. Training in this perfection of wisdom, and training in the perfection of meditative concentration, training in the perfection of perseverance, training in the perfection of tolerance, training in the perfection of ethical discipline, and training in the perfection of generosity; training in the emptiness of internal phenomena, training in the emptiness of external phenomena, training in the emptiness of external and internal phenomena, training in the emptiness of emptiness, training in the emptiness of great extent, training in the emptiness of ultimate reality, training in the emptiness of conditioned phenomena, training in the emptiness of unconditioned phenomena, training in the emptiness of the unlimited, training in the emptiness of that which has neither beginning nor end, training in the emptiness of nonexclusion, training in the emptiness of inherent nature, training in the emptiness of all phenomena, training in the emptiness of intrinsic defining characteristics, training in the emptiness of that which cannot be apprehended, training in the emptiness of nonentities, training in the emptiness of essential nature, and training in the emptiness of an essential nature of nonentities; training in the applications of mindfulness, training in the correct exertions, training in the supports for miraculous ability, training in the faculties, training in the powers, training in the branches of enlightenment, and training in the noble eightfold path; training in the truths of the noble ones, training in the meditative concentrations, training in the immeasurable attitudes, training in the formless absorptions, training in the liberations, training in the serial steps of meditative absorption, training in the emptiness, signlessness, and wishlessness gateways to liberation, training in the extrasensory powers, training in the meditative stabilities, training in the dhāraṇī gateways, training in the powers of the tathāgatas, training in the fearlessnesses, training in the kinds of exact knowledge, training in great loving kindness, training in great compassion, and training in the distinct qualities of the buddhas; and training in knowledge of all the dharmas, training in the knowledge of the aspects of the path, and training in all-aspect omniscience, those lord buddhas, pratyekabuddhas, arhats, non-returners, once-returners, and those who have entered the stream have gone beyond, are going beyond, and will go beyond. They will know that.

“So it is, Kauśika, that whether the Tathāgata is present or whether the Tathāgata has passed into final nirvāṇa those sons or daughters of good families should rely on this very perfection of wisdom. If you ask why, Kauśika, it is because this very perfection of wisdom is the support of all śrāvakas, pratyekabuddhas, and bodhisattva great beings, up to, is the support of the beings who are gods, humans, and asuras. They should rely on this very perfection of meditative concentration. If you ask why, Kauśika, it is because the perfection of meditative concentration is the support of śrāvakas, pratyekabuddhas, and bodhisattva great beings, up to, is the support of the beings who are gods, humans, and asuras. They should rely on this very perfection of perseverance. If you ask why, Kauśika, it is because the perfection of perseverance is the support of śrāvakas, pratyekabuddhas, and bodhisattva great beings, up to, is the support of the beings who are gods, humans, and asuras. They should rely on this very perfection of tolerance. If you ask why, Kauśika, it is because the perfection of tolerance is the support of śrāvakas, pratyekabuddhas, and bodhisattva great beings, up to, is the support of the beings who are gods, humans, and asuras. They should rely on this very perfection of ethical discipline. If you ask why, Kauśika, it is because the perfection of ethical discipline is the support of śrāvakas, pratyekabuddhas, and bodhisattva great beings, up to, is the support of the beings who are gods, humans, and asuras. They should rely on this very perfection of generosity. If you ask why, Kauśika, it is because the perfection of generosity is the support of śrāvakas, pratyekabuddhas, and bodhisattva great beings, up to, is the support of the beings who are gods, humans, and asuras.

“They should rely on this very emptiness of internal phenomena. If you ask why, Kauśika, it is because the emptiness of internal phenomena is the support of śrāvakas, pratyekabuddhas, and bodhisattva great beings, up to, is the support of the beings who are gods, humans, and asuras. They should rely on this very emptiness of external phenomena. If you ask why, Kauśika, it is because the emptiness of external phenomena is the support of śrāvakas, pratyekabuddhas, and bodhisattva great beings, up to, is the support of the beings who are gods, humans, and asuras. They should rely on this very emptiness of external and internal phenomena. If you ask why, Kauśika, it is because the emptiness of external and internal phenomena is the support of śrāvakas, pratyekabuddhas, and bodhisattva great beings, up to, is the support of the beings who are gods, humans, and asuras. They should rely on this very emptiness of emptiness. If you ask why, Kauśika, it is because the emptiness of emptiness is the support of śrāvakas, pratyekabuddhas, and bodhisattva great beings, up to, is the support of the beings who are gods, humans, and asuras. They should rely on this very emptiness of great extent. If you ask why, Kauśika, it is because the emptiness of great extent is the support of śrāvakas, pratyekabuddhas, and bodhisattva great beings, up to, is the support of the beings who are gods, humans, and asuras. They should rely on this very emptiness of ultimate reality. If you ask why, Kauśika, it is because the emptiness of ultimate reality is the support of śrāvakas, pratyekabuddhas, and bodhisattva great beings, up to, is the support of the beings who are gods, humans, and asuras. They should rely on this very emptiness of conditioned phenomena. If you ask why, Kauśika, it is because the emptiness of conditioned phenomena is the support of śrāvakas, pratyekabuddhas, and bodhisattva great beings, up to, is the support of the beings who are gods, humans, and asuras. They should rely on this very emptiness of unconditioned phenomena. If you ask why, Kauśika, it is because the emptiness of unconditioned phenomena is the support of śrāvakas, pratyekabuddhas, and bodhisattva great beings, up to, is the support of the beings who are gods, humans, and asuras. They should rely on this very emptiness of the unlimited. If you ask why, Kauśika, it is because the emptiness of the unlimited is the support of śrāvakas, pratyekabuddhas, and bodhisattva great beings, up to, is the support of the beings who are gods, humans, and asuras. They should rely on this very emptiness of that which has neither beginning nor end. If you ask why, Kauśika, it is because the emptiness of that which has neither beginning nor end is the support of śrāvakas, pratyekabuddhas, and bodhisattva great beings, up to, is the support of the beings who are gods, humans, and asuras. They should rely on this very emptiness of nonexclusion. If you ask why, Kauśika, it is because the emptiness of nonexclusion is the support of śrāvakas, pratyekabuddhas, and bodhisattva great beings, up to, is the support of the beings who are gods, humans, and asuras. They should rely on this very emptiness of inherent nature. If you ask why, Kauśika, it is because the emptiness of inherent nature is the support of śrāvakas, pratyekabuddhas, and bodhisattva great beings, up to, is the support of the beings who are gods, humans, and asuras. They should rely on this very emptiness of all phenomena. If you ask why, Kauśika, it is because the emptiness of all phenomena is the support of śrāvakas, pratyekabuddhas, and bodhisattva great beings, up to, is the support of the beings who are gods, humans, and asuras. They should rely on this very emptiness of intrinsic defining characteristics. If you ask why, Kauśika, it is because the emptiness of intrinsic defining characteristics is the support of śrāvakas, pratyekabuddhas, and bodhisattva great beings, up to, is the support of the beings who are gods, humans, and asuras. They should rely on this very emptiness of that which cannot be apprehended. If you ask why, Kauśika, it is because the emptiness of that which cannot be apprehended is the support of śrāvakas, pratyekabuddhas, and bodhisattva great beings, up to, is the support of the beings who are gods, humans, and asuras. They should rely on this very emptiness of nonentities. If you ask why, Kauśika, it is because the emptiness of nonentities is the support of śrāvakas, pratyekabuddhas, and bodhisattva great beings, up to, is the support of the beings who are gods, humans, and asuras. They should rely on this very emptiness of essential nature. If you ask why, Kauśika, it is because the emptiness of essential nature is the support of śrāvakas, pratyekabuddhas, and bodhisattva great beings, up to, is the support of the beings who are gods, humans, and asuras. They should rely on this very emptiness of an essential nature of nonentities. If you ask why, Kauśika, it is because the emptiness of an essential nature of nonentities is the support of śrāvakas, pratyekabuddhas, and bodhisattva great beings, up to, is the support of the beings who are gods, humans, and asuras.

“They should rely on the applications of mindfulness. If you ask why, Kauśika, it is because these applications of mindfulness are the support of śrāvakas, pratyekabuddhas, and bodhisattva great beings, up to, are the support of the beings who are gods, humans, and asuras. They should rely on the correct exertions. If you ask why, Kauśika, it is because these correct exertions are the support of śrāvakas, pratyekabuddhas, and bodhisattva great beings, up to, are the support of the beings who are gods, humans, and asuras. They should rely on the supports for miraculous ability. If you ask why, Kauśika, it is because these supports for miraculous ability are the support of śrāvakas, pratyekabuddhas, and bodhisattva great beings, up to, are the support of the beings who are gods, humans, and asuras. They should rely on the faculties. If you ask why, Kauśika, it is because these faculties are the support of śrāvakas, pratyekabuddhas, and bodhisattva great beings, up to, are the support of the beings who are gods, humans, and asuras. They should rely on the powers. If you ask why, Kauśika, it is because these powers are the support of śrāvakas, pratyekabuddhas, and bodhisattva great beings, up to, are the support of the beings who are gods, humans, and asuras. They should rely on the branches of enlightenment. If you ask why, Kauśika, it is because these branches of enlightenment are the support of śrāvakas, pratyekabuddhas, and bodhisattva great beings, up to, are the support of the beings who are gods, humans, and asuras. They should rely on the noble eightfold path. If you ask why, Kauśika, it is because this noble eightfold path is the support of śrāvakas, pratyekabuddhas, and bodhisattva great beings, up to, are the support of the beings who are gods, humans, and asuras.

“They should rely on the truths of the noble ones. If you ask why, Kauśika, it is because these noble truths are the support of śrāvakas, pratyekabuddhas, and bodhisattva great beings, up to, are the support of the beings who are gods, humans, and asuras. They should rely on the meditative concentrations. If you ask why, Kauśika, it is because these meditative concentrations are the support of śrāvakas, pratyekabuddhas, and bodhisattva great beings, up to, are the support of the beings who are gods, humans, and asuras. They should rely on the immeasurable attitudes. If you ask why, Kauśika, it is because these immeasurable attitudes are the support of śrāvakas, pratyekabuddhas, and bodhisattva great beings, up to, are the support of the beings who are gods, humans, and asuras. They should rely on the formless absorptions. If you ask why, Kauśika, it is because these formless absorptions are the support of śrāvakas, pratyekabuddhas, and bodhisattva great beings, up to, are the support of the beings who are gods, humans, and asuras. They should rely on the liberations. If you ask why, Kauśika, it is because these liberations are the support of śrāvakas, pratyekabuddhas, and bodhisattva great beings, up to, are the support of the beings who are gods, humans, and asuras. They should rely on the serial steps of meditative absorption. If you ask why, Kauśika, it is because these serial steps of meditative absorption are the support of śrāvakas, pratyekabuddhas, and bodhisattva great beings, up to, are the support of the beings who are gods, humans, and asuras. They should rely on the emptiness, signlessness, and wishlessness gateways to liberation. If you ask why, Kauśika, it is because these emptiness, signlessness, and wishlessness gateways to liberation are the support of śrāvakas, pratyekabuddhas, and bodhisattva great beings, up to, are the support of the beings who are gods, humans, and asuras. They should rely on the meditative stabilities. If you ask why, Kauśika, it is because these meditative stabilities are the support of śrāvakas, pratyekabuddhas, and bodhisattva great beings, up to, are the support of the beings who are gods, humans, and asuras. They should rely on the dhāraṇī gateways. If you ask why, Kauśika, it is because these dhāraṇī gateways are the support of śrāvakas, pratyekabuddhas, and bodhisattva great beings, up to, are the support of the beings who are gods, humans, and asuras. They should rely on the powers of the tathāgatas. If you ask why, Kauśika, it is because these powers of the tathāgatas are the support of śrāvakas, pratyekabuddhas, and bodhisattva great beings, up to, are the support of the beings who are gods, humans, and asuras. They should rely on the fearlessnesses. If you ask why, Kauśika, it is because these fearlessnesses are the support of śrāvakas, pratyekabuddhas, and bodhisattva great beings, up to, are the support of the beings who are gods, humans, and asuras. They should rely on the kinds of exact knowledge. If you ask why, Kauśika, it is because these kinds of exact knowledge are the support of śrāvakas, pratyekabuddhas, and bodhisattva great beings, up to, are the support of the beings who are gods, humans, and asuras. They should rely on great loving kindness. If you ask why, Kauśika, it is because great loving kindness is the support of śrāvakas, pratyekabuddhas, and bodhisattva great beings, up to, is the support of the beings who are gods, humans, and asuras. They should rely on great compassion. If you ask why, Kauśika, it is because great compassion is the support of śrāvakas, pratyekabuddhas, and bodhisattva great beings, up to, is the support of the beings who are gods, humans, and asuras. They should rely on the distinct qualities of the buddhas. If you ask why, Kauśika, it is because these distinct qualities of the buddhas are the support of śrāvakas, pratyekabuddhas, and bodhisattva great beings, up to, are the support of the beings who are gods, humans, and asuras.

“They should rely on knowledge of all the dharmas. If you ask why, Kauśika, it is because knowledge of all the dharmas is the support of śrāvakas, pratyekabuddhas, and bodhisattva great beings, up to, is the support of the beings who are gods, humans, and asuras. They should rely on the knowledge of the aspects of the path. If you ask why, Kauśika, it is because the knowledge of the aspects of the path is the support of śrāvakas, pratyekabuddhas, and bodhisattva great beings, up to, is the support of the beings who are gods, humans, and asuras. They should rely on all-aspect omniscience. If you ask why, Kauśika, it is because all-aspect omniscience is the support of śrāvakas, pratyekabuddhas, and bodhisattva great beings, up to, is the support of the beings who are gods, humans, and asuras.”

“Kauśika, if any son or daughter of good family were to have made a stūpa of the seven precious materials, about one yojana in height and half a yojana in width, in order to worship a tathāgata who had passed into nirvāṇa, and were they to have served, respected, honored, and worshiped it for the duration of their lives with many divine flowers, divine garlands, divine perfumes, divine unguents, divine powders, divine outer robes, divine inner robes, divine parasols, divine victory banners, divine flags, and divine musical instruments, do you think, Kauśika, the merit of that son or daughter of a good family for that reason would have increased greatly?”

“It would, Blessed Lord! It would, Well-Gone One!” Śakra replied.

“Kauśika,” continued the Blessed One, “if any son or daughter of good family were to write out, take up, uphold, recite, master, focus their attention correctly on this perfection of wisdom, and teach it extensively to others, without being separated from the mind of all-aspect omniscience, and, in addition, were to serve, respect, honor, and worship it with flowers, garlands, perfumes, unguents, powders, robes, parasols, victory banners, flags, and various musical instruments, the merit would increase even more than that.

“Kauśika, leaving aside that one stūpa, if, Kauśika, any son or daughter of good family were to have filled this Jambudvīpa with stūpas made of the seven precious materials, about one yojana in height and half a yojana in width, in order to worship a tathāgata who had passed into nirvāṇa, and were they to have served, respected, honored, and worshiped it for the duration of their lives with many divine flowers, divine garlands, divine perfumes, divine unguents, divine powders, divine outer robes, divine inner robes, divine parasols, divine victory banners, divine flags, and divine musical instruments, do you think, Kauśika, the merit of that son or daughter of good family for that reason would have increased greatly?”

“It would, Blessed Lord! It would, Well-Gone One!” Śakra replied.

“Kauśika,” continued the Blessed One, “if any son or daughter of good family were to commit to writing, take up, uphold, recite, master, focus their attention correctly on this perfection of wisdom, without being separated from the mind of all-aspect omniscience, and, in addition, were to serve, respect, honor, and worship it with flowers, garlands, perfumes, unguents, powders, robes, parasols, victory banners, flags, and various musical instruments, the merit would increase even more than that.

“Kauśika, leaving aside this Jambudvīpa filled with stūpas of the tathāgata, if, Kauśika, any son or daughter of a good family were to have filled this world system with its four continents with stūpas made of the seven precious materials, about one yojana in height and half a yojana in width, in order to worship a tathāgata who had passed into nirvāṇa, and were they to have served, respected, honored, and worshiped it for the duration of their lives with many divine flowers, divine garlands, divine perfumes, divine unguents, divine powders, divine outer robes, divine inner robes, divine parasols, divine victory banners, divine flags, and divine musical instruments, do you think, Kauśika, the merit of that son or daughter of a good family for that reason would have increased greatly?”

“It would, Blessed Lord! It would, Well-Gone One!” Śakra replied.

“Kauśika,” continued the Blessed One, “if any son or daughter of good family were to make this perfection of wisdom into a book, take it up, uphold it, recite it, master it, and focus their attention correctly on it, and, having committed it to writing, were to serve, respect, honor, and worship it with flowers, garlands, perfumes, unguents, powders, robes, parasols, victory banners, flags, and various musical instruments, the merit would increase even more than that.

“Kauśika, leaving aside this world system with its four continents filled with stūpas of the tathāgata, if, Kauśika, any son or daughter of good family were to have filled this thousandfold world system to the brim with stūpas made of the seven precious materials, about one yojana in height and half a yojana in width, in order to worship a tathāgata who had passed into nirvāṇa, and were they to have served, respected, honored, and worshiped it for the duration of their lives with many divine flowers, divine garlands, divine perfumes, divine unguents, divine powders, divine outer robes, divine inner robes, divine parasols, divine victory banners, divine flags, and divine musical instruments, do you think, Kauśika, the merit of that son or daughter of good family for that reason would have increased greatly?”

“It would, Blessed Lord! It would, Well-Gone One!” Śakra replied.

“Kauśika,” continued the Blessed One, “if any son or daughter of good family were to make this perfection of wisdom into a book, take it up, uphold it, recite it, master it, and focus their attention correctly on it, and, having committed it to writing, were to serve, respect, honor, and worship it with flowers, garlands, perfumes, unguents, powders, robes, parasols, victory banners, flags, and various musical instruments, the merit would increase even more than that.

“Kauśika, leaving aside this thousandfold world system filled to the brim with stūpas of the tathāgata, if, Kauśika, any son or daughter of good family were to have filled this medium millionfold world system with stūpas made of the seven precious materials, about one yojana in height and half a yojana in width, in order to worship a tathāgata who had passed into nirvāṇa, and were they to have served, respected, honored, and worshiped it for the duration of their lives with many divine flowers, divine garlands, divine perfumes, divine unguents, divine powders, divine outer robes, divine inner robes, divine parasols, divine victory banners, divine flags, and divine musical instruments, do you think, Kauśika, the merit of that son or daughter of good family for that reason would have increased greatly?”

“It would, Blessed Lord! It would, Well-Gone One!” Śakra replied.

“Kauśika,” continued the Blessed One, “if any son or daughter of good family were to commit to writing, take up, uphold, recite, master, and focus their attention correctly on this perfection of wisdom, and were to serve, respect, honor, and worship it with flowers, garlands, perfumes, unguents, powders, robes, parasols, victory banners, flags, and various musical instruments, the merit would increase even more than that.

“Kauśika, leaving aside this medium millionfold world system filled with stūpas of the tathāgata, if, Kauśika, any son or daughter of good family were to have filled this great billionfold world system with stūpas made of the seven precious materials, about one yojana in height and half a yojana in width, in order to worship a tathāgata who had passed into nirvāṇa, and were they to have served, respected, honored, and worshiped it for the duration of their lives with many divine flowers, divine garlands, divine perfumes, divine unguents, divine powders, divine outer robes, divine inner robes, divine parasols, divine victory banners, divine flags, and divine musical instruments, do you think, Kauśika, the merit of that son or daughter of good family for that reason would have increased greatly?”

“It would, Blessed Lord! It would, Well-Gone One!” Śakra replied.

“Kauśika,” continued the Blessed One, “if any son or daughter of good family were to take up,⁷²⁹ uphold, recite, master, and focus their attention correctly on this perfection of wisdom, and were to serve, respect, honor, and worship it with flowers, garlands, perfumes, unguents, powders, robes, parasols, victory banners, flags, and various musical instruments, the merit would increase even more than that.

“Kauśika, leaving aside this great billionfold world system filled with stūpas of the tathāgata, Kauśika, even if, from the beings in this great billionfold world system, as many as there are, each among them were to have made stūpas of the seven precious materials, about one yojana in height and half a yojana in width, in order to worship a tathāgata who had passed into nirvāṇa, and to have served, respected, honored, and worshiped them for the duration of their lives with many divine flowers, divine garlands, divine perfumes, divine unguents, divine powders, divine outer robes, divine inner robes, divine parasols, divine victory banners, divine flags, and divine musical instruments, still, if any son or daughter of good family were to have written out, taken up, upheld, recited, mastered, and focused their attention correctly on this perfection of wisdom, and, without being separated from the mind of all-aspect omniscience, served, respected, honored, and worshiped it with flowers, garlands, perfumes, unguents, powders, robes, parasols, victory banners, flags, and various musical instruments, just that would increase the merit even more.”

Śakra said, “That is so, Blessed Lord! That is so, Well-Gone One! Blessed Lord, those who have served, respected, honored, and worshiped the perfection of wisdom will have served, respected, honored, and worshiped the tathāgatas, arhats, perfectly complete buddhas of the past, future, and present.

“If, from as many beings as there are in the world systems of the eastern direction, numerous as the grains of sand of the river Gaṅgā, each among them were to have made stūpas of the seven precious materials, about one yojana in height and half a yojana in width, in order to worship a tathāgata who had passed into nirvāṇa, and to have served, respected, honored, and worshiped them for an eon or for longer than an eon with divine flowers, divine garlands, divine perfumes, divine unguents, divine powders, divine outer robes, divine inner robes, divine parasols, divine victory banners, divine flags, and various divine musical instruments; and if, from as many beings as there are in the world systems of the southern direction, numerous as the grains of sand of the river Gaṅgā, each among them were to have made stūpas of the seven precious materials, about one yojana in height and half a yojana in width, in order to worship a tathāgata who had passed into nirvāṇa, and to have served, respected, honored, and worshiped them for an eon or for longer than an eon with divine flowers, divine garlands, divine perfumes, divine unguents, divine powders, divine outer robes, divine inner robes, divine parasols, divine victory banners, divine flags, and various divine musical instruments; and if, from as many beings as there are in the world systems of the western direction, numerous as the grains of sand of the river Gaṅgā, each among them were to have made stūpas of the seven precious materials, about one yojana in height and half a yojana in width, in order to worship a tathāgata who had passed into nirvāṇa, and to have served, respected, honored, and worshiped them for an eon or for longer than an eon with divine flowers, divine garlands, divine perfumes, divine unguents, divine powders, divine outer robes, divine inner robes, divine parasols, divine victory banners, divine flags, and various divine musical instruments; and if, from as many beings as there are in the world systems of the northern direction, numerous as the grains of sand of the river Gaṅgā, each among them were to have made stūpas of the seven precious materials, about one yojana in height and half a yojana in width, in order to worship a tathāgata who had passed into nirvāṇa, and to have served, respected, honored, and worshiped them for an eon or for longer than an eon with divine flowers, divine garlands, divine perfumes, divine unguents, divine powders, divine outer robes, divine inner robes, divine parasols, divine victory banners, divine flags, and various divine musical instruments; and if, from as many beings as there are in the world systems of the intermediate northeastern direction, numerous as the grains of sand of the river Gaṅgā, each among them were to have made stūpas of the seven precious materials, about one yojana in height and half a yojana in width, in order to worship a tathāgata who had passed into nirvāṇa, and to have honored, venerated, respected, and worshiped them for an eon or for longer than an eon with divine flowers, divine garlands, divine perfumes, divine unguents, divine powders, divine outer robes, divine inner robes, divine parasols, divine victory banners, divine flags, and various divine musical instruments; and if, from as many beings as there are in the world systems of the intermediate southeastern direction, numerous as the grains of sand of the river Gaṅgā, each among them were to have made stūpas of the seven precious materials, about one yojana in height and half a yojana in width, in order to worship a tathāgata who had passed into nirvāṇa, and to have served, respected, honored, and worshiped them for an eon or for longer than an eon with divine flowers, divine garlands, divine perfumes, divine unguents, divine powders, divine outer robes, divine inner robes, divine parasols, divine victory banners, divine flags, and various divine musical instruments; and if, from as many beings as there are in the world systems of the intermediate southwestern direction, numerous as the grains of sand of the river Gaṅgā, each among them were to have made stūpas of the seven precious materials, about one yojana in height and half a yojana in width, in order to worship a tathāgata who had passed into nirvāṇa, and to have served, respected, honored, and worshiped them for an eon or for longer than an eon with divine flowers, divine garlands, divine perfumes, divine unguents, divine powders, divine outer robes, divine inner robes, divine parasols, divine victory banners, divine flags, and various divine musical instruments; and if, from as many beings as there are in the world systems of the intermediate northwestern direction, numerous as the grains of sand of the river Gaṅgā, each among them were to have made stūpas of the seven precious materials, about one yojana in height and half a yojana in width, in order to worship a tathāgata who had passed into nirvāṇa, and to have served, respected, honored, and worshiped them for an eon or for longer than an eon with divine flowers, divine garlands, divine perfumes, divine unguents, divine powders, divine outer robes, divine inner robes, divine parasols, divine victory banners, divine flags, and various divine musical instruments; and if, from as many beings as there are in the world systems of the direction below, numerous as the grains of sand of the river Gaṅgā, each among them were to have made stūpas of the seven precious materials, about one yojana in height and half a yojana in width, in order to worship a tathāgata who had passed into nirvāṇa, and to have served, respected, honored, and worshiped them for an eon or for longer than an eon with divine flowers, divine garlands, divine perfumes, divine unguents, divine powders, divine outer robes, divine inner robes, divine parasols, divine victory banners, divine flags, and various divine musical instruments; and if, from as many beings as there are in the world systems of the direction above, numerous as the grains of sand of the river Gaṅgā, each among them were to have made stūpas of the seven precious materials, about one yojana in height and half a yojana in width, in order to worship a tathāgata who had passed into nirvāṇa, and to have served, respected, honored, and worshiped them for an eon or for longer than an eon with divine flowers, divine garlands, divine perfumes, divine unguents, divine powders, divine outer robes, divine inner robes, divine parasols, divine victory banners, divine flags, and various divine musical instruments––do you think, Blessed Lord, the merit of those sons or daughters of good families for that reason would have increased greatly?”

“It would, Kauśika,” said the Blessed One.

Śakra then said, “Still, Blessed Lord, if any son or daughter of good family were to have written out, taken up, upheld, recited, mastered, and focused their attention correctly on this perfection of wisdom, and served, respected, honored, and worshiped it with flowers, garlands, perfumes, unguents, powders, robes, parasols, victory banners, flags, and various musical instruments, it would increase the merit even more. If you were to ask why, Blessed Lord, it is because all virtuous phenomena are included within this perfection of wisdom. That is to say, the path of the ten virtuous actions, the four meditative concentrations, the four immeasurable attitudes, and the four formless absorptions; the perfection of generosity, the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom; the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, the emptiness of emptiness, the emptiness of great extent, the emptiness of ultimate reality, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the unlimited, the emptiness of that which has neither beginning nor end, the emptiness of nonexclusion, the emptiness of inherent nature, the emptiness of all phenomena, the emptiness of intrinsic defining characteristics, the emptiness of that which cannot be apprehended, the emptiness of nonentities, the emptiness of essential nature, and the emptiness of an essential nature of nonentities; the applications of mindfulness, the correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, and the noble eightfold path; the three emptiness, signlessness, and wishlessness gateways to liberation, the noble ones’ four truths of suffering, cause, cessation, and path, the six extrasensory powers, the eight liberations, the nine serial steps of meditative absorption, all the meditative stabilities, all the dhāraṇī gateways, the ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, great loving kindness, great compassion, and the eighteen distinct qualities of the buddhas; and knowledge of all the dharmas, the knowledge of the aspects of the path, and all-aspect omniscience are included within it.

“This is the teaching of the lord buddhas, and having trained in it, all the śrāvakas, pratyekabuddhas, and lord buddhas of the past, future, and present have gone beyond, are going beyond, and will go beyond all phenomena.

This completes the eighteenth chapter from “The Perfection of Wisdom in One Hundred Thousand Lines.”