Chapter 22
Then the Blessed One asked Śakra, mighty lord of the gods, “Kauśika, if you could possess Jambudvīpa, filled to the brim with the relics of the tathāgatas, and if someone were to present you with this perfection of wisdom, written in the form of a book, which of these would you take?”
“Blessed Lord,” replied Śakra, “if someone were to present me with Jambudvīpa, filled to the brim with the relics of the tathāgatas, and if someone were to present me with this perfection of wisdom, written in the form of a book, I would take just this perfection of wisdom. If you ask why, Blessed Lord, it is not that I do not honor those relics of the tathāgatas, it is not that I do not have confidence747 in them, and it is not that I do not think highly748 of them. Blessed Lord, it is not that I do not want to honor, or that I do not want to venerate, or that I do not want to respect, or that I do not want to worship the relics of the tathāgatas. Blessed Lord, those relics of the tathāgatas have also originated from the perfection of wisdom and that is why the relics of the tathāgatas should be honored, should be venerated, should be respected, and should be worshiped. Those relics have been brought into being749 by the perfection of wisdom. That is why those relics of the tathāgatas get to be worshiped.
“Blessed Lord, when I serve, respect, honor, and worship the relics of the tathāgatas with divine flowers, divine garlands, divine perfume, divine unguents, divine powders, divine robes, divine parasols, divine victory banners, divine flags, and various divine musical instruments, it is also because these relics of the tathāgatas have originated from the perfection of wisdom. It is that which this world with its gods, humans, and asuras is serving, respecting, honoring, and worshiping, so that they are protected, served, respected, honored, and worshipped.”
Then the venerable Śāradvatīputra said to Śakra, mighty lord of the gods, “Kauśika, since this perfection of wisdom cannot be grasped, is immaterial, is impossible to indicate, is unimpeded, and has only one defining characteristic, which is to say, is without defining characteristics, how could you think a perfection of wisdom that cannot be grasped, is immaterial, is impossible to indicate, is unimpeded, and has only one defining characteristic, which is to say, is without defining characteristics, is graspable? If you ask why, it is because it is not something to be grasped or rejected. It is not to be decreased, it is not to be increased; it is not to be expanded, it is not to be abbreviated; it is not to be accumulated, it is not to be dispersed; it is not to be taken away from, it is not to be added to; and it is not for defilement, and it is not for purification. It is not the establisher of the attributes of the buddhas and it is not the rejecter of the attributes of ordinary persons. It is not the bestower of the attributes of the bodhisattvas, it is not the establisher of the attributes of the pratyekabuddhas, it is not the establisher of the attributes of the śrāvakas, it is not the establisher of the attributes of those in training or not in training, and it is not the rejecter of the attributes of ordinary persons. It is not the establisher of the unconditioned element and it is not the rejecter of the conditioned element. It is not the establisher of the perfection of generosity, it is not the establisher of the perfection of ethical discipline, it is not the establisher of the perfection of tolerance, it is not the establisher of the perfection of perseverance, it is not the establisher of the perfection of meditative concentration, and it is not the establisher of the perfection of wisdom; it is not the establisher of the emptiness of internal phenomena, it is not the establisher of the emptiness of external phenomena, it is not the establisher of the emptiness of external and internal phenomena, it is not the establisher of the emptiness of emptiness, it is not the establisher of the emptiness of great extent, it is not the establisher of the emptiness of ultimate reality, it is not the establisher of the emptiness of conditioned phenomena, it is not the establisher of the emptiness of unconditioned phenomena, it is not the establisher of the emptiness of the unlimited, it is not the establisher of the emptiness of that which has neither beginning nor end, it is not the establisher of the emptiness of nonexclusion, it is not the establisher of the emptiness of inherent nature, it is not the establisher of the emptiness of all phenomena, it is not the establisher of the emptiness of intrinsic defining characteristics, it is not the establisher of the emptiness of that which cannot be apprehended, it is not the establisher of the emptiness of nonentities, it is not the establisher of the emptiness of essential nature, and it is not the establisher of the emptiness of an essential nature of nonentities; it is not the establisher of the applications of mindfulness, it is not the establisher of the correct exertions, it is not the establisher of the supports for miraculous ability, it is not the establisher of the faculties, it is not the establisher of the powers, it is not the establisher of the branches of enlightenment, and it is not the establisher of the noble eightfold path; it is not the establisher of the truths of the noble ones, it is not the establisher of the meditative concentrations, it is not the establisher of the immeasurable attitudes, it is not the establisher of the formless absorptions, it is not the establisher of the liberations, it is not the establisher of the serial steps of meditative absorption, it is not the establisher of the emptiness, signlessness, and wishlessness gateways to liberation, it is not the establisher of the extrasensory powers, it is not the establisher of the meditative stabilities, it is not the establisher of the dhāraṇī gateways, it is not the establisher of the powers of the tathāgatas, it is not the establisher of the fearlessnesses, it is not the establisher of the kinds of exact knowledge, it is not the establisher of great compassion, and it is not the establisher of the distinct qualities of the buddhas; and it is not the establisher of the fruit of having entered the stream, it is not the establisher of the fruit of once-returner, it is not the establisher of the fruit of non-returner, it is not the establisher of arhatship, it is not the establisher of individual enlightenment, it is not the establisher of the knowledge of the aspects of the path, and it is not the establisher of all-aspect omniscience.”
“Venerable monk Śāradvatīputra, it is so, it is so!” replied Śakra. “Those who know that the perfection of wisdom is not the establisher of the attributes of the buddhas and is not the rejecter of the attributes of ordinary persons; that it is not the establisher of the attributes of the bodhisattvas, it is not the establisher of the attributes of the pratyekabuddhas, it is not the establisher of the attributes of the śrāvakas, it is not the establisher of the attributes of those in training or not in training, and it is not the rejecter of the attributes of ordinary persons; it is not the establisher of the unconditioned element and it is not the rejecter of the conditioned element; it is not the establisher of the perfection of generosity, it is not the establisher of the perfection of ethical discipline, it is not the establisher of the perfection of tolerance, it is not the establisher of the perfection of perseverance, it is not the establisher of the perfection of meditative concentration, and it is not the establisher of the perfection of wisdom; it is not the establisher of the emptiness of internal phenomena, it is not the establisher of the emptiness of external phenomena, it is not the establisher of the emptiness of external and internal phenomena, it is not the establisher of the emptiness of emptiness, it is not the establisher of the emptiness of great extent, it is not the establisher of the emptiness of ultimate reality, it is not the establisher of the emptiness of conditioned phenomena, it is not the establisher of the emptiness of unconditioned phenomena, it is not the establisher of the emptiness of the unlimited, it is not the establisher of the emptiness of that which has neither beginning nor end, it is not the establisher of the emptiness of nonexclusion, it is not the establisher of the emptiness of inherent nature, it is not the establisher of the emptiness of all phenomena, it is not the establisher of the emptiness of intrinsic defining characteristics, it is not the establisher of the emptiness of that which cannot be apprehended, it is not the establisher of the emptiness of nonentities, it is not the establisher of the emptiness of essential nature, and it is not the establisher of the emptiness of an essential nature of nonentities; it is not the establisher of the applications of mindfulness, it is not the establisher of the correct exertions, it is not the establisher of the supports for miraculous ability, it is not the establisher of the faculties, it is not the establisher of the powers, it is not the establisher of the branches of enlightenment, and it is not the establisher of the noble eightfold path; it is not the establisher of the truths of the noble ones, it is not the establisher of the meditative concentrations, it is not the establisher of the immeasurable attitudes, it is not the establisher of the formless absorptions, it is not the establisher of the eight liberations, it is not the establisher of the nine serial steps of meditative absorption, it is not the establisher of the emptiness, signlessness, and wishlessness gateways to liberation, it is not the establisher of the extrasensory powers, it is not the establisher of the meditative stabilities, it is not the establisher of the dhāraṇī gateways, it is not the establisher of the powers of the tathāgatas, it is not the establisher of the fearlessnesses, it is not the establisher of the kinds of exact knowledge, it is not the establisher of great compassion, and it is not the establisher of the distinct qualities of the buddhas; and it is not the establisher of the fruit of having entered the stream, it is not the establisher of the fruit of once-returner, it is not the establisher of the fruit of non-returner, it is not the establisher of arhatship, it is not the establisher of individual enlightenment, it is not the establisher of the knowledge of the aspects of the path, and it is not the establisher of all-aspect omniscience are practitioners of the perfection of wisdom––they are cultivators of the perfection of wisdom.
“The perfection of wisdom is not something that can be known as two things. The perfection of wisdom is not two things. The perfection of meditative concentration is not something that can be known as two things. The perfection of meditative concentration is not two things. The perfection of perseverance is not something that can be known as two things. The perfection of perseverance is not two things. The perfection of tolerance is not something that can be known as two things. The perfection of tolerance is not two things. The perfection of ethical discipline is not something that can be known as two things. The perfection of ethical discipline is not two things. The perfection of generosity is not something that can be known as two things. The perfection of generosity is not two things.”
Then the Blessed One applauded Śakra, mighty lord of the gods: “Kauśika, that is excellent. That is excellent. It is so. It is as you have spoken. The perfection of wisdom is not something that can be known as two things. If you ask why, it is because the perfection of wisdom is not two things. The perfection of meditative concentration is not something that can be known as two things. If you ask why, it is because the perfection of meditative concentration is not two things. The perfection of perseverance is not something that can be known as two things. If you ask why, it is because the perfection of perseverance is not two things. The perfection of tolerance is not something that can be known as two things. If you ask why, it is because the perfection of tolerance is not two things. The perfection of ethical discipline is not something that can be known as two things. If you ask why, it is because the perfection of ethical discipline is not two things. The perfection of generosity is not something that can be known as two things. If you ask why, it is because the perfection of generosity is not two things.
“Kauśika, those who hold that the perfection of wisdom is two things simply hold that the realm of phenomena is two things. If you ask why, Kauśika, it is because the realm of phenomena and the perfection of wisdom are without duality and cannot be divided into two. Kauśika, those who hold that the perfection of meditative concentration is two things simply hold that the realm of phenomena is two things. If you ask why, Kauśika, it is because the realm of phenomena and the perfection of meditative concentration are without duality and cannot be divided into two. Kauśika, those who hold that the perfection of perseverance is two things simply hold that the realm of phenomena is two things. If you ask why, Kauśika, it is because the realm of phenomena and the perfection of perseverance are without duality and cannot be divided into two. Kauśika, those who hold that the perfection of tolerance is two things simply hold that the realm of phenomena is two things. If you ask why, Kauśika, it is because the realm of phenomena and the perfection of tolerance are without duality and cannot be divided into two. Kauśika, those who hold that the perfection of ethical discipline is two things simply hold that the realm of phenomena is two things. If you ask why, Kauśika, it is because the realm of phenomena and the perfection of ethical discipline are without duality and cannot be divided into two. Kauśika, those who hold that the perfection of generosity is two things simply hold that the realm of phenomena is two things. If you ask why, Kauśika, it is because the realm of phenomena and the perfection of generosity are without duality and cannot be divided into two.
“Kauśika, those who hold that the perfection of wisdom is two things simply hold that the real nature is two things. If you ask why, Kauśika, it is because the real nature and the perfection of wisdom are without duality and cannot be divided into two. Kauśika, those who hold that the perfection of meditative concentration is two things simply hold that the real nature is two things. If you ask why, Kauśika, it is because the real nature and the perfection of meditative concentration are without duality and cannot be divided into two. Kauśika, those who hold that the perfection of perseverance is two things simply hold that the real nature is two things. If you ask why, Kauśika, it is because the real nature and the perfection of perseverance are without duality and cannot be divided into two. Kauśika, those who hold that the perfection of tolerance is two things simply hold that the real nature is two things. If you ask why, Kauśika, it is because the real nature and the perfection of tolerance are without duality and cannot be divided into two. Kauśika, those who hold that the perfection of ethical discipline is two things simply hold that the real nature is two things. If you ask why, Kauśika, it is because the real nature and the perfection of ethical discipline are without duality and cannot be divided into two. Kauśika, those who hold that the perfection of generosity is two things simply hold that the real nature is two things. If you ask why, Kauśika, it is because the real nature and the perfection of generosity are without duality and cannot be divided into two.
“Kauśika, those who hold that the perfection of wisdom is two things simply hold that the very limit of reality is two things. If you ask why, Kauśika, it is because the very limit of reality and the perfection of wisdom are without duality and cannot be divided into two. Kauśika, those who hold that the perfection of meditative concentration is two things simply hold that the very limit of reality is two things. If you ask why, Kauśika, it is because the very limit of reality and the perfection of meditative concentration are without duality and cannot be divided into two. Kauśika, those who hold that the perfection of perseverance is two things simply hold that the very limit of reality is two things. If you ask why, Kauśika, it is because the very limit of reality and the perfection of perseverance are without duality and cannot be divided into two. Kauśika, those who hold that the perfection of tolerance is two things simply hold that the very limit of reality is two things. If you ask why, Kauśika, it is because the very limit of reality and the perfection of tolerance are without duality and cannot be divided into two. Kauśika, those who hold that the perfection of ethical discipline is two things simply hold that the very limit of reality is two things. If you ask why, Kauśika, it is because the very limit of reality and the perfection of ethical discipline are without duality and cannot be divided into two. Kauśika, those who hold that the perfection of generosity is two things simply hold that the very limit of reality is two things. If you ask why, Kauśika, it is because the very limit of reality and the perfection of generosity are without duality and cannot be divided into two.
“Kauśika, those who hold that the perfection of wisdom is two things simply hold that the inconceivable realm is two things. If you ask why, Kauśika, it is because the inconceivable realm and the perfection of wisdom are without duality and cannot be divided into two. Kauśika, those who hold that the perfection of meditative concentration is two things simply hold that the inconceivable realm is two things. If you ask why, Kauśika, it is because the inconceivable realm and the perfection of meditative concentration are without duality and cannot be divided into two. Kauśika, those who hold that the perfection of perseverance is two things simply hold that the inconceivable realm is two things. If you ask why, Kauśika, it is because the inconceivable realm and the perfection of perseverance are without duality and cannot be divided into two. Kauśika, those who hold that the perfection of tolerance is two things simply hold that the inconceivable realm is two things. If you ask why, Kauśika, it is because the inconceivable realm and the perfection of tolerance are without duality and cannot be divided into two. Kauśika, those who hold that the perfection of ethical discipline is two things simply hold that the inconceivable realm is two things. If you ask why, Kauśika, it is because the inconceivable realm and the perfection of ethical discipline are without duality and cannot be divided into two. Kauśika, those who hold that the perfection of generosity is two things simply hold that the inconceivable realm is two things. If you ask why, Kauśika, it is because the inconceivable realm and the perfection of generosity are without duality and cannot be divided into two.”
Then Śakra, mighty lord of the gods, said to the Blessed One, “Blessed Lord, this perfection of wisdom is worthy of homage by the world with its gods, humans, and asuras. Having trained in it, bodhisattva great beings have fully awakened to, are fully awakening to, and will fully awaken to unsurpassed, perfect, complete enlightenment.
“Blessed Lord, when I am seated on my seat, which is that of the mighty lord of the gods, in the divine assembly of Sudharmā, those gods who come to serve me, as many as there are, worship me. But when I do not go there and I am not seated on that seat, at that time as well those gods come to that assembly, and thinking, ‘Śakra, mighty lord of the gods, seated on this seat teaches the Dharma to the gods of Trayastriṃśa,’ circumambulate that seat from the right, pay homage to it, and then depart. Blessed Lord, in the same way, the gods, nāgas, yakṣas, gandharvas, asuras, garuḍas, kinnaras, and mahoragas, as many as there are in the world systems of the ten directions, come to that place where this perfection of wisdom has been committed to writing, and will be upheld, chanted out loud by heart, and taught to others, and they too, thinking, ‘The tathāgatas, arhats, perfectly complete buddhas have originated from it, all the śrāvakas and pratyekabuddhas have also originated from it, and even all the everyday necessities for the happiness of all beings have originated from it,’ pay homage to and bow to the perfection of wisdom, and then go back again.
“Also, the worship that the relics of the tathāgatas receive, it is worship they receive because they have been brought into being750 by the perfection of wisdom. If you ask why, Blessed Lord, it is because when bodhisattva great beings practice the conduct of a bodhisattva, the perfection of wisdom serves as the ground of the knower of omniscience, serves as the cause, serves as the condition, and serves as the one that brings it about.751 Therefore, Blessed Lord, from those two choices, I would take just this perfection of wisdom.
“Blessed Lord, when I, having taken up in this perfection of wisdom, chant it by heart with the mental consciousness included in phenomena,752 I do not observe even the mere sign of fear or panic.753 Blessed Lord, if you ask why, it is because the perfection of wisdom is signless, without an indication, and inexpressible. Blessed Lord, the perfection of wisdom is indescribable. Blessed Lord, the perfection of meditative concentration is signless, without an indication, and inexpressible. Blessed Lord, the perfection of meditative concentration is indescribable. Blessed Lord, the perfection of perseverance is signless, without an indication, and inexpressible. Blessed Lord, the perfection of perseverance is indescribable. Blessed Lord, the perfection of tolerance is signless, without an indication, and inexpressible. Blessed Lord, the perfection of tolerance is indescribable. Blessed Lord, the perfection of ethical discipline is signless, without an indication, and inexpressible. Blessed Lord, the perfection of ethical discipline is indescribable. Blessed Lord, the perfection of generosity is signless, without an indication, and inexpressible. Blessed Lord, the perfection of generosity is indescribable.
“Blessed Lord, the emptiness of internal phenomena is signless, without an indication, and inexpressible. Blessed Lord, the emptiness of internal phenomena is indescribable. Blessed Lord, the emptiness of external phenomena is signless, without an indication, and inexpressible. Blessed Lord, the emptiness of external phenomena is indescribable. Blessed Lord, the emptiness of external and internal phenomena is signless, without an indication, and inexpressible. Blessed Lord, the emptiness of external and internal phenomena is indescribable. Blessed Lord, the emptiness of emptiness is signless, without an indication, and inexpressible. Blessed Lord, the emptiness of emptiness is indescribable. Blessed Lord, the emptiness of great extent is signless, without an indication, and inexpressible. Blessed Lord, the emptiness of great extent is indescribable. Blessed Lord, the emptiness of ultimate reality is signless, without an indication, and inexpressible. Blessed Lord, the emptiness of ultimate reality is indescribable. Blessed Lord, the emptiness of conditioned phenomena is signless, without an indication, and inexpressible. Blessed Lord, the emptiness of conditioned phenomena is indescribable. Blessed Lord, the emptiness of unconditioned phenomena is signless, without an indication, and inexpressible. Blessed Lord, the emptiness of unconditioned phenomena is indescribable. Blessed Lord, the emptiness of the unlimited is signless, without an indication, and inexpressible. Blessed Lord, the emptiness of the unlimited is indescribable. Blessed Lord, the emptiness of that which has neither beginning nor end is signless, without an indication, and inexpressible. Blessed Lord, the emptiness of that which has neither beginning nor end is indescribable. Blessed Lord, the emptiness of nonexclusion is signless, without an indication, and inexpressible. Blessed Lord, the emptiness of nonexclusion is indescribable. Blessed Lord, the emptiness of inherent nature is signless, without an indication, and inexpressible. Blessed Lord, the emptiness of inherent nature is indescribable. Blessed Lord, the emptiness of all phenomena is signless, without an indication, and inexpressible. Blessed Lord, the emptiness of all phenomena is indescribable. Blessed Lord, the emptiness of intrinsic defining characteristics is signless, without an indication, and inexpressible. Blessed Lord, the emptiness of intrinsic defining characteristics is indescribable. Blessed Lord, the emptiness of that which cannot be apprehended is signless, without an indication, and inexpressible. Blessed Lord, the emptiness of that which cannot be apprehended is indescribable. Blessed Lord, the emptiness of nonentities is signless, without an indication, and inexpressible. Blessed Lord, the emptiness of nonentities is indescribable. Blessed Lord, the emptiness of essential nature is signless, without an indication, and inexpressible. Blessed Lord, the emptiness of essential nature is indescribable. Blessed Lord, the emptiness of an essential nature of nonentities is signless, without an indication, and inexpressible. Blessed Lord, the emptiness of an essential nature of nonentities is indescribable.
“Blessed Lord, the applications of mindfulness are signless, without an indication, and inexpressible. Blessed Lord, the applications of mindfulness are indescribable. Blessed Lord, the correct exertions are signless, without an indication, and inexpressible. Blessed Lord, the correct exertions are indescribable. Blessed Lord, the supports for miraculous ability are signless, without an indication, and inexpressible. Blessed Lord, the supports for miraculous ability are indescribable. Blessed Lord, the faculties are signless, without an indication, and inexpressible. Blessed Lord, the faculties are indescribable. Blessed Lord, the powers are signless, without an indication, and inexpressible. Blessed Lord, the powers are indescribable. Blessed Lord, the branches of enlightenment are signless, without an indication, and inexpressible. Blessed Lord, the branches of enlightenment are indescribable. Blessed Lord, the noble eightfold path is signless, without an indication, and inexpressible. Blessed Lord, the noble eightfold path is indescribable. Blessed Lord, the truths of the noble ones are signless, without an indication, and inexpressible. Blessed Lord, the truths of the noble ones are indescribable. Blessed Lord, the meditative concentrations are signless, without an indication, and inexpressible. Blessed Lord, the meditative concentrations are indescribable. Blessed Lord, the immeasurable attitudes are signless, without an indication, and inexpressible. Blessed Lord, the immeasurable attitudes are indescribable. Blessed Lord, the formless absorptions are signless, without an indication, and inexpressible. Blessed Lord, the formless absorptions are indescribable. Blessed Lord, the liberations are signless, without an indication, and inexpressible. Blessed Lord, the liberations are indescribable. Blessed Lord, the serial steps of meditative absorption are signless, without an indication, and inexpressible. Blessed Lord, the serial steps of meditative absorption are indescribable. Blessed Lord, the emptiness, signlessness, and wishlessness gateways to liberation are signless, without an indication, and inexpressible. Blessed Lord, the emptiness, signlessness, and wishlessness gateways to liberation are indescribable. Blessed Lord, the extrasensory powers are signless, without an indication, and inexpressible. Blessed Lord, the extrasensory powers are indescribable. Blessed Lord, the meditative stabilities are signless, without an indication, and inexpressible. Blessed Lord, the meditative stabilities are indescribable. Blessed Lord, the dhāraṇī gateways are signless, without an indication, and inexpressible. Blessed Lord, the dhāraṇī gateways are indescribable. Blessed Lord, the powers of the tathāgatas are signless, without an indication, and inexpressible. Blessed Lord, the powers of the tathāgatas are indescribable. Blessed Lord, the fearlessnesses are signless, without an indication, and inexpressible. Blessed Lord, the fearlessnesses are indescribable. Blessed Lord, the kinds of exact knowledge are signless, without an indication, and inexpressible. Blessed Lord, the kinds of exact knowledge are indescribable. Blessed Lord, great compassion is signless, without an indication, and inexpressible. Blessed Lord, great compassion is indescribable. Blessed Lord, the distinct qualities of the buddhas are signless, without an indication, and inexpressible. Blessed Lord, the distinct qualities of the buddhas are indescribable. Blessed Lord, omniscience is signless, without an indication, and inexpressible. Blessed Lord, omniscience is indescribable. Blessed Lord, the knowledge of the aspects of the path is signless, without an indication, and inexpressible. Blessed Lord, the knowledge of the aspects of the path is indescribable. Blessed Lord, all-aspect omniscience is signless, without an indication, and inexpressible. Blessed Lord, all-aspect omniscience is indescribable.
“Blessed Lord, if the perfection of wisdom, which is signless, were not signless, the tathāgatas, arhats, perfectly complete buddhas, having comprehended that all phenomena are signless, without an indication, inexpressible, and indescribable, and fully awakened to unsurpassed, perfect, complete enlightenment, would not teach beings the Dharma that is signless, without an indication, inexpressible, and indescribable. Blessed Lord, it is because the perfection of wisdom is signless, without an indication, inexpressible, and indescribable that the tathāgatas, having comprehended that all phenomena are signless, without an indication, inexpressible, and indescribable, and fully awakened to unsurpassed, perfect, complete enlightenment, teach beings the Dharma that is signless, without an indication, inexpressible, and indescribable.
“So it is, Blessed Lord, that this perfection of wisdom is worthy of being served, respected, honored, and worshiped by the world with its gods, humans, and asuras with flowers, garlands, perfume, unguents, powders, robes, parasols, victory banners, flags, and various musical instruments. Having committed it to writing, it is worthy of being served, respected, honored, and worshiped by the world with its gods, humans, and asuras with flowers, garlands, perfume, unguents, powders, robes, parasols, victory banners, flags, and various musical instruments.
“Blessed Lord, someone who takes up, upholds, recites, masters, and focuses their attention correctly on this perfection of wisdom, and, having committed it to writing, honors, venerates, respects, and worships it with flowers, garlands, perfumes, unguents, powders, robes, parasols, victory banners, flags, and various musical instruments, until they have fully awakened to unsurpassed, perfect, complete enlightenment, does not need to worry about754 life in the hells, does not need to worry about life in the animal realm or life in the world of Yama, and does not need to worry about the level of the śrāvakas or the level of the pratyekabuddhas. They will not be separated from seeing the tathāgatas, will not be separated from bringing beings to maturation, and will proceed from buddhafield to buddhafield serving, respecting, honoring, and worshiping those tathāgatas, arhats, perfectly complete buddhas with flowers, garlands, perfumes, unguents, powders, robes, parasols, victory banners, flags, and various musical instruments.
“Moreover, Blessed Lord, if I were presented with this great billionfold world system filled to the brim with relics of the tathāgatas, and if I were presented with this perfection of wisdom, committed to writing, Blessed Lord, from these two precious jewels755 I would take just this perfection of wisdom. If you ask why, Blessed Lord, it is because the tathāgatas and the relics of the tathāgatas have originated from her, and it is for that reason that those relics of the tathāgatas are served, respected, honored, and worshiped. If those sons or daughters of good families serve, respect, honor, and worship them, they will not proceed into the degenerations and the terrible forms of life. Rather, having experienced the excellence of gods and humans, they will attain final nirvāṇa by means of the vehicle of the śrāvakas, the vehicle of the pratyekabuddhas, or the vehicle of the perfectly complete buddhas, in accordance with their aspiration.
“Therefore, Blessed Lord, seeing the tathāgata and seeing the perfection of wisdom committed to writing are not dissimilar. If you ask why, Blessed Lord, it is because the perfection of wisdom and the tathāgata are without duality and cannot be divided into two.
“Moreover, Blessed Lord, a tathāgata, arhat, perfectly complete buddha, abiding in the three miraculous powers and teaching and explaining the discourses, the sayings in prose and verse, the prophetic declarations, the verses, the statements made for a purpose, the introductions, the accounts, the tales of past lives, the most extensive teachings, the marvelous events, the narratives, and the established instructions, and any son or daughter of good family taking up, comprehending, and teaching the perfection of wisdom to others––these two are also not dissimilar. If you ask why, Blessed Lord, it is because the tathāgatas, arhats, perfectly complete buddhas have originated from her, the three miraculous abilities have originated from her, and the discourses, the sayings in prose and verse, the prophetic declarations, the verses, the statements made for a purpose, the introductions, the accounts, the tales of past lives, the most extensive teachings, the marvelous events, the narratives, and the established instructions have originated from her.
“Moreover, Blessed Lord, the tathāgatas, arhats, perfectly complete buddhas of the eastern direction; the tathāgatas, arhats, perfectly complete buddhas of the southern direction; the tathāgatas, arhats, perfectly complete buddhas of the western direction; the tathāgatas, arhats, perfectly complete buddhas of the northern direction; the tathāgatas, arhats, perfectly complete buddhas of the intermediate northeastern direction; the tathāgatas, arhats, perfectly complete buddhas of the intermediate southeastern direction; the tathāgatas, arhats, perfectly complete buddhas of the intermediate southwestern direction; the tathāgatas, arhats, perfectly complete buddhas of the intermediate northwestern direction; the tathāgatas, arhats, perfectly complete buddhas of the direction below; and the tathāgatas, arhats, perfectly complete buddhas of the direction above, numerous as the grains of sand of the river Gaṅgā, abiding in the three miraculous powers and teaching and explaining the discourses, the sayings in prose and verse, the prophetic declarations, the verses, the statements made for a purpose, the introductions, the accounts, the tales of past lives, the most extensive teachings, the marvelous events, the narratives, and the established instructions, and any son or daughter of good family taking up, comprehending, and teaching the perfection of wisdom to others––these two are also not dissimilar. If you ask why, Blessed Lord, it is because the tathāgatas, arhats, perfectly complete buddhas of the ten directions have originated from her, the three miraculous abilities have originated from her, and the discourses, the sayings in prose and verse, the prophetic declarations, the verses, the statements made for a purpose, the introductions, the accounts, the tales of past lives, the most extensive teachings, the marvelous events, the narratives, and the established instructions have originated from her.
“Moreover, Blessed Lord, serving, respecting, honoring, and worshiping the tathāgatas, arhats, perfectly complete buddhas of the world systems in each of the ten directions, numerous as the grains of sand of the river Gaṅgā, with flowers, garlands, perfumes, unguents, powders, robes, parasols, victory banners, flags, and various musical instruments, and, having committed this perfection of wisdom to writing in the form of a book, serving, respecting, honoring, and worshiping it with flowers, garlands, perfumes, unguents, powders, robes, parasols, victory banners, flags, and various musical instruments––these two are also not dissimilar. If you ask why, it is because the tathāgatas, arhats, perfectly complete buddhas have originated from her.
“Moreover, Blessed Lord, those sons or daughters of good families who take up, uphold, recite, master, and focus their attention correctly on this perfection of wisdom, and who also extensively explain it to others, do not need to worry about life in the hells, do not need to worry about life in the animal realm or life in the world of Yama, and do not need to worry about the level of the śrāvakas or the level of the pratyekabuddhas. If you ask why, it is because those sons or daughters of good families should be known to dwell on the level of an irreversible bodhisattva. If you ask why, it is because they write out, take up, uphold, recite, master, and focus their attention correctly on this perfection of wisdom, and serve, respect, honor, and worship what they have written out with flowers, garlands, perfumes, unguents, powders, robes, parasols, victory banners, flags, and various musical instruments. It is because, Blessed Lord, this perfection of wisdom is the calmer of all fears and is the alleviator of all sicknesses.
“Moreover, Blessed Lord, those sons or daughters of good families who commit to writing, take up, uphold, recite, and master this perfection of wisdom, and serve, respect, honor, and worship it with flowers, garlands, perfumes, unguents, powders, robes, parasols, victory banners, flags, and various musical instruments, do not need to worry about danger arising anywhere.
“Blessed Lord, to illustrate, when a person scared of a wealthy man stays with a king and relies on a king, because they stay with the king and rely on the king, whomever they fear, because they rely on him, does not frighten them. If you ask why, Blessed Lord, it is because that is logically what happens756 for someone who relies on a king, which is to say, relies on a person with power. Similarly, Blessed Lord, those relics of the tathāgatas get to be worshiped because they have been brought into being by the perfection of wisdom.
“Blessed Lord, the transcendental knowledge of an all-aspect omniscient should also be viewed as having been brought into being by the perfection of wisdom. Therefore, Blessed Lord, from those two choices, I would take just this perfection of wisdom. Blessed Lord, if you ask why, it is because the relics of the tathāgatas have originated from her, the thirty-two major marks of a great person have originated from her, the ten powers of the tathāgatas have originated from her, the four fearlessnesses have originated from her, the four kinds of exact knowledge have originated from her, the eighteen distinct qualities of the buddhas have originated from her, great loving kindness has originated from her, and great compassion has originated from her.
“Blessed Lord, the five perfections have originated from her, so they get the name perfection, up to the all-aspect omniscience of the tathāgatas has originated from her.757
“So, Blessed Lord, in villages, or towns, or cities, or regions, or kingdoms, or in the great billionfold world system where they take up, uphold, recite, and master this perfection of wisdom, and, having committed it to writing, serve, respect, honor, and worship it, the humans or nonhuman beings who are looking for an opportunity to inflict harm and seeking for an opportunity to inflict harm will not find an opportunity to inflict harm on them, and all those beings, in whichever of the three vehicles is appropriate, will eventually also become qualified for final nirvāṇa.
“Therefore, Blessed Lord, this perfection of wisdom is greatly beneficial. She is present758 in the billionfold world system to benefit beings as a buddha. In any world system where this perfection of wisdom circulates, Blessed Lord, she should be viewed like the appearance of a buddha.
“Blessed Lord, to illustrate, there is a most precious gemstone called priceless. It possesses the attributes of a most precious gemstone such as these: Wherever this gemstone is placed, nonhumans will find no opportunity to inflict harm; also a man or woman possessed by a nonhuman, when that most precious gem is shown, that nonhuman will be unable to withstand its brilliance and will swiftly depart and not dwell there. When that most precious gem is fastened to a body tormented by a bile disorder, the bile disorder will be purged; when that most precious gem is fastened to a body afflicted by a wind disorder, the wind disorder will be purged; when that most precious gem is fastened to a body oppressed by a phlegm disorder, the phlegm disorder will be alleviated; and when that most precious gem is fastened to a body afflicted by combined humoral disorders, the combined humoral disorders will be alleviated and will not increase. At night it will provide illumination. In the hot season, wherever that most precious gem is placed, it will provide coolness to that place; in the cold season, wherever that most precious gem is placed, it will provide warmth to that place—whatever the place on the earth where that most precious gem is placed, it will be neither too hot nor too cold, but pleasantly moderate. Whatever the place on the earth where that most precious gem is placed, on that place on the earth the venomous snakes and, apart from them, scorpions and so on will not move; and Blessed Lord, when that most precious gem is shown to any man or woman who had been bitten by a poisonous snake, immediately after seeing it, the poison is purged.
“Blessed Lord, this most precious gem possesses attributes such as these: a man or woman afflicted by pustules or eyesight that has become blurred, whatever the disease that has arisen, be it eye disease, ear disease, nose disease, tongue disease, throat disease, or disease of the body, when this most precious gem is fastened to their body those pustules, or blurred vision, or eye disease, or ear disease, or nose disease, or tongue disease, or throat disease, or disease of the body are alleviated.
“Blessed Lord, this most precious gem possesses attributes such as these: If this most precious gem were immersed in turbid water, all the water would then have the eight qualities of pure water and become the same natural color; if this most precious gem were wrapped in a blue robe759 and immersed in water, that water too would take on its very nature; if this most precious gem were wrapped in a yellow robe and immersed in water, that water too would take on its very nature; if this most precious gem were wrapped in a red robe and immersed in water, that water too would take on its very nature; if this most precious gem were wrapped in a purple760 robe and immersed in water, that water too would take on its very nature; if this most precious gem were wrapped in a crystal-colored robe and immersed in water, that water too would take on its very nature; if this most precious gem were wrapped in a robe of other various colors than them and immersed in water, that water too would take on that very nature as well; and even if the water were turbid, it would be made clear by that most precious gem.
“Blessed Lord, this most precious gem possesses attributes such as these and many others besides, and, Blessed Lord, this perfection of wisdom, like that most precious divine gem, is indeed the source of all positive attributes, and is the remover of all misdeeds.”
“Venerable Ānanda,” replied Śakra, “this most precious gem is a divine one. Venerable Ānanda, those precious gems that exist among the human beings of Jambudvīpa are small and heavy, whereas the most precious divine gems are large and light. Those most precious gems of the human beings of Jambudvīpa are not completely perfect in all their facets, as are the divine ones. Indeed, those most precious gems of the human beings of Jambudvīpa come nowhere near any number, fraction, calculation, example, or comparison of the precious divine gems.”
Then Śakra, mighty lord of the gods, said to the Blessed One, “Blessed Lord, once this most precious gem has been placed again and again in a basket, even after it has been removed from the basket. the basket becomes pleasing on account of the good qualities of that precious gem, and others also develop a longing761 for it. Similarly, Blessed Lord, wherever this perfection of wisdom circulates, all physical and mental suffering and affliction, whether originating from human beings or nonhuman beings, will not happen to sons or daughters of good families. Blessed Lord, most precious gem is an expression for the perfection of wisdom; it is an expression for the transcendental knowledge of an all-aspect omniscient one.
“Blessed Lord, let alone however many good qualities of the perfection of wisdom there are that can be spoken about, the good qualities of the perfection of wisdom are immeasurable, and those relics of the tathāgatas are a container of the perfection of wisdom. Blessed Lord, let alone however many good qualities of the perfection of meditative concentration there are that can be spoken about, the good qualities of the perfection of meditative concentration are immeasurable, and those relics of the tathāgatas are a container of the perfection of meditative concentration. Blessed Lord, let alone however many good qualities of the perfection of perseverance there are that can be spoken about, the good qualities of the perfection of perseverance are immeasurable, and those relics of the tathāgatas are a container of the perfection of perseverance. Blessed Lord, let alone however many good qualities of the perfection of tolerance there are that can be spoken about, the good qualities of the perfection of tolerance are immeasurable, and those relics of the tathāgatas are a container of the perfection of tolerance. Blessed Lord, let alone however many good qualities of the perfection of ethical discipline there are that can be spoken about, the good qualities of the perfection of ethical discipline are immeasurable, and those relics of the tathāgatas are a container of the perfection of ethical discipline. Blessed Lord, let alone however many good qualities of the perfection of generosity there are that can be spoken about, the good qualities of the perfection of generosity are immeasurable, and those relics of the tathāgatas are a container of the perfection of generosity.