The Perfection of Wisdom in One Hundred Thousand Lines

Then the Blessed One said to Śakra, mighty lord of the gods, “Kauśika, if any sons or daughters of good families were to have established the beings of Jambudvīpa in the paths of the ten virtuous actions, do you think, Kauśika, that for this reason those sons or daughters of good families would have greatly increased their merit?”

“Greatly, Blessed Lord! Greatly, Well-Gone One!”

The Blessed One then said, “Kauśika, if any were to bestow a book of this perfection of wisdom on others so that they might recite it, write it out, or chant it by heart, they would even more greatly increase their merit than that. If you ask why, it is because in this perfection of wisdom it reveals extensively such attributes as those uncontaminated attributes, having trained in which sons or daughters of good families have entered, enter, and will enter into the maturity of the perfect nature⁷⁷⁷ have attained, attain, and will attain the fruit of having entered the stream; have attained, attain, and will attain the fruit of once-returner; have attained, attain, and will attain the fruit of non-returner; and have attained, attain, and will attain arhatship; those who follow the vehicle of the pratyekabuddhas have attained, attain, and will attain individual enlightenment; and those who have set out for unsurpassed, perfect, complete enlightenment have entered, enter, and will enter into the maturity of the bodhisattvas, and have fully awakened, fully awaken, and will fully awaken to unsurpassed, perfect, complete enlightenment.

“Kauśika, if you ask what are those uncontaminated attributes, they are 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 eight liberations, the nine serial steps of meditative absorption, the emptiness, signlessness, and wishlessness gateways to liberation, the six 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, the eighteen distinct qualities of the buddhas, great loving kindness, great compassion, great empathetic joy, and great equanimity. They are the uncontaminated attributes. They are taught extensively in the perfection of wisdom. Having trained in them, sons or daughters of good families have fully awakened, fully awaken, and will fully awaken to unsurpassed, perfect, complete enlightenment.

“Kauśika, if they have established a single being in the fruit of having entered the stream, the merit of those sons or daughters of good families would increase more greatly, but it would not from having established the beings of Jambudvīpa in the paths of the ten virtuous actions. If you ask why, Kauśika, it is because the beings who are established in the paths of the ten virtuous actions are not liberated from the hells, the animal realm, and the world of Yama. Kauśika, since the being who has been established in the fruit of having entered the stream is liberated from the hells, the animal realm, and the world of Yama, what need one say about those who are established in the fruit of once-returner, the fruit of non-returner, and arhatship.

“Kauśika, any who have established a single being in individual enlightenment would increase their merit more greatly than any who have established the beings of Jambudvīpa in the fruit of having entered the stream, the fruit of once-returner, the fruit of non-returner, or arhatship.

“Kauśika, any sons or daughters of good families who have established a single being in unsurpassed, perfect, complete enlightenment would increase their merit more greatly than any sons or daughters of good families who have established the beings of Jambudvīpa in the fruit of having entered the stream. If you ask why, it is because the single being⁷⁷⁸ has acted in order that the continuum of the way of the Buddha will not be cut.

“Kauśika, any sons or daughters of good families who have established a single being in unsurpassed, perfect, complete enlightenment would increase their merit more greatly than any sons or daughters of good families who have established the beings of Jambudvīpa in the fruit of once-returner. If you ask why, it is because the single being has acted in order that the continuum of the way of the Buddha will not be cut.

“Kauśika, any sons or daughters of good families who have established a single being in unsurpassed, perfect, complete enlightenment would increase their merit more greatly than any sons or daughters of good families who have established the beings of Jambudvīpa in the fruit of non-returner. If you ask why, it is because the single being has acted in order that the continuum of the way of the Buddha will not be cut.

“Kauśika, any sons or daughters of good families who have established a single being in unsurpassed, perfect, complete enlightenment would increase their merit more greatly than any sons or daughters of good families who have established the beings of Jambudvīpa in arhatship. If you ask why, it is because the single being has acted in order that the continuum of the way of the Buddha will not be cut.

“Kauśika, any sons or daughters of good families who have established a single being in unsurpassed, perfect, complete enlightenment would increase their merit more greatly than any sons or daughters of good families who have established the beings of Jambudvīpa in individual enlightenment. If you ask why, it is because the single being who is placed into unsurpassed, perfect, complete enlightenment has acted in order that the continuum of the way of the Buddha will not be cut.

“If you ask why, Kauśika, it is because those who have entered the stream, once-returners, non-returners, arhats, and pratyekabuddhas have originated from the bodhisattvas. The tathāgatas, arhats, perfectly complete buddhas have originated from the bodhisattvas. Therefore, Kauśika, one should know this to be the case, that the bodhisattvas should be worshiped and respected, that they should be served, respected, honored, and worshiped with flowers, garlands, perfume, unguents, powders, robes, parasols, victory banners, ribbons, and diverse musical instruments by the world with its gods, its demons, its Brahmā deities, and its virtuous ascetics and brahmin priests.

“Kauśika, if any sons or daughters of good families were to establish all the beings of Jambudvīpa in the paths of the ten virtuous actions, do you think, Kauśika, that for this reason those sons or daughters of good families would greatly increase their merit?”

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

“Kauśika,” said the Blessed One, “if any sons or daughters of good families were to bestow a book of this perfection of wisdom on others so that they might commit it to writing, or recite it, or chant it by heart, they would even more greatly increase their merit. If you ask why, it is because in this perfection of wisdom it reveals extensively those uncontaminated attributes, having trained in which sons or daughters of good families have entered, enter, and will enter into the maturity of the perfect nature; have attained, attain, and will attain the fruit of having entered the stream; have attained, attain, and will attain the fruit of once-returner; have attained, attain, and will attain the fruit of non-returner; and have attained, attain, and will attain arhatship; those who follow the vehicle of the pratyekabuddhas have attained, attain, and will attain individual enlightenment; and those who have set out for unsurpassed, perfect, complete enlightenment have entered, enter, and will enter into the maturity of the bodhisattvas, and have fully awakened, fully awaken, and will fully awaken to unsurpassed, perfect, complete enlightenment.

“Kauśika, if you ask what are those uncontaminated attributes, they are 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 eight liberations, the nine serial steps of meditative absorption, the emptiness, signlessness, and wishlessness gateways to liberation, the six 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, the eighteen distinct qualities of the buddhas, great loving kindness, great compassion, great empathetic joy, and great equanimity. It also reveals extensively other immeasurable attributes of the buddhas.

“From this round of teaching⁷⁷⁹ also, Kauśika, one should know that any sons or daughters of good families who make this perfection of wisdom into a book and give it to others in order that they might recite it, write it out, and chant it by heart increase their merit more greatly.

“If you ask why, Kauśika, it is because all the attributes are revealed extensively by this perfection of wisdom. It is owing to these that great and lofty royal families exist, great and lofty priestly families exist, and great and lofty householder families exist; that the gods of the Cāturmahārājika realm exist, the gods of the Trayastriṃśa realm exist, the gods of the Yāma realm exist, the gods of the Tuṣita realm exist, the gods of the Nirmāṇarati realm exist, and the gods of the Paranirmitavaśavartin realm exist; that the gods of the Brahmakāyika realm exist, the gods of the Brahmapurohita realm exist, the gods of the Brahma­pārṣadya realm exist, and the gods of the Mahābrahmā realm exist; that the gods of the Ābha realm exist, the gods of the Parīttābha realm exist, the gods of the Apramāṇābha realm exist, and the gods of the Ābhāsvara realm exist; that the gods of the Śubha realm exist, the gods of the Parīttaśubha realm exist, the gods of the Apramāṇaśubha realm exist, and the gods of the Śubhakṛtsna realm exist; that the gods of the Vṛha realm exist, the gods of the Parīttavṛha realm exist, the gods of the Apramāṇavṛha realm exist, and the gods of the Vṛhatphala realm exist; that the gods of the Avṛha realm exist, the gods of the Atapa realm exist, the gods of the Sudṛśa realm exist, the gods of the Sudarśana realm exist, and the gods of the Akaniṣṭha realm exist; that the gods of the sphere of infinite space exist, the gods of the sphere of infinite consciousness exist, the gods of the sphere of nothing-at-all exist, and the gods of the sphere of neither perception nor nonperception exist; that the perfection of generosity exists, the perfection of ethical discipline exists, the perfection of tolerance exists, the perfection of perseverance exists, the perfection of meditative concentration exists, and the perfection of wisdom exists; that the emptiness of internal phenomena exists, the emptiness of external phenomena exists, the emptiness of external and internal phenomena exists, the emptiness of emptiness exists, the emptiness of great extent exists, the emptiness of ultimate reality exists, the emptiness of conditioned phenomena exists, the emptiness of unconditioned phenomena exists, the emptiness of the unlimited exists, the emptiness of that which has neither beginning nor end exists, the emptiness of nonexclusion exists, the emptiness of inherent nature exists, the emptiness of all phenomena exists, the emptiness of intrinsic defining characteristics exists, the emptiness of that which cannot be apprehended exists, the emptiness of nonentities exists, the emptiness of essential nature exists, and the emptiness of an essential nature of nonentities exists; that the applications of mindfulness exist, the correct exertions exist, the supports for miraculous ability exist, the faculties exist, the powers exist, the branches of enlightenment exist, and the noble eightfold path exists; that the truths of the noble ones exist, the meditative concentrations exist, the immeasurable attitudes exist, the formless absorptions exist, the eight liberations exist, the nine serial steps of meditative absorption exist, the emptiness, signlessness, and wishlessness gateways to liberation exist, the extrasensory powers exist, the meditative stabilities exist, the dhāraṇī gateways exist, the powers of the tathāgatas exist, the fearlessnesses exist, the kinds of exact knowledge exist, great compassion exists, and the distinct qualities of the buddhas exist; that the fruit of having entered the stream exists, the fruit of once-returner exists, the fruit of non-returner exists, arhatship exists, individual enlightenment exists, the knowledge of the aspects of the path exists, and all-aspect omniscience exists; and that those who have entered the stream exist, once-returners exist, non-returners exist, arhats exist, pratyekabuddhas exist, bodhisattva great beings exist, and the tathāgatas, arhats, perfectly complete buddhas exist.

“Kauśika, leaving aside the beings of Jambudvīpa, Kauśika, if any sons or daughters of good families were to establish the beings of the world system with its four continents, as many as there are, in the paths of the ten virtuous actions, do you think, Kauśika, that for this reason those sons or daughters of good families would greatly increase their merit?”

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

“Kauśika,” said the Blessed One, “if any sons or daughters of good families were to bestow a book of this perfection of wisdom on others so that they might commit it to writing, or recite it, or chant it by heart, they would more greatly increase their merit. If you ask why, it is because in this perfection of wisdom it reveals extensively those uncontaminated attributes, having trained in which sons or daughters of good families have entered, enter, and will enter into the maturity of the perfect nature; have attained, attain, and will attain the fruit of having entered the stream; have attained, attain, and will attain the fruit of once-returner; have attained, attain, and will attain the fruit of non-returner; and have attained, attain, and will attain arhatship; those who follow the vehicle of the pratyekabuddhas have attained, attain, and will attain individual enlightenment; and those who have set out for unsurpassed, perfect, complete enlightenment have entered, enter, and will enter into the maturity of the bodhisattvas, and have fully awakened, are fully awakening, and will fully awaken to unsurpassed, perfect, complete enlightenment.

“Kauśika, if you ask what are those uncontaminated attributes, they are 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 eight liberations, the nine serial steps of meditative absorption, the emptiness, signlessness, and wishlessness gateways to liberation, the six 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, the eighteen distinct qualities of the buddhas, great loving kindness, great compassion, great empathetic joy, and great equanimity. It also reveals extensively other immeasurable attributes of the buddhas.

“From this round of teaching also, Kauśika, one should know that any sons or daughters of good families who make this perfection of wisdom into a book and give it to others in order that they might recite it, write it out, and chant it by heart increase their merit more greatly.

“If you ask why, Kauśika, it is because all the attributes are revealed extensively by this perfection of wisdom. It is owing to these that great and lofty royal families exist, great and lofty priestly families exist, and great and lofty householder families exist; that the gods of the Cāturmahārājika realm exist, the gods of the Trayastriṃśa realm exist, the gods of the Yāma realm exist, the gods of the Tuṣita realm exist, the gods of the Nirmāṇarati realm exist, and the gods of the Paranirmitavaśavartin realm exist; that the gods of the Brahmakāyika realm exist, the gods of the Brahmapurohita realm exist, the gods of the Brahma­pārṣadya realm exist, and the gods of the Mahābrahmā realm exist; that the gods of the Ābha realm exist, the gods of the Parīttābha realm exist, the gods of the Apramāṇābha realm exist, and the gods of the Ābhāsvara realm exist; that the gods of the Śubha realm exist, the gods of the Parīttaśubha realm exist, the gods of the Apramāṇaśubha realm exist, and the gods of the Śubhakṛtsna realm exist; that the gods of the Vṛha realm exist, the gods of the Parīttavṛha realm exist, the gods of the Apramāṇavṛha realm exist, and the gods of the Vṛhatphala realm exist; that the gods of the Avṛha realm exist, the gods of the Atapa realm exist, the gods of the Sudṛśa realm exist, the gods of the Sudarśana realm exist, and the gods of the Akaniṣṭha realm exist; that the gods of the sphere of infinite space exist, the gods of the sphere of infinite consciousness exist, the gods of the sphere of nothing-at-all exist, and the gods of the sphere of neither perception nor nonperception exist; that the perfection of generosity exists, the perfection of ethical discipline exists, the perfection of tolerance exists, the perfection of perseverance exists, the perfection of meditative concentration exists, and the perfection of wisdom exists; that the emptiness of internal phenomena exists, the emptiness of external phenomena exists, the emptiness of external and internal phenomena exists, the emptiness of emptiness exists, the emptiness of great extent exists, the emptiness of ultimate reality exists, the emptiness of conditioned phenomena exists, the emptiness of unconditioned phenomena exists, the emptiness of the unlimited exists, the emptiness of that which has neither beginning nor end exists, the emptiness of nonexclusion exists, the emptiness of inherent nature exists, the emptiness of all phenomena exists, the emptiness of intrinsic defining characteristics exists, the emptiness of that which cannot be apprehended exists, the emptiness of nonentities exists, the emptiness of essential nature exists, and the emptiness of an essential nature of nonentities exists; that the applications of mindfulness exist, the correct exertions exist, the supports for miraculous ability exist, the faculties exist, the powers exist, the branches of enlightenment exist, and the noble eightfold path exists; that the truths of the noble ones exist, the meditative concentrations exist, the immeasurable attitudes exist, the formless absorptions exist, the eight liberations exist, the nine serial steps of meditative absorption exist, the emptiness, signlessness, and wishlessness gateways to liberation exist, the extrasensory powers exist, the meditative stabilities exist, the dhāraṇī gateways exist, the powers of the tathāgatas exist, the fearlessnesses exist, the kinds of exact knowledge exist, great compassion exists, and the eighteen distinct qualities of the buddhas exist; that the fruit of having entered the stream exists, the fruit of once-returner exists, the fruit of non-returner exists, arhatship exists, individual enlightenment exists, the knowledge of the aspects of the path exists, and all-aspect omniscience exists; and that those who have entered the stream exist, once-returners exist, non-returners exist, arhats exist, pratyekabuddhas exist, bodhisattva great beings exist, and the tathāgatas, arhats, perfectly complete buddhas exist.

“Kauśika, leaving aside the beings of the world system with its four continents, Kauśika, if any sons or daughters of good families were to establish the beings of the small thousandfold world system, as many as there are, in the paths of the ten virtuous actions, do you think, Kauśika, that for this reason those sons or daughters of good families would greatly increase their merit?”

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

“Kauśika,” said the Blessed One, “if any sons or daughters of good families were to bestow a book of this perfection of wisdom on others so that they might commit it to writing, or recite it, or chant it by heart, they would more greatly increase their merit. If you ask why, it is because in this perfection of wisdom it reveals extensively those uncontaminated attributes, having trained in which sons or daughters of good families have entered, enter, and will enter into the maturity of the perfect nature; have attained, attain, and will attain the fruit of having entered the stream; have attained, attain, and will attain the fruit of once-returner; have attained, attain, and will attain the fruit of non-returner; and have attained, attain, and will attain arhatship; those who follow the vehicle of the pratyekabuddhas have attained, attain, and will attain individual enlightenment; and those who have set out for unsurpassed, perfect complete enlightenment have entered, enter, and will enter into the maturity of the bodhisattvas, and have fully awakened, are fully awakening, and will fully awaken to unsurpassed, perfect, complete enlightenment.

“Kauśika, if you ask what are those uncontaminated attributes, they are 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 eight liberations, the nine serial steps of meditative absorption, the emptiness, signlessness, and wishlessness gateways to liberation, the six 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, the eighteen distinct qualities of the buddhas, great loving kindness, great compassion, great empathetic joy, and great equanimity. It also reveals extensively other immeasurable attributes of the buddhas.

“From this round of teaching also, Kauśika, one should know that any sons or daughters of good families who make this perfection of wisdom into a book and give it to others in order that they might recite it, write it out, and chant it by heart increase their merit more greatly.

“If you ask why, Kauśika, it is because all the attributes are revealed extensively by this perfection of wisdom. It is owing to these that great and lofty royal families exist, great and lofty priestly families exist, and great and lofty householder families exist; that the gods of the Cāturmahārājika realm exist, the gods of the Trayastriṃśa realm exist, the gods of the Yāma realm exist, the gods of the Tuṣita realm exist, the gods of the Nirmāṇarati realm exist, and the gods of the Paranirmitavaśavartin realm exist; that the gods of the Brahmakāyika realm exist, the gods of the Brahmapurohita realm exist, the gods of the Brahma­pārṣadya realm exist, and the gods of the Mahābrahmā realm exist; that the gods of the Ābha realm exist, the gods of the Parīttābha realm exist, the gods of the Apramāṇābha realm exist, and the gods of the Ābhāsvara realm exist; that the gods of the Śubha realm exist, the gods of the Parīttaśubha realm exist, the gods of the Apramāṇaśubha realm exist, and the gods of the Śubhakṛtsna realm exist; that the gods of the Vṛha realm exist, the gods of the Parīttavṛha realm exist, the gods of the Apramāṇavṛha realm exist, and the gods of the Vṛhatphala realm exist; that the gods of the Avṛha realm exist, the gods of the Atapa realm exist, the gods of the Sudṛśa realm exist, the gods of the Sudarśana realm exist, and the gods of the Akaniṣṭha realm exist; that the gods of the sphere of infinite space exist, the gods of the sphere of infinite consciousness exist, the gods of the sphere of nothing-at-all exist, and the gods of the sphere of neither perception nor nonperception exist; that the perfection of generosity exists, the perfection of ethical discipline exists, the perfection of tolerance exists, the perfection of perseverance exists, the perfection of meditative concentration exists, and the perfection of wisdom exists; that the emptiness of internal phenomena exists, the emptiness of external phenomena exists, the emptiness of external and internal phenomena exists, the emptiness of emptiness exists, the emptiness of great extent exists, the emptiness of ultimate reality exists, the emptiness of conditioned phenomena exists, the emptiness of unconditioned phenomena exists, the emptiness of the unlimited exists, the emptiness of that which has neither beginning nor end exists, the emptiness of nonexclusion exists, the emptiness of inherent nature exists, the emptiness of all phenomena exists, the emptiness of intrinsic defining characteristics exists, the emptiness of that which cannot be apprehended exists, the emptiness of nonentities exists, the emptiness of essential nature exists, and the emptiness of an essential nature of nonentities exists; that the applications of mindfulness exist, the correct exertions exist, the supports for miraculous ability exist, the faculties exist, the powers exist, the branches of enlightenment exist, and the noble eightfold path exists; that the truths of the noble ones exist, the meditative concentrations exist, the immeasurable attitudes exist, the formless absorptions exist, the eight liberations exist, the nine serial steps of meditative absorption exist, the emptiness, signlessness, and wishlessness gateways to liberation exist, the extrasensory powers exist, the meditative stabilities exist, the dhāraṇī gateways exist, the powers of the tathāgatas exist, the fearlessnesses exist, the kinds of exact knowledge exist, great compassion exists, and the distinct qualities of the buddhas exist; that the fruit of having entered the stream exists, the fruit of once-returner exists, the fruit of non-returner exists, arhatship exists, individual enlightenment exists, the knowledge of the aspects of the path exists, and all-aspect omniscience exists; and that those who have entered the stream exist, once-returners exist, non-returners exist, arhats exist, pratyekabuddhas exist, bodhisattva great beings exist, and the tathāgatas, arhats, perfectly complete buddhas exist.

“Kauśika, leaving aside the beings of the small thousandfold world system, Kauśika, if any sons or daughters of good families were to establish the beings of the medium millionfold world system, as many as there are, in the paths of the ten virtuous actions, do you think, Kauśika, that for this reason those sons or daughters of good families would greatly increase their merit?”

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

“Kauśika,” said the Blessed One, “if any sons or daughters of good families were to bestow a book of this perfection of wisdom on others so that they might commit it to writing, or recite it, or chant it by heart, they would more greatly increase their merit. If you ask why, it is because in this perfection of wisdom it reveals extensively those uncontaminated attributes, having trained in which sons or daughters of good families have entered, enter, and will enter into the maturity of the perfect nature; have attained, attain, and will attain the fruit of having entered the stream; have attained, attain, and will attain the fruit of once-returner; have attained, attain, and will attain the fruit of non-returner; and have attained, attain, and will attain arhatship; those who follow the vehicle of the pratyekabuddhas have attained, attain, and will attain individual enlightenment; and those who have set out for unsurpassed, perfect, complete enlightenment have entered, enter, and will enter into the maturity of the bodhisattvas, and have fully awakened, are fully awakening, and will fully awaken to unsurpassed, perfect, complete enlightenment.

“Kauśika, if you ask what are those uncontaminated attributes, they are 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 emptiness, signlessness, and wishlessness gateways to liberation, the six 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, the eighteen distinct qualities of the buddhas, great loving kindness, great compassion, great empathetic joy, and great equanimity. It also reveals extensively other immeasurable attributes of the buddhas.

“From this round of teaching also, Kauśika, one should know that any sons or daughters of good families who make this perfection of wisdom into a book and give it to others in order that they might recite it, write it out, and chant it by heart increase their merit more greatly.

“If you ask why, Kauśika, it is because all the attributes are revealed extensively by this perfection of wisdom. It is owing to these that great and lofty royal families exist, great and lofty priestly families exist, and great and lofty householder families exist; that the gods of the Cāturmahārājika realm exist, the gods of the Trayastriṃśa realm exist, the gods of the Yāma realm exist, the gods of the Tuṣita realm exist, the gods of the Nirmāṇarati realm exist, and the gods of the Paranirmitavaśavartin realm exist; that the gods of the Brahmakāyika realm exist, the gods of the Brahmapurohita realm exist, the gods of the Brahma­pārṣadya realm exist, and the gods of the Mahābrahmā realm exist; that the gods of the Ābha realm exist, the gods of the Parīttābha realm exist, the gods of the Apramāṇābha realm exist, and the gods of the Ābhāsvara realm exist; that the gods of the Śubha realm exist, the gods of the Parīttaśubha realm exist, the gods of the Apramāṇaśubha realm exist, and the gods of the Śubhakṛtsna realm exist; that the gods of the Vṛha realm exist, the gods of the Parīttavṛha realm exist, the gods of the Apramāṇavṛha realm exist, and the gods of the Vṛhatphala realm exist; that the gods of the Avṛha realm exist, the gods of the Atapa realm exist, the gods of the Sudṛśa realm exist, the gods of the Sudarśana realm exist, and the gods of the Akaniṣṭha realm exist; that the gods of the sphere of infinite space exist, the gods of the sphere of infinite consciousness exist, the gods of the sphere of nothing-at-all exist, and the gods of the sphere of neither perception nor nonperception exist; that the perfection of generosity exists, the perfection of ethical discipline exists, the perfection of tolerance exists, the perfection of perseverance exists, the perfection of meditative concentration exists, and the perfection of wisdom exists; that the emptiness of internal phenomena exists, the emptiness of external phenomena exists, the emptiness of external and internal phenomena exists, the emptiness of emptiness exists, the emptiness of great extent exists, the emptiness of ultimate reality exists, the emptiness of conditioned phenomena exists, the emptiness of unconditioned phenomena exists, the emptiness of the unlimited exists, the emptiness of that which has neither beginning nor end exists, the emptiness of nonexclusion exists, the emptiness of inherent nature exists, the emptiness of all phenomena exists, the emptiness of intrinsic defining characteristics exists, the emptiness of that which cannot be apprehended exists, the emptiness of nonentities exists, the emptiness of essential nature exists, and the emptiness of an essential nature of nonentities exists; that the applications of mindfulness exist, the correct exertions exist, the supports for miraculous ability exist, the faculties exist, the powers exist, the branches of enlightenment exist, and the noble eightfold path exists; that the truths of the noble ones exist, the meditative concentrations exist, the immeasurable attitudes exist, the formless absorptions exist, the eight liberations exist, the nine serial steps of meditative absorption exist, the emptiness, signlessness, and wishlessness gateways to liberation exist, the extrasensory powers exist, the meditative stabilities exist, the dhāraṇī gateways exist, the powers of the tathāgatas exist, the fearlessnesses exist, the kinds of exact knowledge exist, great compassion exists, and the eighteen distinct qualities of the buddhas exist; that the fruit of having entered the stream exists, the fruit of once-returner exists, the fruit of non-returner exists, arhatship exists, individual enlightenment exists, the knowledge of the aspects of the path exists, and all-aspect omniscience exists; and that those who have entered the stream exist, once-returners exist, non-returners exist, arhats exist, pratyekabuddhas exist, bodhisattva great beings exist, and the tathāgatas, arhats, perfectly complete buddhas exist.

“Kauśika, leaving aside the beings of the medium millionfold world system, Kauśika, if any sons or daughters of good families were to establish the beings of the great billionfold world system, as many as there are, in the paths of the ten virtuous actions, do you think, Kauśika, that for this reason those sons or daughters of good families would greatly increase their merit?”

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

“Kauśika,” said the Blessed One, “if any sons or daughters of good families were to bestow a book of this perfection of wisdom on others so that they might commit it to writing, or recite it, or chant it by heart, they would more greatly increase their merit. If you ask why, it is because in this perfection of wisdom it reveals extensively those uncontaminated attributes, having trained in which sons or daughters of good families have entered, enter, and will enter into the maturity of the perfect nature; have attained, attain, and will attain the fruit of having entered the stream; have attained, attain, and will attain the fruit of once-returner; have attained, attain, and will attain the fruit of non-returner; and have attained, attain, and will attain arhatship; those who follow the vehicle of the pratyekabuddhas have attained, attain, and will attain individual enlightenment; and those who have set out for unsurpassed, perfect, complete enlightenment have entered, enter, and will enter into the maturity of the bodhisattvas, and have fully awakened, are fully awakening, and will fully awaken to unsurpassed, perfect, complete enlightenment.