“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, if any sons or daughters of good families were to establish the beings of the world systems in the direction below, numerous as the grains of sand of the river Gaṅgā, as many as there are, in the four meditative concentrations, and establish them in the four immeasurable attitudes, the four formless absorptions, and the five extrasensory powers, 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, if any sons or daughters of good families were to establish the beings of the world systems in the direction above, numerous as the grains of sand of the river Gaṅgā, as many as there are, in the four meditative concentrations, and establish them in the four immeasurable attitudes, the four formless absorptions, and the five extrasensory powers, 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.
“Moreover, Kauśika,780 if any sons or daughters of good families were to take up, uphold, recite, master, and focus their attention correctly on this perfection of wisdom, their merit would greatly increase, but it would not from having established the beings of Jambudvīpa in the path of the ten virtuous actions, or from having established them in the four meditative concentrations, the four immeasurable attitudes, the four formless absorptions, and the five extrasensory powers; it would not from having established the beings of the world system with its four continents in the path of the ten virtuous actions, or from having established them in the four meditative concentrations, the four immeasurable attitudes, the four formless absorptions, and the five extrasensory powers; it would not from having established the beings of the thousandfold world system in the path of the ten virtuous actions, or from having established them in the four meditative concentrations, the four immeasurable attitudes, the four formless absorptions, and the five extrasensory powers; it would not from having established the beings of the medium millionfold world system in the path of the ten virtuous actions, or from having established them in the four meditative concentrations, the four immeasurable attitudes, the four formless absorptions, and the five extrasensory powers; and it would not from having established the beings of the great billionfold world system in the path of the ten virtuous actions, or from having established them in the four meditative concentrations, the four immeasurable attitudes, the four formless absorptions, and the five extrasensory powers.
“As for focusing the attention correctly on her, it is this: With a mind that is not engaging in duality and not engaging in nonduality, they take up, uphold, recite, master, and focus their attention correctly on the perfection of wisdom. With a mind that is not engaging in duality and not engaging in nonduality, they take up, uphold, recite, master, and focus their attention correctly on the perfection of meditative concentration. With a mind that is not engaging in duality and not engaging in nonduality, they take up, uphold, recite, master, and focus their attention correctly on the perfection of perseverance. With a mind that is not engaging in duality and not engaging in nonduality, they take up, uphold, recite, master, and focus their attention correctly on the perfection of tolerance. With a mind that is not engaging in duality and not engaging in nonduality, they take up, uphold, recite, master, and focus their attention correctly on the perfection of ethical discipline. And with a mind that is not engaging in duality and not engaging in nonduality, they take up, uphold, recite, master, and focus their attention correctly on the perfection of generosity.
“With a mind that is not engaging in duality and not engaging in nonduality, they focus their attention correctly on the emptiness of internal phenomena; with a mind that is not engaging in duality and not engaging in nonduality, they focus their attention correctly on the emptiness of external phenomena; with a mind that is not engaging in duality and not engaging in nonduality, they focus their attention correctly on the emptiness of external and internal phenomena; with a mind that is not engaging in duality and not engaging in nonduality, they focus their attention correctly on the emptiness of emptiness; with a mind that is not engaging in duality and not engaging in nonduality, they focus their attention correctly on the emptiness of great extent; with a mind that is not engaging in duality and not engaging in nonduality, they focus their attention correctly on the emptiness of ultimate reality; with a mind that is not engaging in duality and not engaging in nonduality, they focus their attention correctly on the emptiness of conditioned phenomena; with a mind that is not engaging in duality and not engaging in nonduality, they focus their attention correctly on the emptiness of unconditioned phenomena; with a mind that is not engaging in duality and not engaging in nonduality, they focus their attention correctly on the emptiness of the unlimited; with a mind that is not engaging in duality and not engaging in nonduality, they focus their attention correctly on the emptiness of that which has neither beginning nor end; with a mind that is not engaging in duality and not engaging in nonduality, they focus their attention correctly on the emptiness of nonexclusion; with a mind that is not engaging in duality and not engaging in nonduality, they focus their attention correctly on the emptiness of inherent nature; with a mind that is not engaging in duality and not engaging in nonduality, they focus their attention correctly on the emptiness of all phenomena; with a mind that is not engaging in duality and not engaging in nonduality, they focus their attention correctly on the emptiness of intrinsic defining characteristics; with a mind that is not engaging in duality and not engaging in nonduality, they focus their attention correctly on the emptiness of that which cannot be apprehended; with a mind that is not engaging in duality and not engaging in nonduality, they focus their attention correctly on the emptiness of nonentities; with a mind that is not engaging in duality and not engaging in nonduality, they focus their attention correctly on the emptiness of essential nature; and with a mind that is not engaging in duality and not engaging in nonduality, they focus their attention correctly on the emptiness of an essential nature of nonentities.
“With a mind that is not engaging in duality and not engaging in nonduality, they focus their attention correctly on the applications of mindfulness; with a mind that is not engaging in duality and not engaging in nonduality, they focus their attention correctly on the correct exertions; with a mind that is not engaging in duality and not engaging in nonduality, they focus their attention correctly on the supports for miraculous ability; with a mind that is not engaging in duality and not engaging in nonduality, they focus their attention correctly on the faculties; with a mind that is not engaging in duality and not engaging in nonduality, they focus their attention correctly on the powers; with a mind that is not engaging in duality and not engaging in nonduality, they focus their attention correctly on the branches of enlightenment; and with a mind that is not engaging in duality and not engaging in nonduality, they focus their attention correctly on the noble eightfold path.
“With a mind that is not engaging in duality and not engaging in nonduality, they focus their attention correctly on the truths of the noble ones; with a mind that is not engaging in duality and not engaging in nonduality, they focus their attention correctly on the meditative concentrations; with a mind that is not engaging in duality and not engaging in nonduality, they focus their attention correctly on the immeasurable attitudes; with a mind that is not engaging in duality and not engaging in nonduality, they focus their attention correctly on the formless absorptions; with a mind that is not engaging in duality and not engaging in nonduality, they focus their attention correctly on the eight liberations; with a mind that is not engaging in duality and not engaging in nonduality, they focus their attention correctly on the nine serial steps of meditative absorption; with a mind that is not engaging in duality and not engaging in nonduality, they focus their attention correctly on the emptiness, signlessness, and wishlessness gateways to liberation; with a mind that is not engaging in duality and not engaging in nonduality, they focus their attention correctly on the extrasensory powers; with a mind that is not engaging in duality and not engaging in nonduality, they focus their attention correctly on the meditative stabilities; with a mind that is not engaging in duality and not engaging in nonduality, they focus their attention correctly on the dhāraṇī gateways; with a mind that is not engaging in duality and not engaging in nonduality, they focus their attention correctly on the powers of the tathāgatas; with a mind that is not engaging in duality and not engaging in nonduality, they focus their attention correctly on the fearlessnesses; with a mind that is not engaging in duality and not engaging in nonduality, they focus their attention correctly on the kinds of exact knowledge; with a mind that is not engaging in duality and not engaging in nonduality, they focus their attention correctly on great compassion; and with a mind that is not engaging in duality and not engaging in nonduality, they focus their attention correctly on the distinct qualities of the buddhas.
“With a mind that is not engaging in duality and not engaging in nonduality, they focus their attention correctly on knowledge of all the dharmas; with a mind that is not engaging in duality and not engaging in nonduality, they focus their attention correctly on the knowledge of the aspects of the path; and with a mind that is not engaging in duality and not engaging in nonduality, they focus their attention correctly on all-aspect omniscience.
“Moreover, Kauśika, if any son or daughter of good family were to describe and teach this perfection of wisdom in detail to others in many rounds of teaching, were to explain and interpret, analyze and elucidate, and completely disclose and give conclusive instructions about its meaning, there the meaning of the perfection of wisdom would be as follows: it should not be viewed as a duality and should not be viewed as a nonduality, not as having a sign and not as signless, not as appropriated and not as rejected, not as subtracted from and not as added to, not as defilement and not as purification, not as arising and not as ceasing, not as taken up and not as not taken up, not as adopted and not as repudiated, not as abiding and not as not abiding, not as authentic and not as erroneous, not as conjoined and not as disjoined, not as hybrid and not as not hybrid, not as conditional and not as unconditional, not as a phenomenon and not as not a phenomenon, not as real nature and not as not real nature, and not as the very limit of reality and not as not the very limit of reality.
“The son or daughter of good family, Kauśika, who describes and teaches this perfection of wisdom in detail in many rounds of teaching, and explains and interprets, analyzes and elucidates, and completely discloses and gives conclusive instructions about its meaning to others, greatly increases their merit, but not those who take up, master, uphold, read, and focus their attention correctly on it for themselves alone.
“Moreover, Kauśika, if any sons or daughters of good families were to take up, master, uphold, recite, and focus their attention correctly on this profound perfection of wisdom, and were to describe and teach this perfection of wisdom in detail in many rounds of teaching themselves, and also were to explain and interpret, analyze and elucidate, and completely disclose and give conclusive instructions about its meaning to others as well, then, Kauśika, the merit of those sons or daughters of good families would very greatly increase.”
Śakra then asked, “Blessed Lord, should those sons or daughters of good families thus give instructions according to the meaning and the letter of the perfection of wisdom?”
“Kauśika,” replied the Blessed One, “sons or daughters of good families should give instructions according to the meaning and the letter of the perfection of wisdom. Kauśika, the sons or daughters of good families who give instruction according to the meaning and the letter in that manner will possess immeasurable and incalculable masses of merit.
“Kauśika, if any sons or daughters of good families were, for the duration of their lives, to serve, respect, honor, and worship the immeasurable, countless tathāgatas, arhats, perfectly complete buddhas of the eastern direction with flowers, garlands, perfumes, unguents, powders, robes, parasols, victory banners, flags, various musical instruments, and all the requirements for happiness, compared to them, Kauśika, if any sons or daughters of good families were to describe and teach this perfection of wisdom in detail according to the meaning and the letter to others in many rounds of teaching, and were to explain and interpret, analyze and elucidate, and completely disclose it, this merit of those sons or daughters of good families would increase more greatly. If you ask why, it is because, having trained in this perfection of wisdom, the tathāgatas, arhats, perfectly complete buddhas of the past, future, and present have fully awakened, will fully awaken, and are fully awakening to unsurpassed, perfect, complete enlightenment.
“Kauśika, if any sons or daughters of good families were, for the duration of their lives, to serve, respect, honor, and worship the immeasurable, countless tathāgatas, arhats, perfectly complete buddhas of the southern direction with flowers, garlands, perfumes, unguents, powders, robes, parasols, victory banners, flags, various musical instruments, and all the requirements for happiness, compared to them, Kauśika, if any sons or daughters of good families were to describe and teach this perfection of wisdom in detail according to the meaning and the letter to others in many rounds of teaching, and were to explain and interpret, analyze and elucidate, and completely disclose it, this merit of those sons or daughters of good families would increase more greatly. If you ask why, it is because, having trained in this perfection of wisdom, the tathāgatas, arhats, perfectly complete buddhas of the past, future, and present have fully awakened, will fully awaken, and are fully awakening to unsurpassed, perfect, complete enlightenment.
“Kauśika, if any sons or daughters of good families were, for the duration of their lives, to serve, respect, honor, and worship the immeasurable, countless tathāgatas, arhats, perfectly complete buddhas of the western direction with flowers, garlands, perfumes, unguents, powders, robes, parasols, victory banners, flags, various musical instruments, and all the requirements for happiness, compared to them, Kauśika, if any sons or daughters of good families were to describe and teach this perfection of wisdom in detail according to the meaning and the letter to others in many rounds of teaching, and were to explain and interpret, analyze and elucidate, and completely disclose it, this merit of those sons or daughters of good families would increase more greatly. If you ask why, it is because, having trained in this perfection of wisdom, the tathāgatas, arhats, perfectly complete buddhas of the past, future, and present have fully awakened, will fully awaken, and are fully awakening to unsurpassed, perfect, complete enlightenment.
“Kauśika, if any sons or daughters of good families were, for the duration of their lives, to serve, respect, honor, and worship the immeasurable, countless tathāgatas, arhats, perfectly complete buddhas of the northern direction with flowers, garlands, perfumes, unguents, powders, robes, parasols, victory banners, flags, various musical instruments, and all the requirements for happiness, compared to them, Kauśika, if any sons or daughters of good families were to describe and teach this perfection of wisdom in detail according to the meaning and the letter to others in many rounds of teaching, and were to explain and interpret, analyze and elucidate, and completely disclose it, this merit of those sons or daughters of good families would increase more greatly. If you ask why, it is because, having trained in this perfection of wisdom, the tathāgatas, arhats, perfectly complete buddhas of the past, future, and present have fully awakened, will fully awaken, and are fully awakening to unsurpassed, perfect, complete enlightenment.
“Kauśika, if any sons or daughters of good families were, for the duration of their lives, to serve, respect, honor, and worship the immeasurable, countless tathāgatas, arhats, perfectly complete buddhas of the intermediate northeastern direction with flowers, garlands, perfumes, unguents, powders, robes, parasols, victory banners, flags, various musical instruments, and all the requirements for happiness, compared to them, Kauśika, if any sons or daughters of good families were to describe and teach this perfection of wisdom in detail according to the meaning and the letter to others in many rounds of teaching, and were to explain and interpret, analyze and elucidate, and completely disclose it, this merit of those sons or daughters of good families would increase more greatly. If you ask why, it is because, having trained in this perfection of wisdom, the tathāgatas, arhats, perfectly complete buddhas of the past, future, and present fully awakened, will fully awaken, and are fully awakening to unsurpassed, perfect, complete enlightenment.
“Kauśika, if any sons or daughters of good families were, for the duration of their lives, to serve, respect, honor, and worship the immeasurable, countless tathāgatas, arhats, perfectly complete buddhas of the intermediate southeastern direction with flowers, garlands, perfumes, unguents, powders, robes, parasols, victory banners, flags, various musical instruments, and all the requirements for happiness, compared to them, Kauśika, if any sons or daughters of good families were to describe and teach this perfection of wisdom in detail according to the meaning and the letter to others in many rounds of teaching, and were to explain and interpret, analyze and elucidate, and completely disclose it, this merit of those sons or daughters of good families would increase more greatly. If you ask why, it is because, having trained in this perfection of wisdom, the tathāgatas, arhats, perfectly complete buddhas of the past, future, and present have fully awakened, will fully awaken, and are fully awakening to unsurpassed, perfect, complete enlightenment.
“Kauśika, if any sons or daughters of good families were, for the duration of their lives, to serve, respect, honor, and worship the immeasurable, countless tathāgatas, arhats, perfectly complete buddhas of the intermediate southwestern direction with flowers, garlands, perfumes, unguents, powders, robes, parasols, victory banners, flags, various musical instruments, and all the requirements for happiness, compared to them, Kauśika, if any sons or daughters of good families were to describe and teach this perfection of wisdom in detail according to the meaning and the letter to others in many rounds of teaching, and were to explain and interpret, analyze and elucidate, and completely disclose it, this merit of those sons or daughters of good families would increase more greatly. If you ask why, it is because, having trained in this perfection of wisdom, the tathāgatas, arhats, perfectly complete buddhas of the past, future, and present have fully awakened, will fully awaken, and are fully awakening to unsurpassed, perfect, complete enlightenment.
“Kauśika, if any sons or daughters of good families were, for the duration of their lives, to serve, respect, honor, and worship the immeasurable, countless tathāgatas, arhats, perfectly complete buddhas of the intermediate northwestern direction with flowers, garlands, perfumes, unguents, powders, robes, parasols, victory banners, flags, various musical instruments, and all the requirements for happiness, compared to them, Kauśika, if any sons or daughters of good families were to describe and teach this perfection of wisdom in detail according to the meaning and the letter to others in many rounds of teaching, and were to explain and interpret, analyze and elucidate, and completely disclose it, this merit of those sons or daughters of good families would increase more greatly. If you ask why, it is because, having trained in this perfection of wisdom, the tathāgatas, arhats, perfectly complete buddhas of the past, future, and present have fully awakened, will fully awaken, and are fully awakening to unsurpassed, perfect, complete enlightenment.
“Kauśika, if any sons or daughters of good families were, for the duration of their lives, to serve, respect, honor, and worship the immeasurable, countless tathāgatas, arhats, perfectly complete buddhas of the direction below with flowers, garlands, perfumes, unguents, powders, robes, parasols, victory banners, flags, various musical instruments, and all the requirements for happiness, compared to them, Kauśika, if any sons or daughters of good families were to describe and teach this perfection of wisdom in detail according to the meaning and the letter to others in many rounds of teaching, and were to explain and interpret, analyze and elucidate, and completely disclose it, this merit of those sons or daughters of good families would increase more greatly. If you ask why, it is because, having trained in this perfection of wisdom, the tathāgatas, arhats, perfectly complete buddhas of the past, future, and present have fully awakened, will fully awaken, and are fully awakening to unsurpassed, perfect, complete enlightenment.
“Kauśika, if any sons or daughters of good families were, for the duration of their lives, to serve, respect, honor, and worship the immeasurable, countless tathāgatas, arhats, perfectly complete buddhas of the direction above with flowers, garlands, perfumes, unguents, powders, robes, parasols, victory banners, flags, various musical instruments, and all the requirements for happiness, compared to them, Kauśika, if any sons or daughters of good families were to describe and teach this perfection of wisdom in detail according to the meaning and the letter to others in many rounds of teaching, and were to explain and interpret, analyze and elucidate, and completely disclose it, this merit of those sons or daughters of good families would increase more greatly. If you ask why, it is because, having trained in this perfection of wisdom, the tathāgatas, arhats, perfectly complete buddhas of the past, future, and present have fully awakened, will fully awaken, and are fully awakening to unsurpassed, perfect, complete enlightenment.
“Moreover, Kauśika, compared to any sons or daughters of good families who, over immeasurable, countless eons, practice the perfection of generosity by way of apprehending anything; over immeasurable, countless eons, practice the perfection of ethical discipline by way of apprehending anything; over immeasurable, countless eons, practice the perfection of tolerance by way of apprehending anything; over immeasurable, countless eons, practice the perfection of perseverance by way of apprehending anything; over immeasurable, countless eons, practice the perfection of meditative concentration by way of apprehending anything; and over immeasurable, countless eons, practice the perfection of wisdom by way of apprehending anything, if someone, without apprehending anything, describes and teaches in detail this perfection of wisdom according to the meaning and the letter to others in many rounds of teaching, and explains, arranges and establishes, analyzes and elucidates, and completely discloses it, their merit increases much more.
“In regard to this apprehending something, Kauśika, here if bodhisattvas give a gift by way of apprehending something, and think, ‘I am giving a gift. This is the gift that I am giving. I will give to them,’ the generosity of those giving in that manner is just generosity, but it is not the perfection of generosity. If they maintain ethical discipline by way of apprehending something, and think, ‘I am maintaining ethical discipline. This is the ethical discipline that I am maintaining,’ the maintenance of ethical discipline in that manner is just ethical discipline, but it is not the perfection of ethical discipline. If they cultivate tolerance by way of apprehending something, and think, ‘I am cultivating tolerance. This is the tolerance that I am cultivating,’ the cultivation of tolerance in that manner is just tolerance, but it is not the perfection of tolerance. If they undertake perseverance by way of apprehending something, and think, ‘I am undertaking perseverance. This is the perseverance that I am undertaking,’ the undertaking of perseverance in that manner is just perseverance, but it is not the perfection of perseverance. If they are absorbed in meditative concentration by way of apprehending something, and think, ‘I am absorbed in meditative concentration. This is the meditative concentration that I am absorbed in,’ the absorption in meditative concentration in that manner is just meditative concentration, but it is not the perfection of meditative concentration. If they cultivate wisdom by way of apprehending something, and think, ‘I am cultivating wisdom. This is the wisdom that I am cultivating,’ the cultivation of wisdom in that manner is just wisdom, but it is not the perfection of wisdom.
“Kauśika, sons or daughters of good families who practice while apprehending in that manner do not complete the perfection of generosity, do not complete the perfection of ethical discipline, do not complete the perfection of tolerance, do not complete the perfection of perseverance, do not complete the perfection of meditative concentration, and do not complete the perfection of wisdom.”
Śakra then asked, “Blessed Lord, how do bodhisattva great beings practice when the perfection of generosity is complete? How do bodhisattva great beings practice when the perfection of ethical discipline is complete? How do bodhisattva great beings practice when the perfection of tolerance is complete? How do bodhisattva great beings practice when the perfection of perseverance is complete? How do bodhisattva great beings practice when the perfection of meditative concentration is complete? And how do bodhisattva great beings practice when the perfection of wisdom is complete?”
“Kauśika,” said the Blessed One, “here, when bodhisattva great beings undertake acts of generosity, they do not apprehend the undertaking, and they do not apprehend the act of generosity or the recipient. When they maintain ethical discipline, they do not apprehend ethical discipline or the proper adopting of ethical discipline. When they cultivate tolerance, they do not apprehend tolerance or the cultivation of tolerance. When they undertake perseverance, they do not apprehend perseverance or the undertaking of perseverance. When they become absorbed in meditative concentration, they do not apprehend meditative concentration or the cultivation of meditative concentration. When they cultivate wisdom, they do not apprehend wisdom, the cultivation of wisdom, or being endowed with wisdom.