THE GREAT PRAJNAPARAMITA SUTRA
Chinese translation: Tang Dynasty, Tripitaka Master Xuanzang
VOLUME 101
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Chapter 29: EMBRACING (3)
At that time, Sakra, Lord of the Devas, again addressed the Buddha:
“World-Honored One, Prajnaparamita is truly rare! If one embraces Prajnaparamita, one thereby embraces Dana, Sila, Ksanti, Virya, Dhyana, Prajnaparamita; if one embraces Prajnaparamita, one thereby embraces the dharma of inner emptiness, outer emptiness, both inner and outer emptiness, emptiness of emptiness, great emptiness, ultimate emptiness, emptiness of conditioned phenomena, emptiness of unconditioned phenomena, emptiness of ultimate reality, emptiness without limits, scattered emptiness, immutable emptiness, emptiness of inherent nature, emptiness of self-characteristics, emptiness of shared characteristics, emptiness of all dharmas, emptiness of the incomprehensible, emptiness of non-nature, emptiness of self-nature, emptiness of the non-nature of self-nature; if one embraces Prajnaparamita, one thereby embraces Suchness, the Dharma-realm, Dharma-nature, non-falseness, immutability, equality, freedom from birth, the Dharma’s determinate nature, the Dharma’s abiding nature, ultimate reality, the realm of empty space, the inconceivable realm; if one embraces Prajnaparamita, one thereby embraces the Holy Truth of Suffering, the Holy Truth of Origination, the Holy Truth of Cessation, the Holy Truth of the Path; if one embraces Prajnaparamita, one thereby embraces the four Dhyanas, the four Immeasurables, the four Formless Absorptions; if one embraces Prajnaparamita, one thereby embraces the eight Liberations, the eight Bases of Mastery, the nine Sequential Absorptions, the ten Totality Bases; if one embraces Prajnaparamita, one thereby embraces the four Foundations of Mindfulness, the four Right Efforts, the four Bases of Miraculous Powers, the five Spiritual Faculties, the five Spiritual Powers, the seven Factors of Enlightenment, the Eightfold Noble Path; if one embraces Prajnaparamita, one thereby embraces the liberation gate of Emptiness, the liberation gate of Signlessness, Wishlessness; if one embraces Prajnaparamita, one thereby embraces the five types of eyes, the six supernatural powers; if one embraces Prajnaparamita, one thereby embraces the ten powers of the Buddha, the four fearlessnesses, the four kinds of unobstructed knowledge, great Loving-kindness, great Compassion, great Joy, great Equanimity, the eighteen unique qualities of a Buddha; if one embraces Prajnaparamita, one thereby embraces the dharma of non-forgetfulness, the nature of constant equanimity; if one embraces Prajnaparamita, one thereby embraces the wisdom of Omniscience, the wisdom of Path-signs, the wisdom of All-signs; if one embraces Prajnaparamita, one thereby embraces all Dharani gates, all Samadhi gates; if one embraces Prajnaparamita, one thereby embraces the fruit of Stream-entry, the fruit of Once-returning, the fruit of Non-returning, the fruit of Arhatship; if one embraces Prajnaparamita, one thereby embraces the stage of Pratyekabuddha; if one embraces Prajnaparamita, one thereby embraces the Ten-Stage Bodhisattvas; if one embraces Prajnaparamita, one thereby embraces the stage of Supreme Enlightenment; if one embraces Prajnaparamita, one thereby embraces all wholesome dharmas, worldly and supramundane.
At that time, the Buddha said to Sakra, Lord of the Devas:
“That is so, that is so, just as you have said! Prajnaparamita is truly rare! If a person is capable of embracing Prajnaparamita, then they are capable of embracing Dana, Sila, Ksanti, Virya, Dhyana, Prajnaparamita; if one is capable of embracing Prajnaparamita, then one is capable of embracing the dharma of inner emptiness, outer emptiness, both inner and outer emptiness, emptiness of emptiness, great emptiness, ultimate emptiness, emptiness of conditioned phenomena, emptiness of unconditioned phenomena, emptiness of ultimate reality, emptiness without limits, scattered emptiness, immutable emptiness, emptiness of inherent nature, emptiness of self-characteristics, emptiness of shared characteristics, emptiness of all dharmas, emptiness of the incomprehensible, emptiness of non-nature, emptiness of self-nature, emptiness of the non-nature of self-nature; if one is capable of embracing Prajnaparamita, then one is capable of embracing Suchness, the Dharma-realm, Dharma-nature, non-falseness, immutability, equality, freedom from birth, the Dharma’s determinate nature, the Dharma’s abiding nature, ultimate reality, the realm of empty space, the inconceivable realm; if one is capable of embracing Prajnaparamita, then one is capable of embracing the Holy Truth of Suffering, the Holy Truth of Origination, the Holy Truth of Cessation, the Holy Truth of the Path; if one is capable of embracing Prajnaparamita, then one is capable of embracing the four Dhyanas, the four Immeasurables, the four Formless Absorptions; if one is capable of embracing Prajnaparamita, then one is capable of embracing the eight Liberations, the eight Bases of Mastery, the nine Sequential Absorptions, the ten Totality Bases; if one is capable of embracing Prajnaparamita, then one is capable of embracing the four Foundations of Mindfulness, the four Right Efforts, the four Bases of Miraculous Powers, the five Spiritual Faculties, the five Spiritual Powers, the seven Factors of Enlightenment, the Eightfold Noble Path; if one is capable of embracing Prajnaparamita, then one is capable of embracing the liberation gate of Emptiness, the liberation gate of Signlessness, Wishlessness; if one is capable of embracing Prajnaparamita, then one is capable of embracing the five types of eyes, the six supernatural powers; if one is capable of embracing Prajnaparamita, then one is capable of embracing the ten powers of the Buddha, the four fearlessnesses, the four kinds of unobstructed knowledge, great Loving-kindness, great Compassion, great Joy, great Equanimity, the eighteen unique qualities of a Buddha; if one is capable of embracing Prajnaparamita, then one is capable of embracing the dharma of non-forgetfulness, the nature of constant equanimity; if one is capable of embracing Prajnaparamita, then one is capable of embracing the wisdom of Omniscience, the wisdom of Path-signs, the wisdom of All-signs; if one is capable of embracing Prajnaparamita, then one is capable of embracing all Dharani gates, all Samadhi gates; if one is capable of embracing Prajnaparamita, then one is capable of embracing the fruit of Stream-entry, the fruit of Once-returning, the fruit of Non-returning, the fruit of Arhatship; if one is capable of embracing Prajnaparamita, then one is capable of embracing the stage of Pratyekabuddha; if one is capable of embracing Prajnaparamita, then one is capable of embracing the Ten-Stage Bodhisattvas; if one is capable of embracing Prajnaparamita, then one is capable of embracing the stage of Supreme Enlightenment; if one is capable of embracing Prajnaparamita, then one is capable of embracing all wholesome dharmas, worldly and supramundane.
Furthermore, Kausika, if good men and good women, with regard to this Prajnaparamita, uphold, recite, diligently study and practice, contemplate correctly according to the principle, transcribe and explain, and widely propagate it, then such good men and good women will continuously obtain excellent merit, both in the present and in the future. You should listen attentively, arouse strong wholesome intent, and I shall expound and explain it for you.
Sakra, Lord of the Devas, said:
“Yes, World-Honored One, please speak right now, we wish to hear it.”
The Buddha taught:
“Kausika, if there are Brahmin non-Buddhists, or evil Maras and their retinues, or violent, arrogant, and conceited others, at the place of this Great Bodhisattva, who wish to cause trouble, insult, and harm, those persons, as soon as they give rise to such thoughts, will encounter calamity and be destroyed on their own, failing to achieve their aim. Why? Kausika, because that Great Bodhisattva, using the mind of the wisdom of Omniscience, employing non-attainment as the means, constantly and persistently cultivates Dana, Sila, Ksanti, Virya, Dhyana, Prajnaparamita, taking the vow of great Compassion as foremost. If sentient beings are constantly quarreling with one another out of greed, then that Great Bodhisattva, relinquishing all affairs inner and outer, uses skillful means to establish them in Dana-paramita.
If sentient beings are constantly breaking precepts, then that Great Bodhisattva, relinquishing all affairs inner and outer, uses skillful means to establish them in Sila-paramita.
If sentient beings are constantly filled with anger, then that Great Bodhisattva, relinquishing all affairs inner and outer, uses skillful means to establish them in Ksanti-paramita.
If sentient beings are constantly lazy, then that Great Bodhisattva, relinquishing all affairs inner and outer, uses skillful means to establish them in Virya-paramita.
If sentient beings’ minds are constantly agitated, then that Great Bodhisattva, relinquishing all affairs inner and outer, uses skillful means to establish them in Dhyana-paramita.
If sentient beings are constantly ignorant, then that Great Bodhisattva, relinquishing all affairs inner and outer, uses skillful means to establish them in Prajnaparamita.
If sentient beings are constantly revolving and drifting in samsara, always disturbed by the various latent tendencies, bonds and defilements of greed, hatred, and delusion, then that Great Bodhisattva, using various skillful means to cause their cessation and permanent separation from samsara, or causes them to stand firm and abide in the dharma of inner emptiness, outer emptiness, both inner and outer emptiness, emptiness of emptiness, great emptiness, ultimate emptiness, emptiness of conditioned phenomena, emptiness of unconditioned phenomena, emptiness of ultimate reality, emptiness without limits, scattered emptiness, immutable emptiness, emptiness of inherent nature, emptiness of self-characteristics, emptiness of shared characteristics, emptiness of all dharmas, emptiness of the incomprehensible, emptiness of non-nature, emptiness of self-nature, emptiness of the non-nature of self-nature; or causes them to stand firm and abide in Suchness, the Dharma-realm, Dharma-nature, non-falseness, immutability, equality, freedom from birth, the Dharma’s determinate nature, the Dharma’s abiding nature, ultimate reality, the realm of empty space, the inconceivable realm; or causes them to stand firm and abide in the Holy Truth of Suffering, the Holy Truth of Origination, the Holy Truth of Cessation, the Holy Truth of the Path; or causes them to stand firm and abide in the four Dhyanas, the four Immeasurables, the four Formless Absorptions; or causes them to stand firm and abide in the eight Liberations, the eight Bases of Mastery, the nine Sequential Absorptions, the ten Totality Bases; or causes them to stand firm and abide in the four Foundations of Mindfulness, the four Right Efforts, the four Bases of Miraculous Powers, the five Spiritual Faculties, the five Spiritual Powers, the seven Factors of Enlightenment, the Eightfold Noble Path; or causes them to stand firm and abide in the liberation gate of Emptiness, the liberation gate of Signlessness, Wishlessness; or causes them to stand firm and abide in the five types of eyes, the six supernatural powers; or causes them to stand firm and abide in the ten powers of the Buddha, the four fearlessnesses, the four kinds of unobstructed knowledge, great Loving-kindness, great Compassion, great Joy, great Equanimity, the eighteen unique qualities of a Buddha; or causes them to stand firm and abide in the dharma of non-forgetfulness, the nature of constant equanimity; or causes them to stand firm and abide in the wisdom of Omniscience, the wisdom of Path-signs, the wisdom of All-signs; or causes them to stand firm and abide in all Dharani gates, all Samadhi gates; or causes them to stand firm and abide in the fruit of Stream-entry, the fruit of Once-returning, the fruit of Non-returning, the fruit of Arhatship; or causes them to stand firm and abide in the stage of Pratyekabuddha; or causes them to stand firm and abide in the Ten-Stage Bodhisattvas; or causes them to stand firm and abide in the stage of Supreme Enlightenment; or causes them to stand firm and abide in all wholesome dharmas, worldly and supramundane.
Kausika, this is called upholding, reciting, diligently studying and practicing, contemplating correctly according to the principle, transcribing and explaining, and widely propagating Prajnaparamita — this is the present-life meritorious benefit that the Great Bodhisattva attains.
Kausika, that Great Bodhisattva who upholds, recites, diligently studies and practices, contemplates correctly according to the principle, transcribes and explains, widely propagates Prajnaparamita — in future lives will quickly realize the stage of Supreme Enlightenment, will turn the wondrous Wheel of Dharma, will liberate immeasurable sentient beings, and in accordance with their vows will bring security and stability to sentient beings, causing them regarding the three vehicles to wholeheartedly and ultimately study and practice until they enter Nirvana-without-remainder.
Kausika, this is called upholding, reciting, diligently studying and practicing, contemplating correctly according to the principle, transcribing and explaining, and widely propagating Prajnaparamita — this is the future meritorious benefit that the Great Bodhisattva attains.
Furthermore, Kausika, if good men and good women uphold, recite, diligently study and practice, contemplate correctly according to the principle, transcribe and explain, and widely propagate this Prajnaparamita, then in whatever place there may be evil Maras and their retinues, or Brahmin non-Buddhists and violent, arrogant, conceited others who malign Prajnaparamita and wish to create obstacles, question and slander, oppose and destroy it, wishing for its swift elimination — they will never succeed. Because those persons have heard Prajnaparamita, their evil gradually diminishes and merit gradually arises, and afterward, relying on the three vehicles, they will be freed from suffering.
Kausika, there is a type of excellent medicine called Mochi, whose special power is to eliminate all kinds of poison. There was a large poisonous hungry snake searching for food, and upon meeting another creature, it extended its venom intending to strike; that creature, fearing death, quickly ran into the place where that precious medicine was. The snake, upon smelling the medicine’s scent, retreated. Why? Kausika, because the extremely powerful effect of the Mochi medicine can overcome all kinds of poison and benefits living creatures. Know that the great wondrous function fully present in Prajnaparamita is likewise so. If good men and good women uphold, recite, diligently study and practice, contemplate correctly according to the principle, transcribe and explain, and widely propagate it, then the various evil Maras at the place of that Great Bodhisattva, wishing to carry out evil deeds, but due to the wondrous power and awesome spiritual force of Prajnaparamita, those evil deeds immediately self-extinguish right there. Why? Kausika, because the great and complete awesome spiritual power of this Prajnaparamita is capable of dispelling evil deeds and increasing wholesome qualities.
Kausika, how is it that Prajnaparamita is capable of eliminating evil and increasing goodness?
Kausika, Prajnaparamita as such is capable of eliminating greed, hatred, and delusion, and increases the antidotes to these.
Kausika, Prajnaparamita as such is capable of eliminating ignorance, formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, grasping, becoming, birth, aging-and-death, sorrow, lamentation, pain, grief and despair — which is the accumulation of all the great suffering — and increases the antidotes to these.
Kausika, Prajnaparamita as such is capable of eliminating all hindrances, obscurations, defilements, and bonds, and increases the antidotes to these.
Kausika, Prajnaparamita as such is capable of eliminating all views of self, views of beings, views of the stream of life, views of birth, views of nourishment, views of growth, views of the subject of transmigration, views of mind-born beings, views of children, views of agency, views of receiving retribution, views of the knower, views of the seer, and increases the antidotes to these.
Kausika, Prajnaparamita as such is capable of eliminating all views of permanence, views of annihilation, views of existence, views of non-existence, as well as paths leading to other kinds of wrong views, and increases the antidotes to these.
Kausika, Prajnaparamita as such is capable of eliminating the existing kinds of greed and stinginess, precept-breaking, anger, laziness, distraction, and delusion, and increases the antidotes to these.
Kausika, Prajnaparamita as such is capable of eliminating the existing false notions of permanence, pleasure, self, and purity, and increases the antidotes to these.
Kausika, Prajnaparamita as such is capable of eliminating all the activities of greed, hatred, delusion, conceit, doubt, and views, and increases the antidotes to these.
Kausika, Prajnaparamita as such is capable of eliminating attachment to form, and increases the antidotes to these; is capable of eliminating attachment to feeling, perception, mental formations, and consciousness, and increases the antidotes to these.
Kausika, Prajnaparamita as such is capable of eliminating attachment to the eye sense base, and increases the antidotes to these; is capable of eliminating attachment to the ear, nose, tongue, body, and mind sense bases, and increases the antidotes to these; is capable of eliminating attachment to the form sense base, and increases the antidotes to these; is capable of eliminating attachment to the sound, smell, taste, touch, and mental-object sense bases, and increases the antidotes to these. Kausika, Prajnaparamita as such is capable of eliminating attachment to the eye element, and increases the antidotes to these; is capable of eliminating attachment to the form element, eye-consciousness element, and eye-contact along with the feelings arising from eye-contact as condition, and increases the antidotes to these; is capable of eliminating attachment to the ear element, and increases the antidotes to these; is capable of eliminating attachment to the sound element, ear-consciousness element, and ear-contact along with the feelings arising from ear-contact as condition, and increases the antidotes to these; is capable of eliminating attachment to the nose element, and increases the antidotes to these; is capable of eliminating attachment to the smell element, nose-consciousness element, and nose-contact along with the feelings arising from nose-contact as condition, and increases the antidotes to these; is capable of eliminating attachment to the tongue element, and increases the antidotes to these; is capable of eliminating attachment to the taste element, tongue-consciousness element, and tongue-contact along with the feelings arising from tongue-contact as condition, and increases the antidotes to these; is capable of eliminating attachment to the body element, and increases the antidotes to these; is capable of eliminating attachment to the tangible element, body-consciousness element, and body-contact along with the feelings arising from body-contact as condition, and increases the antidotes to these; is capable of eliminating attachment to the mind element, and increases the antidotes to these; is capable of eliminating attachment to the mental-object element, mind-consciousness element, and mind-contact along with the feelings arising from mind-contact as condition, and increases the antidotes to these.
Kausika, Prajnaparamita as such is capable of eliminating attachment to the earth element, and increases the antidotes to these; is capable of eliminating attachment to the water, fire, wind, space, and consciousness elements, and increases the antidotes to these.
Kausika, Prajnaparamita as such is capable of eliminating attachment to the Holy Truth of Suffering, and increases the antidotes to these; is capable of eliminating attachment to the Holy Truth of Origination, Cessation, and the Path, and increases the antidotes to these.
Kausika, Prajnaparamita as such is capable of eliminating attachment to ignorance, and increases the antidotes to these; is capable of eliminating attachment to formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, grasping, becoming, birth, aging-and-death, sorrow, lamentation, pain, grief and despair, and increases the antidotes to these.
Kausika, Prajnaparamita as such is capable of eliminating attachment to inner emptiness, and increases the antidotes to these; is capable of eliminating attachment to outer emptiness, both inner and outer emptiness, emptiness of emptiness, great emptiness, ultimate emptiness, emptiness of conditioned phenomena, emptiness of unconditioned phenomena, emptiness of ultimate reality, emptiness without limits, scattered emptiness, immutable emptiness, emptiness of inherent nature, emptiness of self-characteristics, emptiness of shared characteristics, emptiness of all dharmas, emptiness of the incomprehensible, emptiness of non-nature, emptiness of self-nature, emptiness of the non-nature of self-nature, and increases the antidotes to these.
Kausika, Prajnaparamita as such is capable of eliminating attachment to Suchness, and increases the antidotes to these; is capable of eliminating attachment to the Dharma-realm, Dharma-nature, non-falseness, immutability, equality, freedom from birth, the Dharma’s determinate nature, the Dharma’s abiding nature, ultimate reality, the realm of empty space, the inconceivable realm, and increases the antidotes to these.
Kausika, Prajnaparamita as such is capable of eliminating attachment to Dana-paramita, and increases the antidotes to these; is capable of eliminating attachment to Sila-paramita, Ksanti-paramita, Virya-paramita, Dhyana-paramita, Prajnaparamita, and increases the antidotes to these.
Kausika, Prajnaparamita as such is capable of eliminating attachment to the four Dhyanas, and increases the antidotes to these; is capable of eliminating attachment to the four Immeasurables, the four Formless Absorptions, and increases the antidotes to these.
Kausika, Prajnaparamita as such is capable of eliminating attachment to the eight Liberations, and increases the antidotes to these; is capable of eliminating attachment to the eight Bases of Mastery, the nine Sequential Absorptions, the ten Totality Bases, and increases the antidotes to these.
Kausika, Prajnaparamita as such is capable of eliminating attachment to the four Foundations of Mindfulness, and increases the antidotes to these; is capable of eliminating attachment to the four Right Efforts, the four Bases of Miraculous Powers, the five Spiritual Faculties, the five Spiritual Powers, the seven Factors of Enlightenment, the Eightfold Noble Path, and increases the antidotes to these.
Kausika, Prajnaparamita as such is capable of eliminating attachment to the liberation gate of Emptiness, and increases the antidotes to these; is capable of eliminating attachment to the liberation gate of Signlessness, Wishlessness, and increases the antidotes to these.
Kausika, Prajnaparamita as such is capable of eliminating attachment to the five types of eyes, and increases the antidotes to these; is capable of eliminating attachment to the six supernatural powers, and increases the antidotes to these.
Kausika, Prajnaparamita as such is capable of eliminating attachment to the ten powers of the Buddha, and increases the antidotes to these; is capable of eliminating attachment to the four fearlessnesses, the four kinds of unobstructed knowledge, great Loving-kindness, great Compassion, great Joy, great Equanimity, the eighteen unique qualities of a Buddha, and increases the antidotes to these.
Kausika, Prajnaparamita as such is capable of eliminating attachment to the dharma of non-forgetfulness, and increases the antidotes to these; is capable of eliminating attachment to the nature of constant equanimity, and increases the antidotes to these.
Kausika, Prajnaparamita as such is capable of eliminating attachment to the wisdom of Omniscience, and increases the antidotes to these; is capable of eliminating attachment to the wisdom of Path-signs, the wisdom of All-signs, and increases the antidotes to these.
Kausika, Prajnaparamita as such is capable of eliminating attachment to all Dharani gates, and increases the antidotes to these; is capable of eliminating attachment to all Samadhi gates, and increases the antidotes to these.
Kausika, Prajnaparamita as such is capable of eliminating attachment to the Stream-enterer, and increases the antidotes to these; is capable of eliminating attachment to the Once-returner, Non-returner, and Arhat, and increases the antidotes to these.
Kausika, Prajnaparamita as such is capable of eliminating attachment to the path to Stream-entry and the fruit of Stream-entry, and increases the antidotes to these; is capable of eliminating attachment to the path to Once-returning, the fruit of Once-returning, the path to Non-returning, the fruit of Non-returning, the path to Arhatship, the fruit of Arhatship, and increases the antidotes to these.
Kausika, Prajnaparamita as such is capable of eliminating attachment to the Pratyekabuddha, and increases the antidotes to these; is capable of eliminating attachment to the path to Pratyekabuddha and the fruit of Pratyekabuddha, and increases the antidotes to these.
Kausika, Prajnaparamita as such is capable of eliminating attachment to the Great Bodhisattva, and increases the antidotes to these; is capable of eliminating attachment to Samyak-sam-Buddha, and increases the antidotes to these.
Kausika, Prajnaparamita as such is capable of eliminating attachment to the dharmas of the Great Bodhisattva, and increases the antidotes to these; is capable of eliminating attachment to the stage of Supreme Enlightenment, and increases the antidotes to these.
Kausika, Prajnaparamita as such is capable of eliminating attachment to the Sravaka vehicle, and increases the antidotes to these; is capable of eliminating attachment to the Pratyekabuddha vehicle and the Supreme Vehicle, and increases the antidotes to these.
Kausika, Prajnaparamita as such is even capable of eliminating attachment to Parinirvana and increases the antidote to this.
Kausika, Prajnaparamita as such is capable of eliminating all dharmas that Mara relies upon and is capable of growing all wholesome activities. Therefore, Prajnaparamita contains immeasurable great wondrous awesome spiritual power.
Furthermore, Kausika, if good men and good women wholeheartedly comprehend, uphold, recite, diligently study and practice, contemplate correctly according to the principle, transcribe and explain, and widely propagate this Prajnaparamita, then that Great Bodhisattva will constantly be protected by the four Great Heavenly Kings and Sakra, Lord of the Devas, throughout the three-thousand world system, the Heavenly King Mahabrahma, the Lord of the Saha World, the heaven of Extreme Light and Purity, the heaven of Complete Purity, the heaven of Vast Fruit, the Pure Abode heavens, together with all the Wholesome Devas, who all together provide protection, not allowing any calamity to invade or cause harm; all aspirations in accordance with the Dharma will be fulfilled; the Buddhas presently in the ten-direction world systems also constantly protect with mindfulness. Such a Bodhisattva always causes evil dharmas to cease and wholesome dharmas to increase, namely:
Increasing Dana-paramita, causing no decrease; increasing Sila-paramita, Ksanti-paramita, Virya-paramita, Dhyana-paramita, Prajnaparamita, causing no decrease. Why? Because non-attainment is used as the means.
Increasing inner emptiness, causing no decrease; increasing outer emptiness, both inner and outer emptiness, emptiness of emptiness, great emptiness, ultimate emptiness, emptiness of conditioned phenomena, emptiness of unconditioned phenomena, emptiness of ultimate reality, emptiness without limits, scattered emptiness, immutable emptiness, emptiness of inherent nature, emptiness of self-characteristics, emptiness of shared characteristics, emptiness of all dharmas, emptiness of the incomprehensible, emptiness of non-nature, emptiness of self-nature, emptiness of the non-nature of self-nature, causing no decrease. Why? Because non-attainment is used as the means.
Increasing Suchness, causing no decrease; increasing the Dharma-realm, Dharma-nature, non-falseness, immutability, equality, freedom from birth, the Dharma’s determinate nature, the Dharma’s abiding nature, ultimate reality, the realm of empty space, the inconceivable realm, causing no decrease. Why? Because non-attainment is used as the means.
Increasing the Holy Truth of Suffering, causing no decrease; increasing the Holy Truth of Origination, Cessation, the Path, causing no decrease. Why? Because non-attainment is used as the means.
Increasing the four Dhyanas, causing no decrease; increasing the four Immeasurables, the four Formless Absorptions, causing no decrease. Why? Because non-attainment is used as the means.
Increasing the eight Liberations, causing no decrease; increasing the eight Bases of Mastery, the nine Sequential Absorptions, the ten Totality Bases, causing no decrease. Why? Because non-attainment is used as the means.
Increasing the four Foundations of Mindfulness, causing no decrease; increasing the four Right Efforts, the four Bases of Miraculous Powers, the five Spiritual Faculties, the five Spiritual Powers, the seven Factors of Enlightenment, the Eightfold Noble Path, causing no decrease. Why? Because non-attainment is used as the means.
Increasing the liberation gate of Emptiness, causing no decrease; increasing the liberation gate of Signlessness, Wishlessness, causing no decrease. Why? Because non-attainment is used as the means.
Increasing the five types of eyes, causing no decrease; increasing the six supernatural powers, causing no decrease. Why? Because non-attainment is used as the means.
Increasing the ten powers of the Buddha, causing no decrease; increasing the four fearlessnesses, the four kinds of unobstructed knowledge, great Loving-kindness, great Compassion, great Joy, great Equanimity, the eighteen unique qualities of a Buddha, causing no decrease. Why? Because non-attainment is used as the means.
Increasing the dharma of non-forgetfulness, causing no decrease; increasing the nature of constant equanimity, causing no decrease. Why? Because non-attainment is used as the means.
Increasing the wisdom of Omniscience, causing no decrease; increasing the wisdom of Path-signs, the wisdom of All-signs, causing no decrease. Why? Because non-attainment is used as the means.
Increasing all Dharani gates, causing no decrease; increasing all Samadhi gates, causing no decrease. Why? Because non-attainment is used as the means.
Kausika, that Great Bodhisattva always speaks with dignity, and those who hear always respectfully comply; praises, discussions, and words are never confused or disordered; always clearly understands the principles of gratitude and kindness, persists in associating with good friends, and is not obscured by stinginess, jealousy, resentment, hatred, concealment, anxiety, flattery, deceit, arrogance, and conceit.
Kausika, that Great Bodhisattva personally abandons the taking of life, teaches others to abandon the taking of life, praises the abandonment of taking life, and joyfully commends those who abandon the taking of life. Personally abandons taking what is not given, teaches others to abandon taking what is not given, praises the abandonment of taking what is not given, and joyfully commends those who abandon taking what is not given. Personally abandons sexual misconduct, teaches others to abandon sexual misconduct, praises the abandonment of sexual misconduct, and joyfully commends those who abandon sexual misconduct. Personally abandons false speech, teaches others to abandon false speech, praises the abandonment of false speech, and joyfully commends those who abandon false speech. Personally abandons divisive speech, teaches others to abandon divisive speech, praises the abandonment of divisive speech, and joyfully commends those who abandon divisive speech. Personally abandons harsh speech, teaches others to abandon harsh speech, praises the abandonment of harsh speech, and joyfully commends those who abandon harsh speech. Personally abandons idle chatter, teaches others to abandon idle chatter, praises the abandonment of idle chatter, and joyfully commends those who abandon idle chatter. Personally abandons covetousness, teaches others to abandon covetousness, praises the abandonment of covetousness, and joyfully commends those who abandon covetousness. Personally abandons ill will, teaches others to abandon ill will, praises the abandonment of ill will, and joyfully commends those who abandon ill will. Personally abandons wrong view, teaches others to abandon wrong view, praises the abandonment of wrong view, and joyfully commends those who abandon wrong view.
Kausika, that Great Bodhisattva personally practices Dana-paramita, teaches others to practice Dana-paramita, praises Dana-paramita, and joyfully commends those who practice Dana-paramita. Personally practices Sila-paramita, teaches others to practice Sila-paramita, praises Sila-paramita, and joyfully commends those who practice Sila-paramita. Personally practices Ksanti-paramita, teaches others to practice Ksanti-paramita, praises Ksanti-paramita, and joyfully commends those who practice Ksanti-paramita. Personally practices Virya-paramita, teaches others to practice Virya-paramita, praises Virya-paramita, and joyfully commends those who practice Virya-paramita. Personally practices Dhyana-paramita, teaches others to practice Dhyana-paramita, praises Dhyana-paramita, and joyfully commends those who practice Dhyana-paramita. Personally practices Prajnaparamita, teaches others to practice Prajnaparamita, praises Prajnaparamita, and joyfully commends those who practice Prajnaparamita.
Kausika, that Great Bodhisattva personally abides in inner emptiness, teaches others to abide in inner emptiness, praises inner emptiness, and joyfully commends those who abide in inner emptiness. Personally abides in outer emptiness, teaches others to abide in outer emptiness, praises outer emptiness, and joyfully commends those who abide in outer emptiness. Personally abides in both inner and outer emptiness, teaches others to abide in both inner and outer emptiness, praises both inner and outer emptiness, and joyfully commends those who abide in both inner and outer emptiness. Personally abides in the emptiness of emptiness, teaches others to abide in the emptiness of emptiness, praises the emptiness of emptiness, and joyfully commends those who abide in the emptiness of emptiness. Personally abides in great emptiness, teaches others to abide in great emptiness, praises great emptiness, and joyfully commends those who abide in great emptiness. Personally abides in ultimate emptiness, teaches others to abide in ultimate emptiness, praises ultimate emptiness, and joyfully commends those who abide in ultimate emptiness.
Personally abides in emptiness of ultimate reality, teaches others to abide in emptiness of ultimate reality, praises emptiness of ultimate reality, and joyfully commends those who abide in emptiness of ultimate reality. Personally abides in emptiness without limits, teaches others to abide in emptiness without limits, praises emptiness without limits, and joyfully commends those who abide in emptiness without limits. Personally abides in scattered emptiness, teaches others to abide in scattered emptiness, praises scattered emptiness, and joyfully commends those who abide in scattered emptiness. Personally abides in immutable emptiness, teaches others to abide in immutable emptiness, praises immutable emptiness, and joyfully commends those who abide in immutable emptiness. Personally abides in emptiness of inherent nature, teaches others to abide in emptiness of inherent nature, praises emptiness of inherent nature, and joyfully commends those who abide in emptiness of inherent nature. Personally abides in emptiness of self-characteristics, teaches others to abide in emptiness of self-characteristics, praises emptiness of self-characteristics, and joyfully commends those who abide in emptiness of self-characteristics. Personally abides in emptiness of shared characteristics, teaches others to abide in emptiness of shared characteristics, praises emptiness of shared characteristics, and joyfully commends those who abide in emptiness of shared characteristics. Personally abides in the emptiness of all dharmas, teaches others to abide in the emptiness of all dharmas, praises the emptiness of all dharmas, and joyfully commends those who abide in the emptiness of all dharmas. Personally abides in emptiness of the incomprehensible, teaches others to abide in emptiness of the incomprehensible, praises emptiness of the incomprehensible, and joyfully commends those who abide in emptiness of the incomprehensible. Personally abides in emptiness of non-nature, teaches others to abide in emptiness of non-nature, praises emptiness of non-nature, and joyfully commends those who abide in emptiness of non-nature. Personally abides in emptiness of self-nature, teaches others to abide in emptiness of self-nature, praises emptiness of self-nature, and joyfully commends those who abide in emptiness of self-nature. Personally abides in emptiness of the non-nature of self-nature, teaches others to abide in emptiness of the non-nature of self-nature, praises emptiness of the non-nature of self-nature, and joyfully commends those who abide in emptiness of the non-nature of self-nature.
Kausika, that Great Bodhisattva personally abides in Suchness, teaches others to abide in Suchness, praises Suchness, and joyfully commends those who abide in Suchness. Personally abides in the Dharma-realm, teaches others to abide in the Dharma-realm, praises the Dharma-realm, and joyfully commends those who abide in the Dharma-realm. Personally abides in Dharma-nature, teaches others to abide in Dharma-nature, praises Dharma-nature, and joyfully commends those who abide in Dharma-nature. Personally abides in non-falseness of Dharma-nature, teaches others to abide in non-falseness of Dharma-nature, praises non-falseness of Dharma-nature, and joyfully commends those who abide in non-falseness of Dharma-nature. Personally abides in immutability of Dharma-nature, teaches others to abide in immutability of Dharma-nature, praises immutability of Dharma-nature, and joyfully commends those who abide in immutability of Dharma-nature. Personally abides in equality of Dharma-nature, teaches others to abide in equality of Dharma-nature, praises equality of Dharma-nature, and joyfully commends those who abide in equality of Dharma-nature. Personally abides in freedom from birth of Dharma-nature, teaches others to abide in freedom from birth of Dharma-nature, praises freedom from birth of Dharma-nature, and joyfully commends those who abide in freedom from birth of Dharma-nature. Personally abides in the Dharma’s determinate nature, teaches others to abide in the Dharma’s determinate nature, praises the Dharma’s determinate nature, and joyfully commends those who abide in the Dharma’s determinate nature. Personally abides in the Dharma’s abiding nature, teaches others to abide in the Dharma’s abiding nature, praises the Dharma’s abiding nature, and joyfully commends those who abide in the Dharma’s abiding nature. Personally abides in ultimate reality, teaches others to abide in ultimate reality, praises ultimate reality, and joyfully commends those who abide in ultimate reality. Personally abides in the realm of empty space, teaches others to abide in the realm of empty space, praises the realm of empty space, and joyfully commends those who abide in the realm of empty space. Personally abides in the inconceivable realm, teaches others to abide in the inconceivable realm, praises the inconceivable realm, and joyfully commends those who abide in the inconceivable realm.
Kausika, that Great Bodhisattva personally abides in the Holy Truth of Suffering, teaches others to abide in the Holy Truth of Suffering, praises the Holy Truth of Suffering, and joyfully commends those who abide in the Holy Truth of Origination. Personally abides in the Holy Truth of Origination, teaches others to abide in the Holy Truth of Origination, praises the Holy Truth of Origination, and joyfully commends those who abide in the Holy Truth of Origination. Personally abides in the Holy Truth of Cessation, teaches others to abide in the Holy Truth of Cessation, praises the Holy Truth of Cessation, and joyfully commends those who abide in the Holy Truth of Cessation. Personally abides in the Holy Truth of the Path, teaches others to abide in the Holy Truth of the Path, praises the Holy Truth of the Path, and joyfully commends those who abide in the Holy Truth of the Path.
Kausika, that Great Bodhisattva personally cultivates the First Dhyana, teaches others to cultivate the First Dhyana, praises the First Dhyana, and joyfully commends those who cultivate the First Dhyana. Personally cultivates the Second Dhyana, teaches others to cultivate the Second Dhyana, praises the Second Dhyana, and joyfully commends those who cultivate the Second Dhyana. Personally cultivates the Third Dhyana, teaches others to cultivate the Third Dhyana, praises the Third Dhyana, and joyfully commends those who cultivate the Third Dhyana. Personally cultivates the Fourth Dhyana, teaches others to cultivate the Fourth Dhyana, praises the Fourth Dhyana, and joyfully commends those who cultivate the Fourth Dhyana.
Kausika, that Great Bodhisattva personally cultivates the Immeasurable of Loving-kindness, teaches others to cultivate the Immeasurable of Loving-kindness, praises the Immeasurable of Loving-kindness, and joyfully commends those who cultivate the Immeasurable of Loving-kindness. Personally cultivates the Immeasurable of Compassion, teaches others to cultivate the Immeasurable of Compassion, praises the Immeasurable of Compassion, and joyfully commends those who cultivate the Immeasurable of Compassion. Personally cultivates the Immeasurable of Joy, teaches others to cultivate the Immeasurable of Joy, praises the Immeasurable of Joy, and joyfully commends those who cultivate the Immeasurable of Joy. Personally cultivates the Immeasurable of Equanimity, teaches others to cultivate the Immeasurable of Equanimity, praises the Immeasurable of Equanimity, and joyfully commends those who cultivate the Immeasurable of Equanimity.
Kausika, that Great Bodhisattva personally cultivates the Absorption of Infinite Space, teaches others to cultivate the Absorption of Infinite Space, praises the Absorption of Infinite Space, and joyfully commends those who cultivate the Absorption of Infinite Space. Personally cultivates the Absorption of Infinite Consciousness, teaches others to cultivate the Absorption of Infinite Consciousness, praises the Absorption of Infinite Consciousness, and joyfully commends those who cultivate the Absorption of Infinite Consciousness. Personally cultivates the Absorption of Nothingness, teaches others to cultivate the Absorption of Nothingness, praises the Absorption of Nothingness, and joyfully commends those who cultivate the Absorption of Nothingness. Personally cultivates the Absorption of Neither-perception-nor-non-perception, teaches others to cultivate the Absorption of Neither-perception-nor-non-perception, praises the Absorption of Neither-perception-nor-non-perception, and joyfully commends those who cultivate the Absorption of Neither-perception-nor-non-perception.
Kausika, that Great Bodhisattva personally cultivates the eight Liberations, teaches others to cultivate the eight Liberations, praises the eight Liberations, and joyfully commends those who cultivate the eight Liberations. Personally cultivates the eight Bases of Mastery, teaches others to cultivate the eight Bases of Mastery, praises the eight Bases of Mastery, and joyfully commends those who cultivate the eight Bases of Mastery. Personally cultivates the nine Sequential Absorptions, teaches others to cultivate the nine Sequential Absorptions, praises the nine Sequential Absorptions, and joyfully commends those who cultivate the nine Sequential Absorptions. Personally cultivates the ten Totality Bases, teaches others to cultivate the ten Totality Bases, praises the ten Totality Bases, and joyfully commends those who cultivate the ten Totality Bases.
Kausika, that Great Bodhisattva personally cultivates the four Foundations of Mindfulness, teaches others to cultivate the four Foundations of Mindfulness, praises the four Foundations of Mindfulness, and joyfully commends those who cultivate the four Foundations of Mindfulness. Personally cultivates the four Right Efforts, teaches others to cultivate the four Right Efforts, praises the four Right Efforts, and joyfully commends those who cultivate the four Right Efforts. Personally cultivates the four Bases of Miraculous Powers, teaches others to cultivate the four Bases of Miraculous Powers, praises the four Bases of Miraculous Powers, and joyfully commends those who cultivate the four Bases of Miraculous Powers. Personally cultivates the five Spiritual Faculties, teaches others to cultivate the five Spiritual Faculties, praises the five Spiritual Faculties, and joyfully commends those who cultivate the five Spiritual Faculties. Personally cultivates the five Spiritual Powers, teaches others to cultivate the five Spiritual Powers, praises the five Spiritual Powers, and joyfully commends those who cultivate the five Spiritual Powers. Personally cultivates the seven Factors of Enlightenment, teaches others to cultivate the seven Factors of Enlightenment, praises the seven Factors of Enlightenment, and joyfully commends those who cultivate the seven Factors of Enlightenment. Personally cultivates the Eightfold Noble Path, teaches others to cultivate the Eightfold Noble Path, praises the Eightfold Noble Path, and joyfully commends those who cultivate the Eightfold Noble Path.
Kausika, that Great Bodhisattva personally cultivates the liberation gate of Emptiness, teaches others to cultivate the liberation gate of Emptiness, praises the liberation gate of Emptiness, and joyfully commends those who cultivate the liberation gate of Emptiness. Personally cultivates the liberation gate of Signlessness, teaches others to cultivate the liberation gate of Signlessness, praises the liberation gate of Signlessness, and joyfully commends those who cultivate the liberation gate of Signlessness. Personally cultivates the liberation gate of Wishlessness, teaches others to cultivate the liberation gate of Wishlessness, praises the liberation gate of Wishlessness, and joyfully commends those who cultivate the liberation gate of Wishlessness.
Kausika, that Great Bodhisattva personally cultivates the five types of eyes, teaches others to cultivate the five types of eyes, praises the five types of eyes, and joyfully commends those who cultivate the five types of eyes. Personally cultivates the six supernatural powers, teaches others to cultivate the six supernatural powers, praises the six supernatural powers, and joyfully commends those who cultivate the six supernatural powers.
Kausika, that Great Bodhisattva personally cultivates the ten powers of the Buddha, teaches others to cultivate the ten powers of the Buddha, praises the ten powers of the Buddha, and joyfully commends those who cultivate the ten powers of the Buddha. Personally cultivates the four fearlessnesses, teaches others to cultivate the four fearlessnesses, praises the four fearlessnesses, and joyfully commends those who cultivate the four fearlessnesses. Personally cultivates the four kinds of unobstructed knowledge, teaches others to cultivate the four kinds of unobstructed knowledge, praises the four kinds of unobstructed knowledge, and joyfully commends those who cultivate the four kinds of unobstructed knowledge.
Kausika, that Great Bodhisattva personally cultivates great Loving-kindness, teaches others to cultivate great Loving-kindness, praises great Loving-kindness, and joyfully commends those who cultivate great Loving-kindness. Personally cultivates great Compassion, teaches others to cultivate great Compassion, praises great Compassion, and joyfully commends those who cultivate great Compassion. Personally cultivates great Joy, teaches others to cultivate great Joy, praises great Joy, and joyfully commends those who cultivate great Joy. Personally cultivates great Equanimity, teaches others to cultivate great Equanimity, praises great Equanimity, and joyfully commends those who cultivate great Equanimity.
Kausika, that Great Bodhisattva personally cultivates the eighteen unique qualities of a Buddha, teaches others to cultivate the eighteen unique qualities of a Buddha, praises the eighteen unique qualities of a Buddha, and joyfully commends those who cultivate the eighteen unique qualities of a Buddha.
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End Of Volume 101