THE GREAT PRAJNAPARAMITA SUTRA
Chinese translation: Tang Dynasty, Tripitaka Master Xuanzang
VOLUME 106
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Chapter 30: COMPARING MERITS (4)
At that time, in the Dharma assembly, the Heavenly beings from the Realm of the Four Great Heavenly Kings up to the heaven of Akanistha simultaneously manifested various precious flowers, robes, jeweled necklaces, and flower garlands. Those Heavenly beings all flew up into the sky, scattered flowers as offerings to the Buddha, then joined their palms in reverence and addressed the Buddha:
“We aspire that this Prajnaparamita may long abide and dwell among the humans of Jambudvipa. Why? Because if Prajnaparamita is widely propagated among the humans of Jambudvipa, know that not only in that place will the Buddha Jewel, the Dharma Jewel, and the Bhikshu Sangha Jewel long abide without ceasing, but also throughout this three-thousand-fold world system, and even throughout the immeasurable, countless, and boundless Buddha-lands of the ten directions, it will be likewise. Through this, the Great Bodhisattvas and their excellent conduct can also be clearly known!
World-Honored One, in the various localities, wherever good men and good women, with pure faith, transcribe and uphold this profound Prajnaparamita, and then respectfully make offerings to it — know that in those places there is a wondrous radiance, dispelling obscurations and generating superior benefits.”
The Buddha said to Sakra, Lord of the Devas, and to the Heavenly assemblies:
“That is so, that is so, as you have said! If Prajnaparamita is widely propagated among the humans of Jambudvipa, know that not only in that place will the Buddha Jewel, the Dharma Jewel, and the Bhikshu Sangha Jewel long abide without ceasing, but also throughout this three-thousand-fold world system, and even throughout the immeasurable, countless, and boundless Buddha-lands of the ten directions, it will be likewise. Through this, the Great Bodhisattvas and their excellent conduct can also be clearly known. In whatever locality good men and good women, with pure faith, transcribe and uphold this profound Prajnaparamita, and then respectfully make offerings to it — know that in that place there is a wondrous radiance, dispelling obscurations and generating superior benefits.”
At that time, the Heavenly beings again manifested the finest flower garlands, robes, jeweled necklaces, and flower garlands of the heavenly realm to scatter as offerings to the Buddha, then again addressed the Buddha:
“If good men and good women with regard to this Prajnaparamita wholeheartedly listen to, uphold, recite, diligently study and practice, contemplate correctly according to the principle, transcribe, expound, and widely propagate it, then those good men and good women will never be easily harmed by Mara and Mara’s retinue. We of the Heavenly assemblies will constantly wholeheartedly bind ourselves to and protect those good men and good women, so that they are not harmed in any way. Why? Because those good men and good women — we of the Heavenly assemblies always respect and serve them as we do the Buddha, or as one approaches and is close to the Buddha and reveres the Dharma.”
Sakra, Lord of the Devas, addressed the Buddha:
“World-Honored One, if good men and good women with regard to this Prajnaparamita wholeheartedly listen to, uphold, recite, diligently study and practice, contemplate correctly according to the principle, expound for sentient beings, and widely propagate it — those good men and good women cannot accomplish this with only a few wholesome roots; they must certainly in previous lives have cultivated many wholesome roots before immeasurable Buddhas, made many right vows, made many offerings, and received support from many virtuous spiritual friends before they can wholeheartedly listen to, uphold, recite, diligently study and practice, contemplate correctly according to the principle, expound for sentient beings, and widely propagate this profound Prajnaparamita.
World-Honored One, to realize the Omniscient wisdom of all Buddhas, one must seek Prajnaparamita; to realize Prajnaparamita, one must seek the Omniscient wisdom of all Buddhas. Why? Because the Omniscient wisdom that all Buddhas have realized all arises from Prajnaparamita; because Prajnaparamita as such all arises from the Omniscient wisdom of all Buddhas. Why? Because the Omniscient wisdom that all Buddhas have realized is not different from Prajnaparamita; Prajnaparamita as such is not different from the Omniscient wisdom of all Buddhas — the Omniscient wisdom that all Buddhas have realized together with this Prajnaparamita, know that they are non-dual and also non-divisible.”
The Buddha said to Sakra, Lord of the Devas:
“That is so, that is so, exactly as you have said! Kausika, to realize the Omniscient wisdom of all Buddhas, one must seek Prajnaparamita; to realize Prajnaparamita, one must seek the Omniscient wisdom of all Buddhas. Why? Because the Omniscient wisdom that all Buddhas have realized all arises from Prajnaparamita; Prajnaparamita as such all arises from the Omniscient wisdom of all Buddhas. Why? Because the Omniscient wisdom that all Buddhas have realized is not different from Prajnaparamita; Prajnaparamita as such is not different from the Omniscient wisdom of all Buddhas. The Omniscient wisdom that all Buddhas have realized together with this Prajnaparamita, know that they are non-dual and also non-divisible. Therefore, the merit and awesome spiritual power of this Prajnaparamita is truly supremely rare.”
At that time, the Venerable Ananda addressed the Buddha:
“World-Honored One, why is it that you do not extensively extol Dana-paramita, Sila-paramita, Ksanti-paramita, Virya-paramita, Dhyana-paramita, but only extensively extol Prajnaparamita?
World-Honored One, why is it that you do not extensively extol 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, but only extensively extol Prajnaparamita?
World-Honored One, why is it that you do not extensively extol 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, but only extensively extol Prajnaparamita?
World-Honored One, why is it that you do not extensively extol the Holy Truth of Suffering, the Holy Truth of Origination, the Holy Truth of Cessation, the Holy Truth of the Path, but only extensively extol Prajnaparamita?
World-Honored One, why is it that you do not extensively extol the four Dhyanas, the four Immeasurables, the four Formless Absorptions, but only extensively extol Prajnaparamita?
World-Honored One, why is it that you do not extensively extol the eight Liberations, the eight Bases of Mastery, the nine Sequential Absorptions, the ten Totality Bases, but only extensively extol Prajnaparamita?
World-Honored One, why is it that you do not extensively extol 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, but only extensively extol Prajnaparamita?
World-Honored One, why is it that you do not extensively extol the liberation gate of Emptiness, the liberation gate of Signlessness, Wishlessness, but only extensively extol Prajnaparamita?
World-Honored One, why is it that you do not extensively extol the five types of eyes, the six supernatural powers, but only extensively extol Prajnaparamita?
World-Honored One, why is it that you do not extensively extol 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, but only extensively extol Prajnaparamita?
World-Honored One, why is it that you do not extensively extol the dharma of non-forgetfulness, the nature of constant equanimity, but only extensively extol Prajnaparamita?
World-Honored One, why is it that you do not extensively extol the wisdom of Omniscience, the wisdom of Path-signs, the wisdom of All-signs, but only extensively extol Prajnaparamita?
World-Honored One, why is it that you do not extensively extol all Dharani gates, all Samadhi gates, but only extensively extol Prajnaparamita?
World-Honored One, why is it that you do not extensively extol the conduct of the Great Bodhisattva, but only extensively extol Prajnaparamita?
World-Honored One, why is it that you do not extensively extol the stage of Supreme Enlightenment, but only extensively extol Prajnaparamita?”
The Buddha taught:
“Ananda, you should know that because this Prajnaparamita, in relation to Dana-paramita, Sila-paramita, Ksanti-paramita, Virya-paramita, and Dhyana-paramita, is the venerable dharma and the guiding dharma — therefore I only extensively extol Prajnaparamita.
Ananda, know that because this Prajnaparamita, in relation to 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, is the venerable dharma and the guiding dharma — therefore I only extensively extol Prajnaparamita.
Ananda, know that because this Prajnaparamita, in relation to 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, is the venerable dharma and the guiding dharma — therefore I only extensively extol Prajnaparamita.
Ananda, know that because this Prajnaparamita, in relation to the Holy Truth of Suffering, the Holy Truth of Origination, the Holy Truth of Cessation, the Holy Truth of the Path, is the venerable dharma and the guiding dharma — therefore I only extensively extol Prajnaparamita.
Ananda, know that because this Prajnaparamita, in relation to the four Dhyanas, the four Immeasurables, the four Formless Absorptions, is the venerable dharma and the guiding dharma — therefore I only extensively extol Prajnaparamita.
Ananda, know that because this Prajnaparamita, in relation to the eight Liberations, the eight Bases of Mastery, the nine Sequential Absorptions, the ten Totality Bases, is the venerable dharma and the guiding dharma — therefore I only extensively extol Prajnaparamita.
Ananda, know that because this Prajnaparamita, in relation to 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, and the Eightfold Noble Path, is the venerable dharma and the guiding dharma — therefore I only extensively extol Prajnaparamita.
Ananda, know that because this Prajnaparamita, in relation to the liberation gate of Emptiness, the liberation gate of Signlessness, and Wishlessness, is the venerable dharma and the guiding dharma — therefore I only extensively extol Prajnaparamita.
Ananda, know that because this Prajnaparamita, in relation to the five types of eyes and the six supernatural powers, is the venerable dharma and the guiding dharma — therefore I only extensively extol Prajnaparamita.
Ananda, know that because this Prajnaparamita, in relation to the ten powers of the Buddha, the four fearlessnesses, the four kinds of unobstructed knowledge, great Loving-kindness, great Compassion, great Joy, great Equanimity, and the eighteen unique qualities of a Buddha, is the venerable dharma and the guiding dharma — therefore I only extensively extol Prajnaparamita.
Ananda, know that because this Prajnaparamita, in relation to the dharma of non-forgetfulness and the nature of constant equanimity, is the venerable dharma and the guiding dharma — therefore I only extensively extol Prajnaparamita.
Ananda, know that because this Prajnaparamita, in relation to the wisdom of Omniscience, the wisdom of Path-signs, and the wisdom of All-signs, is the venerable dharma and the guiding dharma — therefore I only extensively extol Prajnaparamita.
Ananda, know that because this Prajnaparamita, in relation to all Dharani gates and all Samadhi gates, is the venerable dharma and the guiding dharma — therefore I only extensively extol Prajnaparamita.
Ananda, know that because this Prajnaparamita, in relation to the conduct of the Great Bodhisattva, is the venerable dharma and the guiding dharma — therefore I only extensively extol Prajnaparamita.
Ananda, know that because this Prajnaparamita, in relation to the stage of Supreme Enlightenment, is the venerable dharma and the guiding dharma — therefore I only extensively extol Prajnaparamita.”
The Buddha taught:
“Ananda, in your opinion, if one cultivates Dana-paramita without dedicating it toward Omniscient wisdom, can it be called the correct practice of Dana-paramita?”
Ananda replied: “World-Honored One, no!”
The Buddha taught:
“Ananda, the key is that only by dedicating toward Omniscient wisdom in the cultivation of Dana-paramita can it be called the correct practice of Dana-paramita.
“Ananda, in your opinion, if one cultivates Sila-paramita, Ksanti-paramita, Virya-paramita, Dhyana-paramita, and Prajnaparamita without dedicating toward Omniscient wisdom, can it be called the correct practice of Sila-paramita, Ksanti-paramita, Virya-paramita, Dhyana-paramita, and Prajnaparamita?”
Ananda replied: “World-Honored One, no!”
The Buddha taught:
“Ananda, the key is that only by dedicating toward Omniscient wisdom in the cultivation of Sila-paramita, Ksanti-paramita, Virya-paramita, Dhyana-paramita, and Prajnaparamita can it be called the correct practice of Sila-paramita, Ksanti-paramita, Virya-paramita, Dhyana-paramita, and Prajnaparamita. Therefore, this Prajnaparamita, in relation to Dana-paramita, Sila-paramita, Ksanti-paramita, Virya-paramita, and Dhyana-paramita, is the venerable dharma and the guiding dharma — therefore I only extensively extol Prajnaparamita.”
The Buddha taught:
“Ananda, in your opinion, if one abides in inner emptiness without dedicating toward Omniscient wisdom, can it be called the correct abiding in inner emptiness?”
Ananda replied: “World-Honored One, no!”
The Buddha taught: “Ananda, the key is that only by dedicating toward Omniscient wisdom in the abiding in inner emptiness can it be called the correct abiding in inner emptiness.”
The Buddha taught:
“Ananda, in your opinion, if one abides in 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 without dedicating toward Omniscient wisdom, can it be called the correct abiding in outer emptiness up to emptiness of the non-nature of self-nature?”
Ananda replied: “World-Honored One, no!”
The Buddha taught:
“Ananda, the key is that only by dedicating toward Omniscient wisdom in the abiding in outer emptiness up to emptiness of the non-nature of self-nature can it be called the correct abiding in outer emptiness up to emptiness of the non-nature of self-nature. Therefore, this Prajnaparamita, in relation to inner emptiness up to emptiness of the non-nature of self-nature, is the venerable dharma and the guiding dharma — therefore I only extensively extol Prajnaparamita.”
The Buddha taught:
“Ananda, in your opinion, if one abides in Suchness without dedicating toward Omniscient wisdom, can it be called the correct abiding in Suchness?”
Ananda replied: “World-Honored One, no!”
The Buddha taught: “Ananda, the key is that only by dedicating toward Omniscient wisdom in the abiding in Suchness can it be called the correct abiding in Suchness.”
The Buddha taught:
“Ananda, in your opinion, if one abides in 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 without dedicating toward Omniscient wisdom, can it be called the correct abiding in the Dharma-realm up to the inconceivable realm?”
Ananda replied: “World-Honored One, no!”
The Buddha taught:
“Ananda, the key is that only by dedicating toward Omniscient wisdom in the abiding in the Dharma-realm up to the inconceivable realm can it be called the correct abiding in the Dharma-realm up to the inconceivable realm. Therefore, this Prajnaparamita, in relation to Suchness up to the inconceivable realm, is the venerable dharma and the guiding dharma — therefore I only extensively extol Prajnaparamita.
“Ananda, in your opinion, if one abides in the Holy Truth of Suffering without dedicating toward Omniscient wisdom, can it be called the correct abiding in the Holy Truth of Suffering?”
Ananda replied: “World-Honored One, no!”
The Buddha taught: “Ananda, the key is that only by dedicating toward Omniscient wisdom in the abiding in the Holy Truth of Suffering can it be called the correct abiding in the Holy Truth of Suffering.”
The Buddha taught:
“Ananda, in your opinion, if one abides in the Holy Truth of Origination, Cessation, and the Path without dedicating toward Omniscient wisdom, can it be called the correct abiding in the Holy Truth of Origination, Cessation, and the Path?”
Ananda replied: “World-Honored One, no!”
The Buddha taught:
“Ananda, the key is that only by dedicating toward Omniscient wisdom in the abiding in the Holy Truth of Origination, Cessation, and the Path can it be called the correct abiding in the Holy Truth of Origination, Cessation, and the Path. Therefore, this Prajnaparamita, in relation to the Holy Truths of Suffering, Origination, Cessation, and the Path, is the venerable dharma and the guiding dharma — therefore I only extensively extol Prajnaparamita.”
The Buddha taught:
“Ananda, in your opinion, if one cultivates the four Dhyanas without dedicating toward Omniscient wisdom, can it be called the correct practice of the four Dhyanas?”
Ananda replied: “World-Honored One, no!”
The Buddha taught: “Ananda, the key is that only by dedicating toward Omniscient wisdom in the cultivation of the four Dhyanas can it be called the correct practice of the four Dhyanas.”
The Buddha taught:
“Ananda, in your opinion, if one cultivates the four Immeasurables and the four Formless Absorptions without dedicating toward Omniscient wisdom, can it be called the correct practice of the four Immeasurables and the four Formless Absorptions?”
Ananda replied: “World-Honored One, no!”
The Buddha taught:
“Ananda, the key is that only by dedicating toward Omniscient wisdom in the cultivation of the four Immeasurables and the four Formless Absorptions can it be called the correct practice of the four Immeasurables and the four Formless Absorptions. Therefore, this Prajnaparamita, in relation to the four Dhyanas, the four Immeasurables, and the four Formless Absorptions, is the venerable dharma and the guiding dharma — therefore I only extensively extol Prajnaparamita.”
The Buddha taught:
“Ananda, in your opinion, if one cultivates the eight Liberations without dedicating toward Omniscient wisdom, can it be called the correct practice of the eight Liberations?”
Ananda replied: “World-Honored One, no!”
The Buddha taught: “Ananda, the key is that only by dedicating toward Omniscient wisdom in the cultivation of the eight Liberations can it be called the correct practice of the eight Liberations.”
The Buddha taught:
“Ananda, in your opinion, if one cultivates the eight Bases of Mastery, the nine Sequential Absorptions, and the ten Totality Bases without dedicating toward Omniscient wisdom, can it be called the correct practice of the eight Bases of Mastery, the nine Sequential Absorptions, and the ten Totality Bases?”
Ananda replied: “World-Honored One, no!”
The Buddha taught:
“Ananda, the key is that only by dedicating toward Omniscient wisdom in the cultivation of the eight Bases of Mastery, the nine Sequential Absorptions, and the ten Totality Bases can it be called the correct practice of the eight Bases of Mastery, the nine Sequential Absorptions, and the ten Totality Bases. Therefore, this Prajnaparamita, in relation to the eight Liberations, the eight Bases of Mastery, the nine Sequential Absorptions, and the ten Totality Bases, is the venerable dharma and the guiding dharma — therefore I only extensively extol Prajnaparamita.”
The Buddha taught:
“Ananda, in your opinion, if one cultivates the four Foundations of Mindfulness without dedicating toward Omniscient wisdom, can it be called the correct practice of the four Foundations of Mindfulness?”
Ananda replied: “World-Honored One, no!”
The Buddha taught: “Ananda, the key is that only by dedicating toward Omniscient wisdom in the cultivation of the four Foundations of Mindfulness can it be called the correct practice of the four Foundations of Mindfulness.”
The Buddha taught:
“Ananda, in your opinion, if one cultivates the four Right Efforts, the four Bases of Miraculous Powers, the five Spiritual Faculties, the five Spiritual Powers, the seven Factors of Enlightenment, and the Eightfold Noble Path without dedicating toward Omniscient wisdom, can it be called the correct practice of these?”
Ananda replied: “World-Honored One, no!”
The Buddha taught:
“Ananda, the key is that only by dedicating toward Omniscient wisdom in the cultivation of the four Right Efforts, the four Bases of Miraculous Powers, the five Spiritual Faculties, the five Spiritual Powers, the seven Factors of Enlightenment, and the Eightfold Noble Path can it be called the correct practice of these. Therefore, this Prajnaparamita, in relation to 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, and the Eightfold Noble Path, is the venerable dharma and the guiding dharma — therefore I only extensively extol Prajnaparamita.”
The Buddha taught:
“Ananda, in your opinion, if one cultivates the liberation gate of Emptiness without dedicating toward Omniscient wisdom, can it be called the correct practice of the liberation gate of Emptiness?”
Ananda replied: “World-Honored One, no!”
The Buddha taught: “Ananda, the key is that only by dedicating toward Omniscient wisdom in the cultivation of the liberation gate of Emptiness can it be called the correct practice of the liberation gate of Emptiness.”
The Buddha taught:
“Ananda, in your opinion, if one cultivates the liberation gate of Signlessness and Wishlessness without dedicating toward Omniscient wisdom, can it be called the correct practice of the liberation gate of Signlessness and Wishlessness?”
Ananda replied: “World-Honored One, no!”
The Buddha taught:
“Ananda, the key is that only by dedicating toward Omniscient wisdom in the cultivation of the liberation gate of Signlessness and Wishlessness can it be called the correct practice of the liberation gate of Signlessness and Wishlessness. Therefore, this Prajnaparamita, in relation to the liberation gate of Emptiness, the liberation gate of Signlessness, and Wishlessness, is the venerable dharma and the guiding dharma — therefore I only extensively extol Prajnaparamita.”
The Buddha taught:
“Ananda, in your opinion, if one cultivates the five types of eyes without dedicating toward Omniscient wisdom, can it be called the correct practice of the five types of eyes?”
Ananda replied: “World-Honored One, no!”
The Buddha taught: “Ananda, the key is that only by dedicating toward Omniscient wisdom in the cultivation of the five types of eyes can it be called the correct practice of the five types of eyes.”
The Buddha taught:
“Ananda, in your opinion, if one cultivates the six supernatural powers without dedicating toward Omniscient wisdom, can it be called the correct practice of the six supernatural powers?”
Ananda replied: “World-Honored One, no!”
The Buddha taught:
“Ananda, the key is that only by dedicating toward Omniscient wisdom in the cultivation of the six supernatural powers can it be called the correct practice of the six supernatural powers. Therefore, this Prajnaparamita, in relation to the five types of eyes and the six supernatural powers, is the venerable dharma and the guiding dharma — therefore I only extensively extol Prajnaparamita.”
The Buddha taught:
“Ananda, in your opinion, if one cultivates the ten powers of the Buddha without dedicating toward Omniscient wisdom, can it be called the correct practice of the ten powers of the Buddha?”
Ananda replied: “World-Honored One, no!”
The Buddha taught: “Ananda, the key is that only by dedicating toward Omniscient wisdom in the cultivation of the ten powers of the Buddha can it be called the correct practice of the ten powers of the Buddha.”
The Buddha taught:
“Ananda, in your opinion, if one cultivates the four fearlessnesses, the four kinds of unobstructed knowledge, great Loving-kindness, great Compassion, great Joy, great Equanimity, and the eighteen unique qualities of a Buddha without dedicating toward Omniscient wisdom, can it be called the correct practice of these?”
Ananda replied: “World-Honored One, no!”
The Buddha taught:
“Ananda, the key is that only by dedicating toward Omniscient wisdom in the cultivation of the four fearlessnesses, the four kinds of unobstructed knowledge, great Loving-kindness, great Compassion, great Joy, great Equanimity, and the eighteen unique qualities of a Buddha can it be called the correct practice of these. Therefore, this Prajnaparamita, in relation to the ten powers of the Buddha, the four fearlessnesses, the four kinds of unobstructed knowledge, great Loving-kindness, great Compassion, great Joy, great Equanimity, and the eighteen unique qualities of a Buddha, is the venerable dharma and the guiding dharma — therefore I only extensively extol
Prajnaparamita.”
The Buddha taught:
“Ananda, in your opinion, if one cultivates the dharma of non-forgetfulness without dedicating toward Omniscient wisdom, can it be called the correct practice of the dharma of non-forgetfulness?”
Ananda replied: “World-Honored One, no!”
The Buddha taught: “Ananda, the key is that only by dedicating toward Omniscient wisdom in the cultivation of the dharma of non-forgetfulness can it be called the correct practice of the dharma of non-forgetfulness.”
The Buddha taught:
“Ananda, in your opinion, if one cultivates the nature of constant equanimity without dedicating toward Omniscient wisdom, can it be called the correct practice of the nature of constant equanimity?”
Ananda replied: “World-Honored One, no!”
The Buddha taught:
“Ananda, the key is that only by dedicating toward Omniscient wisdom in the cultivation of the nature of constant equanimity can it be called the correct practice of the nature of constant equanimity. Therefore, this Prajnaparamita, in relation to the dharma of non-forgetfulness and the nature of constant equanimity, is the venerable dharma and the guiding dharma — therefore I only extensively extol Prajnaparamita.”
The Buddha taught:
“Ananda, in your opinion, if one cultivates the wisdom of Omniscience without dedicating toward Omniscient wisdom, can it be called the correct practice of the wisdom of Omniscience?”
Ananda replied: “World-Honored One, no!”
The Buddha taught: “Ananda, the key is that only by dedicating toward Omniscient wisdom in the cultivation of the wisdom of Omniscience can it be called the correct practice of the wisdom of Omniscience.”
The Buddha taught:
“Ananda, in your opinion, if one cultivates the wisdom of Path-signs and the wisdom of All-signs without dedicating toward Omniscient wisdom, can it be called the correct practice of the wisdom of Path-signs and the wisdom of All-signs?”
Ananda replied: “World-Honored One, no!”
The Buddha taught:
“Ananda, the key is that only by dedicating toward Omniscient wisdom in the cultivation of the wisdom of Path-signs and the wisdom of All-signs can it be called the correct practice of the wisdom of Path-signs and the wisdom of All-signs. Therefore, this Prajnaparamita, in relation to the wisdom of Omniscience, the wisdom of Path-signs, and the wisdom of All-signs, is the venerable dharma and the guiding dharma — therefore I only extensively extol Prajnaparamita.”
The Buddha taught:
“Ananda, in your opinion, if one cultivates all Dharani gates without dedicating toward Omniscient wisdom, can it be called the correct practice of all Dharani gates?”
Ananda replied: “World-Honored One, no!”
The Buddha taught: “Ananda, the key is that only by dedicating toward Omniscient wisdom in the cultivation of all Dharani gates can it be called the correct practice of all Dharani gates.”
The Buddha taught:
“Ananda, in your opinion, if one cultivates all Samadhi gates without dedicating toward Omniscient wisdom, can it be called the correct practice of all Samadhi gates?”
Ananda replied: “World-Honored One, no!”
The Buddha taught:
“Ananda, the key is that only by dedicating toward Omniscient wisdom in the cultivation of all Samadhi gates can it be called the correct practice of all Samadhi gates. Therefore, this Prajnaparamita, in relation to all Dharani gates and all Samadhi gates, is the venerable dharma and the guiding dharma — therefore I only extensively extol Prajnaparamita.”
The Buddha taught:
“Ananda, in your opinion, if one cultivates the conduct of the Great Bodhisattva without dedicating toward Omniscient wisdom, can it be called the correct practice of the conduct of the Great Bodhisattva?”
Ananda replied: “World-Honored One, no!”
The Buddha taught:
“Ananda, the key is that only by dedicating toward Omniscient wisdom in the cultivation of the conduct of the Great Bodhisattva can it be called the correct practice of the conduct of the Great Bodhisattva. Therefore, this Prajnaparamita, in relation to the conduct of the Great Bodhisattva, is the venerable dharma and the guiding dharma — therefore I only extensively extol Prajnaparamita.”
The Buddha taught:
“Ananda, in your opinion, if one cultivates the stage of Supreme Enlightenment without dedicating toward Omniscient wisdom, can it be called the correct practice of the stage of Supreme Enlightenment?”
Ananda replied: “World-Honored One, no!”
The Buddha taught:
“Ananda, the key is that only by dedicating toward Omniscient wisdom in the cultivation of the stage of Supreme Enlightenment can it be called the correct practice of the stage of Supreme Enlightenment. Therefore, this Prajnaparamita, in relation to the stage of Supreme Enlightenment, is the venerable dharma and the guiding dharma — therefore I only extensively extol Prajnaparamita.”
The Venerable Ananda again addressed the Buddha:
“World-Honored One, how does one dedicate toward Omniscient wisdom to cultivate Dana-paramita?”
The Buddha taught: “Ananda, employing non-duality as the means, non-arising as the means, non-attainment as the means — cultivating Dana-paramita is called dedicating toward Omniscient wisdom to cultivate Dana-paramita.”
“World-Honored One, how does one dedicate toward Omniscient wisdom to cultivate Sila-paramita, Ksanti-paramita, Virya-paramita, Dhyana-paramita, and Prajnaparamita?”
“Ananda, employing non-duality as the means, non-arising as the means, non-attainment as the means — cultivating Sila-paramita, Ksanti-paramita, Virya-paramita, Dhyana-paramita, and Prajnaparamita is called dedicating toward Omniscient wisdom to cultivate Sila-paramita, Ksanti-paramita, Virya-paramita, Dhyana-paramita, and Prajnaparamita.”
“World-Honored One, how does one dedicate toward Omniscient wisdom to abide in inner emptiness?”
“Ananda, employing non-duality as the means, non-arising as the means, non-attainment as the means — abiding in inner emptiness is called dedicating toward Omniscient wisdom to abide in inner emptiness.”
“World-Honored One, how does one dedicate toward Omniscient wisdom to abide in 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?”
“Ananda, employing non-duality as the means, non-arising as the means, non-attainment as the means — abiding in outer emptiness up to emptiness of the non-nature of self-nature is called dedicating toward Omniscient wisdom to abide in outer emptiness up to emptiness of the non-nature of self-nature.”
“World-Honored One, how does one dedicate toward Omniscient wisdom to abide in Suchness?”
“Ananda, employing non-duality as the means, non-arising as the means, non-attainment as the means — abiding in Suchness is called dedicating toward Omniscient wisdom to abide in Suchness.”
“World-Honored One, how does one dedicate toward Omniscient wisdom to abide in 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?”
“Ananda, employing non-duality as the means, non-arising as the means, non-attainment as the means — abiding in the Dharma-realm up to the inconceivable realm is called dedicating toward Omniscient wisdom to abide in the Dharma-realm up to the inconceivable realm.”
“World-Honored One, how does one dedicate toward Omniscient wisdom to abide in the Holy Truth of Suffering?”
“Ananda, employing non-duality as the means, non-arising as the means, non-attainment as the means — abiding in the Holy Truth of Suffering is called dedicating toward Omniscient wisdom to abide in the Holy Truth of Suffering.”
“World-Honored One, how does one dedicate toward Omniscient wisdom to abide in the Holy Truth of Origination, Cessation, and the Path?”
“Ananda, employing non-duality as the means, non-arising as the means, non-attainment as the means — abiding in the Holy Truth of Origination, Cessation, and the Path is called dedicating toward Omniscient wisdom to abide in the Holy Truth of Origination, Cessation, and the Path.”
“World-Honored One, how does one dedicate toward Omniscient wisdom to cultivate the four Dhyanas?”
“Ananda, employing non-duality as the means, non-arising as the means, non-attainment as the means — cultivating the four Dhyanas is called dedicating toward Omniscient wisdom to cultivate the four Dhyanas.”
“World-Honored One, how does one dedicate toward Omniscient wisdom to cultivate the four Immeasurables and the four Formless Absorptions?”
“Ananda, employing non-duality as the means, non-arising as the means, non-attainment as the means — cultivating the four Immeasurables and the four Formless Absorptions is called dedicating toward Omniscient wisdom to cultivate the four Immeasurables and the four Formless Absorptions.”
“World-Honored One, how does one dedicate toward Omniscient wisdom to cultivate the eight Liberations?”
“Ananda, employing non-duality as the means, non-arising as the means, non-attainment as the means — cultivating the eight Liberations is called dedicating toward Omniscient wisdom to cultivate the eight Liberations.”
“World-Honored One, how does one dedicate toward Omniscient wisdom to cultivate the eight Bases of Mastery, the nine Sequential Absorptions, and the ten Totality Bases?”
“Ananda, employing non-duality as the means, non-arising as the means, non-attainment as the means — cultivating the eight Bases of Mastery, the nine Sequential Absorptions, and the ten Totality Bases is called dedicating toward Omniscient wisdom to cultivate the eight Bases of Mastery, the nine Sequential Absorptions, and the ten Totality Bases.”
“World-Honored One, how does one dedicate toward Omniscient wisdom to cultivate the four Foundations of Mindfulness?”
“Ananda, employing non-duality as the means, non-arising as the means, non-attainment as the means — cultivating the four Foundations of Mindfulness is called dedicating toward Omniscient wisdom to cultivate the four Foundations of Mindfulness.”
“World-Honored One, how does one dedicate toward Omniscient wisdom to cultivate the four Right Efforts, the four Bases of Miraculous Powers, the five Spiritual Faculties, the five Spiritual Powers, the seven Factors of Enlightenment, and the Eightfold Noble Path?”
“Ananda, employing non-duality as the means, non-arising as the means, non-attainment as the means — cultivating the four Right Efforts, the four Bases of Miraculous Powers, the five Spiritual Faculties, the five Spiritual Powers, the seven Factors of Enlightenment, and the Eightfold Noble Path is called dedicating toward Omniscient wisdom to cultivate the four Right Efforts, the four Bases of Miraculous Powers, the five Spiritual Faculties, the five Spiritual Powers, the seven Factors of Enlightenment, and the Eightfold Noble Path.”
“World-Honored One, how does one dedicate toward Omniscient wisdom to cultivate the liberation gate of Emptiness?”
“Ananda, employing non-duality as the means, non-arising as the means, non-attainment as the means — cultivating the liberation gate of Emptiness is called dedicating toward Omniscient wisdom to cultivate the liberation gate of Emptiness.”
“World-Honored One, how does one dedicate toward Omniscient wisdom to cultivate the liberation gate of Signlessness and Wishlessness?”
“Ananda, employing non-duality as the means, non-arising as the means, non-attainment as the means — cultivating the liberation gate of Signlessness and Wishlessness is called dedicating toward Omniscient wisdom to cultivate the liberation gate of Signlessness and Wishlessness.”
“World-Honored One, how does one dedicate toward Omniscient wisdom to cultivate the five types of eyes?”
“Ananda, employing non-duality as the means, non-arising as the means, non-attainment as the means — cultivating the five types of eyes is called dedicating toward Omniscient wisdom to cultivate the five types of eyes.”
“World-Honored One, how does one dedicate toward Omniscient wisdom to cultivate the six supernatural powers?”
“Ananda, employing non-duality as the means, non-arising as the means, non-attainment as the means — cultivating the six supernatural powers is called dedicating toward Omniscient wisdom to cultivate the six supernatural powers.”
“World-Honored One, how does one dedicate toward Omniscient wisdom to cultivate the ten powers of the Buddha?”
“Ananda, employing non-duality as the means, non-arising as the means, non-attainment as the means — cultivating the ten powers of the Buddha is called dedicating toward Omniscient wisdom to cultivate the ten powers of the Buddha.”
“World-Honored One, how does one dedicate toward Omniscient wisdom to cultivate the four fearlessnesses, the four kinds of unobstructed knowledge, great Loving-kindness, great Compassion, great Joy, great Equanimity, and the eighteen unique qualities of a Buddha?”
“Ananda, employing non-duality as the means, non-arising as the means, non-attainment as the means — cultivating the four fearlessnesses, the four kinds of unobstructed knowledge, great Loving-kindness, great Compassion, great Joy, great Equanimity, and the eighteen unique qualities of a Buddha is called dedicating toward Omniscient wisdom to cultivate these.”
“World-Honored One, how does one dedicate toward Omniscient wisdom to cultivate the dharma of non-forgetfulness?”
“Ananda, employing non-duality as the means, non-arising as the means, non-attainment as the means — cultivating the dharma of non-forgetfulness is called dedicating toward Omniscient wisdom to cultivate the dharma of non-forgetfulness.”
“World-Honored One, how does one dedicate toward Omniscient wisdom to cultivate the nature of constant equanimity?”
“Ananda, employing non-duality as the means, non-arising as the means, non-attainment as the means — cultivating the nature of constant equanimity is called dedicating toward Omniscient wisdom to cultivate the nature of constant equanimity.”
“World-Honored One, how does one dedicate toward Omniscient wisdom to cultivate the wisdom of Omniscience?”
“Ananda, employing non-duality as the means, non-arising as the means, non-attainment as the means — cultivating the wisdom of Omniscience is called dedicating toward Omniscient wisdom to cultivate the wisdom of Omniscience.”
“World-Honored One, how does one dedicate toward Omniscient wisdom to cultivate the wisdom of Path-signs and the wisdom of All-signs?”
“Ananda, employing non-duality as the means, non-arising as the means, non-attainment as the means — cultivating the wisdom of Path-signs and the wisdom of All-signs is called dedicating toward Omniscient wisdom to cultivate the wisdom of Path-signs and the wisdom of All-signs.”
“World-Honored One, how does one dedicate toward Omniscient wisdom to cultivate all Dharani gates?”
“Ananda, employing non-duality as the means, non-arising as the means, non-attainment as the means — cultivating all Dharani gates is called dedicating toward Omniscient wisdom to cultivate all Dharani gates.”
“World-Honored One, how does one dedicate toward Omniscient wisdom to cultivate all Samadhi gates?”
“Ananda, employing non-duality as the means, non-arising as the means, non-attainment as the means — cultivating all Samadhi gates is called dedicating toward Omniscient wisdom to cultivate all Samadhi gates.”
“World-Honored One, how does one dedicate toward Omniscient wisdom to cultivate the conduct of the Great Bodhisattva?”
“Ananda, employing non-duality as the means, non-arising as the means, non-attainment as the means — cultivating the conduct of the Great Bodhisattva is called dedicating toward Omniscient wisdom to cultivate the conduct of the Great Bodhisattva.”
“World-Honored One, how does one dedicate toward Omniscient wisdom to cultivate the stage of Supreme Enlightenment?”
“Ananda, employing non-duality as the means, non-arising as the means, non-attainment as the means — cultivating the stage of Supreme Enlightenment is called dedicating toward Omniscient wisdom to cultivate the stage of Supreme Enlightenment.”
The Venerable Ananda again addressed the Buddha:
“World-Honored One, what non-duality is employed as the means for dedicating toward Omniscient wisdom to cultivate Dana-paramita, Sila-paramita, Ksanti-paramita, Virya-paramita, Dhyana-paramita, and Prajnaparamita? What non-arising is employed as the means, and what non-attainment is employed as the means for dedicating toward Omniscient wisdom to cultivate Dana-paramita, Sila-paramita, Ksanti-paramita, Virya-paramita, Dhyana-paramita, and Prajnaparamita?
World-Honored One, what non-duality is employed as the means for dedicating toward Omniscient wisdom to abide in 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? What non-arising is employed as the means, and what non-attainment is employed as the means for dedicating toward Omniscient wisdom to abide in inner emptiness up to emptiness of the non-nature of self-nature?
World-Honored One, what non-duality is employed as the means for dedicating toward Omniscient wisdom to 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? What non-arising is employed as the means, and what non-attainment is employed as the means for dedicating toward Omniscient wisdom to abide in Suchness up to the inconceivable realm?
World-Honored One, what non-duality is employed as the means for dedicating toward Omniscient wisdom to abide in the Holy Truth of Suffering, Origination, Cessation, and the Path? What non-arising is employed as the means, and what non-attainment is employed as the means for dedicating toward Omniscient wisdom to abide in the Holy Truth of Suffering, Origination, Cessation, and the Path?
World-Honored One, what non-duality is employed as the means for dedicating toward Omniscient wisdom to cultivate the four Dhyanas, the four Immeasurables, and the four Formless Absorptions? What non-arising is employed as the means, and what non-attainment is employed as the means for dedicating toward Omniscient wisdom to cultivate the four Dhyanas, the four Immeasurables, and the four Formless Absorptions?
World-Honored One, what non-duality is employed as the means for dedicating toward Omniscient wisdom to cultivate the eight Liberations, the eight Bases of Mastery, the nine Sequential Absorptions, and the ten Totality Bases? What non-arising is employed as the means, and what non-attainment is employed as the means for dedicating toward Omniscient wisdom to cultivate the eight Liberations, the eight Bases of Mastery, the nine Sequential Absorptions, and the ten Totality Bases?
World-Honored One, what non-duality is employed as the means for dedicating toward Omniscient wisdom to cultivate 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, and the Eightfold Noble Path? What non-arising is employed as the means, and what non-attainment is employed as the means for dedicating toward Omniscient wisdom to cultivate 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, and the Eightfold Noble Path?
World-Honored One, what non-duality is employed as the means for dedicating toward Omniscient wisdom to cultivate the liberation gate of Emptiness, the liberation gate of Signlessness, and the liberation gate of Wishlessness? What non-arising is employed as the means, and what non-attainment is employed as the means for dedicating toward Omniscient wisdom to cultivate the liberation gate of Emptiness, the liberation gate of Signlessness, and the liberation gate of Wishlessness?
World-Honored One, what non-duality is employed as the means for dedicating toward Omniscient wisdom to cultivate the five types of eyes and the six supernatural powers? What non-arising is employed as the means, and what non-attainment is employed as the means for dedicating toward Omniscient wisdom to cultivate the five types of eyes and the six supernatural powers?”
– o0o –
End Of Volume 106