THE GREAT PRAJÑĀPĀRAMITĀ SŪTRA
VOLUME 334
Chapter 53: SKILLFULLY PRACTICING STUDY (4)
At that time, the Venerable Subhūti again addressed the Buddha:
“World-Honored One, if the great Bodhisattvas practice in such a way, then they do not practice form, nor do they practice feeling, perception, formations, or consciousness.
World-Honored One, if the great Bodhisattvas practice in such a way, then they do not practice the eye sphere, nor do they practice the ear, nose, tongue, body, or mind spheres.
World-Honored One, if the great Bodhisattvas practice in such a way, then they do not practice the sphere of form, nor do they practice the spheres of sound, smell, taste, touch, or phenomena.
World-Honored One, if the great Bodhisattvas practice in such a way, then they do not practice the eye element, nor do they practice the ear, nose, tongue, body, or mind elements.
World-Honored One, if the great Bodhisattvas practice in such a way, then they do not practice the form element, nor do they practice the sound, smell, taste, touch, or phenomenon elements.
World-Honored One, if the great Bodhisattvas practice in such a way, then they do not practice the eye-consciousness element, nor do they practice the ear, nose, tongue, body, or mind-consciousness elements.
World-Honored One, if the great Bodhisattvas practice in such a way, then they do not practice eye contact, nor do they practice ear, nose, tongue, body, or mind contact.
World-Honored One, if the great Bodhisattvas practice in such a way, then they do not practice the feelings arising from eye contact as their condition, nor do they practice the feelings arising from ear, nose, tongue, body, or mind contact as their condition.
World-Honored One, if the great Bodhisattvas practice in such a way, then they do not practice the earth element, nor do they practice the water, fire, wind, space, or consciousness elements.
World-Honored One, if the great Bodhisattvas practice in such a way, then they do not practice ignorance, nor do they practice formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, grasping, existence, birth, aging-and-death, sorrow, lamentation, suffering, grief, and distress.
World-Honored One, if the great Bodhisattvas practice in such a way, then they do not practice the perfection of giving, nor do they practice morality, patience, diligence, meditative absorption, or the perfection of wisdom.
World-Honored One, if the great Bodhisattvas practice in such a way, then they do not practice the emptiness of the internal, nor do they practice the emptiness of the external, the emptiness of both internal and external, the emptiness of emptiness, the great emptiness, the emptiness of ultimate meaning, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the ultimate, the emptiness without boundaries, the emptiness of dispersion, the emptiness of non-transformation, the emptiness of intrinsic nature, the emptiness of own characteristics, the emptiness of common characteristics, the emptiness of all phenomena, the emptiness of what cannot be apprehended, the emptiness of no nature, the emptiness of self-nature, and the emptiness of the self-nature of emptiness.
World-Honored One, if the great Bodhisattvas practice in such a way, then they do not practice suchness, nor do they practice the Dharma realm, the nature of phenomena, the non-false nature, the unchanging nature, the equal nature, the nature of being free from arising, the fixed nature of phenomena, the abiding nature of phenomena, ultimate reality, the realm of space, or the inconceivable realm.
World-Honored One, if the great Bodhisattvas practice in such a way, then they do not practice the four foundations of mindfulness, nor do they practice the four right efforts, the four bases of miraculous powers, the five faculties, the five powers, the seven factors of enlightenment, or the eightfold noble path.
World-Honored One, if the great Bodhisattvas practice in such a way, then they do not practice the noble truth of suffering, nor do they practice the noble truths of origin, cessation, or path.
World-Honored One, if the great Bodhisattvas practice in such a way, then they do not practice the four meditative absorptions, nor do they practice the four immeasurables or the four formless absorptions.
World-Honored One, if the great Bodhisattvas practice in such a way, then they do not practice the eight liberations, nor do they practice the eight spheres of mastery, the nine successive concentrations, or the ten total spheres.
World-Honored One, if the great Bodhisattvas practice in such a way, then they do not practice the liberation-door of emptiness, nor do they practice the liberation-doors of signlessness or wishlessness.
World-Honored One, if the great Bodhisattvas practice in such a way, then they do not practice the five types of eyes, nor do they practice the six supernatural powers.
World-Honored One, if the great Bodhisattvas practice in such a way, then they do not practice the samādhi gateways, nor do they practice the dhāraṇī gateways.
World-Honored One, if the great Bodhisattvas practice in such a way, then they do not practice the ten powers of the Buddha, nor do they practice the four fearlessnesses, the four kinds of unobstructed understanding, great loving-kindness, great compassion, great sympathetic joy, great equanimity, or the eighteen unshared Buddha qualities.
World-Honored One, if the great Bodhisattvas practice in such a way, then they do not practice the quality of never forgetting, nor do they practice the nature of always remaining in equanimity.
World-Honored One, if the great Bodhisattvas practice in such a way, then they do not practice the fruition of Stream-enterer, nor do they practice the fruits of Once-returner, Non-returner, or Arhat.
World-Honored One, if the great Bodhisattvas practice in such a way, then they do not practice the state of a Pratyekabuddha.
World-Honored One, if the great Bodhisattvas practice in such a way, then they do not practice the wisdom of all-knowing, nor do they practice the wisdom of the modes of the path or the wisdom of all aspects. Why is this? World-Honored One, because in these phenomena, the one who practices, the object of practice, the time of practice, the place of practice, and that by which practice is accomplished cannot be apprehended.
World-Honored One, if a great Bodhisattva is able to practice in such a way, then they cannot be subdued by all the gods, humans, asuras, and others in the world; rather, they are able to subdue all gods, humans, asuras, and others in the world.
World-Honored One, if a great Bodhisattva is able to practice in such a way, then they cannot be subdued by all Śrāvakas or Pratyekabuddhas; rather, they are able to subdue all Śrāvakas and Pratyekabuddhas. Why is this? World-Honored One, that great Bodhisattva has already abided in the state that cannot be subdued, meaning that the great Bodhisattva has departed from the position of arising.
World-Honored One, that great Bodhisattva constantly abides in the unsurpassable intention of the wisdom of omniscience and therefore quickly attains the supreme enlightenment.”
The Buddha said:
“Subhūti, so it is, so it is! It is exactly as you have said.
Furthermore, Subhūti, what do you think? Suppose all sentient beings in this Southern Continent of Jambudvīpa were to obtain human bodies, and having obtained human bodies, they all attained the supreme enlightenment. If there were a good man or good woman who, throughout their entire lifetime, used the finest worldly offerings to respectfully make offerings to, honor, and praise these Thus Come Ones, Worthy Ones, Perfectly Enlightened Ones; and who then dedicated the roots of virtue from such offerings equally to all sentient beings, transferring them toward the supreme enlightenment—would this good man or good woman, because of this cause and condition, gain great merit?”
Subhūti replied:
“World-Honored One, very much! Well-Gone One, very much!”
The Buddha said:
“Subhūti, if a good man or good woman, in the midst of an assembly, explains this profound perfection of wisdom, presents it, arranges it, analyzes it, reveals it, and causes those who hear it to easily understand and abide in the intention corresponding with this profound perfection of wisdom, then this good man or good woman, because of that cause and condition, will obtain merits far greater than the former—immeasurable, boundless, and incalculable.
Furthermore, Subhūti, what do you think? Suppose all sentient beings of the Southern Continent of Jambudvīpa and the Eastern Continent of Videha obtained human bodies, and having obtained human bodies, they all attained the supreme enlightenment. If there were a good man or good woman who, throughout their entire lifetime, used the finest worldly offerings to respectfully make offerings to, honor, and praise the Thus Come Ones, Worthy Ones, Perfectly Enlightened Ones; and who then dedicated the roots of virtue from such offerings equally to all sentient beings, transferring them toward the supreme enlightenment—would this good man or good woman, because of this cause and condition, gain great merit?”
Subhūti replied:
“World-Honored One, very much! Well-Gone One, very much!”
The Buddha said:
“Subhūti, if a good man or good woman, in the midst of an assembly, explains this profound perfection of wisdom, presents it, arranges it, analyzes it, reveals it, and causes those who hear it to easily understand and abide in the intention corresponding with this profound perfection of wisdom, then this good man or good woman, because of that cause and condition, will obtain merits far greater than the former—immeasurable, boundless, and incalculable.
Furthermore, Subhūti, what do you think? Suppose all sentient beings of the Southern Continent of Jambudvīpa, the Eastern Continent of Videha, and the Western Continent of Godānīya obtained human bodies, and having obtained human bodies, they all attained the supreme enlightenment. If there were a good man or good woman who, throughout their entire lifetime, used the finest worldly offerings to respectfully make offerings to, honor, and praise the Thus Come Ones, Worthy Ones, Perfectly Enlightened Ones; and who then dedicated the roots of virtue from such offerings equally to all sentient beings, transferring them toward the supreme enlightenment—would this good man or good woman, because of this cause and condition, gain great merit?”
Subhūti replied:
“World-Honored One, very much! Well-Gone One, very much!”
The Buddha said:
“Subhūti, if a good man or good woman, in the midst of an assembly, explains this profound perfection of wisdom, presents it, arranges it, analyzes it, reveals it, and causes those who hear it to easily understand and abide in the intention corresponding with such profound perfection of wisdom, then this good man or good woman, because of that cause and condition, will obtain merits far greater than the former—immeasurable, boundless, and incalculable.
Furthermore, Subhūti, what do you think? Suppose all sentient beings in the four great continents obtained human bodies, and having obtained human bodies, they all attained the supreme enlightenment. If there were a good man or good woman who, throughout their entire lifetime, used the finest worldly offerings to respectfully make offerings to, honor, and praise the Thus Come Ones, Worthy Ones, Perfectly Enlightened Ones; and who then dedicated the roots of virtue from such offerings equally to all sentient beings, transferring them toward the supreme enlightenment—would this good man or good woman, because of this cause and condition, gain great merit?”
Subhūti replied:
“World-Honored One, very much! Well-Gone One, very much!”
The Buddha taught:
“Subhūti, if good men and good women, in the midst of a great assembly, clearly expound that profound Prajñāpāramitā, setting it forth, arranging, distinguishing, and revealing it, causing those who hear it to easily understand and abide in the mental activity corresponding with that profound Prajñāpāramitā, then these good men and good women, because of this cause and condition, will obtain merits far greater than those of the former person, immeasurable, boundless, and beyond calculation.
Furthermore, Subhūti, what do you think? Suppose all sentient beings in this small thousandfold world were to obtain human bodies, and after obtaining human bodies, all attained the supreme enlightenment. There is a certain good man or good woman who, throughout their entire lifetime, takes the most excellent worldly offerings, respectfully makes offerings to, honors, and praises the Tathāgatas, Worthy Ones, Perfectly Enlightened Ones; and furthermore dedicates the roots of virtue from such offerings equally to all sentient beings, collectively transferring them toward the attainment of supreme enlightenment. Would that good man or good woman, through this cause and condition, obtain much merit?”
Subhūti replied:
“World-Honored One, very much! Sugata, very much!”
The Buddha taught:
“Subhūti, if a good man or good woman, in the midst of a great assembly, clearly expounds that profound Prajñāpāramitā, setting it forth, arranging, distinguishing, and revealing it, causing those who hear it to easily understand and abide in the mental activity corresponding with such profound Prajñāpāramitā, then that good man or good woman, through that cause and condition, will obtain merits greater than the former person’s, immeasurable, boundless, and beyond calculation.
Furthermore, Subhūti, what do you think? Suppose all sentient beings in the middle thousandfold world were to obtain human bodies, and after obtaining human bodies, all attained the supreme enlightenment. There is a certain good man or good woman who, throughout their entire lifetime, takes the most excellent worldly offerings, respectfully makes offerings to, honors, and praises the Tathāgatas, Worthy Ones, Perfectly Enlightened Ones; and furthermore dedicates the roots of virtue from such offerings equally to all sentient beings, collectively transferring them toward the attainment of supreme enlightenment. Would that good man or good woman, through this cause and condition, obtain much merit?”
Subhūti replied:
“World-Honored One, very much! Sugata, very much!”
The Buddha taught:
“Subhūti, if a good man or good woman, in the midst of a great assembly, clearly expounds that profound Prajñāpāramitā, setting it forth, arranging, distinguishing, and revealing it, causing those who hear it to easily understand and abide in the mental activity corresponding with such profound Prajñāpāramitā, then that good man or good woman, through that cause and condition, will obtain merits greater than the former person’s, immeasurable, boundless, and beyond calculation.
Furthermore, Subhūti, what do you think? Suppose all sentient beings in this great trichiliocosm were to obtain human bodies, and after obtaining human bodies, all attained the supreme enlightenment. There is a certain good man or good woman who, throughout their entire lifetime, takes the most excellent worldly offerings, respectfully makes offerings to, honors, and praises the Tathāgatas, Worthy Ones, Perfectly Enlightened Ones; and furthermore dedicates the roots of virtue from such offerings equally to all sentient beings, collectively transferring them toward the attainment of supreme enlightenment. Would that good man or good woman, through this cause and condition, obtain much merit?”
Subhūti replied:
“World-Honored One, very much! Sugata, very much!”
The Buddha taught:
“Subhūti, if a good man or good woman, in the midst of a great assembly, clearly expounds that profound Prajñāpāramitā, setting it forth, arranging, distinguishing, and revealing it, causing those who hear it to easily understand and abide in the mental activity corresponding with such profound Prajñāpāramitā, then that good man or good woman, through that cause and condition, will obtain merits greater than the former person’s, immeasurable, boundless, and beyond calculation.
Furthermore, Subhūti, what do you think? Suppose all sentient beings in Jambudvīpa, without being before or after one another, all obtain human bodies. There is a certain good man or good woman who, by skillful means, teaches and guides them all, causing them to abide in the ten wholesome paths of action; and furthermore dedicates the roots of virtue from such teaching and guidance equally to all sentient beings, collectively transferring them toward the attainment of supreme enlightenment. Would that good man or good woman, through this cause and condition, obtain much merit?”
Subhūti replied:
“World-Honored One, very much! Sugata, very much!”
The Buddha taught:
“Subhūti, if a good man or good woman, in the midst of a great assembly, clearly expounds such profound Prajñāpāramitā, setting it forth, arranging, distinguishing, and revealing it, causing those who hear it to easily understand and firmly abide in the mental activity corresponding with the wisdom of omniscience, then that good man or good woman, through that cause and condition, will obtain merits greater than the former person’s, immeasurable, boundless, and beyond calculation.
Furthermore, Subhūti, what do you think? Suppose all sentient beings of Jambudvīpa and Pūrvavideha, without being before or after one another, all obtain human bodies. There is a certain good man or good woman who, by skillful means, teaches and guides them all, causing them to abide in the ten wholesome paths of action; and furthermore dedicates the roots of virtue from such teaching and guidance equally to all sentient beings, collectively transferring them toward the attainment of supreme enlightenment. Would that good man or good woman, through this cause and condition, obtain much merit?”
Subhūti replied:
“World-Honored One, very much! Sugata, very much!”
The Buddha taught:
“Subhūti, if a good man or good woman, in the midst of a great assembly, clearly expounds such profound Prajñāpāramitā, setting it forth, arranging, distinguishing, and revealing it, causing those who hear it to easily understand and firmly abide in the mental activity corresponding with the wisdom of omniscience, then that good man or good woman, through that cause and condition, will obtain merits greater than the former person’s, immeasurable, boundless, and beyond calculation.
Furthermore, Subhūti, what do you think? Suppose all sentient beings of Jambudvīpa, Pūrvavideha, and Aparagodānīya, without being before or after one another, all obtain human bodies. There is a certain good man or good woman who, by skillful means, teaches and guides them all, causing them to abide in the ten wholesome paths of action; and furthermore dedicates the roots of virtue from such teaching and guidance equally to all sentient beings, collectively transferring them toward the attainment of supreme enlightenment. Would that good man or good woman, through this cause and condition, obtain much merit?”
Subhūti replied:
“World-Honored One, very much! Sugata, very much!”
The Buddha taught:
“Subhūti, if a good man or good woman, in the midst of a great assembly, clearly expounds such profound Prajñāpāramitā, setting it forth, arranging, distinguishing, and revealing it, causing those who hear it to easily understand and firmly abide in the mental activity corresponding with the wisdom of omniscience, then that good man or good woman, through that cause and condition, will obtain merits greater than the former person’s, immeasurable, boundless, and beyond calculation.
Furthermore, Subhūti, what do you think? Suppose all sentient beings in the four great continents, without being before or after one another, all obtain human bodies. There is a certain good man or good woman who, by skillful means, teaches and guides them all, causing them to abide in the ten wholesome paths of action; and furthermore dedicates the roots of virtue from such teaching and guidance equally to all sentient beings, collectively transferring them toward the attainment of supreme enlightenment. Would that good man or good woman, through this cause and condition, obtain much merit?”
Subhūti replied:
“World-Honored One, very much! Sugata, very much!”
The Buddha taught:
“Subhūti, if a good man or good woman, in the midst of a great assembly, clearly expounds such profound Prajñāpāramitā, setting it forth, arranging, distinguishing, and revealing it, causing those who hear it to easily understand and firmly abide in the mental activity corresponding with the wisdom of omniscience, then that good man or good woman, through that cause and condition, will obtain merits greater than the former person’s, immeasurable, boundless, and beyond calculation.
Furthermore, Subhūti, what do you think? Suppose all sentient beings in this small thousandfold world, without being before or after one another, all obtain human bodies. There is a certain good man or good woman who, by skillful means, teaches and guides them all, causing them to abide in the ten wholesome paths of action; and furthermore dedicates the roots of virtue from such teaching and guidance equally to all sentient beings, collectively transferring them toward the attainment of supreme enlightenment. Would that good man or good woman, through this cause and condition, obtain much merit?”
Subhūti replied:
“World-Honored One, very much! Sugata, very much!”
The Buddha taught:
“Subhūti, if a good man or good woman, in the midst of a great assembly, clearly expounds such profound Prajñāpāramitā, setting it forth, arranging, distinguishing, and revealing it, causing those who hear it to easily understand and firmly abide in the mental activity corresponding with the wisdom of omniscience, then that good man or good woman, through that cause and condition, will obtain merits greater than the former person’s, immeasurable, boundless, and beyond calculation.
Furthermore, Subhūti, what do you think? Suppose all sentient beings in the middle thousandfold world, without being before or after one another, all obtain human bodies. There is a certain good man or good woman who, by skillful means, teaches and guides them all, causing them to abide in the ten wholesome paths of action; and furthermore dedicates the roots of virtue from such teaching and guidance equally to all sentient beings, collectively transferring them toward the attainment of supreme enlightenment. Would that good man or good woman, through this cause and condition, obtain much merit?”
Subhūti replied:
“World-Honored One, very much! Sugata, very much!”
The Buddha taught:
“O Subhūti, what do you think? Suppose all sentient beings in this trichiliocosm, not before and not after but all at the same time, were to attain human bodies. If there were a virtuous man or virtuous woman who, by skillful means, taught and guided them all, causing them to abide in the ten paths of wholesome action, and then transferred the roots of goodness from that teaching and guidance so that those sentient beings shared them equally, dedicating them together toward the unsurpassed perfect enlightenment—would that virtuous man or virtuous woman, through this cause and condition, obtain great merit?”
Subhūti replied:
“World-Honored One, very much! Well-Gone One, very much!”
The Buddha taught:
“O Subhūti, if there is a virtuous man or virtuous woman who, among an assembly, clearly expounds such profound Prajñāpāramitā, presenting it, arranging it, analyzing it, revealing it, causing listeners to easily understand it and to firmly abide in the intention corresponding to the wisdom of Omniscience, then this virtuous man or virtuous woman, through that cause and condition, obtains merits greater than those of the former person by an immeasurable, boundless, incalculable amount.
Furthermore, Subhūti, what do you think? Suppose all sentient beings in this Jambudvīpa, not before and not after but all at the same time, were to attain human bodies. If there were a virtuous man or virtuous woman who, by skillful means, taught and guided them all, causing them to abide in the four meditative absorptions, the four immeasurables, the four formless concentrations, and the five spiritual powers, and then transferred the roots of goodness from that teaching and guidance so that those sentient beings shared them equally, dedicating them together toward the unsurpassed perfect enlightenment—would that virtuous man or virtuous woman, through this cause and condition, obtain great merit?”
Subhūti replied:
“World-Honored One, very much! Well-Gone One, very much!”
The Buddha taught:
“O Subhūti, if there is a virtuous man or virtuous woman who, among an assembly, clearly expounds such profound Prajñāpāramitā, presenting it, arranging it, analyzing it, revealing it, causing listeners to easily understand it and to firmly abide in the intention corresponding to the wisdom of Omniscience, then this virtuous man or virtuous woman, through that cause and condition, obtains merits greater than those of the former person by an immeasurable, boundless, incalculable amount.
Furthermore, Subhūti, what do you think? Suppose all sentient beings in Jambudvīpa and Aparagodānīya, not before and not after but all at the same time, were to attain human bodies. If there were a virtuous man or virtuous woman who, by skillful means, taught and guided them all, causing them to abide in the four meditative absorptions, the four immeasurables, the four formless concentrations, and the five spiritual powers, and then transferred the roots of goodness from that teaching and guidance so that those sentient beings shared them equally, dedicating them together toward the unsurpassed perfect enlightenment—would that virtuous man or virtuous woman, through this cause and condition, obtain great merit?”
Subhūti replied:
“World-Honored One, very much! Well-Gone One, very much!”
The Buddha taught:
“O Subhūti, if there is a virtuous man or virtuous woman who, among an assembly, clearly expounds such profound Prajñāpāramitā, presenting it, arranging it, analyzing it, revealing it, causing listeners to easily understand it and to firmly abide in the intention corresponding to the wisdom of Omniscience, then this virtuous man or virtuous woman, through that cause and condition, obtains merits greater than those of the former person by an immeasurable, boundless, incalculable amount.
Furthermore, Subhūti, what do you think? Suppose all sentient beings in Jambudvīpa, Aparagodānīya, and Pūrvavideha, not before and not after but all at the same time, were to attain human bodies. If there were a virtuous man or virtuous woman who, by skillful means, taught and guided them all, causing them to abide in the four meditative absorptions, the four immeasurables, the four formless concentrations, and the five spiritual powers, and then transferred the roots of goodness from that teaching and guidance so that those sentient beings shared them equally, dedicating them together toward the unsurpassed perfect enlightenment—would that virtuous man or virtuous woman, through this cause and condition, obtain great merit?”
Subhūti replied:
“World-Honored One, very much! Well-Gone One, very much!”
The Buddha taught:
“O Subhūti, if there is a virtuous man or virtuous woman who, among an assembly, clearly expounds such profound Prajñāpāramitā, presenting it, arranging it, analyzing it, revealing it, causing listeners to easily understand it and to firmly abide in the intention corresponding to the wisdom of Omniscience, then this virtuous man or virtuous woman, through that cause and condition, obtains merits greater than those of the former person by an immeasurable, boundless, incalculable amount.
Furthermore, Subhūti, what do you think? Suppose all sentient beings in the four great continents, not before and not after but all at the same time, were to attain human bodies. If there were a virtuous man or virtuous woman who, by skillful means, taught and guided them all, causing them to abide in the four meditative absorptions, the four immeasurables, the four formless concentrations, and the five spiritual powers, and then transferred the roots of goodness from that teaching and guidance so that those sentient beings shared them equally, dedicating them together toward the unsurpassed perfect enlightenment—would that virtuous man or virtuous woman, through this cause and condition, obtain great merit?”
Subhūti replied:
“World-Honored One, very much! Well-Gone One, very much!”
The Buddha taught:
“O Subhūti, if there is a virtuous man or virtuous woman who, among an assembly, clearly expounds such profound Prajñāpāramitā, presenting it, arranging it, analyzing it, revealing it, causing listeners to easily understand it and to firmly abide in the intention corresponding to the wisdom of Omniscience, then this virtuous man or virtuous woman, through that cause and condition, obtains merits greater than those of the former person by an immeasurable, boundless, incalculable amount.
Furthermore, Subhūti, what do you think? Suppose all sentient beings in this small thousandfold world system, not before and not after but all at the same time, were to attain human bodies. If there were a virtuous man or virtuous woman who, by skillful means, taught and guided them all, causing them to abide in the four meditative absorptions, the four immeasurables, the four formless concentrations, and the five spiritual powers, and then transferred the roots of goodness from that teaching and guidance so that those sentient beings shared them equally, dedicating them together toward the unsurpassed perfect enlightenment—would that virtuous man or virtuous woman, through this cause and condition, obtain great merit?”
Subhūti replied:
“World-Honored One, very much! Well-Gone One, very much!”
The Buddha taught:
“O Subhūti, if there is a virtuous man or virtuous woman who, among an assembly, clearly expounds such profound Prajñāpāramitā, presenting it, arranging it, analyzing it, revealing it, causing listeners to easily understand it and to firmly abide in the intention corresponding to the wisdom of Omniscience, then this virtuous man or virtuous woman, through that cause and condition, obtains merits greater than those of the former person by an immeasurable, boundless, incalculable amount.
Furthermore, Subhūti, what do you think? Suppose all sentient beings in the middle thousandfold world system, not before and not after but all at the same time, were to attain human bodies. If there were a virtuous man or virtuous woman who, by skillful means, taught and guided them all, causing them to abide in the four meditative absorptions, the four immeasurables, the four formless concentrations, and the five spiritual powers, and then transferred the roots of goodness from that teaching and guidance so that those sentient beings shared them equally, dedicating them together toward the unsurpassed perfect enlightenment—would that virtuous man or virtuous woman, through this cause and condition, obtain great merit?”
Subhūti replied:
“World-Honored One, very much! Well-Gone One, very much!”
The Buddha taught:
“O Subhūti, if there is a virtuous man or virtuous woman who, among an assembly, clearly expounds such profound Prajñāpāramitā, presenting it, arranging it, analyzing it, revealing it, causing listeners to easily understand it and to firmly abide in the intention corresponding to the wisdom of Omniscience, then this virtuous man or virtuous woman, through that cause and condition, obtains merits greater than those of the former person by an immeasurable, boundless, incalculable amount.
Furthermore, Subhūti, what do you think? Suppose all sentient beings in this trichiliocosm, not before and not after but all at the same time, were to attain human bodies. If there were a virtuous man or virtuous woman who, by skillful means, taught and guided them all, causing them to abide in the four meditative absorptions, the four immeasurables, the four formless concentrations, and the five spiritual powers, and then transferred the roots of goodness from that teaching and guidance so that those sentient beings shared them equally, dedicating them together toward the unsurpassed perfect enlightenment—would that virtuous man or virtuous woman, through this cause and condition, obtain great merit?”
Subhūti replied:
“World-Honored One, very much! Well-Gone One, very much!”
The Buddha taught:
“O Subhūti, if there is a virtuous man or virtuous woman who, among an assembly, clearly expounds such profound Prajñāpāramitā, presenting it, arranging it, analyzing it, revealing it, causing listeners to easily understand it and to firmly abide in the intention corresponding to the wisdom of Omniscience, then this virtuous man or virtuous woman, through that cause and condition, obtains merits greater than those of the former person by an immeasurable, boundless, incalculable amount.
Furthermore, Subhūti, what do you think? Suppose all sentient beings in Jambudvīpa, not before and not after but all at the same time, were to attain human bodies. If there were a virtuous man or virtuous woman who, by skillful means, taught and guided them all, causing them to abide in the four fruits of the śramaṇa path, and then transferred the roots of goodness from that teaching and guidance so that those sentient beings shared them equally, dedicating them together toward the unsurpassed perfect enlightenment—would that virtuous man or virtuous woman, through this cause and condition, obtain great merit?”
Subhūti replied:
“World-Honored One, very much! Well-Gone One, very much!”
The Buddha taught:
“O Subhūti, if there is a virtuous man or virtuous woman who, among an assembly, clearly expounds such profound Prajñāpāramitā, presenting it, arranging it, analyzing it, revealing it, causing listeners to easily understand it and to firmly abide in the intention corresponding to the wisdom of Omniscience, then this virtuous man or virtuous woman, through that cause and condition, obtains merits greater than those of the former person by an immeasurable, boundless, incalculable amount.
Furthermore, Subhūti, what do you think? Suppose all sentient beings in Jambudvīpa and Aparagodānīya, not before and not after but all at the same time, were to attain human bodies. If there were a virtuous man or virtuous woman who, by skillful means, taught and guided them all, causing them to abide in the four fruits of the śramaṇa path, and then transferred the roots of goodness from that teaching and guidance so that those sentient beings shared them equally, dedicating them together toward the unsurpassed perfect enlightenment—would that virtuous man or virtuous woman, through this cause and condition, obtain great merit?”
Subhūti replied:
“World-Honored One, very much! Well-Gone One, very much!”
The Buddha taught:
“O Subhūti, if there is a virtuous man or virtuous woman who, among an assembly, clearly expounds such profound Prajñāpāramitā, presenting it, arranging it, analyzing it, revealing it, causing listeners to easily understand it and to firmly abide in the intention corresponding to the wisdom of Omniscience, then this virtuous man or virtuous woman, through that cause and condition, obtains merits greater than those of the former person by an immeasurable, boundless, incalculable amount.
Furthermore, Subhūti, what do you think? Suppose all sentient beings in Jambudvīpa, Aparagodānīya, and Pūrvavideha, not before and not after but all at the same time, were to attain human bodies. If there were a virtuous man or virtuous woman who, by skillful means, taught and guided them all, causing them to abide in the four fruits of the śramaṇa path, and then transferred the roots of goodness from that teaching and guidance so that those sentient beings shared them equally, dedicating them together toward the unsurpassed perfect enlightenment—would that virtuous man or virtuous woman, through this cause and condition, obtain great merit?”
Subhūti replied:
“World-Honored One, very much! Well-Gone One, very much!”
The Buddha taught:
“O Subhūti, if there is a virtuous man or virtuous woman who, among an assembly, clearly expounds such profound Prajñāpāramitā, presenting it, arranging it, analyzing it, revealing it, causing listeners to easily understand it and to firmly abide in the intention corresponding to the wisdom of Omniscience, then this virtuous man or virtuous woman, through that cause and condition, obtains merits greater than those of the former person by an immeasurable, boundless, incalculable amount.
Furthermore, Subhūti, what do you think? Suppose all sentient beings in the four great continents, not before and not after but all at the same time, were to attain human bodies. If there were a virtuous man or virtuous woman who, by skillful means, taught and guided them all, causing them to abide in the four fruits of the śramaṇa path, and then transferred the roots of goodness from that teaching and guidance so that those sentient beings shared them equally, dedicating them together toward the unsurpassed perfect enlightenment—would that virtuous man or virtuous woman, through this cause and condition, obtain great merit?”
Subhūti replied:
“World-Honored One, very much! Well-Gone One, very much!”
The Buddha taught:
“Subhūti, if there are good men or good women who, in the midst of an assembly, clearly explain such profound Prajñāpāramitā, setting it forth, arranging it, analyzing it, revealing it, causing those who listen to easily understand it and firmly abide in the intention corresponding to the wisdom of Omniscience, then these good men and good women, because of this cause and condition, will obtain merits far greater than those of the previous person, immeasurable, boundless, and beyond calculation.
Furthermore, Subhūti, what do you think? Suppose all sentient beings in this small thousand-world system, not before and not after, all obtain human bodies. If there are certain good men or good women who, by skillful means, teach and guide them all, causing them to abide in the four fruits of the Śramaṇa path, and furthermore dedicate the wholesome roots arising from such teaching and guidance so that all sentient beings share them equally and together dedicate them toward the unsurpassed perfect enlightenment, would those good men and good women, through this cause and condition, obtain much merit?”
Subhūti replied:
“World-Honored One, very much! Well-Gone One, very much!”
The Buddha taught:
“Subhūti, if there are good men or good women who, in the midst of an assembly, clearly explain such profound Prajñāpāramitā, setting it forth, arranging it, analyzing it, revealing it, causing those who listen to easily understand it and firmly abide in the intention corresponding to the wisdom of Omniscience, then these good men and good women, because of this cause and condition, will obtain merits far greater than those of the previous person, immeasurable, boundless, and beyond calculation.
Furthermore, Subhūti, what do you think? Suppose all sentient beings in this intermediate thousand-world system, not before and not after, all obtain human bodies. If there are certain good men or good women who, by skillful means, teach and guide them all, causing them to abide in the four fruits of the Śramaṇa path, and furthermore dedicate the wholesome roots arising from such teaching and guidance so that all sentient beings share them equally and together dedicate them toward the unsurpassed perfect enlightenment, would those good men and good women, through this cause and condition, obtain much merit?”
Subhūti replied:
“World-Honored One, very much! Well-Gone One, very much!”
The Buddha taught:
“Subhūti, if there are good men or good women who, in the midst of an assembly, clearly explain such profound Prajñāpāramitā, setting it forth, arranging it, analyzing it, revealing it, causing those who listen to easily understand it and firmly abide in the intention corresponding to the wisdom of Omniscience, then these good men and good women, because of this cause and condition, will obtain merits far greater than those of the previous person, immeasurable, boundless, and beyond calculation.
Furthermore, Subhūti, what do you think? Suppose all sentient beings in this great trichiliocosm, not before and not after, all obtain human bodies. If there are certain good men or good women who, by skillful means, teach and guide them all, causing them to abide in the four fruits of the Śramaṇa path, and furthermore dedicate the wholesome roots arising from such teaching and guidance so that all sentient beings share them equally and together dedicate them toward the unsurpassed perfect enlightenment, would those good men and good women, through this cause and condition, obtain much merit?”
Subhūti replied:
“World-Honored One, very much! Well-Gone One, very much!”
The Buddha taught:
“Subhūti, if there are good men or good women who, in the midst of an assembly, clearly explain such profound Prajñāpāramitā, setting it forth, arranging it, analyzing it, revealing it, causing those who listen to easily understand it and firmly abide in the intention corresponding to the wisdom of Omniscience, then these good men and good women, because of this cause and condition, will obtain merits far greater than those of the previous person, immeasurable, boundless, and beyond calculation.
Furthermore, Subhūti, what do you think? Suppose all sentient beings in Jambudvīpa, not before and not after, all obtain human bodies. If there are certain good men or good women who, by skillful means, teach and guide them all, causing them to abide in the fruit of Pratyekabuddhahood, and furthermore dedicate the wholesome roots arising from such teaching and guidance so that all sentient beings share them equally and together dedicate them toward the unsurpassed perfect enlightenment, would those good men and good women, through this cause and condition, obtain much merit?”
Subhūti replied:
“World-Honored One, very much! Well-Gone One, very much!”
The Buddha taught:
“Subhūti, if there are good men or good women who, in the midst of an assembly, clearly explain such profound Prajñāpāramitā, setting it forth, arranging it, analyzing it, revealing it, causing those who listen to easily understand it and firmly abide in the intention corresponding to the wisdom of Omniscience, then these good men and good women, because of this cause and condition, will obtain merits far greater than those of the previous person, immeasurable, boundless, and beyond calculation.
Furthermore, Subhūti, what do you think? Suppose all sentient beings of Jambudvīpa and Aparagodānīya, not before and not after, all obtain human bodies. If there are certain good men or good women who, by skillful means, teach and guide them all, causing them to abide in the fruit of Pratyekabuddhahood, and furthermore dedicate the wholesome roots arising from such teaching and guidance so that all sentient beings share them equally and together dedicate them toward the unsurpassed perfect enlightenment, would those good men and good women, through this cause and condition, obtain much merit?”
Subhūti replied:
“World-Honored One, very much! Well-Gone One, very much!”
The Buddha taught:
“Subhūti, if there are good men or good women who, in the midst of an assembly, clearly explain such profound Prajñāpāramitā, setting it forth, arranging it, analyzing it, revealing it, causing those who listen to easily understand it and firmly abide in the intention corresponding to the wisdom of Omniscience, then these good men and good women, because of this cause and condition, will obtain merits far greater than those of the previous person, immeasurable, boundless, and beyond calculation.
Furthermore, Subhūti, what do you think? Suppose all sentient beings of Jambudvīpa, Aparagodānīya, and Uttarakuru, not before and not after, all obtain human bodies. If there are certain good men or good women who, by skillful means, teach and guide them all, causing them to abide in the fruit of Pratyekabuddhahood, and furthermore dedicate the wholesome roots arising from such teaching and guidance so that all sentient beings share them equally and together dedicate them toward the unsurpassed perfect enlightenment, would those good men and good women, through this cause and condition, obtain much merit?”
Subhūti replied:
“World-Honored One, very much! Well-Gone One, very much!”
The Buddha taught:
“Subhūti, if there are good men or good women who, in the midst of an assembly, clearly explain such profound Prajñāpāramitā, setting it forth, arranging it, analyzing it, revealing it, causing those who listen to easily understand it and firmly abide in the intention corresponding to the wisdom of Omniscience, then these good men and good women, because of this cause and condition, will obtain merits far greater than those of the previous person, immeasurable, boundless, and beyond calculation.
Furthermore, Subhūti, what do you think? Suppose all sentient beings in these four great continents, not before and not after, all obtain human bodies. If there are certain good men or good women who, by skillful means, teach and guide them all, causing them to abide in the fruit of Pratyekabuddhahood, and furthermore dedicate the wholesome roots arising from such teaching and guidance so that all sentient beings share them equally and together dedicate them toward the unsurpassed perfect enlightenment, would those good men and good women, through this cause and condition, obtain much merit?”
Subhūti replied:
“World-Honored One, very much! Well-Gone One, very much!”
The Buddha taught:
“Subhūti, if there are good men or good women who, in the midst of an assembly, clearly explain such profound Prajñāpāramitā, setting it forth, arranging it, analyzing it, revealing it, causing those who listen to easily understand it and firmly abide in the intention corresponding to the wisdom of Omniscience, then these good men and good women, because of this cause and condition, will obtain merits far greater than those of the previous person, immeasurable, boundless, and beyond calculation.
Furthermore, Subhūti, what do you think? Suppose all sentient beings in this small thousand-world system, not before and not after, all obtain human bodies. If there are certain good men or good women who, by skillful means, teach and guide them all, causing them to abide in the fruit of Pratyekabuddhahood, and furthermore dedicate the wholesome roots arising from such teaching and guidance so that all sentient beings share them equally and together dedicate them toward the unsurpassed perfect enlightenment, would those good men and good women, through this cause and condition, obtain much merit?”
Subhūti replied:
“World-Honored One, very much! Well-Gone One, very much!”
The Buddha taught:
“Subhūti, if there are good men or good women who, in the midst of an assembly, clearly explain such profound Prajñāpāramitā, setting it forth, arranging it, analyzing it, revealing it, causing those who listen to easily understand it and firmly abide in the intention corresponding to the wisdom of Omniscience, then these good men and good women, because of this cause and condition, will obtain merits far greater than those of the previous person, immeasurable, boundless, and beyond calculation.
Furthermore, Subhūti, what do you think? Suppose all sentient beings in this intermediate thousand-world system, not before and not after, all obtain human bodies. If there are certain good men or good women who, by skillful means, teach and guide them all, causing them to abide in the fruit of Pratyekabuddhahood, and furthermore dedicate the wholesome roots arising from such teaching and guidance so that all sentient beings share them equally and together dedicate them toward the unsurpassed perfect enlightenment, would those good men and good women, through this cause and condition, obtain much merit?”
Subhūti replied:
“World-Honored One, very much! Well-Gone One, very much!”
The Buddha taught:
“Subhūti, if there are good men or good women who, in the midst of an assembly, clearly explain such profound Prajñāpāramitā, setting it forth, arranging it, analyzing it, revealing it, causing those who listen to easily understand it and firmly abide in the intention corresponding to the wisdom of Omniscience, then these good men and good women, because of this cause and condition, will obtain merits far greater than those of the previous person, immeasurable, boundless, and beyond calculation.”