THE GREAT PRAJÑĀPĀRAMITĀ SŪTRA
VOLUME 431
Chapter 36: SUTRA TEXT (1)
At that time, the Buddha said to Śakra, Lord of the Devas:
Kāśika, if good men and good women teach all sentient beings throughout Jambudvīpa and cause them all to abide in the ten wholesome courses of action, what do you think? Would the merit and virtue obtained by these good men and good women through this cause be great?
Śakra, Lord of the Devas, replied:
World-Honored One, it would be very great! Well-Gone One, it would be very great!
The Buddha said:
Kāśika, if good men and good women transcribe this profound Prajñāpāramitā and give it to others to read and recite, or have it copied by others and disseminated everywhere, the merit and virtue attained by those good men and good women would be greater than in the previous case. Why? Kāśika, within this secret treasury of Prajñāpāramitā, all undefiled dharmas are extensively explained.
Regarding the teachings they have learned, are learning, and will learn; or regarding those who have entered, are entering, and will enter the Dharma of Correct Nature of Separation from Arising of the Śrāvaka Vehicle, gradually until they have attained or will attain the fruit of Arhatship. Or regarding those who have entered, are entering, and will enter the Dharma of Correct Nature of Separation from Arising of the Pratyekabuddha Vehicle, gradually until they have attained or will attain Pratyekabuddha Bodhi. Or regarding those who have entered, are entering, and will enter the Dharma of Correct Nature of Separation from Arising of the Bodhisattva Vehicle, gradually cultivating the Bodhisattva practices, they have attained, are attaining, or will attain the unsurpassed state of Enlightenment.
Kāśika, what are called undefiled dharmas? They are the four foundations of mindfulness up to the eightfold Noble Path; the four wisdoms of the Noble Truths; the three liberation doors; emptiness within up to emptiness of the self-nature of emptiness; the ten powers of the Tathāgata, the four fearlessnesses, the four unobstructed knowledges, great loving-kindness, great compassion, great sympathetic joy, great equanimity, the eighteen unique qualities of the Buddha, and all immeasurable and boundless Buddha-dharmas. All these are the undefiled dharmas spoken of here.
Kāśika, if good men and good women teach one sentient being and establish them in the fruit of Stream-entry, the merit and virtue obtained would surpass that of teaching all sentient beings throughout one Jambudvīpa and causing them all to abide in the ten wholesome courses of action. Why? Kāśika, sentient beings abiding in the ten wholesome courses of action have not yet completely escaped the hell realms, the animal realm, and the realm of hungry ghosts. If a sentient being abides in the fruit of Stream-entry, they will forever escape the three evil destinies. How much more so if one teaches and causes them to abide in the fruits of Once-returner, Non-returner, Arhat, Pratyekabuddha Bodhi—would the merit and virtue attained not surpass that of the former?
Kāśika, if good men and good women teach all sentient beings throughout Jambudvīpa and cause them all to abide in the fruits of Stream-entry, Once-returner, Non-returner, Arhat, and Pratyekabuddha Bodhi, this would still not equal the merit of someone who teaches one sentient being and helps them attain the unsurpassed state of Enlightenment. Why? Kāśika, if one teaches sentient beings and helps them attain the unsurpassed state of Enlightenment, that is to ensure that the Buddha eye in the world does not become cut off. Why? Because there are Great Bodhisattvas, therefore there are the fruits of Stream-entry, Once-returner, Non-returner, Arhat, and Pratyekabuddha Bodhi. Because there are Bodhisattvas, therefore there are Tathāgatas, Worthy Ones, Perfectly Enlightened Ones who turn the wondrous Dharma wheel and liberate countless sentient beings.
All Great Bodhisattvas rely on Prajñāpāramitā and thereby accomplish perfection. Therefore, Kāśika, if good men and good women transcribe this profound Prajñāpāramitā and then give it to others to read and recite, or have it copied by others and disseminated everywhere, the merit and virtue attained would surpass the merit and virtue of the previous case by immeasurable and boundless amounts. Why? Kāśika, within this secret treasury of Prajñāpāramitā, the supreme and wondrous wholesome dharmas of the worldly and supramundane realms are extensively explained. Relying on those wholesome dharmas, the world has the great clans of Kṣatriyas, the great clans of Brahmins, the great clans of householders, the great clans of laypeople; the Four Great Kings up to the Heaven of Neither Perception nor Non-Perception. There is also the establishment of the four foundations of mindfulness, extensively explained up to the wisdom of all aspects; there is also the establishment of the fruits of Stream-entry, Once-returner, Non-returner, Arhat, Pratyekabuddha, Great Bodhisattvas, and all Buddhas, the World-Honored Ones.
Kāśika, set aside the matter of sentient beings in Jambudvīpa. If good men and good women teach sentient beings throughout the four great continents and cause them all to abide in the ten wholesome courses of action, what do you think? Would the merit obtained by these good men and good women through this cause be great?
Śakra, Lord of the Devas, replied:
World-Honored One, it would be very great! Well-Gone One, it would be very great!
The Buddha said:
Kāśika, if good men and good women transcribe Prajñāpāramitā and distribute it for others to read and recite, or have it copied by others and disseminated everywhere, the merit and virtue attained by these good men and good women would surpass the previous case. The rest is as stated above.
Kāśika, set aside the matter of sentient beings in the four great continents. If good men and good women teach sentient beings throughout a small thousand-world system and cause them all to abide in the ten wholesome courses of action, what do you think? Would the merit obtained by these good men and good women through this cause be great?
Śakra, Lord of the Devas, replied:
World-Honored One, it would be very great! Well-Gone One, it would be very great!
The Buddha said:
Kāśika, if good men and good women transcribe Prajñāpāramitā and distribute it for everyone to read and recite, or have it copied by others and disseminated everywhere, the merit and virtue attained by these good men and good women would surpass the previous case. The rest is as stated above.
Kāśika, set aside the matter of sentient beings in the small thousand-world system. If good men and good women teach sentient beings throughout a middle thousand-world system and cause them all to abide in the ten wholesome courses of action, what do you think? Would the merit obtained by these good men and good women through this cause be great?
Śakra, Lord of the Devas, replied:
World-Honored One, it would be very great! Well-Gone One, it would be very great!
The Buddha said:
Kāśika, if good men and good women transcribe Prajñāpāramitā and distribute it for everyone to read and recite, or have it copied by others and disseminated everywhere, the merit and virtue attained by these good men and good women would surpass the previous case. The rest is as stated above.
Kāśika, set aside the matter of sentient beings in the middle thousand-world system. If good men and good women teach sentient beings throughout a three-thousand great thousand world system and cause them all to abide in the ten wholesome courses of action, what do you think? Would the merit obtained by these good men and good women through this cause be great?
Śakra, Lord of the Devas, replied:
World-Honored One, it would be very great! Well-Gone One, it would be very great!
The Buddha said:
Kāśika, if good men and good women transcribe this profound Prajñāpāramitā and distribute it for everyone to read and recite, or have it copied by others and disseminated everywhere, the merit and virtue attained by these good men and good women would surpass the previous case. The rest is as stated above.
Kāśika, set aside the matter of sentient beings in the three-thousand great thousand world system. If good men and good women teach sentient beings in the ten directions as numerous as the sands of the Ganges River and cause them all to abide in the ten wholesome courses of action, what do you think? Would the merit obtained by these good men and good women through this cause be great?
Śakra, Lord of the Devas, replied:
World-Honored One, it would be very great! Well-Gone One, it would be very great!
The Buddha said:
Kāśika, if good men and good women transcribe this profound Prajñāpāramitā and distribute it for everyone to read and recite, or have it copied by others and disseminated everywhere, the merit and virtue attained by these good men and good women would be greatly greater than before. The rest is as stated above.
Kāśika, set aside the matter of sentient beings in the ten directions as numerous as the sands of the Ganges River. If good men and good women teach sentient beings throughout all worlds in the ten directions and cause them all to abide in the ten wholesome courses of action, what do you think? Would the merit obtained by these good men and good women through this cause be great?
Śakra, Lord of the Devas, replied:
World-Honored One, it would be very great! Well-Gone One, it would be very great!
The Buddha said:
Kāśika, if good men and good women transcribe this profound Prajñāpāramitā and distribute it for everyone to read and recite, or have it copied by others and disseminated everywhere, the merit and virtue attained by these good men and good women would surpass the previous case. The rest is as stated above.
Kāśika, if good men and good women teach sentient beings throughout Jambudvīpa and cause them all to abide in the four meditations, the four immeasurables, the four formless concentrations, and the five superknowledges, what do you think? Would the merit obtained by these good men and good women through this cause be great?
Śakra, Lord of the Devas, replied:
World-Honored One, it would be very great! Well-Gone One, it would be very great!
The Buddha said:
Kāśika, if good men and good women transcribe this profound Prajñāpāramitā and distribute it for others to read and recite, or have it copied by others and disseminated everywhere, the merit and virtue attained by these good men and good women would surpass the previous case. The rest is as stated above.
Kāśika, set aside the matter of sentient beings in Jambudvīpa. If good men and good women teach sentient beings throughout the four great continents and cause them all to abide in the four meditations, the four immeasurables, the four formless concentrations, and the five superknowledges, what do you think? Would the merit obtained by these good men and good women through this cause be great?
Śakra, Lord of the Devas, replied:
World-Honored One, it would be very great! Well-Gone One, it would be very great!
The Buddha said:
Kāśika, if good men and good women transcribe this profound Prajñāpāramitā and distribute it for everyone to read and recite, or have it copied by others and disseminated everywhere, the merit and virtue attained by these good men and good women would surpass the previous case. The rest is as stated above.
Kāśika, set aside the matter of sentient beings in the four great continents. If good men and good women teach sentient beings throughout a small thousand-world system and cause them all to abide in the four meditations, the four immeasurables, the four formless concentrations, and the five superknowledges, what do you think? Would the merit obtained by these good men and good women through this cause be great?
Śakra, Lord of the Devas, replied:
World-Honored One, it would be very great! Well-Gone One, it would be very great!
The Buddha said:
Kāśika, if good men and good women transcribe Prajñāpāramitā and distribute it for others to read and recite, or have it copied by others and disseminated everywhere, the merit and virtue attained by these good men and good women would surpass the previous case. The rest is as stated above.
Kāśika, set aside the matter of sentient beings in the small thousand-world system. If good men and good women teach sentient beings throughout a middle thousand-world system and cause them all to abide in the four meditations, the four immeasurables, the four formless concentrations, and the five superknowledges, what do you think? Would the merit obtained by these good men and good women through this cause be great?
Śakra, Lord of the Devas, replied:
World-Honored One, it would be very great! Well-Gone One, it would be very great!
The Buddha said:
Kāśika, if good men and good women transcribe Prajñāpāramitā and distribute it for others to read and recite, or have it copied by others and disseminated everywhere, the merit and virtue attained by these good men and good women would surpass the previous case. The rest is as stated above.
Kāśika, set aside the matter of sentient beings in the middle thousand-world system. If good men and good women teach sentient beings throughout a three-thousand great thousand world system and cause them all to abide in the four meditations, the four immeasurables, the four formless concentrations, and the five superknowledges, what do you think? Would the merit obtained by these good men and good women through this cause be great?
Śakra, Lord of the Devas, replied:
World-Honored One, it would be very great! Well-Gone One, it would be very great!
The Buddha said:
Kāśika, if good men and good women transcribe this profound Prajñāpāramitā and distribute it for others to read and recite, or have it copied by others and disseminated everywhere, the merit and virtue attained by these good men and good women would surpass the previous case. The rest is as stated above.
Kāśika, set aside the matter of sentient beings in the three-thousand great thousand world system. If good men and good women teach sentient beings throughout the ten directions, as numerous as the sands of the Ganges River, and cause them all to abide in the four meditations, the four immeasurables, the four formless concentrations, and the five superknowledges, what do you think? Would the merit obtained by these good men and good women through this cause be great?
Indra Śakra said:
“World-Honored One, very many! Well-Gone One, very many!”
The Buddha said:
“Kāśika, if good men and good women transcribe the profound Prajñāpāramitā and then distribute it for others to read and recite, or pass it on by having others transcribe it and propagate it everywhere; the merit and virtue attained by these good men and good women is greater than in the previous case. The rest is as stated above.
Kāśika, set aside the matter of sentient beings throughout the worlds in the ten directions, as numerous as the grains of sand in the Ganges River. If good men and good women guide the sentient beings throughout all worlds in the ten directions and cause them all to abide in the four meditations, the four immeasurables, the four formless concentrations, and the five supernormal powers. What do you think? Do these good men and good women, through this cause and condition, obtain much merit?”
Indra Śakra said:
“World-Honored One, very much! Well-Gone One, very much!”
The Buddha said:
“Kāśika, if good men and good women transcribe the profound Prajñāpāramitā and then distribute it for others to read and recite, or pass it on by having others transcribe it and propagate it everywhere; the merit and virtue attained by these good men and good women is greater than in the previous case. The rest is as stated above.
Kāśika, if good men and good women sincerely listen to, uphold, read, recite, diligently cultivate, and contemplate appropriately the Prajñāpāramitā, the merit and virtue attained by these good men and good women is greater than that gained by guiding the sentient beings in one continent of Jambudvīpa, causing them to abide in the ten wholesome paths of action, the four meditations, the four immeasurables, the four formless concentrations, and the five supernormal powers. It is also greater than guiding all sentient beings in the four great continents and causing them to abide in the ten wholesome paths of action, the four meditations, the four immeasurables, the four formless concentrations, and the five supernormal powers. It is also greater than guiding all sentient beings in a small thousand-world system and causing them to abide in the ten wholesome paths of action, the four meditations, the four immeasurables, the four formless concentrations, and the five supernormal powers. It is also greater than guiding all sentient beings in a middle thousand-world system and causing them to abide in the ten wholesome paths of action, the four meditations, the four immeasurables, the four formless concentrations, and the five supernormal powers. It is also greater than guiding all sentient beings in a great thousand-world system and causing them to abide in the ten wholesome paths of action, the four meditations, the four immeasurables, the four formless concentrations, and the five supernormal powers. It is also greater than guiding all sentient beings throughout the worlds in the ten directions, as numerous as the grains of sand in the Ganges River, and causing them to abide in the ten wholesome paths of action, the four meditations, the four immeasurables, the four formless concentrations, and the five supernormal powers. It is also greater than guiding all sentient beings throughout all worlds in the ten directions and causing them to abide in the ten wholesome paths of action, the four meditations, the four immeasurables, the four formless concentrations, and the five supernormal powers.
Kāśika, here, ‘appropriate contemplation’ means using the practice that is neither dual nor non-dual, and for the sake of attaining the unsurpassed enlightenment, contemplating the Prajñāpāramitā up to the Dāna-pāramitā; or using the practice that is neither dual nor non-dual, and for the sake of attaining the unsurpassed enlightenment, contemplating the emptiness of inner phenomena up to the emptiness of the self-nature of emptiness. Or using the practice that is neither dual nor non-dual, and for the sake of attaining the unsurpassed enlightenment, contemplating the four foundations of mindfulness, extending broadly up to the wisdom of all aspects.
Kāśika, if good men and good women, with regard to the Prajñāpāramitā, explain it extensively to everyone through immeasurable Dharma methods, using all means to teach, present, and clarify it in great detail and clearly, analyzing its profound meanings so that they may easily understand. In this way, they will obtain merit and virtue immeasurably greater than merely listening to, upholding, reading, reciting, diligently cultivating, and appropriately contemplating the Prajñāpāramitā themselves.
Kāśika, here the meaning of the Prajñāpāramitā refers to the fact that however many meanings there are in this Prajñāpāramitā, one should not contemplate them through the aspect of duality, nor should one contemplate them through the aspect of non-duality; it is neither with signs nor without signs, neither entering nor exiting, neither increasing nor decreasing, neither defiled nor pure, neither arising nor ceasing, neither holding nor abandoning, neither grasping nor not grasping, neither abiding nor not abiding, neither real nor unreal, neither corresponding nor not corresponding, neither harmonious nor dispersed, neither causal nor non-causal, neither Dharma nor non-Dharma, neither suchness nor non-suchness, neither ultimate reality nor non-ultimate reality. Such meanings and principles contain immeasurable Dharma methods.
Kāśika, if good men and good women sincerely listen to, uphold, read, recite, diligently cultivate, and appropriately contemplate the Prajñāpāramitā, and explain it extensively to everyone through immeasurable Dharma methods, using all means to teach, present, clarify it in great detail and clearly, and analyze its profound meanings so that they may easily understand; the merit and virtue attained by these good men and good women is immeasurably and boundlessly greater than in the previous case.”
At that time, Indra Śakra said to the Buddha:
“World-Honored One, good men and good women should use the most skillful and wondrous literary expressions and meanings to teach the profound Prajñāpāramitā to sentient beings.”
The Buddha said:
“Kāśika, it is so, it is so, exactly as you have said! Good men and good women should use the most skillful and wondrous literary expressions and meanings to teach the profound Prajñāpāramitā to sentient beings. Kāśika, if good men and good women are able to use the most skillful and wondrous literary expressions and meanings to teach the profound Prajñāpāramitā to sentient beings, these good men and good women will accomplish immeasurable, boundless, inconceivable great accumulations of merit.
Kāśika, if good men and good women throughout their entire lives offer immeasurable excellent pleasures, clothing, food and drink, and medicines for curing illness, respectfully making offerings, honoring, and praising immeasurable, innumerable, boundless, countless numbers of Thus Come Ones, Worthy Ones, Perfectly Enlightened Ones throughout the ten directions; and if there are good men and good women who themselves sincerely listen to, uphold, read, recite, diligently cultivate, and appropriately contemplate the Prajñāpāramitā, and relying on the most skillful and wondrous literary expressions and meanings, explain it to everyone through immeasurable Dharma methods, using all means to teach, present, and clarify it in great detail and clearly, analyzing its profound meanings so that they may easily understand; the merit and virtue attained by these good men and good women is greater than in the previous case. Why? Kāśika, because immeasurable, innumerable, boundless, countless numbers of Thus Come Ones, Worthy Ones, Perfectly Enlightened Ones throughout the ten directions all rely upon the Prajñāpāramitā to diligently cultivate and attain unsurpassed enlightenment.
Kāśika, if good men and good women, throughout immeasurable, innumerable, boundless great kalpas, use something attainable as a means and practice the Dāna-pāramitā up to the Prajñāpāramitā; and if there are good men and good women who, regarding this Prajñāpāramitā, use non-attainment as a means, sincerely listen to, uphold, read, recite, diligently cultivate, and appropriately contemplate it, and use skillful and wondrous literary expressions and meanings to teach, explain, and clearly present it to others so that it is easy to understand, even for a brief moment, they will obtain far greater merit and virtue than in the previous case.
Kāśika, ‘attainment’ means:
When good men and good women practice giving, they think: ‘I give charity, that person receives the charity, this is the result of giving, the giver and the gift.’ When a person practices giving in this way, it is called abiding in giving, not called the Dāna-pāramitā.
When practicing pure morality, that person thinks: ‘I uphold precepts in order to protect that person. This is the result of morality and the thing being upheld.’ When a person practices morality in this way, it is called abiding in pure morality, not called the Śīla-pāramitā.
When practicing patience, that person thinks: ‘I cultivate patience in order to protect that person. This is the result of patience and the nature of patience.’ When a person practices patience in this way, it is called abiding in patience, not called the Kṣānti-pāramitā.
When practicing diligence, that person thinks: ‘I practice diligence in order to bring about cessation for that person. This is the result of diligence and the nature of diligence.’ When diligence is practiced in this way, it is called abiding in diligence, not called the Vīrya-pāramitā.
When practicing meditation, that person thinks: ‘I cultivate concentration, that is the object of concentration, this is the result of concentration and the nature of concentration.’ When that person practices concentration in this way, it is called abiding in meditative concentration, not called the Dhyāna-pāramitā.
When practicing wisdom, that person thinks: ‘I cultivate wisdom, that is the object of wisdom, this is the result of wisdom and the nature of wisdom.’ When that person practices wisdom in this way, it is called abiding in wisdom, not called the Prajñā-pāramitā.
Kāśika, good men and good women who use attainment as a means cannot perfect the Dāna, Śīla, Kṣānti, Vīrya, Dhyāna, and Prajñā pāramitās.”
Indra Śakra said to the Buddha:
“World-Honored One, how do great Bodhisattvas practice in order to perfect the Dāna, Pure Morality, Patience, Diligence, Meditation, and Prajñā pāramitās?”
The Buddha said:
“Kāśika, when a great Bodhisattva practices giving and does not apprehend the giver, the recipient of giving, the result of giving, or the object given, using non-attainment as a means, then they can perfect the Dāna-pāramitā.
When practicing pure morality, if they do not apprehend the one who maintains the precepts, the result attained from morality, or the precepts being maintained, and use non-attainment as a means, then they can perfect the Śīla-pāramitā.
When practicing patience, if they do not apprehend the one who practices patience, the result attained from patience, or the nature of patience, and use non-attainment as a means, then they can perfect the Kṣānti-pāramitā.
When practicing diligence, if they do not apprehend the one who practices diligence, the result attained from diligence, or the nature of diligence, and use non-attainment as a means, then they can perfect the Vīrya-pāramitā.
When practicing meditation, if they do not apprehend the one who cultivates concentration, the object of concentration, the result of concentration, or the nature of concentration, and use non-attainment as a means, then they can perfect the Dhyāna-pāramitā.
When practicing wisdom, if they do not apprehend the one who cultivates wisdom, the object of wisdom, the result of wisdom, or the nature of wisdom, and use non-attainment as a means, then they can perfect the Prajñā-pāramitā.
Kāśika, great Bodhisattvas should use such non-attaining wisdom and use various skillful and wondrous literary expressions and meanings to teach the Prajñā up to the Dāna-pāramitā. Why? Kāśika, in the future there will be good men and good women who teach something similar to the Prajñā up to the Dāna-pāramitā for others. Those who have newly aroused the mind of unsurpassed Bodhi and hear teachings similar to the Prajñā up to the Dāna-pāramitā will immediately become confused and retreat halfway along the path. Therefore, one should use non-attaining wisdom and use skillful and wondrous literary expressions and meanings to teach the Prajñā up to the Dāna-pāramitā for those who have aroused the mind of unsurpassed Bodhi.”
Indra Śakra said to the Buddha:
“World-Honored One, what is meant by teaching something similar to the Prajñā, Diligence, Meditation, Patience, Pure Morality, and Giving pāramitās?”
The Buddha taught:
Kāśika, if virtuous men and virtuous women speak of the Prajñāpāramitā possessing something obtainable, up to the Dāna-pāramitā, this is called giving a similar explanation of Prajñā, Dhyāna, Vīrya, Kṣānti, Śīla, and Dāna-pāramitā.
Śakra, Lord of the Devas, addressed the Buddha:
“World-Honored One, why are those virtuous men and virtuous women who speak of the Prajñā up to the Dāna-pāramitā as possessing something obtainable called giving a similar explanation of Prajñā up to Dāna-pāramitā?”
The Buddha taught:
“Kāśika, if virtuous men and virtuous women, because they have aroused the mind of unsurpassed Bodhi, practice the six pāramitās, and say that form up to consciousness are impermanent, suffering, and without self; say that the eye-base up to the mind-base are impermanent, suffering, and without self; say that the form-base up to the dharma-base are impermanent, suffering, and without self; say that the eye-element up to the mind-element are impermanent, suffering, and without self; say that the form-element up to the dharma-element are impermanent, suffering, and without self; say that the eye-consciousness element up to the mind-consciousness element are impermanent, suffering, and without self; say that eye-contact up to mind-contact are impermanent, suffering, and without self; say that the feelings arising conditioned by eye-contact up to the feelings arising conditioned by mind-contact are impermanent, suffering, and without self; say that the four Dhyānas, the four immeasurables, and the four formless absorptions are impermanent, suffering, and without self; say that the four foundations of mindfulness up to the wisdom of all aspects are impermanent, suffering, and without self.
And they say: ‘If one can rely upon such dharmas to cultivate Prajñā up to Dāna-pāramitā, then this is practicing Prajñā up to Dāna-pāramitā.’
And they say: ‘One who practices Prajñā up to Dāna-pāramitā should seek form up to the wisdom of all aspects as impermanent, suffering, and without self. If a person constantly seeks such dharmas in order to practice Prajñā up to Dāna-pāramitā, then this is practicing Prajñā up to Dāna-pāramitā.’
Kāśika, if someone seeks form up to the wisdom of all aspects as impermanent, suffering, and without self, and relies upon these dharmas to practice Prajñā up to Dāna-pāramitā in this way, the Tathāgata calls this practicing a similar, obtainable Prajñā up to Dāna-pāramitā.
Kāśika, as has been said, you should know that all of this is an explanation of an obtainable similarity to Prajñā up to Dāna-pāramitā.
Kāśika, if virtuous men and virtuous women explain Prajñā up to Dāna-pāramitā to those who have aroused the mind of unsurpassed Bodhi, saying: ‘Virtuous son, come here! I will teach you to cultivate and study Prajñā up to Dāna-pāramitā. If you rely upon my teachings to cultivate and study, you will quickly abide in the first Bodhisattva stage up to the tenth stage.’
Kāśika, that person takes signs and something obtainable as the means, and relies upon a collection of conceptual ideas of instruction to cultivate Prajñā up to Dāna-pāramitā. This is called explaining a similarity to Prajñā up to Dāna-pāramitā.
Kāśika, if virtuous men and virtuous women explain Prajñā up to Dāna-pāramitā to those who have aroused the mind seeking unsurpassed Bodhi, saying: ‘Virtuous son, come here! I will teach you to cultivate and study Prajñā up to Dāna-pāramitā. If you rely upon my teachings to cultivate and study, you will quickly surpass the stages of the Śrāvakas and Pratyekabuddhas.’
Kāśika, that person takes signs and something obtainable as the means, and relies upon a collection of conceptual ideas of instruction to cultivate Prajñā up to Dāna-pāramitā. This is called explaining a similarity to Prajñā up to Dāna-pāramitā.
Kāśika, if virtuous men and virtuous women explain Prajñā up to Dāna-pāramitā to those who have aroused the mind of unsurpassed Bodhi, saying: ‘Virtuous son, come here! I will teach you to cultivate and study Prajñā up to Dāna-pāramitā. If you rely upon my teachings to cultivate and study, you will quickly enter the right nature of separation from arising of a Bodhisattva. Having entered the right nature of separation from arising of a Bodhisattva, you will attain the Bodhisattva’s patience with unborn dharmas. Having attained the Bodhisattva’s patience with unborn dharmas, you will attain the Bodhisattva’s supreme spiritual powers. Having attained the Bodhisattva’s supreme spiritual powers, you will be able to travel throughout all Buddha-fields in the ten directions, going from one Buddha-field to another, respectfully making offerings, honoring, and praising all Tathāgatas, Worthy Ones, Perfectly Enlightened Ones. Therefore, you will quickly realize the unsurpassed state of awakening.’
Kāśika, that person takes signs and something obtainable as the means, and relies upon a collection of conceptual ideas of instruction to cultivate Prajñā up to Dāna-pāramitā. This is called explaining a similarity to Prajñā up to Dāna-pāramitā.
Kāśika, if virtuous men and virtuous women tell those of the Bodhisattva Vehicle lineage: ‘If you sincerely listen to, uphold, recite, diligently cultivate, and correctly contemplate the profound Prajñā-pāramitā, you will certainly obtain immeasurable and boundless merit.’
Kāśika, that person takes signs and something obtainable as the means and therefore has such a thought. This is called explaining a similarity to Prajñā up to Dāna-pāramitā.
Kāśika, if virtuous men and virtuous women tell those of the Bodhisattva Vehicle lineage: ‘Regarding all Tathāgatas, Worthy Ones, Perfectly Enlightened Ones of the past, future, and present, all their roots of virtue from the time they first aroused the mind until they attained the unsurpassed state of awakening should all be gathered together in rejoicing and dedication toward the unsurpassed state of awakening for the sake of sentient beings.’
Kāśika, that person takes signs and something obtainable as the means and therefore speaks in this way. This is called explaining a similarity to Prajñā up to Dāna-pāramitā.
At that time, Śakra, Lord of the Devas, addressed the Buddha:
“World-Honored One, what is called the correct explanation of Prajñā, Dhyāna, Vīrya, Kṣānti, Śīla, and Dāna-pāramitā?”
The Buddha taught:
“Kāśika, if virtuous men and virtuous women speak of the Prajñāpāramitā up to the Dāna-pāramitā as unobtainable, this is called the correct explanation of Prajñā, Dhyāna, Vīrya, Kṣānti, Śīla, and Dāna-pāramitā.
Śakra, Lord of the Devas, addressed the Buddha:
“World-Honored One, why are those virtuous men and virtuous women who speak of Prajñā up to Dāna-pāramitā as unobtainable called giving the correct explanation of Prajñā up to Dāna-pāramitā?”
The Buddha taught:
“Kāśika, if virtuous men and virtuous women, for those who have aroused the mind of unsurpassed Bodhi, explain Prajñā up to Dāna-pāramitā, saying:
‘Virtuous son, come here! You should cultivate Prajñā up to Dāna-pāramitā. At the very moment you cultivate it, you should not contemplate form as either permanent or impermanent, either pleasant or painful, either self or not-self. You should not contemplate feeling, perception, formations, and consciousness as either permanent or impermanent, either pleasant or painful, either self or not-self.
Likewise, you should not contemplate the eye-base up to the mind-base, the form-base up to the dharma-base, the eye-element up to the mind-element, the form-element up to the dharma-element, the eye-consciousness element up to the mind-consciousness element, eye-contact up to mind-contact, the feelings arising conditioned by eye-contact up to the feelings arising conditioned by mind-contact, the four Dhyānas, the four immeasurables, the four formless absorptions, the four foundations of mindfulness up to the wisdom of all aspects, as either permanent or impermanent, either pleasant or painful, either self or not-self.
Why? Virtuous son, the self-nature of form is emptiness, and up to the wisdom of all aspects, its self-nature is also emptiness. The self-nature of this form is precisely not a self-nature, and up to the self-nature of the wisdom of all aspects, it is precisely not a self-nature. If there is no self-nature, that is Prajñā up to Dāna-pāramitā.
With regard to this Prajñā up to Dāna-pāramitā, form cannot be apprehended. Permanence, impermanence, suffering, pleasure, self, and non-self also cannot be apprehended; up to the wisdom of all aspects cannot be apprehended.
Why can permanence, impermanence, suffering, pleasure, self, and non-self also not be apprehended? Because within this, even form cannot be attained—how much less could permanence, impermanence, suffering, pleasure, self, or non-self be attained?
Virtuous son, if you are able to cultivate Prajñā up to Dāna-pāramitā in this way, only then is it truly cultivating Prajñā up to Dāna-pāramitā.’
Kāśika, virtuous men and virtuous women all speak such words. This is called the correct explanation of Prajñā up to Dāna-pāramitā.
Kāśika, if virtuous men and virtuous women, for those who have aroused the mind of unsurpassed Bodhi, explain Prajñā up to Dāna-pāramitā, saying:
‘Virtuous son, come here! I will teach you to cultivate and study Prajñā up to Dāna-pāramitā. When you cultivate and study, do not contemplate that any dharma, even the slightest, can abide, can surpass, can enter, can attain, can realize, can be heard… or that merits already obtained can be rejoiced in and dedicated toward the state of awakening.
Why? Virtuous son, regarding this Prajñā up to Dāna-pāramitā, ultimately there is not even the slightest dharma that can abide, can surpass, can enter, can attain, can realize, can be heard… or that merits already obtained can be rejoiced in and dedicated toward the state of awakening.
Why? Because the self-nature of all dharmas is empty. If the self-nature is empty, there is nothing possessed. If there is nothing possessed, that is Prajñā up to Dāna-pāramitā.
Regarding this Prajñā up to Dāna-pāramitā, there is completely not even the slightest dharma that has entering, exiting, arising, ceasing, cutting off, permanence, oneness, difference, coming, going… that can be apprehended.’
Kāśika, virtuous men and virtuous women who speak these words are contrary to all the previously mentioned dharmas. This is the correct explanation of Prajñā, Dhyāna, Vīrya, Kṣānti, Śīla, and Dāna-pāramitā.
Therefore, Kāśika, virtuous men and virtuous women should, regarding the Prajñāpāramitā, take unobtainability as the means, sincerely listen, uphold, recite, diligently cultivate, and correctly contemplate. They should use various skillful and wondrous expressions and meanings to spread it among people, explaining, presenting, clarifying in detail, and analyzing the profound meaning so that others may easily understand.
Kāśika, for this reason the Tathāgata says: If virtuous men and virtuous women, regarding this Prajñāpāramitā, take unobtainability as the means, sincerely listen, uphold, recite, diligently cultivate, and correctly contemplate, and for a moment use various skillful and wondrous expressions and meanings to explain, present, clarify in detail, and analyze the profound meaning for others so that they may easily understand, then this person receives more merit than in the previous cases.
Kāśika, if virtuous men and virtuous women teach all sentient beings in the continent of Jambudvīpa and cause them all to abide in the fruit of Stream-entry, what do you think? Do these virtuous men and virtuous women obtain great merit through this cause and condition?”
Śakra, Lord of the Devas, replied:
“World-Honored One, extremely great! Well-Gone One, extremely great!”
The Buddha taught:
“Kāśika, if virtuous men and virtuous women, regarding the Prajñāpāramitā, use limitless methods of skillful and wondrous expressions and meanings to extensively explain, present, clarify in detail, and analyze the profound meaning for others so that they may easily understand, and say:
‘Virtuous son, come here! You should sincerely listen to, uphold, and thoroughly recite this profound Prajñāpāramitā, correctly contemplate it, and diligently cultivate according to this Dharma-door.’
These virtuous men and virtuous women obtain much more merit than in the previous case. Why? Kāśika, all Stream-enterers and the fruit of Stream-entry arise from the Prajñāpāramitā.
Kāśika, set aside all sentient beings in Jambudvīpa. If virtuous men and virtuous women teach all sentient beings in the four great continents, or all sentient beings in a small thousand-world system, or all sentient beings in a middle thousand-world system, or all sentient beings in a three-thousand great thousand world system, or all sentient beings in the ten directions as numerous as the sands of the Ganges River, or all sentient beings throughout the limitless worlds of the ten directions, and cause them all to abide in the fruit of Stream-entry, what do you think? Do these virtuous men and virtuous women obtain great merit through that cause and condition?”
Śakra, Lord of the Devas, replied:
“World-Honored One, extremely great! Well-Gone One, extremely great!”
The Buddha taught:
“Kāśika, if the good men and good women, regarding the Perfection of Wisdom, use immeasurable skillful and wondrous methods of explanation and meaning to teach, expound, clearly present, explain in detail, and analyze the profound principles of meaning so that others can easily understand. And say thus: ‘Good son, come here! You should, regarding the profound Perfection of Wisdom, listen with sincere mind, uphold it, recite it thoroughly and fluently, contemplate it properly, and diligently cultivate and learn according to this Dharma method.’ These good men and good women will obtain far more merit than in the previous case. Why? Kāśika, all Stream-enterers and the fruit of Stream-entry arise from the Perfection of Wisdom.
Kāśika, if the good men and good women teach the sentient beings in the continent of Jambudvīpa, causing them all to abide in the fruits of Once-returner, Non-returner, and Arhatship, what do you think? Do the good men and good women, through this cause and condition, obtain much merit?”
Śakra, Lord of the Devas, replied:
“World-Honored One, very much! Well-Gone One, very much!”
The Buddha taught:
“Kāśika, if the good men and good women, regarding the Perfection of Wisdom, use immeasurable skillful and wondrous methods of explanation and meaning, teach it well to others, present it clearly, explain it, and analyze the profound principles of meaning so that they can easily understand. And say thus: ‘Good son, come here! You should, regarding the profound Perfection of Wisdom, listen with sincere mind, uphold it, recite it thoroughly and fluently, contemplate it properly, and diligently cultivate and learn according to this Dharma method.’ These good men and good women will obtain far more merit than in the previous case. Why? Kāśika, all Once-returners and the fruit of Once-returning, up to Arhats and the fruit of Arhatship, all arise from the Perfection of Wisdom.
Kāśika, if the good men and good women teach the sentient beings in the continent of Jambudvīpa, causing them all to abide in Pratyekabuddha Bodhi, what do you think? Do the good men and good women, through this cause and condition, obtain much merit?”
Śakra, Lord of the Devas, replied:
“World-Honored One, very much! Well-Gone One, very much!”
The Buddha taught:
“Kāśika, if the good men and good women, regarding the Perfection of Wisdom, use immeasurable skillful and wondrous methods of explanation and meaning, teach it to others, present it clearly, explain it, and analyze the profound principles of meaning so that they can easily understand. And say thus: ‘Good son, come here! You should, regarding the profound Perfection of Wisdom, listen with sincere mind, uphold it, recite it thoroughly and fluently, contemplate it properly, and diligently cultivate this Dharma method.’ These good men and good women will obtain far more merit than in the previous case. Why? Kāśika, all Pratyekabuddhas and Pratyekabuddha Bodhi arise from the Perfection of Wisdom.
Kāśika, set aside the sentient beings in the continent of Jambudvīpa. If the good men and good women teach all sentient beings throughout the four great continents, or all sentient beings throughout a small thousand-fold world system, or all sentient beings throughout a middle thousand-fold world system, or all sentient beings throughout the ten directions as numerous as the sands of the Ganges River, or all sentient beings throughout the infinite worlds of the ten directions, causing them all to abide in Pratyekabuddha Bodhi, what do you think? Do the good men and good women, through this cause and condition, obtain much merit?”
Śakra, Lord of the Devas, replied:
“World-Honored One, very much! Well-Gone One, very much!”
The Buddha taught:
“Kāśika, if the good men and good women, regarding the Perfection of Wisdom, use immeasurable skillful and wondrous methods of explanation and meaning, teach it to others, present it clearly, explain it, and analyze the profound principles of meaning so that they can easily understand. And say thus: ‘Good son, come here! You should, regarding the profound Perfection of Wisdom, listen with sincere mind, uphold it, recite it thoroughly and fluently, contemplate it properly, and diligently cultivate and learn this Dharma method.’ These good men and good women will obtain far more merit than in the previous case. Why? Kāśika, all Pratyekabuddhas and Pratyekabuddha Bodhi arise from the Perfection of Wisdom.”