The Practice of the Knowledge of All Modes

1. INTRODUCTION

Thus I now hear at this time. The Lord, dwelling at Rajagriha, on the Vulture Peak, together with a great gathering of 1,250 beings, all of these Arhats, - their outflows being dried up, undefiled, fully controlled, quite free in heart, well free and wise, thoroughbreds, great Serpents, their work being done, their task getting accomplished, their burdens laying down, their own weal becoming accomplished, with fetters which bound these to becoming extinguished, hearts quite free by right understanding, in perfect control of whole mind with the exception of one single person, i.e., the Venerable Ananda.

The Lord says to the Venerable Subhuti, the Elder: "Make it clear now, Subhuti, to Bodhisattvas, the great beings, starting from perfect wisdom, how Bodhisattvas, the great beings go forth into perfect wisdom!"

Herein the Venerable Sariputra thinks to himself: Will this Venerable Subhuti, the Elder, expound perfect wisdom of himself, through the operation and force of own-power in revealing wisdom, or through the Buddha's might?

The Venerable Subhuti, knowing through the Buddha's might, the Venerable Sariputra to be in such wise discoursing, says to the Venerable Sariputra: "Whatsoever, Venerable Sariputra, the Lord's Disciples teach, all this is to be known as Tathagata's work. In dharma which Tathagatas demonstrate, the devoted ones train and realize true nature and hold this in mind. Herein nothing which these teach contradicts true nature of dharma. Whatsoever these sons and daughters of good family may expound as nature of dharma, this these do not bring into contradiction with actual nature of dharma.

2. THE EXTINCTION OF SELF

Herein the Venerable Subhuti, by the Buddha's might, said to the Lord: "The Lord says, 'Make it clear now, Subhuti, to Bodhisattvas, the great beings, starting from perfect wisdom, how Bodhisattvas, the great beings go forth into perfect wisdom!'" As one speaks of a 'Bodhisattva', which dharma does this word 'Bodhisattva' denote? Lord, I see neither this dharma 'Bodhisattva', nor any dharma called 'perfect wisdom'. Since I neither find, nor apprehend, nor see this dharma 'Bodhisattva', nor any dharma called 'perfect wisdom', what Bodhisattva do I instruct and admonish, in what perfect wisdom? And yet, O Lord, as this is pointed out, a Bodhisattva heart is known as neither cowed, nor stolid...neither despairing nor despondent, as one neither turns away nor is dejected or trembling, neither is frightened or terrified, it is just this Bodhisattva, this great being which comes to be instructed in perfect wisdom. It is precisely this which is recognized as the perfect wisdom of any Bodhisattva, as one's instruction in perfect wisdom. As one thus stands firm, this is one's instruction and admonition. As a Bodhisattva courses in perfect wisdom and is developing such...this one so trains oneself, as one does not pride oneself on or with any thought of enlightenment [with which one begins one's career]. Any thought is no thought, since in its essentially aware nature thought is transparently luminous.

Sariputra: This thought which is no thought, is this something which is?

Subhuti: Is here existing, or can one apprehend in this state of absence of thought either a 'here is' or a 'here is not'?...

Sariputra: No, not this.

Subhuti: Is this now a suitable question which the Venerable Sariputra asks whether this thought which is no thought is something which is?

Sariputra: So, what is this absence of thought?

Subhuti: It is without modification or discrimination.

Sariputra: Well do you expound this, Subhuti, you whom the Lord declares to be foremost of any who dwell in Peace. And for this is seen to be foremost of any who dwell in Peace. And for this reason [i.e. as one does not pride oneself on any thought of enlightenment] is a Bodhisattva considered as incapable of turning away from full enlightenment, and as one who never ceases from taking perfect wisdom to heart. Whether one perseveres in training on the level of Disciple, or Pratyekabuddha, or Bodhisattva, - does one listen to this perfection of wisdom, take this up, bear this in mind, recite this, study this, spread this among others, and in this very perfection of wisdom does one train and exert oneself. In this very perfection of wisdom does one endowed with skill in means exert oneself, concentrating on procuring any and all dharmas which constitute a Bodhisattva. In just this perfection of wisdom any and all dharmas which constitute a Bodhisattva, and in which one trains and exerts oneself, are indicated in full detail. Any being which aspires to train for full enlightenment also listens, takes up, bears in mind, recites, studies and spreads this perfection of wisdom. Any being which is endowed with skill in means exerts oneself in just this perfection of wisdom, with the aim of procuring any and all dharmas which constitute a Buddha.

Subhuti: As I who do not find anything to correspond to the words 'Bodhisattva', or 'perfect wisdom', - Which Bodhisattva do I now instruct and admonish in which perfect wisdom? It is truly regrettable as I, while unable to find either thing itself, merely in words might cause a Bodhisattva to arise and to pass away. Even so, this, thusly designated, is neither continuous nor not-continuous, neither discontinuous nor not-discontinuous. And why? Simply...this does not exist. This is why this is neither continuous nor not-continuous, neither discontinuous, nor not-discontinuous. A Bodhisattva, being as unafraid as this unfathomable and perfect wisdom is indicated can be recognized as not lacking in perfect wisdom, and, as one in this irreversible stage of Bodhisattva, standing firmly in consequence of not taking one's stand anywhere. So too, a Bodhisattva coursing in perfect wisdom and developing as such, neither does nor even can stand in form, feeling, perception, impulse and consciousness, due to this fact...as one stands in, or is set in view regarding form, etc., as such, one courses only in its formative influence, and one can neither gain perfect wisdom, exert oneself upon nor fulfill this. As one does not fulfill perfect wisdom, neither can one go forth to all-knowledge, so long as one remains trying to appropriate the essentially elusive. In perfect wisdom form, feeling, perception, impulse and consciousness is/are not appropriated. So, the non-appropriation of form, etc., is not form, etc. [the 5 skandhas], and perfect wisdom also cannot be appropriated. It is thus which a Bodhisattva courses in perfect wisdom. This concentrated insight of a Bodhisattva is called 'the non-appropriation of all dharmas'. It is vast, noble, unlimited and steady, not shared by any of the Disciples or Pratyekabuddhas. All-knowledge cannot be taken hold of, as it cannot be seized through any sign. Could all-knowledge be seized through a sign, Srenika the Wanderer could not gain faith in this our doctrine and tradition. Srenika the Wanderer believes resolutely in cognition of all-knowing, and as a faith-follower he enters cognition with a limited scope. He does not take hold of these skandhas. Nor does he review cognition with joyful zest and pleasure. He views this neither as from inside form, etc., nor as from outside, nor as from both inside and outside, nor as from other than form, etc. In this scripture passage, Srenika the Wanderer, as one who always resolutely believes in cognition of the all-knowing, is called a faith-follower. He takes true nature of dharmas as his standard, and resolutely believes in signlessness such as he neither takes hold of any dharma, nor apprehends any dharma which he even might appropriate or release. He does not even care about Nirvana. This also can be known as a Bodhisattva's perfect wisdom, as he does not take hold of form, etc., and he does not enter Nirvana midway before he realizes ten powers of Tathagatas, his four grounds of self-confidence, and the eighteen dharmas peculiar to a Buddha. Herein too is known as a Bodhisattva's perfection of wisdom. Further, any Bodhisattva coursing in perfection of wisdom and developing this, considers and meditates on what perfection of wisdom is, on one demonstrating perfect wisdom, and on perfect wisdom as dharma which does not exist, which cannot be apprehended. Only as these considerations make a type of wordless sense, and do not make one doubtful or afraid, can be one be known as, or come to be known as a Bodhisattva taken hold of by perfect wisdom.

Sariputra: How can a Bodhisattva become known as 'taken hold of by perfect wisdom', as form does not possess the own-being of form, and as well the other skandhas; as perfect wisdom does not possess own-being of perfect wisdom; and as all-knowledge does not possess own-being of all-knowledge?

Subhuti: It is so, Sariputra. Form does not possess own-being of form, and as well the other skandhas. Perfect wisdom does not possess any mark (of being) 'perfect wisdom'. A mark does not possess own-being of a mark. Any 'thing' whatsoever as 'marked' does not possess own-being as [or for] being marked, and this which is seen or thought of as own-being does not possess any mark of [being] own-being, neither as any of vision, sound, thought, word nor concept, nor subject or object.

Sariputra: Even so, the Bodhisattva training in this goes forth to all-knowledge?

Subhuti: Such a one does. As any and all dharmas are unborn, and do not go forth. As a Bodhisattva courses thus, one comes nearer all-knowledge. To such and any extent as one comes nearer all-knowledge, one's body, thought and marks are known as exceedingly pure, for the sake of maturing beings, and one meets with Buddhas. It is thus any Bodhisattva coursing in perfect wisdom comes nearer all-knowledge.

Subhuti speaks further concerning the Bodhisattva: One courses in a sign as one courses in any form, feeling, perception, impulse, or consciousness, or, in the sign of any of these skandhas, or in ideas such as 'form is a sign', or in production of form, or in the stopping or destruction of form, or in the idea that 'form is empty', or 'I course', or 'I am a Bodhisattva'. For one actually courses in the idea 'I am a Bodhisattva' as a basis. Or, as it occurs to one 'one coursing thus, courses in perfect wisdom and develops it', one courses only in a sign. Such a Bodhisattva is known as unskilled in means.

Sariputra: So, how does a Bodhisattva course as one coursing in perfect wisdom?

Subhuti: One does not course in skandhas, nor in any sign of such skandas, nor in ideas such as 'skandhas are signs', nor in production of skandhas, nor in any stopping or destruction of such, nor in any idea such as 'skandhas are empty', or 'I course', or 'I am a Bodhisattva'. And, this also doesn't occur to this one, 'one coursing thus courses in perfect wisdom and develops it'. One courses but one does not entertain such ideas as 'I course', 'I do not course', 'I course and I do not course', 'I neither course nor do I not course', and the same [four] with 'I will course'. One does not go near any dharma at all as all dharma are unapproachable and unappropriatable. So, a Bodhisattva purely cognizes and is as undifferientiated concentrated insight 'Not grasping at any dharma' by name or appearance, and regardless whether vast, noble, unlimited and steady, not shared by any of the Disciples or Pratyekabuddhas. As one dwells as this concentrated insight, a Bodhisattva quickly realizes full enlightenment which Tathagatas of this time predict for one such as this. But as one dwells in such concentration, one neither reviews nor thinks 'I am collected', 'I will enter concentration', 'I am entering into concentration', 'I have entered into concentration'. All these thoughts or notions in any and all ways do not exist for one such as this.

Sariputra: Can one show forth such concentration?

Subhuti: No, Sariputra. Because any one of these ones born of good family neither knows nor perceives it.

Sariputra: You say one neither knows nor perceives it?

Subhuti: I do, for such concentration does not exist.

The Lord: Well said, Subhuti. And thus a Bodhisattva trains herein, as one trains in perfect wisdom.

Sariputra: As one thus trains, one trains in perfect wisdom?

The Lord: As one thus trains, one trains in perfect wisdom.

Sariputra: As one thus trains, which dharmas does one train in?

The Lord: One does not train in any dharma whatsoever. Dharmas do not exist in such a way as people without such training are accustomed to suppose.

Sariputra: So, how do these exist?

The Lord: As these do not exist, so these exist. And so, since these do not exist [avidyamana], these are called [result of] ignorance [avidya]. People not diligent and untrained in such have settled down in these. Although these do not exist, these people nonetheless have constructed all dharmas. Having constructed these, yet attached to two extremes, these people neither know nor see dharmas in their true reality. So these beings construct all dharmas which yet do not exist. Having constructed these, people settle down in two extremes. Depending on this link as a basic fact, beings now construct past, future and present dharmas. Now, once constructed these settle down in name and form. Thusly constructed are any and all dharmas, which yet do not exist, and these beings as such neither know nor see any path as it truly is. In consequence these ones do not go forth from any triple world, and do not wake up to any reality limit. For this reason ones such as these come to be styled as 'fools'. Such ones as these reveal faith neither to self nor others in the true nature of dharma. But a Bodhisattva does not settle down in any dharma.

Sariputra: As one trains thus, is a Bodhisattva trained in all-knowledge?

The Lord: As one thus trains oneself, a Bodhisattva does not even train in all-knowledge, and yet one trains in all dharmas. As one thus trains oneself, a Bodhisattva trains in all-knowledge, comes near to this and goes forth to it.

Subhuti: As, O Lord, someone asks, -- "Does this illusory one train in all-knowledge, does one come near this, does one go forth to it?" --How does one explain it?

The Lord: I ask you a counter-question which you may answer as best you can.

Subhuti: Well said, O Lord. And the Venerable Subhuti listened to the Lord.

The Lord: Do you think, Subhuti, form, feeling, perception, impulse and consciousness, is one thing, and illusion another?

Subhuti: No Lord, it is not so illusion being one thing, and these skandhas, another; this very form is illusion, this very illusion is form.

The Lord: Do you think, Subhuti, this notion 'Bodhisattva', this denomination, this concept, this conventional expression, - is the five grasping skandhas?

Subhuti: Yes, it is. A Bodhisattva training oneself in perfect wisdom trains oneself as an illusory person for full enlightenment. One bears in mind these five grasping aggregates are this illusory person as well. The Lord says form is as an illusion. And as this is true of form, this is true also of six sense organs, and of five grasping aggregates.

Subhuti: Do Bodhisattvas newly set out in this vehicle not tremble, hearing this exposition?

The Lord: These ones tremble getting into hands of bad friends, but not getting into hands of good friends.

Subhuti: Who are a Bodhisattva's good friends?

The Lord: The ones instructing and admonishing these in the perfections. The ones pointing out to Bodhisattvas deeds which are seen as being of Mara, and saying, 'this is how faults and deeds seen as being of Mara come to be recognized. These are faults and deeds seen as being of Mara. Get rid of these as you recognize these.' These ones are known as good friends of a Bodhisattva, as great beings, armed with great armor and set out in this great vehicle, and mounted on this great vehicle.

3. THE MEANING OF 'BODHISATTVA'

Subhuti: Regarding what the Lord is saying, as speaking of 'Bodhisattva', --what is meant by this word 'Bodhisattva'?

The Lord: Nothing real is meant by this word 'Bodhisattva'. A Bodhisattva trains oneself in non-attachment to any and all dharmas. The Bodhisattvas, great beings, awake in non-attachment to full enlightenment in a sense in which one understands any and all dharmas. As one has enlightenment as one's aim, this 'enlightenment-being' [Bodhisattva], this great being, is so called.

4. THE MEANING OF 'GREAT BEING'

Subhuti: So, as the Lord is speaking of a Bodhisattva as 'great being', --for what reason is a Bodhisattva called 'great being'?

The Lord: Any Bodhisattva is called 'great being' through understanding such as any of these reveal to countless masses and collections of beings' access to their own unlimited awareness.

Sariputra: It is clear also to me this understanding through which a Bodhisattva is called 'great being'.

The Lord: Make it clear what you think now!

Sariputra: Any Bodhisattva is called 'great being' through understanding such as any of these demonstrate dharma as truly as it is, and great errors are forsaken and dissolved - such erroneous views as any assumption of a self, a being, a living soul, a person, of becoming, of not-becoming, of annihilation, of eternity, of individuality, etc. - erroneous views or notions of things or beings of any intrinsically non-dependent inherencies, or as such may lose any or all attributes assumed of such inherencies.

Subhuti: It is clear also to me this understanding through which any Bodhisattva is called 'great being'.

The Lord: Make clear, Subhuti, what you think now!

Subhuti: Any Bodhisattva is called 'great being' as being simply unattached to and uninvolved in any thought of enlightenment, any thought of all-knowledge, any thought without outflows, any unequalled thoughts or any thought of equaling the unequalled, or thoughts as either shared or unshared by any of the Disciples or Pratyekabuddhas. Any thought of all-knowledge is without outflows, and unincluded [in any empirical world]. Respecting all-knowledge, and regarding any thought which is without outflows and unincluded, one remains unattached and uninvolved. In coming to understand this as such, any Bodhisattva comes to be styled as 'great being'.

Sariputra: For what reason is one unattached even to this thought, and uninvolved in such?

Subhuti: As such, this is no thought.

Sariputra: Is this thought, which is no thought, something which is?

Subhuti: Can one apprehend in this state of absence of thought, either a 'here is' or 'here is not'?

Sariputra: No, not even this.

Subhuti: So...how can Venerable Sariputra ask, or even say, 'is such thought, which is no thought, something which is'?

Sariputra: Well do you expound this, Subhuti, whom the Lord announces as foremost, as dwelling in Peace.

Herein the Venerable Purna, son of Maitrayani, says to the Lord: 'Great being' is one thus called, armed in great armor is such a being, one set out in this great vehicle, such is mounted on this great vehicle. This is why one comes to be styled as 'great being'.

Subhuti: How great is this which entitles one to be called 'armed in great armor'?

The Lord: Here the Bodhisattva, the great being, thinks thus: 'countless beings do I lead to Nirvana yet here is neither one leading to Nirvana, nor any being led thus'. However many beings one may lead to Nirvana, yet neither has any being been led to Nirvana, nor had any led others to it. As such is this true nature of dharmas, seeing this nature as such, is illusory. Subhuti, just as a clever magician, or magician's apprentice conjures up at these crossroads a great crowd of people and makes these vanish again... What do you think, Subhuti, is anyone killed by anyone, or murdered, or destroyed, or made to vanish?

Subhuti: No indeed, Lord.

The Lord: Even so a Bodhisattva, great being, leads countless beings to Nirvana, and yet not any being has been led to Nirvana, nor has one led others to it. Hearing this exposition without fear is a great thing which entitles this Bodhisattva to be known as 'armed with the great armor'.

Subhuti: As I understand the meaning of the Lord's teaching, as certainly not armed with an armor this Bodhisattva, this great being, is known.

The Lord: So it is. As all-knowledge is not made, not unmade, not affected. Such beings also for whose sake one is armed with great armor are not made, not unmade, not effected.

Subhuti: So it is. For form, feeling, perception, impulse, consciousness, is neither bound nor freed. And such is true also of Suchness of form, Suchness of feeling, Suchness of perception, Suchness of impulse or Suchness of consciousness

Purna: But what now is the form of which you say is neither bound nor freed, and what this Suchness of form, etc.?

Subhuti: The form of any illusory being is neither bound nor freed. Suchness of form of an illusory being is neither bound nor freed. In reality it is not here at all, it is isolated, it is unproduced. This is the great armor, the great non-armor of a Bodhisattva, a great being, armed as the great armor, set out in this great vehicle, mounted on the great vehicle.

After these words the Venerable Purna is silent.

5. THE MEANING OF 'GREAT VEHICLE'

Subhuti: It is thus, O Lord, a Bodhisattva, great being, is armed with great armor, and is set out in the great vehicle, is mounted on the great vehicle. But what is this great vehicle? How does one know any one thus set out in this great vehicle? Whence does it go forth and whither? Who or what being sets out in it? Where does it stand? Who or what being goes forth by means of this great vehicle?

The Lord: 'Great vehicle' is a synonym of immeasurableness. 'Immeasurable' is infinite, and as such no thing by which to determine any measurement either by name nor number, saying this is as such or this many. By means of perfections a Bodhisattva sets out. From this triple world one goes forth. One sets out to where is no objective support whatsoever. Such is a Bodhisattva, a great being going forth, - but not going forth to anywhere. Nor does one set out in this as one does not stand anywhere, yet stands on all-knowledge by way of making a stand nowhere. And finally, by means of this great vehicle no one goes forth, no one has gone forth, no one will go forth. As neither of these dharmas exist, - one going forth, and this by which one goes forth - neither can these be got at. Since any and all dharmas do not exist, what dharma could go forth by what dharma? It is thus Subhuti, a Bodhisattva, a great being, is armed with great armour, and is mounted on the great vehicle.

Subhuti: The Lord speaks of the 'great vehicle'. Surpassing the world with its Gods, beings and Asuras, such a vehicle goes forth. It is the same as space, and exceedingly great. As in space, so in this vehicle is room for immeasurable and incalculable beings. Such is this great vehicle of the Bodhisattvas, these great beings. One neither sees its coming, nor going, and its abiding as such, does not exist. Thus one cannot get at any beginning of this great vehicle, nor at any end, nor at any middle. Yet, such is self-identical everywhere. Thus, hereof one speaks of a 'great vehicle'.

The Lord: Well said, Subhuti. So it is. It is thusly the great vehicle of the Bodhisattvas, the great beings. Trained herein Bodhisattvas reach all-knowledge, have reached it, will reach it.

Purna: This Elder Subhuti, as asked about perfect wisdom, fancies the great vehicle is something which can be pointed out.

Subhuti: Have I, O Lord, spoken of the great vehicle without transgressing against perfect wisdom?

The Lord: You have. In agreement with perfect wisdom you point out the great vehicle.

6. ATTAINMENT

Subhuti: Through the Buddha's might O Lord, moreover, a Bodhisattva setting out on this journey does not approach the goal of full Bodhisattvahood from any beginning, nor any ending, nor from any middle either. Bodhisattvas are as boundless as form, feeling, perception, impulse and consciousness are boundless. One does not approach any idea such as 'a Bodhisattva is form', etc. This also does not exist, and is not apprehended. Thus in each and every way neither do I get at any of the dharmas which constitute a Bodhisattva, nor do I see any dharma which the word 'Bodhisattva' denotes. Perfect wisdom also is neither seen nor got at. All-knowledge also neither is seen nor got at. As in each and every way these dharmas are neither seen nor apprehended, -what dharma does one instruct and admonish, through what dharma, in what dharma? 'Buddha', 'Bodhisattva', 'perfect wisdom', all these are mere words. What 'things' being such as these denote is something uncreated? It is as with any self or notion hereof. Although we speak of a 'self', yet absolutely any self is some 'thing' uncreated. Since herein all dharmas are without own-being, what is form, etc., which cannot be seized, and which is something uncreated? Thus any fact -such as all dharmas are without own-being ...is the same as any fact that these are uncreated. Yet non-creation of any and all dharmas differs from these dharmas. How do I instruct and admonish non-creation in perfect wisdom which is also non-creation? And yet, one cannot apprehend as other than uncreated all dharmas, regardless whether these are thought of as constituting a Buddha, or a Bodhisattva, or one marching to enlightenment. If any Bodhisattva as this is being taught is not afraid, one can know 'this Bodhisattva, this great being courses in perfect wisdom, develops, investigates, and meditates on and as such.' At such a time as a Bodhisattva investigates these dharmas in perfect wisdom, at such a time one does not approach form and other skandhas, nor go to any of these. Nor does one review any production of form, etc., nor any stopping. For non-production of form, etc., is not form, etc. Any non-passing-away of form, etc., is not form, etc. Non-production and form are herein neither two nor divided. Inasmuch as one calls any thing 'form', etc., one makes a count of what is not two. Thus, Bodhisattvas investigate in perfect wisdom any and all dharmas in any and all modes as such may merely indicate, yet one does not at any time approach form, feeling, perception, impulse, or consciousness.

Sariputra: As I understand the teaching of the Venerable Subhuti, a Bodhisattva also is non-produced. Yet, as a Bodhisattva is non-produced, how does one go on this difficult pilgrimage, and how can one possibly endure any experience of sufferings which one is said to undergo for the sake of beings?

Subhuti: I do not look for a Bodhisattva going on any difficult pilgrimage. In any case, one coursing in perception of difficulties is not a Bodhisattva. One generating a perception of difficulties is unable to work the weal of countless beings. On the contrary, one forms the notion of ease, one forms this notion of all beings, whether men or women, are one's parents and children, and thus one goes on pilgrimage of a Bodhisattva. A Bodhisattva identifies all beings with one's parents or children, yes, even with one's own self, like this: "As I myself aspire to be quite free from all sufferings, just so all beings aspire to be quite free from all sufferings." In addition regarding all beings, one forms the notion: "I do not desert all these beings. I aspire to set these free from any measureless heap of sufferings! And I do not produce towards any a thought of hate, even though I might be dismembered a hundred times!" It is thus a Bodhisattva lifts up one's heart. As one dwells as one whose heart is this way, one neither courses nor dwells as one perceiving difficulties. And further a Bodhisattva produces the thought, "as in each and every way a self does not exist, and so not got at, so in each and every way all dharmas do not exist, and are not got at." Such a one applies this notion to all dharmas, inside and outside. As one dwells as one whose heart is as such, one neither courses nor dwells as one perceiving difficulties. But as the Venerable Sariputra said, "non-produced is the Bodhisattva,"...indeed it is so, "non-produced is any Bodhisattva."

Sariputra: Further, is just such a Bodhisattva non-produced, or dharmas also which constitute one?

Subhuti: Dharmas which constitute a Bodhisattva are also non-produced.

Sariputra: Are only dharmas which constitute a Bodhisattva non-produced, or also any state of all-knowledge?

Subhuti: Any state of all-knowledge is also non-produced.

Sariputra: Is just the state of all-knowledge non-produced, or also any and all dharmas which constitute it?

Subhuti: Dharmas which constitute all-knowledge are also non-produced.

Sariputra: Are just dharmas which constitute all-knowledge non-produced, or also any common people?

Subhuti: Any common people are also non-produced.

Sariputra: Are just any common people non-produced, or also dharmas which constitute these?

Subhuti: Dharmas which constitute any common people are also non-produced.

Sariputra: If, Venerable Subhuti, the Bodhisattva is non-produced and also dharmas which constitute one as such, and also the state of all-knowledge, and also dharmas which constitute this, and also any common people, and also dharmas which constitute these, - surely, the state of all-knowledge is reached by a Bodhisattva without any exertion?

Subhuti: I do not wish for any attainment of any unproduced dharma, nor reunion with one. Further, does one attain an unproduced attainment though unproduced dharma?

Sariputra: So is unproduced attainment got at through unproduced dharma, or through produced dharma?

Subhuti: Is unproduced dharma produced, or unproduced?

Sariputra: Is production a dharma which is a non-production, or is non-production dharma which is production?

Subhuti: To talk of production as non-production-dharma is not intelligible.

Sariputra: To talk of non-production is also not intelligible.

Subhuti: Non-production is just talk. Non-production just appears before the mind's eye. Non-production is just a flash in the mind. Absolutely it is nothing more.

Sariputra: In the first rank of preachers of dharma should the Venerable Subhuti be placed. For in whatever way he may be questioned, he finds a way out; he does not swerve from the correct teaching about true nature of Dharma, and he does not contradict true nature of Dharma.

Subhuti: This is the Lord's Absolute...the essence of Disciples without any support, so in whatever way these are questioned, these find a way out, do not contradict true nature of dharmas, nor depart from such. This is such as this, as these do not rely on any dharmas.

Sariputra: Well said, Subhuti. And what is this perfection of the Bodhisattvas which allows these to not lean on any dharmas?

Subhuti: Perfection of wisdom, beneficial to all the three vehicles, is also perfection which allows these to not lean on any dharma, due to it showing all dharmas as having no support and can thus give none. As any Bodhisattva remains unafraid as this deep perfection of wisdom is being taught, one can know such a one is adjusted to perfection of wisdom, and one is not lacking in this attention to true facts about dharmas.

Sariputra: How is it a Bodhisattva does not lack in attention being adjusted to perfect wisdom? For if a Bodhisattva is not lacking in attention, one automatically lacks in adjustment to perfection of wisdom. And if one does not lack in adjustment to perfection of wisdom, one is lacking in attention. But if in a Bodhisattva the two facts that one is not lacking in attention, and one is not lacking in dwelling in perfection of wisdom belong together, then all beings also will not be lacking in dwelling in perfection of wisdom because these also dwell not lacking in attention.

Subhuti: Well said, and yet I must reprove you, although the Venerable Sariputra has taken hold of the matter correctly as far as the words are concerned. One knows attention is without own-being in the same way in which beings are without own-being; attention has no real existence in the same way in which beings have no real existence; attention is isolated in the same way in which beings are isolated; attention is unthinkable in the same way in which beings are unthinkable; acts of mental attention do not undergo any process which leads to enlightenment in the same way in which beings do not undergo any process; acts of attention do not in any real sense undergo any process which leads to enlightenment, any more than beings do. It is through attention of such a character as this I wish a Bodhisattva, a great being, may dwell in this dwelling.

Sakra

1. PREAMBLE

At this time, many Gods are coming to the assembly and taking their seats: Sakra, Chief of Gods, with forty thousand Gods of the Thirty-three; the four world-guardians, with twenty thousand Gods belonging to the retinue of the four Great Kings; Brahma, ruler of this world system, with ten thousand Gods belonging to the company of Brahma; and five thousand Gods of the Pure Abode. And yet...the might of the Buddha with his majesty and authority surpasses even the splendor of these Gods, a reward for the deeds these have done here, even in this past.

Sakra: These many thousands of Gods, Subhuti, have come to this assembly, and taken seats, as we want to hear about perfect wisdom from the Holy Subhuti, and to listen to his advice to the Bodhisattvas, to his instruction and admonition how these Bodhisattvas stand in perfect wisdom, how train in it, how one devotes oneself to it?

Subhuti: Let me now explain it to you, through the Buddha's might, majesty and authority. The Gods, not yet aspiring to full enlightenment should do so. Any however, being certain to have got safely out of this world [i.e., the Arhats having reached their last birth, and thinking to have done with it all] are unfit for full enlightenment as these are not willing to go, from compassion, back into birth-and-death. And why? The flood of birth and death hems these ones in. Incapable of repeated rebirths, these ones are unable to aspire to full enlightenment. And yet, these may still aspire to full enlightenment, and I confirm such as these also. I do not obstruct their wholesome root. For one should uphold distinguished dharmas above all others.

The Lord: Well said, Subhuti. You well encourage Bodhisattvas.

Subhuti now says to the Lord: We are grateful to the Lord, and not ungrateful. For the Lord, in presence of Tathagatas leads for our sake the holy life with enlightenment as his view. Even as he definitely develops Bodhisattva realization [as being dedicated to a thought of enlightenment], disciples still instruct and admonish him in these perfections, and by his coursing herein is revealing utmost cognition, to and for beneficence of unlimited beings. So also do we help, champion, aid and sustain Bodhisattvas, as these Bodhisattvas we help, champion, aid and sustain, soon come to know full enlightenment.

2. HOW TO STAND IN EMPTINESS, OR THE PERFECTION OF WISDOM

So, now Subhuti says to Sakra: Listen now, Kausika, and attend well as I teach you how a Bodhisattva stands in perfect wisdom. Through standing in emptiness, one stands in perfection of wisdom. Armed with great armor, the Bodhisattva thus develops so one does not take one's stand on any of these: not on form, feeling, perception, impulses, consciousness; not on eye, ear, nose, tongue, body, mind; not on forms, sounds, smells, tastes, touchables, mind-objects; not on eye-consciousness, etc., until we come to: not on mind-consciouness, etc., until we come to: not on the elements, i.e., earth, water, fire, wind, ether, consciousness: not on the pillars of mindfulness, right efforts, roads to psychic power, faculties, powers, limbs of enlightenment, limbs of the Path; not on the fruits of Streamwinner, Once-Returner, Never-Returner, or Arhatship; not on Pratyekabuddhahood, nor on Buddhahood. One does not take one's stand on the idea, 'this is form', 'this is feeling', etc., to: 'this is Buddhahood'. One does not take one's stand on any ideas like 'form, feeling, perception, impulse, or consciousness, is permanent, or impermanent'; 'form, etc., is ease or ill'; 'form, etc., is self, or not self', 'form, etc., is lovely or repulsive', or even that 'form, etc., is empty, or apprehended as something'. One does not take one's stand on any notion such as the fruits of the holy life derive their dignity from something called 'Unconditioned'. Or this - a Streamwinner is worthy of gifts, and will be reborn seven times at the most. Or, a Once-Returner is worthy of gifts and, as one has not yet quite realized through to any end, one makes an end of ill after one has once more come into this world. Or, a Never-Returner is worthy of gifts and, without once more returning to this world, realizes Nirvana elsewhere. Or, an Arhat is worthy of gifts and just here in this very existence will win Nirvana in the realm of Nirvana leaving nothing behind. Or, a Pratyekabuddha is worthy of gifts, and will win Nirvana after rising above the level of a Disciple, but without having attained any level of a Buddha. Or even, a Buddha is worthy of gifts, and will win Nirvana in the Buddha-Nirvana, in the realm of Nirvana leaving nothing behind, once one rises above the levels of a common being, of a Disciple, and of a Pratyekabuddha, wroughts the weal of countless beings, leads to Nirvana countless hundreds of thousands of niyutas of kotis of beings, assures countless beings of Discipleship, Pratyekabuddhahood and full Buddhahood, is standing [!] on the stage of a Buddha and does a Buddha's work, -even now on this a Bodhisattva does not take one's stand.

Hereupon the Venerable Sariputra thought to himself: If even here upon this one does not take one's stand, how does one stand, and train oneself? The Venerable Subhuti, through the Buddha's might, read his thoughts and said: What do you think, Sariputra, where does Tathagata stand?

Sariputra: Nowhere does Tathagata stand. A Tathagata mind neither seeks nor relies upon support. Ones such as these stand neither in what is conditioned, nor in what is unconditioned, nor do these emerge from such.

Subhuti: Even so a Bodhisattva stands and trains oneself. One decides this, "as the Tathagata does not stand anywhere, nor not stand, nor stand apart, nor not stand apart, so also I stand." Just so one trains oneself, "as Tathagata is stationed, so also I stand, and train myself." Just so one trains oneself, "as the Tathagata is stationed, so do I stand, well in place as without a place to stand upon." Even so Sariputra, a Bodhisattva stands and trains oneself. As one trains thus, one adjusts oneself to perfection of wisdom, and never ceases from taking it to heart.

3. THE SAINTS AND THEIR GOAL ARE ILLUSIONS

So, now here comes this thought to some of the Gods in this assembly: "What the fairies talk and murmur, we understand this though mumbled. But, Subhuti is just telling us what we do not understand." Subhuti read these thoughts, and said: "Here is no-thing to understand, nothing at all to understand. Nothing in particular is indicated, nothing in particular is explained."

Hereupon the Gods thought: "May the Holy Subhuti enlarge on this! May the Holy Subhuti enlarge on this! What the Holy Subhuti here explores, demonstrates and teaches, is remoter than remote, subtler than subtle, deep beyond depth." Subhuti read these thoughts, and said: "No one can attain any fruit of holy life or keep it, - from the Streamwinner's fruit to full enlightenment - unless one patiently accepts this... - the elusiveness of dharma."

Now these Gods thought: "What could one wish any beings to be like who are worthy to listen to the doctrine from the Holy Subhuti?" Subhuti read these thoughts, and said: "These learning doctrine from me one might wish to be like an illusory magical creation, for these neither hear my words nor experience the facts which are here and now expressed."

Gods: Beings like a magical illusion, are these not in truth just an illusion?

Subhuti: Like a magical illusion are these beings, like a dream. For not two different things are magical illusion and beings are dreams and beings. Any and all objective facts also are like a magical illusion, like a dream. The various classes of saints, from Streamwinner to Buddhahood, also are like a magical illusion, like a dream.

Gods: A fully enlightened Buddha also, you say, is like a magical illusion, is like a dream? Buddhahood also, you say, is like a magical illusion, is like a dream?

Subhuti: Even Nirvana, I say, is like a magical illusion, is like a dream. How much more so anything else?!

Gods: Even Nirvana, Holy Subhuti, you say, is like an illusion, is like a dream?

Subhuti: If perchance here could be anything even more distinguished, of such too I say is like an illusion, like a dream. For not two different things are illusion and Nirvana, are dreams and Nirvana.

Hereupon the Venerable Sariputra, the Venerable Purna, son of Maitrayani, the Venerable Mahakoshthila, the Venerable Mahakatyayana, the Venerable Mahakashyapa, and the other Great Disciples, together with many thousands of Bodhisattvas, said: "Who, Subhuti, are these grasping this perfect wisdom as here explained?"

Hereupon the Venerable Ananda said to these Elders: "Bodhisattvas incapable of falling back grasp this, or beings, persons reaching sound views, or Arhats in whom the outflows are realized as dried up."

Subhuti: No one grasps this perfect wisdom as here explained [i.e. explained in such a way as really no explanation at all]. For no dharma at all is being indicated, lit up, or communicated. So here too, is not even one grasping it.

4. SAKRA'S FLOWERS

Now this thought comes to Sakra: Let me now, in order to do worship to this discourse on dharma which is being taught by the Holy Subhuti, conjure up some flowers, and scatter them over the Holy Subhuti. Sakra conjured up flowers, and scattered them over the Venerable Subhuti. The Venerable Subhuti thought to himself by the way of reply: These flowers which [now] appear among the Gods of Thirty-three I had not noticed before. These flowers, which Sakra scatters, are magical creations. They are not issued from trees, shrubs or creepers. These flowers which Sakra is scattering are mind-made. Sakra replied: "These flowers are not issuing forth at all. For here are really no flowers whether they issue forth from mind, trees, shrubs, or creepers." So, Subhuti now says to him: "As you say, Kausika, 'these flowers do not issue forth at all, neither from mind, nor from trees shrubs or creepers', for this which never issues forth is not a flower."

Note to interpolation: [any numbers appearing in square brackets refer to the versified version of Perfection of Wisdom in 8,000 Lines.]

5. TRAINING IN PERFECT WISDOM

So now the thought occurs to Sakra, Chief of Gods: Profoundly wise, surely, is the Holy Subhuti, as he explains this merely nominal existence [of all separate things], and yet even so does not bring it into conflict with any norm of truth, but enlarges on such and quite simply expounds it. Sakra now says to the Venerable Subhuti: "So it is. The Bodhisattva so trains oneself [in this insight] as Holy Subhuti points out."

Subhuti: Truly one so dedicated does. As one thus trains, one does not train to achieve any results of a Streamwinner, nor in any other fruits of the holy life, even up to Buddhahood. For as one trains oneself on any of these stages, one trains oneself in, or as buddha-nature, or toward pure and undifferientiated cognition of all-knowledge; and so in the immeasurable and incalculable Buddha-dharmas. So in this, one trains oneself neither for the increase of form, feeling, perception, impulse, or consciousness, nor yet for their decrease; [43] neither to appropriate form, etc., nor to let them go. Nor does one train oneself to get hold of any other dharma even up to all-knowledge, nor to produce one, or make one disappear. As one thus trains, a Bodhisattva trains in all-knowledge, and dedicated thusly, goes forth to all-knowledge.

Sakra: Does a Bodhisattva go forth to all-knowledge, even though one does not train oneself to get hold of any dharmas, -even of all-knowledge, -nor to produce one, or make one disappear?

Subhuti: One such as this does. [44]

Sakra now says to Sariputra: How or where does a Bodhisattva search for perfect wisdom?

Sariputra: In the exposition of the Venerable Subhuti.

Sakra: Through whose might, and on whose authority, does the Holy Subhuti teach perfect wisdom?

Sariputra: Through the Tathagata's might, and on his authority.

Subhuti: It is indeed the Tathagata's might, Sakra, by which such perfect wisdom is taught. And as you ask, 'How or where does a Bodhisattva search for perfect wisdom?', the answer is: One should not search for such in form, nor in any other skandhas; nor in any thing which is other than form, or other than any other skandhas. Because, perfect wisdom is not one of these skandhas, nor yet other than these. [45]

6. THE INFINITUDE OF PERFECT WISDOM

Sakra: This perfection of wisdom, Subhuti, is a great perfection, unlimited, measureless, infinite.

Subhuti: So it is. And why? Perfect wisdom is great, unlimited, measureless and infinite because form, feelings, etc., are so. Hence one does not settle down in any such conviction that this is a 'great perfection,' and 'unlimited perfection,' a 'measureless perfection,' or 'infinite perfection.' This is how and why perfect wisdom is a great perfection, unlimited, measureless and infinite. [46] Perfect wisdom is an infinite perfection because objects as well as [individual] beings are infinite. Perfect wisdom is an infinite perfection because one cannot get at the beginning, middle, or end of any objective fact [since as a dharma, such have no own-being]. Moreover, perfect wisdom is infinite perfection as all objective facts are endless and boundless, and any beginning, middle, or end are not apprehended. For one cannot apprehend the beginning, middle and end of form, or any such skandhas. In such a way as this perfect wisdom is infinite perfection by reason of this infinitude of objects. And further still, any being is endless and boundless as one cannot get at any beginning, middle or end. Thus perfect wisdom is infinite perfection by reason of this infinitude of beings.

Sakra: How is it, Holy Subhuti, this perfect wisdom is an infinite perfection by reason of this infinitude of beings?

Subhuti: It is not so because of their exceedingly great number and abundance.

Sakra: So, how now Holy Subhuti, is perfect wisdom an infinite perfection by reason of the infinitude of beings? [47]

Subhuti: Well Kausika, what factual entity does the word 'being' denote?

Sakra: The word 'being' denotes no dharma or non-dharma. It is a term which is added on [to any of this which is really here]...as something adventitious, groundless, as no-thing in itself, unfounded in any objective fact whatsoever.

Subhuti: Is herein [i.e., by uttering this word 'being'] any being showing up [as an ultimate fact]?

Sakra: No indeed, Holy Subhuti!

Subhuti: So, as no being whatsoever is showing up, how is herein an infinitude of these beings? For, if any Tathagata, with a voice of infinite range, with this deep thunder of a voice, pronounces, for aeons countless as the sands of the Ganges, this word 'being,' 'being,' Ð would this Tathagata hereby produce or stop any being whatsoever, either in this past, future or present?

Sakra: No indeed, Holy Subhuti! Because any being is pure from beyond even any beginning, perfectly pure.

Subhuti: In this way also perfect wisdom is this infinitude of perfection by reason of this identical infinitude of beings. In this manner also any infinitude of perfect wisdom can be known from this infinitude of beings. [48]

7. CONFIRMATION

Hereupon these Gods around Indra, Brahma and Prajapati, and these hosts of men and women around Rishis as well thrice shouted forth in triumph: Hail the Dharma! Hail the Dharma! Hail the Dharmahood of Dharma! Also these added: Beautifully does Subhuti the Elder even just now indicate, demonstrate, show and clarify how thusly any Tathagata comes to be manifest. As potential Tathagatas we henceforth regard any Bodhisattva possessing fullness of this perfection of wisdom and who here so dwells within.

The Lord now speaks: So it is, O Gods! So do I, as I met a Tathagata, Dipankara, in the bazaar of Dipavati, the royal city, possess the fullness of this perfection of wisdom, so Dipankara, a Tathagata predicted one day I am to be fully enlightened, and said to me: ÒYou, young Brahmin, in this future period, after incalculable aeons, become a Tathagata, Sakyamuni by name, - endowed with knowledge and virtue, Well-Gone, a world-knower, unsurpassed, tamer of beings to be tamed, teacher of Gods and people, a Buddha, a Blessed Lord!Ó

The Gods replied: This is wonderful, O Lord, this is exceedingly wonderful, O Well-Gone, how much all-knowledge is nourished and promoted in these Bodhisattvas, these great beings, by this perfection of wisdom!

Reverence for the Receptacle of the Perfections

1. WORLDLY ADVANTAGES OF PERFECT WISDOM

The Lord sees these Gods assembled and seated, and the monks, nuns, laymen and laywomen assembled and seated, and he speaks thus to these Gods: Mara and his hosts are unable to harm anyone taking up this perfection of wisdom, bearing this in mind, teaching, studying or spreading this. Humans and ghosts alike are unable to harm these. Nor do these die untimely deaths. Any deities setting out for full enlightenment, but not yet having hold of this perfection of wisdom, as these approach any person who does so and listen, these also take up, bear in mind, teach, study, and spread this perfection of wisdom. A person devoted to this perfection of wisdom certainly experiences no fear, one certainly never becomes stiff with fright, - whether one be in a forest, at the foot of a tree, in an empty shed, an open place, a road, a highway, or the woods, or on any ocean.

The Four Great Kings: It is wonderful, O Lord, any beings taking up, bearing in mind, etc., this perfection of wisdom, for these discipline beings in the three vehicles, and yet do not perceive any being. We, O Lord, do protect such a person.

Sakra, Brahma and other Gods likewise promise to protect any follower of perfect wisdom.

Sakra: It is wonderful, O Lord, by taking up, etc., this perfection of wisdom, one gains many advantages even here and now. Does one, taking up perfection of wisdom, take up all the six perfections?

The Lord: Yes. And further, by taking up, etc., perfection of wisdom, one gains advantages even here and now. Listen attentively, as I now teach you which ones these are.

So be it, Lord, replied the Gods.

The Lord: The quarrels, contentions and contradictions of any opposing this dharma simply vanish away; the intentions of opponents remains unfulfilled. It is a fact for any followers taken hold of by perfect wisdom such disputes simply vanish away, and do not abide. This is one advantage even here and now. Here, we have an herb, Maghi by name, which is a cure for all poison. Suppose a viper, famished, is to see a creature and pursue it, following the scent, in order to eat it; but now, this creature goes to a patch of Maghi and stands here, we know the smell of the herb causes the snake to turn back. As the healing quality of this herb is so powerful it overpowers the viper's poison, just so do quarrels, contentions and contradictions to which any follower of perfect wisdom is exposed, become stilled, appeased through this piercing flame of perfect wisdom, through its power, its strength, through impregnation with its power. These simply vanish, and neither grow, nor abide. And why? It is perfect wisdom which appeases all evil, - from [ordinary] greed to seizing on Nirvana (?) - and does not increase it. And these Gods and all these Buddhas, and all these Bodhisattvas, protect this follower of perfect wisdom. This is an advantage even here and now. And further, the speech of any follower of perfect wisdom is acceptable, soft, measured and adequate. Wrath and conceit do not overpower such as these. As one concentrates with diligence to reveal such facts in one's life, perfect wisdom tames and transforms this one. Wrath and conceit does not increase. Neither enmity nor ill will take hold of one such as this, not even a tendency towards these. One turns mindful and friendly. Such a one reflects: "As I foster ill will in myself, my faculties go to pieces, such that any features beneficial to any and all beings are consumed, and it is in any case quite illogical as I, being set out for full enlightenment and aspiring to train myself for such, might allow myself to come under the sway of wrath." In this way one quickly regains one's mindfulness. This is another advantage even here and now.

Sakra: It is wonderful how this perfection of wisdom is set up for the control and training of the Bodhisattvas.

The Lord: Well, even further Kausika, as any follower of perfect wisdom may go into battle, even to the very front of it, one such could not possibly lose one's life in it. It is impossible for one to lose one's life from the attack of somebody else. If someone strikes this one, with sword, or stick, or clod of earth, or anything else - one's body cannot be hit. As, a great lore is this perfection of wisdom; a lore without measure, a quite measureless lore, an unsurpassed lore, a lore which equals the unequalled is this perfection of wisdom. As one trains oneself in this lore, one is intent neither on disturbing one's own peace nor others. The Bodhisattva, the great being training in this lore, uncovers and reveals full enlightenment, gains the gnosis of all-knowing. This is another advantage here and now. Further, as here or wherever this perfection of wisdom is written down in a book, and is put up and worshipped, where it is taken up, borne in mind, etc., any beings so engaged can come to no harm, except as inclined toward such for past deeds. This is another advantage even here and now. Just the same too, Kausika, humans and ghosts go to the terrace of enlightenment, or to its neighborhood, or its interior, or to the foot of the tree of enlightenment, and cannot be hurt by humans or ghosts, or be injured by these, or taken possession of, even with the help of evil animal beings, except for in compensation for former deeds. In this, these past, future, and present Tathagatas come to uncover and reveal their enlightenment, and in this, promoting and revealing to these beings fearlessness, lack of hostility, lack of fright. Just so Kausika, any place in which one takes up, bears in mind, etc., perfection of wisdom, in it beings cannot be hurt by beings. Perfection of wisdom makes any spot of earth wherever it is into a true shrine for beings, - worthy of being worshipped and adored, - into a shelter for beings coming to it, a refuge, a place to rest and final relief. This is another advantage here and now.

2. THE CULT OF PERFECT WISDOM COMPARED WITH THE CULT OF THE BUDDHAS

Sakra: Suppose here are two persons. One of these two, a son or daughter of good family, has written down this perfection of wisdom, made a copy of it; this one now puts it up, and honors, reveres, worships, and adores this with heavenly flowers, incense, perfumes, wreaths, unguents, aromatic powders, strips of cloth, parasols, banners, bells, flags, with rows of lamps all round, and with manifold kinds of worship. The other deposits in Stupas relics of the Tathagata, having gone to Parinirvana; this one takes hold of these and preserves these; honors, worships and adores these with heavenly flowers, incense, etc., as the other does. Which one of these two, O Lord, would beget greater merit?

The Lord: I question you on this point, and you may answer to the best of your ability. The Tathagata, as acquiring and knowing full enlightenment or all-knowledge, in which practice does the Tathagata train in order for such an all-knowledge-personality to have been revealed?

Sakra: It is in just this perfection of wisdom the Tathagata acquires and knows full enlightenment or all-knowledge.

The Lord: So, the Tathagata does not derive any name from the fact one acquires this physical personality, but from the fact one acquires all-knowledge. And this all-knowledge of Tathagatas comes forth as a result of taking up just this perfection of wisdom. The physical personality of Tathagatas, on the other hand, is the result of the skill in means of perfection of wisdom. And this very sameness is a sure foundation for [acquisition of] cognition of all-knowing by others. Supported by this foundation the revelation of cognition of all-knowing takes place, the revelation of Buddha-body, of Dharma-body, and of Sangha-body. Acquisition of the physical personality is thus the cause of cognition of all-knowing. As a sure foundation of whatever cognition, it has for all beings, become a true shrine, worthy of being saluted respectfully, of being honored, revered and adored. Once thus gone to Parinirvana my relics also are worshipped. It is for this reason the person copying and worshipping perfection of wisdom begets a different type of merit. For, in doing so, this one worships cognition of all-knowing. The son or daughter of good family, having made a copy of the perfection of wisdom, and worshipping it, begets different merit. For by worshipping the perfection of wisdom one worships cognition of all-knowing.

Sakra: How can it be...people of Jambudvipa, who do not copy this perfection of wisdom, nor take it up, nor study it, nor worship it, do not know the Lord is teaching such as the cultivation of the perfection of wisdom is greatly profitable! How is it these ones are not aware what the Lord teaches supports the cultivation of the perfection of wisdom and brings great advantages, fruits and rewards! But these do not know this, these are not aware of this! These have no faith in it!

The Lord: What do you think, Kausika, how many of the people of Jambudvipa are endowed with perfect faith in the Buddha, the Dharma, the Sangha? [60]

Sakra: Only a few.

The Lord: So it is, Kausika. Only a few people of Jambudvipa are endowed with perfect faith in the Buddha, the Dharma and the Sangha. Fewer than these few are ones attaining the fruits of a Streamwinner, and, after this, the fruit of a Once-Returner, or of a Never-Returner. Fewer still are any attaining Arhatship. Fewer still realize Pratyekabuddha-enlightenment. Fewer still raise any thoughts to full enlightenment. Fewer still are any, purifying by removing obstacles, and hereby raising thoughts to full enlightenment, and even now continuously strengthening such thoughts. Fewer still are any who, raising these thoughts thusly to full enlightenment, and strengthening such thoughts, now in addition dwell with vigor exerted. Fewer still are any who pursue meditation on perfection of wisdom. Fewer still are any coursing and applying perfection of wisdom. Fewer still are any who, coursing and striving toward perfection of wisdom, abide on any irreversible Bodhisattva-stage. Fewer still, coursing and striving steadily in perfection of wisdom, are any who come to know full enlightenment. Fewer still, coursing and striving in perfection of wisdom, do actually know full enlightenment. Now, as to any Bodhisattvas standing on any irreversible Bodhisattva-stage, knowing and revealing full enlightenment, these expound perfection of wisdom to other sons and daughters of good family who are earnestly intent, who train themselves and strive in perfection of wisdom. And these in their turn take up perfection of wisdom, study and worship it. Here are, on the other hand, countless beings who raise thoughts to enlightenment, who strengthened such thoughts of enlightenment, which course towards enlightenment, -- and perhaps just one or two of these can abide on any irreversible Bodhisattva-stage! For full enlightenment is difficult to reveal, and indeed is hard to come up to if one has inferior vigor, is slothful or displays characteristics defined as an inferior being, allows inferior thoughts, notions, intentions and wisdom. So, if someone wants quickly to know full enlightenment, one indefatigably and continually hears and studys this very perfection of wisdom. One comes to understand this...as Bodhisattvas Tathagatas train in perfection of wisdom; also oneself need train in such; for she is Tathagatas Teacher. In any case, upon any Tathagata's disappearance into final Nirvana, Bodhisattvas run back to this very perfection of wisdom. Here and now, Kausika, if someone builds, for the worship of the Tathagata once having disappeared into final Nirvana, many kotis of Stupas made of the seven precious things, enshrining herein such relics of Tathagatas, and all one's life honor these with flowers, etc., does this one on the strength of such actions, beget a great deal of merit?

Sakra: Indeed, such a one does, O Lord.

The Lord: Vastly different is any merit of someone truly believing in this perfection of wisdom; who, trustingly confiding in this, resolutely intent on this, serene in one's faith, with one's thoughts raised to enlightenment in earnest intent...hears this, learns this, bears this in mind, recites and studies this, spreads, demonstrates, explains, expounds and repeats this, illuminates this in detail to others, uncovers this meaning, investigates this with one's mind; and who, using wisdom to one's fullest extent, thoroughly examines this; who copies this, and preserves and stores away the copy so this good dharma lasts long, so this guide of the Buddhas might not be annihilated, so the good dharma might not disappear, so the Bodhisattvas, great beings might continue being assisted since this guide does not give out, - and who, finally, honors and worships this perfection of wisdom...well Kausika, vastly different is any merit of any devotee of perfection of wisdom compared not only with a person building many kotis of Stupas made of seven precious things, enshrining the relics of Tathagatas...it is even more vastly different than any merit of one completely filling the entire Jambudvipa with such Stupas. It is vastly different than any merit produced by all beings in a four-continent world system even as each single one of these built such a Stupa. Or, equally, as all beings in a small chiliocosm, or in a medium dichiliocosm, or in a great trichiliocosm were to do likewise. Or if, to put an imaginary case forth...all beings in any great trichiliocosm simultaneously became human beings, and each one of these built such a Stupa; and if each one of these, having built all such Stupas, and honoring such for an aeon or the remainder of an aeon; still, any devotee of perfection of wisdom has vastly different merit than any kind or amount of merit resulting from the effect of the meritorious deeds of all such beings as were to erect and worship those countless Stupas.

Sakra: So it is, O Lord. For any person honoring perfection of wisdom...in an absolute sense...such a one honors any and all past, future and present Buddhas in all world systems, which can all be simultaneously comprehended by only the cognition of a single Buddha. Such a one's merit is different than any kind or amount of merit of all beings in great trichiliocosms countless like the sands of the Ganges, even if each single being in these built a Stupa, and if each one of these having built all such Stupas, and were to honor these for an aeon or the remainder of an aeon.

3. PERFECT WISDOM, A GREAT SPELL

The Lord: So it is, Kausika. The merit of any devotee of perfection of wisdom is entirely different; such is immeasurable, incalculable, inconceivable, incomparable, illimitable. From perfection of wisdom all-knowledge of Tathagatas comes forth; from all-knowledge has come forth the cult of the relics of Tathagata. Here the difference in merit of any devotee of the perfection of wisdom bears no proportion at all to the accumulation of merit born from building Stupas, made of the seven precious things, enshrining the relics of Tathagatas.

Herein forty thousand gods in the assembly are saying to Sakra, the Chief of Gods: Sir! Do take up perfection of wisdom! The perfection of wisdom, Sir, take this up, recite such, study such and explain such for unlimited benefit of any and all beings!

The Lord: Kausika, do take up perfection of wisdom, recite, study and explain it! If the Asuras form any idea of fighting with the Gods of the Thirty-three, and if you, Kausika, have studied, and then recite and explain perfection of wisdom by bringing this to mind, the Asuras will drop such ideas.

Sakra: A great lore is this perfection of wisdom, a lore without measure, a quite measureless lore, an unsurpassed lore, an unequalled lore, a lore which equals the unequalled.

The Lord: So it is, Kausika. For it is due to this lore, i.e. perfection of wisdom, Buddhas of any and all times come to reveal and know full enlightenment. Due to this, Buddhas of any future know it. Thanks to this, Buddhas of any present know it. Thanks to this is it known and revealed. Thanks to just this lore ten wholesome ways of acting are revealed in the world, the four trances associated with the limbs of enlightenment, the four Unlimited associated with the limbs of enlightenment, the four formless attainments upheld by the limbs of enlightenment, the six super-knowledges associated with the limbs of enlightenment, in short the eighty-four thousand articles of dharma, cognition of Buddha, cognition of self-existent, inconceivable cognition. However, as at times it -seems- no Tathagatas are in the world...it is Bodhisattvas, -endowed with skill in means as a result of hearing the outpouring of perfection of wisdom in any past (whenever here are Buddhas), full of pity for beings, come into this world out of pity, -who foster in the world the ten wholesome ways of acting, the four trances as dissociated from the limbs of enlightenment, etc. to: the five super-knowledges as dissociated from the limbs of enlightenment. Just as thanks to the disk of the moon all the herbs, stars and constellations are illuminated according to their power and strength, so, as Tathagata -seem- to pass beyond and this good dharma -seems- to have disappeared, in any seeming absence of Tathagatas, whatever righteous, upright, outstanding, or wholesome life is conceived and manifested in worlds, all coming forth from the Bodhisattva, is brought forth by one, is spread from one's skill in means. But skill in means of Bodhisattvas is known as coming forth from perfection of wisdom. Moreover, any such as are devoted to perfection of wisdom, expect herein many advantages here and now.

Sakra: Which are these advantages?

The Lord: These devotees do not die any untimely death, nor from poison, or sword, or fire, or water, or staff, or violence. As these bring to mind, repeat, and apply this perfection of wisdom, the calamities which threaten these from kings and princes, from king's counselors and king's ministers, do not take place. As kings, etc., may try to do harm to these who again and again bring to mind, repeat and apply perfection of wisdom, such kings, etc., do not succeed; for perfection of wisdom upholds such devotees. Although kings, etc., may approach these ones with harmful intent, they instead decide to greet these, and to converse. For this perfection of wisdom entails an attitude of friendliness and compassion amongst and within all beings. Herein, even though any devotee of the perfection of wisdom may be in the middle of a wilderness infested with venomous vipers, neither beings nor ghosts can harm these, except as in a return for past deeds.

Hereupon one hundred Wanderers of other sects approached the Lord with hostile intent. Sakra, Chief of Gods, perceived these Wanderers from afar, and he reflected: Surely, these Wanderers of other sects are approaching the Lord with hostile intent. Let me now recall as much of this perfection of wisdom as I have learned from the Lord, bring it to mind, repeat, apply and spread it, so these Wanderers cannot approach the Lord, and the preaching of this perfection of wisdom may not be interrupted.

Hereupon, Sakra, Chief of Gods, recalls as much of this perfection of wisdom as he is learning from the Lord, brings it to mind, repeats, applies and spreads it. The Wanderers of other sects hereupon reverently saluted the Lord from afar, and went off on their way.

So, now it occurred to the Venerable Sariputra: For what reason do these heretical Wanderers reverently salute the Lord from afar, and now depart on their way?

The Lord: As Sakra, Chief of Gods, perceived the thoughts of such hostile Wanderers of other sects, he recalled this perfection of wisdom, brought it to mind, repeated, applied, and spread it, with the object of turning back the Wanderers of other sects who wanted to quarrel, dispute and obstruct, and prevented these from approaching this place the perfection of wisdom is being taught. And I have granted permission to Indra, Chief of Gods. I saw not even one pure dharma in these Wanderers. They all wanted to approach with hostile intent, with thoughts of enmity.

Hereupon it occurred to Mara, the Evil One: The four assemblies of Tathagata are assembled, and seated face to face with Tathagata. Face to face with Tathagata these Gods of the realm of sense-desire and of the realm of form are sure to be predicted in this assembly as Bodhisattvas to full enlightenment. Let me now approach to blind them. - Herein Mara conjured up a fourfold army, and is moving towards the place the Lord is.

Now, again it occurs to Sakra, chief of gods: Surely, I can see this is Mara, the Evil One, who has conjured up a fourfold army moving towards the place the Lord is. But the array of this army is not the array of King Bimbisara's army, nor of King Prasenajit's army, not of the army of the Sakyas or of the Licchavins. It is seen for a long time Mara the Evil One pursues the Lord, looking for any chance to enter, searching for a chance to enter, intent on hurting beings. I now recall this perfection of wisdom, bring it to mind, repeat, apply and spread it. Hereupon Sakra recalls just this perfection of wisdom, brought it to mind, repeated, applied and spread it. Immediately Mara, the Evil One, is seen as turning back again, and going on his way.

The Gods of the Thirty-three conjured up heavenly Mandarava flowers, flew through the air, and scattered these over the Lord. Now in triumph these cry: "For a long time surely is this perfection of wisdom coming to these people of Jambudvipa!" Seizing more Mandarava flowers, these scattered and strewed these over the Lord, and said: "It is seen how Mara and his host have no chance to enter any beings who preach and develop this perfection of wisdom, or which course in it. Any beings hearing and studying perfection of wisdom are endowed with no small wholesome root. These who come to hear of this perfection of wisdom fulfill duties also under the Jinas of other times. How much more so any studying and repeating it who are trained in Thusness progress to such and make endeavours regarding such; these are people honoring Tathagatas. For it is in this perfection of wisdom one searches for all-knowledge. Just as all jewels are brought forth by a great ocean, and are searched for through it, just so the great jewel of all-knowledge of Tathagatas is searched for through the great ocean of perfection of wisdom."

The Lord: So it is, Kausika. It is from great oceans of perfection of wisdom the great jewel of all-knowledge of Tathagatas comes forth.

4. PERFECT WISDOM, AND THE OTHER PERFECTIONS

Ananda: The Lord does not praise perfection of giving, nor any of the first five perfections; he does not proclaim their name. Only perfection of wisdom does the Lord praise, its name alone he proclaims.

The Lord: So it is, Ananda. For perfection of wisdom controls the five perfections. What do you think, Ananda, can giving - undedicated to all-knowledge be called perfect giving?

Ananda: No, Lord.

The Lord: The same is true of the other perfections. What do you think, Ananda, is wisdom inconceivable which turns over the wholesome roots by the dedication of these to all-knowledge?

Ananda: Yes, it is inconceivable, completely inconceivable.

The Lord: Perfection of wisdom is given it's name by us from supreme excellence [paramatvat]. Through perfection of wisdom these wholesome roots, dedicated to all-knowledge are given the name of 'perfections.' It is due to this dedication of wholesome roots to all-knowledge this perfection of wisdom controls, guides and leads the five perfections. The five perfections are in this manner contained in this perfection of wisdom, and the term 'perfection of wisdom' is just a synonym for the fulfilling of all six perfections. In consequence, as perfection of wisdom is proclaimed, all six perfections are proclaimed. Just as gems, scattered about in the great earth, grow as all conditions are favorable; and the great earth is their support, and these grow supported by the great earth; even so, embodied in perfection of wisdom, the five perfections rest in all-knowledge, these grow supported by perfection of wisdom; and as upheld by perfection of wisdom are these given the name of 'perfections.' So, it is just this perfection of wisdom controling, guiding and leading these five perfections.

5. FURTHER ADVANTAGES FROM PERFECT WISDOM

Sakra: So far the Tathagata has not proclaimed all the qualities of perfection of wisdom, qualities which one acquires by learning, studying and repeating perfection of wisdom. For how else could the limited amount of perfection of wisdom which I learned from the Lord, have spread when just now heretics and Mara were turned away?

The Lord: So it is, Kausika. Moreover, not only by learning, studying, and repeating perfection of wisdom does one develop these qualities, but also one who is reverent towards, and concentrating on a copy of this also is taught, and develops advantages here and now. [83]

Sakra: I also protect ones who are reverent towards and concentrating on a copy of this perfection of wisdom, and still more so ones who in addition learn, study and repeat this.

The Lord: Well said, Kausika. Moreover, as anyone repeats this perfection of wisdom, many hundreds of Gods come near, many thousands, many hundreds of thousands of Gods, so as to listen to Dharma. And, as these hear Dharma, these Gods want to induce a readiness to speak in one speaking of Dharma. Even when one may not be willing to talk, these Gods still expect, through their respect for Dharma, a readiness to speak is induced in such a one as this, and this one now feels an urge to expound this. This again is another quality which someone acquires just here and now by learning, studying, and repeating perfection of wisdom. Moreover, the minds of any discoursing on this perfection of wisdom remain uncowed in front of these four assemblies. These have no fear of being plied with questions from hostile persons. For perfection of wisdom protects these ones. Immersed in perfection of wisdom one does not see the hostility, nor any who act with hostility, nor any who want to be hostile. In this way upheld by perfection of wisdom, one remains unaffected by censure and fear. These qualities also someone acquires just here and now while learning, studying and repeating this perfection of wisdom. In addition, one is dear to one's mother and father, to friends, relatives and kinsmen, to Shramanas and Brahmanas. One is competent and capable of refuting, in accordance with Dharma, any counter-arguments which may arise, and is able to deal with counter-questions. These qualities also someone acquires just here and now while learning, studying and repeating perfection of wisdom. Moreover, Kausika, among the Gods of the Four Great Kings, any Gods setting out for full enlightenment make up their minds to come to this place here as someone puts up a copy of perfection of wisdom, and is reverent toward and concentrated in this. These come, look upon the copy of this perfection of wisdom, salute this respectfully, pay homage to this, learn, study and repeat this. So also do these depart again. And this applies to all Gods, up to even the Highest of Gods. And any son or daughter of good family pray the Gods, Nagas, Yakshas, Gandharvas, Asuras, Garudas, Kinnaras, Mahoragas, beings and ghosts, in any ten directions in countless world systems, do, with the help of this book, see perfection of wisdom, salute respectfully, pay homage, learn, study and repeat such as it is; as also these return to their respective worlds; and these ones also give to any ones abiding in these places as well, just this gift of dharma. Do not however think, Kausika, only in this four continent world, the Gods of the realm of sense-desire and of the realm of form, who set out for full enlightenment decide to come to this place. Not so, as well, Kausika, do you view it! No, all the Gods in the great trichiliocosm, setting out for full enlightenment, decide to come to this place. These come, look upon a copy of this perfection of wisdom, salute it respectfully, pay homage to it, learn, study and repeat it. Moreover, the house, room or palace of any devotee of perfection of wisdom is well guarded. No one does harm to such as these, except as in return for past deeds. This is another quality which one acquires just here and now. For very powerful Gods, and even other supernatural beings, decide to come to this place.

Sakra: How does one know these Gods, or even other supernatural beings, have come to this place to hear, etc., perfection of wisdom?

The Lord: As one perceives anywhere a sublime radiance or smells a superhuman odor not smelled before, now one can know for certain a God, or other supernatural being is present, is come near. Further, clean and pure habits attract such Gods, etc., and makes them enraptured, overjoyed, full of zest and gladness. But divinities of minor power, having before occupied such a place as these come to manifest, decide to leave it. For these cannot endure the splendor, majesty and dignity of such very powerful Gods, etc. As these very powerful Gods, etc., decide to come to such a one repeatedly, any such devotee of perfection of wisdom gains an abundance of serene faith. This is another quality which any son or daughter of a good family acquires just here and now. Further on, one does not form any unclean or impure habits within the unbound circumference of this abode of guidance to Dharma; otherwise one's deep respect for it remains incomplete. Moreover, any devotee of the perfection of wisdom does not become fatigued in either body or mind. At ease one lies down, at ease one walks about. In one's sleep one beholds no evil dreams. As one sees anything in one's dreams, one will just see the Tathagatas, or Stupas, or Bodhisattvas, or Disciples of the Tathagata. As one hears sounds, one hears just the sound of perfections and the wings to enlightenment. One just sees the trees of enlightenment; and underneath these, the Tathagatas, as these awaken to full enlightenment. And likewise one sees how the fully Enlightened turn the wheel of dharma. And many Bodhisattvas one beholds, chanting just this perfection of wisdom, delighted by its chorus, which proclaims how all-knowledge is gained, how the Buddha-field is purified. One is shown this action of skill in means. One hears the sublime sound of full enlightenment of these Buddhas, the Lords: "In this direction, in this part of the world, in this world system, under this name, the Tathagatas demonstrate Dharma, surrounded and accompanied by many thousands of Bodhisattvas and Disciples, nay by many hundreds of thousands of niyutas of kotis of Bodhisattvas and Disciples." As one beholds such dreams, one sleeps at ease, one awakens at ease. Even as food is thrown into it, one's body still feels at ease and exceedingly light. No trend of thought arises in this one from excessive eagerness of food. One takes only a mild interest in food. A devotee of perfection of wisdom has no strong desire for food, and only a mild interest in it, even as a monk, who practices Yoga, and who emerged from trance, -merely as one's thoughts overflow with other interests. For to the extent one gives oneself up to devotion to development of perfection of wisdom, to such extent do heavenly beings provide one with heavenly food. These qualities also does one acquire here and now. But again, Kausika, as someone makes a copy of perfection of wisdom, and is reverent towards and concentrated in it, but does not learn, study, repeat and apply this; and as someone else truly believes in the perfection of wisdom, trustingly confides in it, and, resolutely intent on it, serene in one's faith, one's thoughts raised toward enlightenment, in earnest intent, hears, learns, bears in mind, recites and studies such as this perfection of wisdom provides for, spreads, demonstrates, explains, expounds and repeats such as this is, illuminates it in detail for others, uncovers meaning, investigates with one's mind, and, using one's wisdom to the fullest, thoroughly examines, copies, and preserves and stores away the copy, so such good dharma lasts long, so this guide of Tathagatas might not be annihilated, so good dharma does not disappear, so Bodhisattvas, these great beings, continue to be assisted, since their guide does not fail, - and finally, honors and is reverent toward and concentrated in this perfection of wisdom; well, Kausika, this latter begets vastly different merit. Any aspiring to acquire these distinguished qualities here and now, will diligently imitate such a one as this, and these truly believe in perfection of wisdom, etc., as their guide does not fail. One resolves to share this with any aspiring to such. So this great eye of this Guide of Buddhas does not fail, neither for one such as this, nor for others in quest of virtue. In addition this perfection of wisdom at all times is honored and held in concentrated reverence.

The Proclamation of Qualities

1. RELATIVE VALUE OF TATHAGATA-RELICS AND OF PERFECT WISDOM

The Lord: If, Kausika, on this one hand you are given this Jambudvipa filled up to the top with relics of the Tathagatas; and if, on this other hand, you could share in a written copy of this perfection of wisdom; ...and if now you have to choose between the two, which one do you take?

Sakra: Just this perfection of wisdom, Lord. For I see such as, within my esteem for this Guide of Tathagatas, in true understanding this also is the body of Tathagatas. As the Lord says: "The Dharma-bodies are Buddhas, these are Lords. But of this, noble Sangha, do not think this individual body is my body. Rather, noble Sangha, see me as this accomplishment of Dharma-body." But this Tathagata-body needs be seen as brought about by the reality-limit, i.e. by perfection of wisdom. It is not, O Lord, that I lack in respect for these relics of Tathagata. On the contrary, I have a real respect for them. As come forth from perfection of wisdom are these relics of Tathagatas revered, and herein as one reveres just this perfection of wisdom, now also the reverence of these relics of the Tathagata is brought to fulfillment, as the relics of Tathagata come forth from perfection of wisdom. It is as with my own godly seat in Sudharma, the hall of Gods. As I am seated on it, the Gods come to wait on me. But as I am not, the Gods, out of respect for me, pay their respect to this seat, circumambulate it, and go away again. For these recall as seated on this seat, Sakra, the Chief of Gods, demonstrates Dharma to Gods of the Thirty-three. In this same way, perfection of wisdom is the real eminent cause and condition which feeds and reveals all-knowledge of Tathagatas. The relics of Tathagatas, on this other hand, are true deposits of all-knowledge, but these are neither true conditions, nor reasons for production of such cognition. As the cause of cognition of all-knowingness perfection of wisdom is also revered and concentrated upon through relics of Tathagata. For this reason, of the two lots now mentioned, I choose just this perfection of wisdom. But it is not because I lack in respect for the relics of Tathagata. Even choosing thusly I have real respect for these, for these relics are worshipped as these are pervaded by this perfection of wisdom. And, if I had to choose between a copy of perfection of wisdom on this one side, and even a great trichiliocosm filled to the top with relics of the Tathagata on this other, I still choose just this perfection of wisdom, for the same reasons. For the relics of Tathagata are true deposits of cognition of all-knowingness, but such cognition itself is come forth from perfection of wisdom. So just here, of these two lots I choose just this perfection of wisdom. But it is not due to any lacking in respect for the relics of Tathagata. In choosing thus I have real respect for these. These, however, are worshipped as having come forth from perfection of wisdom, and as such are pervaded by it.

2. SIMILE OF THE WISHING JEWEL

It is like a priceless jewel with the property of preventing beings and ghosts from entering the place it is put. If someone were possessed by a ghost, one only needs to introduce this jewel, and any ghost departs. If someone oppressed by the wind applies this jewel as one's body is inflated, one holds back that wind, and prevents it from getting worse, appeasing it. It has similar effects applied to a body burning with bile, choked with phlegm, or painful as a result of a disease arising from a disorder of the humors. It illuminates the blackest darkness of night. In the heat it cools the spot of earth it is placed. In the cold it warms it. Its presence drives vipers and other noxious animals from districts which are infested with these. If any woman or man is bitten by a viper, one need only show these this jewel; and its sight counteracts that poison, and makes it depart. Such are the qualities of this jewel. If one has a boil in the eye, or clouded eyesight, or a disease in the eye, or a cataract, one need only place this jewel on the eyes, and its mere presence removes and appeases these afflictions. Such are its qualities. Placed in water, it dyes the water all through with its own color. Wrapped in a white cloth, and thrown into water, it makes the water white. Equally, as wrapped or bound in a black-blue, or yellow, or red, or crimson cloth, or into cloth of any other color, it dyes the water into which it is thrown the color of the cloth. It also clears up any turbidity which may have arisen in the water. Endowed with such qualities is this jewel.

Ananda: Do these jewels, Kausika, belong to the world of the Gods, or to the people of Jambudvipa?

Sakra: These are found among the Gods. The jewels found among the people of Jambudvipa, on the other hand, are rather coarse and small, and not endowed with such qualities. As such these are infinitely inferior to these heavenly jewels. But the ones among the Gods are fine and full of all possible qualities. As this jewel is now put in a basket, or even placed upon it, this basket still is desirable after the jewel had again been taken out. The basket, through the qualities of the jewel, becomes an object of supreme longing. In the same way, O Lord, the qualities of cognition of all-knowing are derived from just this perfection of wisdom. On this account the relics of Tathagatas thus gone to Parinirvana are reverently concentrated upon. For these are true repositories of the cognition of all-knowingness. And as any demonstration of Dharma by Buddhas and Lords in all world systems is venerated and held in reverence as it comes forth from perfection of wisdom, so also the Dharma-discourser's demonstration of Dharma. As a king is revered, as his royal might gives courage to a great body of people, so also the speaker of Dharma, because, through this might of this Dharma-body, one such as this gives courage to a great body of people. But the relics of Tathagatas are revered for this same reason one reveres demonstrations of Dharma, and expositors of Dharma.

3. SUPREME VALUE OF THE PERFECTION OF WISDOM

So now, O Lord, as here are two lots; and as not only this great trichiliocosm, but as all world systems, countless as the sands of the Ganges, filled with relics of Tathagatas, is established as this first lot; and a copy of perfection of wisdom as this second lot and I am invited to choose either, and to take such, I take just this perfection of wisdom. It is not, O Lord, for any lack of respect for relics of Tathagatas. My respect for these is a real one. But it is perfection of wisdom pervading all-knowledge such as these relics of Tathagatas are revered, as these come forth from all-knowledge. In consequence any reverence for and concentration upon perfection of wisdom is in effect a worship of Buddhas, these Lords past, future and present. Moreover O Lord, anyone who aspires to see, in accordance with Dharma, the Buddha, these Lords who just now exist in immeasurable and incalculable world systems, needs course now in perfection of wisdom, make endeavours in, and develop such as this is.

The Lord: So it is, Kausika. All Tathagatas owe their enlightenment to just this perfection of wisdom, - whether these live in this past, future or present. I also, Kausika, am just now a Tathagata due to perfection of wisdom.

Sakra: A great perfection is this perfection of wisdom. For it allows Tathagatas to rightly know and behold thoughts and doings of all beings.

The Lord: So it is, Kausika. It is due to a Bodhisattva coursing for a long time in perfection of wisdom by which one rightly knows and beholds thoughts and doings of all beings.

Sakra: Does a Bodhisattva course only in the perfection of wisdom, and not in the other perfections?

The Lord: One such as this courses in all these six perfections. But it is just this perfection of wisdom which controls the Bodhisattva as one gives a gift, or guards morality, or perfects oneself in patience, or exerts vigour, or enters into meditative trance, or has insight into Dharmas. One cannot attain to any distinction or difference between these six perfections, all being upheld by skill in means and dedicated to perfection of wisdom, dedicated to all-knowledge. Just as no distinction or difference is conceived between shadows cast by different trees in Jambudvipa, -though their colors may differ, and their shapes, and their leaves, flowers and fruits, and their height and circumference, but these are all just called-shadows - even so one can neither attain nor ascribe to any distinction or difference between these six perfections, - neither can all of these Bodhisattvas upheld by skill in means, dedicated to perfection of wisdom, dedicated to all-knowledge.

Sakra: Endowed with great qualities is this perfection of wisdom, with immeasurable qualities, with boundless qualities!

Revolution of Merit

1. PERFECTION OF WISDOM A SOURCE OF GREAT MERIT, AND A DIFFERENT MERIT

Sakra: Let us again consider two people. The one truly believes perfection of wisdom, trustingly confides in such, studies, copies, repeats and discourses regarding such, since their guide does not fail. And as this one hears this exposition, this one also unhesitatingly resolves to not abandon this perfection of wisdom, -surely so greatly profitable, so great an advantage, so great a fruit, so great a reward, endowed of such and great qualities (!) - this one guards and preserves such as this is, for such is exceedingly hard to develop, and by oneself, one honors, reveres and adores this. Now, the other person first venerates this, and now gives a copy to another son or daughter of a good family who, having aspirations towards this and eager, asks for such. Which one of these two persons begets greater merit...on this one hand the one who intends to give this all away, or on this other hand, the one who does not?

The Lord: I question you on this point, and you may answer to the best of your abilities. If this one person by oneself is to honor the relics of Tathagata after one's Paranirvana, minister, revere, and preserve these relics; and now, if this other not only oneself honors these relics of the Tathagata, ministers, reveres and preserves these, but in addition reveals these to others, gives these away, and shares them knowing hereby the reverence of these relics will become even more widespread, and from compassion and true sympathy for beings; so answer now Kausika, which one of these two persons begets great merit, and which a different kind of merit: The one who, while worshipping them oneself, reveals, gives and shares these with others...or the one who by oneself, singularly worships these?

Sakra: Surely Lord, the one who shares these with others.

The Lord: So it is, Kausika. Any person revealing perfection of wisdom for others to behold and develop as regards inclinations, always seeking to help others, purely intent on revealing such completely, ...anyone on the strength of this begets greater merit, and indeed not merely greater merit, but a different merit all together. For such merit has no limit, and as such is beyond any determinations of lesser and greater, and indeed other than any determinations whatsoever, which might be even recognized as merit. If in addition this one goes to persons who are fit vessels for this perfection of wisdom, and shares this with these, one begets still different merit. And so too, Kausika, is great indeed any merit of someone who instigates all beings in Jambudvipa to observe ten ways of wholesome action, and establishes these in these ways?

Sakra: To be sure Lord, great this seems to be.

The Lord: Different even still is any merit of someone who makes a copy of this perfection of wisdom, believes in and has faith in such, faith serene and firm; who constantly reveals one's thoughts toward enlightenment, and with earnest intention gives this perfection of wisdom to another Bodhisattva who steadily reveals one's thoughts to enlightenment; who does first of all perfect oneself by tireless writing and reciting; and after much zealous labor, one persuades the other Bodhisattva, explaining this perfection of wisdom, instigating to such, filling one with enthusiasm for this, making such a one rejoice in this, and does by one's words, lead one to this, educate one in this, illuminate these benefits to such a one, cleanse one's thought and remove one's doubt; and who addresses such a one as follows: "Come here, you of good family, do train yourself in just this Path of Bodhisattvas, for as a result of this training, this coursing, this struggling you surely and quickly awake to full enlightenment. After this you go on to educate an infinite number of beings in the complete extinction of the substratum begotten of beginningless rebirths, in other words, in the revelation of the reality-limit." As this one intends to reveal this completely, this one's merit is infinite and different still from any worldly merits. And this is true even if it is compared with the merit of someone who establishes in the observation of the ten wholesome ways of acting all the beings in world systems of any size, even in all the world systems in existence or not in existence, numerous as the sands of Ganges River. Or if it is compared with that of someone establishing others in the four trances, the four Unlimited, the four formless attainments, the five superknowledges, in any number of world systems. In each case any person not only writing this perfection of wisdom and reciting it by oneself, but writing such for others and revealing such completely to these, easily begets a different type of merit than merit itself. Moreover, Kausika, one also begets a different merit still as one may be conversant with the meaning while reciting this perfection of wisdom; and having written such for others, still reveals such completely, expounds and lights this up, both in it's meaning and letter.

2. THE COUNTERFEIT PERFECTION OF WISDOM

Sakra: Can any one now expound this perfection of wisdom?

The Lord: Yes, anyone thus conversant with this meaning can expound such to someone not understanding it. For in any time a counterfeit of perfection of wisdom may arise. As one hears this counterfeit, a person not understanding it as such needs be wary of making obeisance to it, as this one, though not understanding, may want to realize full enlightenment.

Sakra: How might one recognize in any time if and when the counterfeit perfection of wisdom is expounded?

The Lord: In any time here be monks and nuns whose bodies are undeveloped, whose moral conduct, thought and wisdom are undeveloped, who are stupid, dumb like sheep, without wisdom. As these announce to expound perfection of wisdom, these actually expound its counterfeit. These expound the counterfeit perfection of wisdom by teaching impermanence of form, feeling, perception, impulse and consciousness is to be interpreted as destruction of these just mentioned skandhas. To strive for such insight, according to them, is coursing in perfection of wisdom. But on the contrary, do not view impermanence of these skandhas as destruction of such. For to view things in such a way means to course in the counterfeit perfection of wisdom. For this reason, Kausika, does one with understanding expound effortlessly and correctly the meaning of truth and in perfection of wisdom. By so expounding this, one realizes different and limitless merit.

3. THE PERFECTION OF WISDOM UNLIMITED AND DIFFERENT THAN ANY OTHER SPIRITUAL GIFT

And any such merit is quite different than if one even thought of oneself as, or even attempted to accept responsibility for, any ability whatsoever to establish any beings in, say, any number of world systems, even in the fruit of a Streamwinner. And such holds good also for the fruit of any Once-Returner, of any Never-Returner, and of any Arhat. Any Bodhisattva of true and right intention merely recognizes this goaless goal, indicates such, and puts before themselves this path for the beneficence of any and all limitless beings. For it is perfection of wisdom which brings about any fruit of any Once-Returner, of any Never-Returner, and of any Arhat. And any Bodhisattva increases one's endurance by reflecting this way, for, as by training oneself in perfection of wisdom, one comes to obtain dharmas which sooner or later constitute a Buddha, and one comes ever nearer to revealing for the benefit of any and all beings, full enlightenment. For one knows by training oneself in this training, coursing in and struggling in such, one brings forth any and all fruits of holy life, from fruits of a Streamwinner to Buddhahood. Any merit of any person sharing perfection of wisdom also is vastly different from any one establishing in Pratyekabuddhahood any number of beings in any number of world systems. Moreover, Kausika, as someone reveals any such thing as is for full enlightenment to the hearts of as many beings as are in Jambudvipa; and someone else not only indicated how it is possible for these to reveal their very hearts to full enlightenment, but also in addition gives these a copy of this perfection of wisdom; or, as one such as this presents a copy of this perfection of wisdom to an irreversible Bodhisattva, in consideration of any possibility that this Bodhisattva may allow oneself to be trained in such, make endeavours about and develop such, and as a result of any growth, increase or abundance of the perfection of wisdom, fulfill the Buddha-dharmas; now, compared with the former person, one begets a vastly different type of merit, for certainly once one is awakened to full enlightenment, one cannot help but to indicate the end to the sufferings of countless beings. Thus, one's merit is vastly different, even as the other person thinks to raise to full enlightenment the hearts of any number of beings in any number of world systems. Or, let us again compare two persons: The first presents a copy of this perfection of wisdom to any number of beings in any number of world systems, beings which are irreversible from full enlightenment, who definitely set out for such; yet, the second person, in addition expounds this to these ones according to the meaning and according to the letter. Does this one not on the strength of this beget much great merit?

Sakra: One's merit is indeed great. One can neither easily calculate this heap of merit, nor count it, nor find anything even similar to, or resembling, or with which it can be compared.

The Lord: Still, Kausika, vastly different is any merit of someone who in addition instructs and admonishes in this perfection of wisdom these irreversible Bodhisattvas aspiring to quickly realize full enlightenment. And further, still another Bodhisattva may arise, saying one may realize full enlightenment even more quickly than they. As someone instructs and admonishes in the perfection of wisdom this Bodhisattva of even quicker understanding, one begets a still vast and different type of merit.

Sakra: To the extent any Bodhisattva comes nearer to full enlightenment, to such an extent one is instructed and admonished in the perfection of wisdom, for such brings one nearer and nearer Suchness. As one comes nearer Suchness, one confers many fruits and advantages on any having done services for one, i.e., on the ones through whom one enjoys one's robes, alms-bowl, lodging, and medicinal appliances for sickness. One's merit now becomes still larger, in consequence of the fact one comes nearer to full enlightenment.

Subhuti: Well said, Kausika. You fortify these belonging to the Bodhisattva-vehicle, help these, and stand by these. Even so do you act. Any holy disciple wanting to give help to all beings, as such, fortifies Bodhisattvas in their attitude to full enlightenment, helps these, and stands by these. In this same way does one in diligence act. For begotten of perfection of wisdom is full enlightenment of Bodhisattvas. Just so, as Bodhisattvas do not produce any thought of enlightenment, such do not train themselves in full enlightenment, nor in any six perfections, and as a consequence these do not awaken to full enlightenment. But as the Bodhisattvas do train themselves in the Bodhisattva-training, in these six perfections, so now do these produce this thought of enlightenment, so even now do these awaken to full enlightenment.

Dedication and Jubilation

THE SUPREME MERIT OF DEDICATION AND JUBILATION

Maitreya: On the one side we have on the part of a Bodhisattva, meritorious work which is founded on this Bodhisattva's rejoicing at the merit of others, and on one's dedication of merit to the utmost enlightenment of all beings; on the other side is, on the part of all beings, the meritorious work founded on giving, on morality, on meditational development. Among these the meritorious work of a Bodhisattva founded on jubilation and dedication is declared to be vastly different, excellent, sublime, unequalled, and equaling the unequalled.

THE RANGE OF JUBILATION

Subhuti: A Bodhisattva, a great being, considers the world with its ten directions, in every direction, extending everywhere. One such as this considers the world systems quite immeasurable, quite beyond reckoning, quite measureless, quite inconceivable, infinite and boundless.

Such ones consider in each of three time periods, in each single direction, in each single world system, the Tathagatas - as quite immeasurable, quite beyond reckoning, quite measureless, quite inconceivable, infinite and boundless, fully revealing final Nirvana in the realm of Nirvana and leaving nothing behind, - their tracks cut off, their course cut off, their obstacles annulled and dissolved, guides through the world of becoming, their tears dried up, with all their impediments crushed, their own burdens laid down, with their own weal reached, in whom any fetters of becoming are extinguished, whose thoughts are well freed by right understanding, and who have attained and maintain completely equanimous perfection in control of their entire hearts.

One considers these from right here, beginning with an appearance of this thought of enlightenment, proceeding throughout and beyond any time and any realization of full enlightenment through finally entering, or a revelation of Nirvana, as Suchness and a totality of Nirvana which leaves nothing behind, and a dissolution of any spans of time beyond even any thought in considerations of some vanishing of good Dharma as exposited by each of these Tathagatas.

One considers this mass of morality, this mass of concentration, this mass of wisdom, this mass of emancipation, this mass of vision and cognition of emancipation of such Buddhas and Lords.

In addition, one considers any store of merit associated with six perfections, with achievement of qualities of Buddha and nature, and with perfections of self-confidence and of powers; and also anyone associated with any perfection of superknowledges, of comprehension, of vows; and any store of merit associated with the accomplishment of cognition of all-knowingness, with solicitude for beings, any great friendliness and great compassion, and immeasurable and incalculable Buddha-qualities.

And one also considers the full enlightenment and its all encompassing residual happiness borne of contentment from right actions and contemplation, and perfection of sovereignty over all dharmas, and such an accomplishment of immeasurable and unconquered supreme wonderworking power which finally conquers all, and this power of the Tathagata's cognition of what is truly real, which is without a slightest of defiled covering, attachment or obstruction, unequalled, equal to unequalled, incomparable, without measure, and such power of Buddha-nature and cognition preeminent among these powers, the obtainment of such supreme ease which results from four grounds of self-confidence, and the obtainment of Dharma through realization of this ultimate reality of all dharmas.

One also considers the turning of the wheel of Dharma, the carrying of the torch of Dharma, the beating of the drum of Dharma, the filling up the conch shell of Dharma, the wielding of the sword of Dharma, the pouring down of the rain of Dharma, and the refreshment of all beings through the gift of Dharma, through its presentation to them. One further considers any store of merit of any and all who are educated and trained by demonstrations of Dharma, - whether these concern any dharmas of Buddhas, or any of Pratyekabuddhas, or of Disciples, - who believe in these, who are fixed on these, who are bound to end up in full enlightenment.

One also considers the store of merit, associated with these six perfections, of all Bodhisattvas of whom Buddhas and Lords have predicted full enlightenment. A Bodhisattva considers any store of merit of all persons who belong to the Pratyekabuddha vehicle, and of whom the enlightenment of said Pratyekabuddha is predicted. One considers the meritorious work founded on giving, morality and meditational development of the four assemblies of Buddhas and Lords, (i.e. of the monks and nuns, the laymen and laywomen). One considers the roots of good planted during all this time by Gods, Nagas, Yakshas, Gandharvas, Asuras, Garudas, Kinnaras and Mahoragas, by beings and ghosts, and also by animals, at any such time as Buddhas and Lords demonstrate Dharma, and as these enter Parinirvana, and as these had entered Parinirvana - due to Buddhas and Lords, due to Dharma, due to Sangha, and due to persons of right mind-culture. In one's meditation the Bodhisattva piles up the roots of good of all these, all this quantity of merit without exception or remainder, rolls this into one lump, weighs this, and rejoices over this with the most excellent and sublime jubilation, the highest and utmost jubilation, with none above it and unequalled, equaling the unequalled. Having thus rejoiced, one utters the remark: "I turn over into full enlightenment this meritorious work founded on jubilation. May this feed full enlightenment of myself and of all beings!"

A METAPHYSICAL PROBLEM

Now, as concerns these foundations through which any person belonging to the Bodhisattva-vehicle rejoices, concerning these objective supports and points of view...does one apprehend in such a way as these objective supports and views are treated as signs?

Maitreya: No, these have not.

Subhuti: As one treats as an objective support or as a sign any foundation which does not in truth exist, or any objective support which does not in truth exist, does one at this point not have a perverted perception, perverted thought, perverted views? For in a greedy person also, as one discriminates a nonexisting entity [or foundation] and ponders on such - thinking permanence in impermanence, ease in suffering, any self in what is truly not any self, loveliness or not in what is thought either repulsive or not - here arises a perverted perception, perverted thought, perverted view. And as the foundation [or entity], the objective support, the point of view are non-existent, so is enlightenment, so is the thought of enlightenment and so all dharmas or points of view...what thought does one turn over into full enlightenment, or what meritorious work founded on jubilation does one turn over into what utmost, right and perfect enlightenment?

Maitreya: This is neither rightly intended nor understood to be taught or expounded in front of a Bodhisattva who has newly set out in the vehicle. For one may lose whatever little faith one may have gleaned, whatever little affection, serenity and respect which one may have gathered. Only in front of an irreversible Bodhisattva is this rightly intended, understood, taught and expounded. Alternatively, a Bodhisattva propped up by a good friend is hereby not cowed, nor becomes stolid, nor cast down, nor depressed, does not turn the mind away from this, nor has one's back broken, nor tremble, be frightened, be terrified. Thus does such a Bodhisattva turn over into all-knowledge the meritorious work founded on jubilation.

Subhuti: Thusly any thought by which one has rejoiced and turned over, or dedicated any wholesome root connected with jubilation, - any such thought of rejoicing is at the time of turning over extinct, stopped, departed, reversed. So here now, and in any time and way, what is any thought by which one turns over to full enlightenment? Or, what is any thought which turns over into full enlightenment (any) meritorious work founded on jubilation? Or, as no two thoughts can ever meet, how can anyone by one thought turn over, or dedicate, another thought? Neither is it possible to turn over nor overturn, nor transform any thought as far as its own being is concerned.

Sakra: The Bodhisattvas newly set out in the vehicle need to beware of being afraid upon hearing this exposition. How does a Bodhisattva turn any meritorious work founded on jubilation over into full enlightenment? And how does someone who takes hold of the meritorious work founded on jubilation succeed in taking hold of any thought connected with jubilation, and how does one who turns over this thought connected with jubilation succeed in turning it over?

Herein the Venerable Subhuti turned his mind to the Bodhisattva Maitreya, concentrated his mind on him, and spoke thus: Here the Bodhisattva considers any merit connected with these timeless Buddhas and Lords, in the way we described before. One piles up wholesome roots of all these, all of any quantity whatsoever of wholesome roots without exception and remainder, rolls such into one lump, weighs this, and rejoices over this. One thus thinks to turn this meritorious work founded on jubilation over to full enlightenment. How can the Bodhisattva when one thus turns over, be without perverted perception, perverted thought, perverted view?

HOW PERVERTED VIEWS CAN BE AVOIDED

Maitreya: The Bodhisattva must not, as a result of any thought by which one is turning this over, become one perceiving any thought. It is thus meritorious work founded on jubilation becomes such as is turned into, or rather perhaps, revealed as full enlightenment.

Subhuti: If one does not perceive any thought, identifying it as 'this is that thought,' as such a Bodhisattva has no perverted perception, thought or view. But if one perceives the thought by which one turns this over, identifying it as 'this is that thought,' as such one becomes one who perceives thought. As a result one has perverted perception, thought and view.

But any Bodhisattva turns over rightly, not wrongly, as one perceives and brings to mind any thought which turns over in such a way as one regards it as 'just extinct,' extinct as 'stopped, departed, reversed'; and as one reflects thusly, as what is extinct cannot be turned over; and as this extinctness as 'stopped, departed, reversed,' is the very dharmic nature also of any thought by which one turns over, and also of the dharmas through which one turns over, as well as of the dharmas to which one turns over, it is thus any Bodhisattva turn this over.

One considers any future Buddhas, present Buddhas, or past, future and present Buddhas in this same way in which one considers any past Buddhas.

So now, under which circumstances is one without perverted perception, thought or views? If, while one turns over, one brings to mind any dharmas as extinct, stopped, departed, reversed, and any dharma into which it is turned over as inextinguishable, this, [the wholesome root] becomes something which is turned over into full enlightenment. For one does not settle down in any process of dedication.

If further one considers no dharma can be turned over into a dharma, it becomes something which is turned over into full enlightenment. It is thus by which any Bodhisattva who turns over is without perverted perception, thought or view, for one does not settle down in any process of dedication. If further, one perceives any thought cannot cognize any thought, neither of itself nor another, nor can dharma cognize dharma, now too, this has become something which is turned over into full enlightenment. This is the supreme maturity of any Bodhisattva.

But if, on the other hand, a Bodhisattva perceives any accumulation of merit, one cannot turn it over into full enlightenment due to one settling down in some process of dedication.

If further one reflects this (any) accumulation of merit is isolated and quietly calm, and also any meritorious work founded on jubilation is isolated and quietly calm...one turns over into full enlightenment.

But, if in addition one does not even perceive any conditioned events are calmly quiet and isolated, such is perfection of wisdom of such a Bodhisattva. But one does not turn over into full enlightenment if one perceives this to be any wholesome root of Buddhas, the Lords having gone to Parinirvana; or as this wholesome root by which it is turned over is just as illusory and is of the same kind, has the same mark, belongs to the same class, has the same own-being. For Buddhas and Lords do not allow a dedication to take place through a sign.

One neither brings to mind nor turns over any wholesome root to full enlightenment if one brings about a sign by reflecting anything which is past is extinct, stopped, departed, reversed; what is future has not yet arrived; and of any present no stability is got at, and that this which is not got at has no sign or range.

On the other hand one also does not turn over to full enlightenment if one fails to bring about a sign or to bring to mind anything whatsoever as a result of sheer inattentiveness, or if one fails to attend as a result of lack of mindfulness, or of lack of understanding. But such and said wholesome root becomes something which is turned over into full enlightenment on condition of one bringing to mind such and said sign, but does not treat it as any sign. It is thus the Bodhisattva trains oneself herein. This is known as one's skill in means. When, through skill in means, one turns over any wholesome root, one is near to all-knowledge. The Bodhisattva wanting to train oneself in this skill in means, however, constantly commits to hearing just this perfection of wisdom, studying it and asking questions derived from it. For without the help of perfection of wisdom one untaught cannot enter on the work of dedication by means of perfection of wisdom. But one does not make a statement to any effect such as thanks to perfection of wisdom it is possible to transform any meritorious work into full enlightenment. For stopped are any such personal lives, stopped are any such karma-formations, calmly quiet, isolated, lacking in basis.

Moreover, as this person has brought about a sign, and made a discrimination, one perceives what is truly real in what is not truly real as it were truly real, and one would transform a basis into what is without basis. Buddhas, the Lords do not allow one's wholesome roots to become something which is in this way transformed into full enlightenment, for even these become to one so inclined a great basis. Even the Parinirvana of Buddhas and Lords, one so inclined treats as a sign and discriminates, thusly one believes oneself to get at Nirvana from a viewpoint, and this is not the dedication carried out by one who perceives any basis which the Tathagatas have called a source of great welfare. For this process of dedication is not without poison, not without torn.

It is just as with foods seeming excellent, but is really poisonous. Its color, smell, taste and touch seem desirable, but nevertheless, as poisonous it is best shunned and not eaten by circumspect people. Although food, stupid people might think it best to be eaten. The color, smell, taste and touch of this food promise happiness, but its transformation in any person eating it surely leads to a painful conclusion. As a result one incurrs death, or deadly pain.

Just so some perceivers of a basis who seize badly the meaning of what is well taught, badly distinguish it, badly master it, and misunderstand it, not understanding the meaning as it really is, these instruct and admonish others to consider the mass of merit of the past, future and present Buddhas and Lords, in the way described before, to rejoice at it, and to turn over into full enlightenment the meritorious work founded on jubilation. Thus this turning over, since it is being carried out by means of a sign, is turned into poisonousness. It is just like the poisonous food mentioned before. Here can be no turning over for someone who perceives a basis. For a basis is poisonous and has a range. Herein a person who belongs to the vehicle of Bodhisattvas does not train oneself thus. How now does one train oneself? How does one take hold of the wholesome root of the past, future and present Buddhas and Lords? And how does anything which is taken hold of become something which is successfully taken hold of? How does one turn over? And how does it become something which is successfully turned over into the supreme enlightenment?

Here the son or daughter of a good family who belongs to the vehicle of Bodhisattvas, and who does not want to calumniate Tathagatas, thus rejoices over all and any wholesome root, and turns it over thus: "I rejoice in this wholesome root which is considered in the way in which Tathagatas with their Buddha-cognition and their Buddha-eye know and see it, -its kind such as it is, its class such as it is, its quality such as it is, its own-being such as it is, its mark such as it is, and its mode of existence such as it is. And I thus turn this over in such a way as these Tathagatas can allow this wholesome root to be turned over into full enlightenment."

As one thus rejoices, thus turns over, a Bodhisattva becomes free from guilt. The righteousness of Buddhas, the Lords, is rejoiced in. This wholesome root becomes something which is turned over into full enlightenment. And one does not calumniate any Tathagatas. In this way one's turning over becomes a non-poisonous turning over, a great turning over, a turning over into the dharma-element; it becomes perfect, quite perfect, through this earnest intention and resolve of one thus turning over. Moreover, someone who belongs to the vehicle of Bodhisattvas turns this over with understanding all morality, concentration, wisdom, emancipation, vision and cognition of emancipation, are unincluded in any world of sense-desire, the world of form, the formless world, and as such these are neither past, future, nor present.

For everything that is in any three periods of time or in any triple world is unincluded in ultimate reality. In consequence the turning over is also unincluded, and so is the dharma [i.e. Buddhahood] into which this process of transformation is being turned, - if only one firmly believes this. As a Bodhisattva turns over in such a way, such ones as this one is can never again lose the turning over, and it becomes unincluded, non-poisonous, a great turning over, a turning over of the dharma-element, perfect, quite perfect. But, on the other hand, as one settles down in what one may turn over, and treats it as a sign, one now turns it over wrongly. A Bodhisattva, however, turns over with the idea such as it is through this turning over into the dharma-element, as the Buddhas, the Lords know and permit it, this wholesome root becomes something which has been turned over into full enlightenment, successfully turned over. This is the right method of turning it over. And in this way it becomes something that has been turned over into supreme enlightenment, successfully turned over.

The Lord: Well said, Subhuti, well said. You perform the office of the Teacher as you demonstrate Dharma to the Bodhisattvas. For it is this turning over, which is the turning over of the dharma-element, which is the turning over of a Bodhisattva. He thinks: "As the Buddhas and Lords know and see this wholesome root in this dharmahood, -its kind such as it is, its class such as it is, its quality such as it is, its own-being such as it is, its mark such as it is, its mode of existence such as it is, -so I rejoice in it as these. And as these grant permission, so I turn it over."

CONSIDERATIONS OF MERIT

This heap of merit of a Bodhisattva, which is born from this turning over of any Dharma-element, is declared to be superior to the accumulation of merit on the part of someone instigating to, and establishing in the ten wholesome ways of action all beings in the great trichiliocosms which are countless as the sands of the Ganges. It remains superior also if these beings would gain the four trances, or the four Unlimited, or the four formless attainments, or the five superknowledges; or equally if these become Streamwinners, etc., to: Pratyekabuddhas. And yet this is not all. If all beings in all world systems set out for supreme enlightenment, and if, Subhuti, each single Bodhisattva were to furnish for aeons as countless as the sands of the Ganges all these beings in the various great trichiliocosms, countless as the sands of the Ganges, with all which may be needed...but give this gift while perceiving a basis...and now, proceeding in this manner, we imagine all these beings are a single one, and if each single Bodhisattva for aeons countless as the sands of Ganges did furnish all these Bodhisattvas with all these may ever need, and treat these with respect; if thus each single one of all these Bodhisattvas all together would give this