Then the venerable Ānanda said to the Blessed One, “In the manner the Blessed Lord proclaims the name of the perfection of wisdom he does not proclaim the name of the perfection of generosity, does not proclaim the name of the perfection of ethical discipline, does not proclaim the name of the perfection of tolerance, does not proclaim the name of the perfection of perseverance, and does not proclaim the name of the perfection of meditative concentration. In the manner the Blessed Lord proclaims the name of the perfection of wisdom he does not proclaim the emptiness of internal phenomena, does not proclaim the name of the emptiness of external phenomena, does not proclaim the name of the emptiness of external and internal phenomena, does not proclaim the name of the emptiness of emptiness, does not proclaim the name of the emptiness of great extent, does not proclaim the name of the emptiness of ultimate reality, does not proclaim the name of the emptiness of conditioned phenomena, does not proclaim the name of the emptiness of unconditioned phenomena, does not proclaim the name of the emptiness of the unlimited, does not proclaim the name of the emptiness of that which has neither beginning nor end, does not proclaim the name of the emptiness of nonexclusion, does not proclaim the name of the emptiness of inherent nature, does not proclaim the name of the emptiness of all phenomena, does not proclaim the name of the emptiness of intrinsic defining characteristics, does not proclaim the name of the emptiness of that which cannot be apprehended, does not proclaim the name of the emptiness of nonentities, does not proclaim the name of the emptiness of essential nature, and does not proclaim the name of the emptiness of an essential nature of nonentities. In the manner the Blessed Lord proclaims the name of the perfection of wisdom he does not proclaim the name of the applications of mindfulness, does not proclaim the name of the correct exertions, does not proclaim the name of the supports for miraculous ability, does not proclaim the name of the faculties, does not proclaim the name of the powers, does not proclaim the name of the branches of enlightenment, and does not proclaim the name of the noble eightfold path; does not proclaim the name of the truths of the noble ones, does not proclaim the name of the meditative concentrations, does not proclaim the name of the immeasurable attitudes, does not proclaim the name of the formless absorptions, does not proclaim the name of the eight liberations, does not proclaim the name of the nine serial steps of meditative absorption, does not proclaim the name of the emptiness, signlessness, and wishlessness gateways to liberation, does not proclaim the name of the extrasensory powers, does not proclaim the name of the meditative stabilities, and does not proclaim the name of the dhāraṇī gateways. In the manner the Blessed Lord proclaims the name of the perfection of wisdom he does not proclaim the name of the ten powers of the tathāgatas, does not proclaim the name of the four fearlessnesses, does not proclaim the name of the four kinds of exact knowledge, does not proclaim the name of great compassion, and does not proclaim the name of the eighteen distinct qualities of the buddhas.”

“Ānanda,” said the Blessed One, “this is because this perfection of wisdom has precedence over and is the guide of the other perfections, all the emptinesses, the thirty-seven factors conducive to enlightenment, the four truths of the noble ones, the four meditative concentrations, the four immeasurable attitudes, the four formless absorptions, the eight liberations, the nine serial steps of meditative absorption, the emptiness, signlessness, and wishlessness gateways to liberation, the extrasensory powers, the meditative stabilities, the dhāraṇī gateways, the ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, and the eighteen distinct qualities of the buddhas.

“Ānanda, do you think that the generosity that is not dedicated to all-aspect omniscience is the perfection of generosity?

“No, Blessed Lord!” he replied.

“Do you think that the ethical discipline that is not dedicated to all-aspect omniscience is the perfection of ethical discipline?” asked the Blessed One.

“No, Blessed Lord!” he replied.

“Do you think that the tolerance that is not dedicated to all-aspect omniscience is the perfection of tolerance?” asked the Blessed One.

“No, Blessed Lord!” he replied.

“Do you think that the perseverance that is not dedicated to all-aspect omniscience is the perfection of perseverance?” asked the Blessed One.

“No, Blessed Lord!” he replied.

“Do you think that the meditative concentration that is not dedicated to all-aspect omniscience is the perfection of meditative concentration?” asked the Blessed One.

“No, Blessed Lord!” he replied.

“Do you think that the wisdom that is not dedicated to all-aspect omniscience is the perfection of wisdom?” asked the Blessed One.

“No, Blessed Lord!” he replied. “But in that case, Blessed Lord, how is generosity dedicated to all-aspect omniscience when it is the perfection of generosity? How is ethical discipline dedicated to all-aspect omniscience when it is the perfection of ethical discipline? How is tolerance dedicated to all-aspect omniscience when it is the perfection of tolerance? How is perseverance dedicated to all-aspect omniscience when it is the perfection of perseverance? How is meditative concentration dedicated to all-aspect omniscience when it is the perfection of meditative concentration? How is wisdom dedicated to all-aspect omniscience when it is the perfection of wisdom?”

“Ānanda,” the Blessed One answered, “generosity that is dedicated to all-aspect omniscience in a nondual manner is the perfection of generosity. Generosity that is dedicated to all-aspect omniscience in a nonarising manner and in a nonapprehending manner is the perfection of generosity. Ethical discipline that is dedicated to all-aspect omniscience in a nondual manner is the perfection of ethical discipline. Ethical discipline that is dedicated to all-aspect omniscience in a nonarising manner and in a nonapprehending manner is the perfection of ethical discipline. Tolerance that is dedicated to all-aspect omniscience in a nondual manner is the perfection of tolerance. Tolerance that is dedicated to all-aspect omniscience in a nonarising manner and in a nonapprehending manner is the perfection of tolerance. Perseverance that is dedicated to all-aspect omniscience in a nondual manner is the perfection of perseverance. Perseverance that is dedicated to all-aspect omniscience in a nonarising manner and in a nonapprehending manner is the perfection of perseverance. Meditative concentration that is dedicated to all-aspect omniscience in a nondual manner is the perfection of meditative concentration. Meditative concentration that is dedicated to all-aspect omniscience in a nonarising manner and in a nonapprehending manner is the perfection of meditative concentration. Wisdom that is dedicated to all-aspect omniscience in a nondual manner is the perfection of wisdom. Wisdom that is dedicated to all-aspect omniscience in a nonarising manner and in a nonapprehending manner is the perfection of wisdom.”

Ānanda then asked, “Blessed Lord, why is generosity that is dedicated to all-aspect omniscience in a nondual manner, in a nonarising manner, and in a nonapprehending manner the perfection of generosity? Why is ethical discipline that is dedicated to all-aspect omniscience in a nondual manner, in a nonarising manner, and in a nonapprehending manner the perfection of ethical discipline? Why is tolerance that is dedicated to all-aspect omniscience in a nondual manner, in a nonarising manner, and in a nonapprehending manner the perfection of tolerance? Why is perseverance that is dedicated to all-aspect omniscience in a nondual manner, in a nonarising manner, and in a nonapprehending manner the perfection of perseverance? Why is meditative concentration that is dedicated to all-aspect omniscience in a nondual manner, in a nonarising manner, and in a nonapprehending manner the perfection of meditative concentration? Why is wisdom that is dedicated to all-aspect omniscience in a nondual manner, in a nonarising manner, and in a nonapprehending manner the perfection of wisdom?”

The Blessed One replied, “It is because of the nondual manner of physical forms, it is because of the nondual manner of feelings, it is because of the nondual manner of perceptions, it is because of the nondual manner of formative predispositions, and it is because of the nondual manner of consciousness; it is because of the nondual manner of the eyes, it is because of the nondual manner of the ears, it is because of the nondual manner of the nose, it is because of the nondual manner of the tongue, it is because of the nondual manner of the body, and it is because of the nondual manner of the mental faculty; it is because of the nondual manner of sights, it is because of the nondual manner of sounds, it is because of the nondual manner of odors, it is because of the nondual manner of tastes, it is because of the nondual manner of tangibles, and it is because of the nondual manner of mental phenomena; it is because of the nondual manner of visual consciousness, it is because of the nondual manner of auditory consciousness, it is because of the nondual manner of olfactory consciousness, it is because of the nondual manner of gustatory consciousness, it is because of the nondual manner of tactile consciousness, and it is because of the nondual manner of mental consciousness; it is because of the nondual manner of visually compounded sensory contact, it is because of the nondual manner of aurally compounded sensory contact, it is because of the nondual manner of nasally compounded sensory contact, it is because of the nondual manner of lingually compounded sensory contact, it is because of the nondual manner of corporeally compounded sensory contact, and it is because of the nondual manner of mentally compounded sensory contact; it is because of the nondual manner of feelings conditioned by visually compounded sensory contact, it is because of the nondual manner of feelings conditioned by aurally compounded sensory contact, it is because of the nondual manner of feelings conditioned by nasally compounded sensory contact, it is because of the nondual manner of feelings conditioned by lingually compounded sensory contact, it is because of the nondual manner of feelings conditioned by corporeally compounded sensory contact, and it is because of the nondual manner of feelings conditioned by mentally compounded sensory contact; it is because of the nondual manner of the earth element, it is because of the nondual manner of the water element, it is because of the nondual manner of the fire element, it is because of the nondual manner of the wind element, it is because of the nondual manner of the space element, and it is because of the nondual manner of the consciousness element; it is because of the nondual manner of ignorance, it is because of the nondual manner of formative predispositions, it is because of the nondual manner of consciousness, it is because of the nondual manner of name and form, it is because of the nondual manner of the six sense fields, it is because of the nondual manner of sensory contact, it is because of the nondual manner of sensation, it is because of the nondual manner of craving, it is because of the nondual manner of grasping, it is because of the nondual manner of the rebirth process, it is because of the nondual manner of birth, and it is because of the nondual manner of aging and death; it is because of the nondual manner of the perfection of generosity, it is because of the nondual manner of the perfection of ethical discipline, it is because of the nondual manner of the perfection of tolerance, it is because of the nondual manner of the perfection of perseverance, it is because of the nondual manner of the perfection of meditative concentration, and it is because of the nondual manner of the perfection of wisdom; it is because of the nondual manner of the emptiness of internal phenomena, it is because of the nondual manner of the emptiness of external phenomena, it is because of the nondual manner of the emptiness of external and internal phenomena, it is because of the nondual manner of the emptiness of emptiness, it is because of the nondual manner of the emptiness of great extent, it is because of the nondual manner of the emptiness of ultimate reality, it is because of the nondual manner of the emptiness of conditioned phenomena, it is because of the nondual manner of the emptiness of unconditioned phenomena, it is because of the nondual manner of the emptiness of the unlimited, it is because of the nondual manner of the emptiness of that which has neither beginning nor end, it is because of the nondual manner of the emptiness of nonexclusion, it is because of the nondual manner of the emptiness of inherent nature, it is because of the nondual manner of the emptiness of all phenomena, it is because of the nondual manner of the emptiness of intrinsic defining characteristics, it is because of the nondual manner of the emptiness of that which cannot be apprehended, it is because of the nondual manner of the emptiness of nonentities, it is because of the nondual manner of the emptiness of essential nature, and it is because of the nondual manner of the emptiness of an essential nature of nonentities; it is because of the nondual manner of the applications of mindfulness, it is because of the nondual manner of the correct exertions, it is because of the nondual manner of the supports for miraculous ability, it is because of the nondual manner of the faculties, it is because of the nondual manner of the powers, it is because of the nondual manner of the branches of enlightenment, and it is because of the nondual manner of the noble eightfold path; it is because of the nondual manner of the truths of the noble ones, it is because of the nondual manner of the meditative concentrations, it is because of the nondual manner of the immeasurable attitudes, it is because of the nondual manner of the formless absorptions, it is because of the nondual manner of the liberations, it is because of the nondual manner of the serial steps of meditative absorption, it is because of the nondual manner of the emptiness, signlessness, and wishlessness gateways to liberation, it is because of the nondual manner of the extrasensory powers, it is because of the nondual manner of the meditative stabilities, and it is because of the nondual manner of the dhāraṇī gateways; it is because of the nondual manner of the ten powers of the tathāgatas, it is because of the nondual manner of the four fearlessnesses, it is because of the nondual manner of the four kinds of exact knowledge, it is because of the nondual manner of great compassion, and it is because of the nondual manner of the eighteen distinct qualities of the buddhas; and it is because of the nondual manner of the fruit of having entered the stream, it is because of the nondual manner of the fruit of once-returner, it is because of the nondual manner of the fruit of non-returner, it is because of the nondual manner of arhatship, it is because of the nondual manner of individual enlightenment, and it is because of the nondual manner of unsurpassed, perfect, complete enlightenment.”

Ānanda then asked, “Why is it because of the nondual manner of physical forms, why is it because of the nondual manner of feelings, why is it because of the nondual manner of perceptions, why is it because of the nondual manner of formative predispositions, and why is it because of the nondual manner of consciousness? Why is it because of the nondual manner of the eyes, why is it because of the nondual manner of the ears, why is it because of the nondual manner of the nose, why is it because of the nondual manner of the tongue, why is it because of the nondual manner of the body, and why is it because of the nondual manner of the mental faculty? Why is it because of the nondual manner of sights, why is it because of the nondual manner of sounds, why is it because of the nondual manner of odors, why is it because of the nondual manner of tastes, why is it because of the nondual manner of tangibles, and why is it because of the nondual manner of mental phenomena? Why is it because of the nondual manner of visual consciousness, why is it because of the nondual manner of auditory consciousness, why is it because of the nondual manner of olfactory consciousness, why is it because of the nondual manner of gustatory consciousness, why is it because of the nondual manner of tactile consciousness, and why is it because of the nondual manner of mental consciousness? Why is it because of the nondual manner of visually compounded sensory contact, why is it because of the nondual manner of aurally compounded sensory contact, why is it because of the nondual manner of nasally compounded sensory contact, why is it because of the nondual manner of lingually compounded sensory contact, why is it because of the nondual manner of corporeally compounded sensory contact, and why is it because of the nondual manner of mentally compounded sensory contact? Why is it because of the nondual manner of feelings conditioned by visually compounded sensory contact, why is it because of the nondual manner of feelings conditioned by aurally compounded sensory contact, why is it because of the nondual manner of feelings conditioned by nasally compounded sensory contact, why is it because of the nondual manner of feelings conditioned by lingually compounded sensory contact, why is it because of the nondual manner of feelings conditioned by corporeally compounded sensory contact, and why is it because of the nondual manner of feelings conditioned by mentally compounded sensory contact? Why is it because of the nondual manner of the earth element, why is it because of the nondual manner of the water element, why is it because of the nondual manner of the fire element, why is it because of the nondual manner of the wind element, why is it because of the nondual manner of the space element, and why is it because of the nondual manner of the consciousness element? Why is it because of the nondual manner of ignorance, why is it because of the nondual manner of formative predispositions, why is it because of the nondual manner of consciousness, why is it because of the nondual manner of name and form, why is it because of the nondual manner of the six sense fields, why is it because of the nondual manner of sensory contact, why is it because of the nondual manner of sensation, why is it because of the nondual manner of craving, why is it because of the nondual manner of grasping, why is it because of the nondual manner of the rebirth process, why is it because of the nondual manner of birth, and why is it because of the nondual manner of aging and death? Why is it because of the nondual manner of the perfection of generosity, why is it because of the nondual manner of the perfection of ethical discipline, why is it because of the nondual manner of the perfection of tolerance, why is it because of the nondual manner of the perfection of perseverance, why is it because of the nondual manner of the perfection of meditative concentration, and why is it because of the nondual manner of the perfection of wisdom? Why is it because of the nondual manner of the emptiness of internal phenomena, why is it because of the nondual manner of the emptiness of external phenomena, why is it because of the nondual manner of the emptiness of external and internal phenomena, why is it because of the nondual manner of the emptiness of emptiness, why is it because of the nondual manner of the emptiness of great extent, why is it because of the nondual manner of the emptiness of ultimate reality, why is it because of the nondual manner of the emptiness of conditioned phenomena, why is it because of the nondual manner of the emptiness of unconditioned phenomena, why is it because of the nondual manner of the emptiness of the unlimited, why is it because of the nondual manner of the emptiness of that which has neither beginning nor end, why is it because of the nondual manner of the emptiness of nonexclusion, why is it because of the nondual manner of the emptiness of inherent nature, why is it because of the nondual manner of the emptiness of all phenomena, why is it because of the nondual manner of the emptiness of intrinsic defining characteristics, why is it because of the nondual manner of the emptiness of that which cannot be apprehended, why is it because of the nondual manner of the emptiness of nonentities, why is it because of the nondual manner of the emptiness of essential nature, and why is it because of the nondual manner of the emptiness of an essential nature of nonentities? Why is it because of the nondual manner of the applications of mindfulness, why is it because of the nondual manner of the correct exertions, why is it because of the nondual manner of the supports for miraculous ability, why is it because of the nondual manner of the faculties, why is it because of the nondual manner of the powers, why is it because of the nondual manner of the branches of enlightenment, and why is it because of the nondual manner of the noble eightfold path? Why is it because of the nondual manner of the truths of the noble ones, why is it because of the nondual manner of the meditative concentrations, why is it because of the nondual manner of the immeasurable attitudes, why is it because of the nondual manner of the formless absorptions, why is it because of the nondual manner of the eight liberations, why is it because of the nondual manner of the nine serial steps of meditative absorption, why is it because of the nondual manner of the emptiness, signlessness, and wishlessness gateways to liberation, why is it because of the nondual manner of the extrasensory powers, why is it because of the nondual manner of the meditative stabilities, and why is it because of the nondual manner of the dhāraṇī gateways? Why is it because of the nondual manner of the ten powers of the tathāgatas, why is it because of the nondual manner of the four fearlessnesses, why is it because of the nondual manner of the four kinds of exact knowledge, why is it because of the nondual manner of great compassion, and why is it because of the nondual manner of the eighteen distinct qualities of the buddhas? And why is it because of the nondual manner of the fruit of having entered the stream, why is it because of the nondual manner of the fruit of once-returner, why is it because of the nondual manner of the fruit of non-returner, why is it because of the nondual manner of arhatship, why is it because of the nondual manner of individual enlightenment, why is it because of the nondual manner of the knowledge of the aspects of the path, why is it because of the nondual manner of all-aspect omniscience, and why is it because of the nondual manner of unsurpassed, perfect, complete enlightenment?”

“Ānanda,” replied the Blessed One, “it is because physical forms are empty of physical forms. If you ask why, it is because these two, physical forms and the perfections, are without duality and cannot be divided into two. It is because feelings are empty of feelings. If you ask why, it is because these two, feelings and the perfections are without duality and cannot be divided into two. It is because perceptions are empty of perceptions. If you ask why, it is because these two, perceptions and the perfections, are without duality and cannot be divided into two. It is because formative predispositions are empty of formative predispositions. If you ask why, it is because these two, formative predispositions and the perfections, are without duality and cannot be divided into two. It is because consciousness is empty of consciousness. If you ask why, it is because these two, consciousness and the perfections, are without duality and cannot be divided into two.

“It is because the eyes are empty of the eyes. If you ask why, it is because these two, the eyes and the perfections, are without duality and cannot be divided into two. It is because the ears are empty of the ears. If you ask why, it is because these two, the ears and the perfections, are without duality and cannot be divided into two. It is because the nose is empty of the nose. If you ask why, it is because these two, the nose and the perfections, are without duality and cannot be divided into two. It is because the tongue is empty of the tongue. If you ask why, it is because these two, the tongue and the perfections, are without duality and cannot be divided into two. It is because the body is empty of the body. If you ask why, it is because these two, the body and the perfections, are without duality and cannot be divided into two. It is because mental faculty is empty of the mental faculty. If you ask why, it is because these two, the mental faculty and the perfections, are without duality and cannot be divided into two. It is because sights are empty of sights. If you ask why, it is because these two, sights and the perfections, are without duality and cannot be divided into two. It is because sounds are empty of sounds. If you ask why, it is because these two, sounds and the perfections, are without duality and cannot be divided into two. It is because odors empty of odors. If you ask why, it is because these two, odors and the perfections, are without duality and cannot be divided into two. It is because tastes are empty of tastes. If you ask why, it is because these two, tastes and the perfections, are without duality and cannot be divided into two. It is because tangibles are empty of tangibles. If you ask why, it is because these two, tangibles and the perfections, are without duality and cannot be divided into two. It is because mental phenomena are empty of mental phenomena. If you ask why, it is because these two, mental phenomena and the perfections, are without duality and cannot be divided into two. It is because visual consciousness is empty of visual consciousness. If you ask why, it is because these two, visual consciousness and the perfections, are without duality and cannot be divided into two. It is because auditory consciousness is empty of auditory consciousness. If you ask why, it is because these two, auditory consciousness and the perfections, are without duality and cannot be divided into two. It is because olfactory consciousness is empty of olfactory consciousness. If you ask why, it is because these two, olfactory consciousness and the perfections, are without duality and cannot be divided into two. It is because gustatory consciousness is empty of gustatory consciousness. If you ask why, it is because these two, gustatory consciousness and the perfections, are without duality and cannot be divided into two. It is because tactile consciousness is empty of tactile consciousness, If you ask why, it is because these two, tactile consciousness and the perfections, are without duality and cannot be divided into two. It is because mental consciousness is empty of mental consciousness. If you ask why, it is because these two, mental consciousness and the perfections, are without duality and cannot be divided into two. It is because visually compounded sensory contact is empty of visually compounded sensory contact. If you ask why, it is because these two, visually compounded sensory contact and the perfections, are without duality and cannot be divided into two. It is because aurally compounded sensory contact is empty of aurally compounded sensory contact. If you ask why, it is because these two, aurally compounded sensory contact and the perfections, are without duality and cannot be divided into two. It is because nasally compounded sensory contact is empty of nasally compounded sensory contact. If you ask why, it is because these two, nasally compounded sensory contact and the perfections, are without duality and cannot be divided into two. It is because lingually compounded sensory contact is empty of lingually compounded sensory contact. If you ask why, it is because these two, lingually compounded sensory contact and the perfections, are without duality and cannot be divided into two. It is because corporeally compounded sensory contact is empty of corporeally compounded sensory contact. If you ask why, it is because these two, corporeally compounded sensory contact and the perfections, are without duality and cannot be divided into two. It is because mentally compounded sensory contact is empty of mentally compounded sensory contact. If you ask why, it is because these two, mentally compounded sensory contact and the perfections, are without duality and cannot be divided into two. It is because feelings conditioned by visually compounded sensory contact are empty of feelings conditioned by visually compounded sensory contact. If you ask why, it is because these two, feelings conditioned by visually compounded sensory contact and the perfections, are without duality and cannot be divided into two. It is because feelings conditioned by aurally compounded sensory contact are empty of feelings conditioned by aurally compounded sensory contact. If you ask why, it is because these two, feelings conditioned by aurally compounded sensory contact and the perfections, are without duality and cannot be divided into two. It is because feelings conditioned by nasally compounded sensory contact are empty of feelings conditioned by nasally compounded sensory contact. If you ask why, it is because these two, feelings conditioned by nasally compounded sensory contact and the perfections, are without duality and cannot be divided into two. It is because feelings conditioned by lingually compounded sensory contact are empty of feelings conditioned by lingually compounded sensory contact. If you ask why, it is because these two, feelings conditioned by lingually compounded sensory contact and the perfections, are without duality and cannot be divided into two. It is because feelings conditioned by corporeally compounded sensory contact are empty of feelings conditioned by corporeally compounded sensory contact. If you ask why, it is because these two, feelings conditioned by corporeally compounded sensory contact and the perfections, are without duality and cannot be divided into two. It is because feelings conditioned by mentally compounded sensory contact are empty of feelings conditioned by mentally compounded sensory contact. If you ask why, it is because these two, feelings conditioned by mentally compounded sensory contact and the perfections, are without duality and cannot be divided into two.

“It is because the earth element is empty of the earth element. If you ask why, it is because these two, the earth element and the perfections, are without duality and cannot be divided into two. It is because the water element is empty of the water element. If you ask why, it is because these two, the water element and the perfections, are without duality and cannot be divided into two. It is because the fire element is empty of the fire element. If you ask why, it is because these two, the fire element and the perfections, are without duality and cannot be divided into two. It is because the wind element is empty of the wind element. If you ask why, it is because these two, the wind element and the perfections, are without duality and cannot be divided into two. It is because the space element is empty of the space element. If you ask why, it is because these two, the space element and the perfections, are without duality and cannot be divided into two. It is because the consciousness element is empty of the consciousness element. If you ask why, it is because these two, the consciousness element and the perfections, are without duality and cannot be divided into two.

“It is because ignorance is empty of ignorance. If you ask why, it is because these two, ignorance and the perfections, are without duality and cannot be divided into two. It is because formative predispositions are empty of formative predispositions. If you ask why, it is because these two, formative predispositions and the perfections, are without duality and cannot be divided into two. It is because consciousness is empty of consciousness. If you ask why, it is because these two, consciousness and the perfections, are without duality and cannot be divided into two. It is because name and form are empty of name and form. If you ask why, it is because these two, name and form and the perfections, are without duality and cannot be divided into two. It is because the six sense fields are empty of the six sense fields. If you ask why, it is because these two, the six sense fields and the perfections, are without duality and cannot be divided into two. It is because sensory contact is empty of sensory contact. If you ask why, it is because these two, sensory contact and the perfections, are without duality and cannot be divided into two. It is because sensation is empty of sensation. If you ask why, it is because these two, sensation and the perfections, are without duality and cannot be divided into two. It is because craving is empty of craving. If you ask why, it is because these two, craving and the perfections, are without duality and cannot be divided into two. It is because grasping is empty of grasping. If you ask why, it is because these two, grasping and the perfections, are without duality and cannot be divided into two. It is because the rebirth process is empty of the rebirth process. If you ask why, it is because these two, the rebirth process and the perfections, are without duality and cannot be divided into two. It is because birth is empty of birth. If you ask why, it is because these two, birth and the perfections, are without duality and cannot be divided into two. It is because aging and death are empty of aging and death. If you ask why, it is because these two, aging and death and the perfections, are without duality and cannot be divided into two.

“It is because the perfection of generosity is empty of the perfection of generosity. If you ask why, it is because these two, the perfection of generosity and the perfections, are without duality and cannot be divided into two. It is because the perfection of ethical discipline is empty of the perfection of ethical discipline. If you ask why, it is because these two, the perfection of ethical discipline and the perfections, are without duality and cannot be divided into two. It is because the perfection of tolerance is empty of the perfection of tolerance. If you ask why, it is because these two, the perfection of tolerance and the perfections, are without duality and cannot be divided into two. It is because the perfection of perseverance is empty of the perfection of perseverance. If you ask why, it is because these two, the perfection of perseverance and the perfections, are without duality and cannot be divided into two. It is because the perfection of meditative concentration is empty of the perfection of meditative concentration. If you ask why, it is because these two, the perfection of meditative concentration and the perfections, are without duality and cannot be divided into two. It is because the perfection of wisdom is empty of the perfection of wisdom. If you ask why, it is because these two, the perfection of wisdom and the perfections, are without duality and cannot be divided into two.

“It is because the emptiness of internal phenomena is empty of the emptiness of internal phenomena. If you ask why, it is because these two, the emptiness of internal phenomena and the perfections, are without duality and cannot be divided into two. It is because the emptiness of external phenomena is empty of the emptiness of external phenomena. If you ask why, it is because these two, the emptiness of external phenomena and the perfections, are without duality and cannot be divided into two. It is because the emptiness of external and internal phenomena is empty of the emptiness of external and internal phenomena. If you ask why, it is because these two, the emptiness of external and internal phenomena and the perfections, are without duality and cannot be divided into two. It is because the emptiness of emptiness is empty of the emptiness of emptiness. If you ask why, it is because these two, the emptiness of emptiness and the perfections, are without duality and cannot be divided into two. It is because the emptiness of great extent is empty of the emptiness of great extent. If you ask why, it is because these two, the emptiness of great extent and the perfections, are without duality and cannot be divided into two. It is because the emptiness of ultimate reality is empty of the emptiness of ultimate reality. If you ask why, it is because these two, the emptiness of ultimate reality and the perfections, are without duality and cannot be divided into two. It is because the emptiness of conditioned phenomena is empty of the emptiness of conditioned phenomena. If you ask why, it is because these two, the emptiness of conditioned phenomena and the perfections, are without duality and cannot be divided into two. It is because the emptiness of unconditioned phenomena is empty of the emptiness of unconditioned phenomena. If you ask why, it is because these two, the emptiness of unconditioned phenomena and the perfections, are without duality and cannot be divided into two. It is because the emptiness of the unlimited is empty of the emptiness of the unlimited. If you ask why, it is because these two, the emptiness of the unlimited and the perfections, are without duality and cannot be divided into two. It is because the emptiness of that which has neither beginning nor end is empty of the emptiness of that which has neither beginning nor end. If you ask why, it is because these two, the emptiness of that which has neither beginning nor end and the perfections, are without duality and cannot be divided into two. It is because the emptiness of nonexclusion is empty of the emptiness of nonexclusion. If you ask why, it is because these two, the emptiness of nonexclusion and the perfections, are without duality and cannot be divided into two. It is because the emptiness of inherent nature is empty of the emptiness of inherent nature. If you ask why, it is because these two, the emptiness of inherent nature and the perfections, are without duality and cannot be divided into two. It is because the emptiness of all phenomena is empty of the emptiness of all phenomena. If you ask why, it is because these two, the emptiness of all phenomena and the perfections, are without duality and cannot be divided into two. It is because the emptiness of intrinsic defining characteristics is empty of the emptiness of intrinsic defining characteristics. If you ask why, it is because these two, the emptiness of intrinsic defining characteristics and the perfections, are without duality and cannot be divided into two. It is because the emptiness of that which cannot be apprehended is empty of the emptiness of that which cannot be apprehended. If you ask why, it is because these two, the emptiness of that which cannot be apprehended and the perfections, are without duality and cannot be divided into two. It is because the emptiness of nonentities is empty of the emptiness of nonentities. If you ask why, it is because these two, the emptiness of nonentities and the perfections, are without duality and cannot be divided into two. It is because the emptiness of essential nature is empty of the emptiness of essential nature. If you ask why, it is because these two, the emptiness of essential nature and the perfections, are without duality and cannot be divided into two. It is because the emptiness of an essential nature of nonentities is empty of the emptiness of an essential nature of nonentities. If you ask why, it is because these two, the emptiness of an essential nature of nonentities and the perfections, are without duality and cannot be divided into two.

“It is because the applications of mindfulness are empty of the applications of mindfulness. If you ask why, it is because these two, the applications of mindfulness and the perfections, are without duality and cannot be divided into two. It is because the correct exertions are empty of the correct exertions. If you ask why, it is because these two, the correct exertions and the perfections, are without duality and cannot be divided into two. It is because the supports for miraculous ability are empty of the supports for miraculous ability. If you ask why, it is because these two, the supports for miraculous ability and the perfections, are without duality and cannot be divided into two. It is because the faculties are empty of the faculties. If you ask why, it is because these two, the faculties and the perfections, are without duality and cannot be divided into two. It is because the powers are empty of the powers. If you ask why, it is because these two, the powers and the perfections, are without duality and cannot be divided into two. It is because the branches of enlightenment are empty of the branches of enlightenment. If you ask why, it is because these two, the branches of enlightenment and the perfections, are without duality and cannot be divided into two. It is because the path is empty of the path. If you ask why, it is because these two, the path and the perfections, are without duality and cannot be divided into two.

It is because the truths of the noble ones are empty of the truths of the noble ones. If you ask why, it is because these two, the truths of the noble ones and the perfections, are without duality and cannot be divided into two. It is because the meditative concentrations are empty of the meditative concentrations. If you ask why, it is because these two, the meditative concentrations and the perfections, are without duality and cannot be divided into two. It is because the immeasurable attitudes are empty of the immeasurable attitudes. If you ask why, it is because these two, the immeasurable attitudes and the perfections, are without duality and cannot be divided into two. It is because the formless absorptions are empty of the formless absorptions. If you ask why, it is because these two, the formless absorptions and the perfections, are without duality and cannot be divided into two. It is because the liberations are empty of the liberations. If you ask why, it is because these two, the liberations and the perfections, are without duality and cannot be divided into two. It is because the serial steps of meditative absorption are empty of the serial steps of meditative absorption. If you ask why, it is because these two, the serial steps of meditative absorption and the perfections, are without duality and cannot be divided into two. It is because the emptiness, signlessness, and wishlessness gateways to liberation are empty of the emptiness, signlessness, and wishlessness gateways to liberation. If you ask why, it is because these two, the emptiness, signlessness, and wishlessness gateways to liberation and the perfections, are without duality and cannot be divided into two. It is because the extrasensory powers are empty of the extrasensory powers. If you ask why, it is because these two, the extrasensory powers and the perfections, are without duality and cannot be divided into two. It is because the meditative stabilities are empty of the meditative stabilities. If you ask why, it is because these two, the meditative stabilities and the perfections, are without duality and cannot be divided into two. It is because the dhāraṇī gateways are empty of the dhāraṇī gateways. If you ask why, it is because these two, the dhāraṇī gateways and the perfections, are without duality and cannot be divided into two.

“It is because the powers of the tathāgatas are empty of the powers of the tathāgatas. If you ask why, it is because these two, the powers of the tathāgatas and the perfections, are without duality and cannot be divided into two. It is because the fearlessnesses are empty of the fearlessnesses. If you ask why, it is because these two, the fearlessnesses and the perfections, are without duality and cannot be divided into two. It is because the kinds of exact knowledge are empty of the kinds of exact knowledge. If you ask why, it is because these two, the kinds of exact knowledge and the perfections, are without duality and cannot be divided into two. It is because great compassion is empty of great compassion. If you ask why, it is because these two, great compassion and the perfections, are without duality and cannot be divided into two. It is because the distinct qualities of the buddhas are empty of the distinct qualities of the buddhas. If you ask why, it is because these two, the distinct qualities of the buddhas and the perfections, are without duality and cannot be divided into two.

“It is because the fruit of having entered the stream is empty of the fruit of having entered the stream. If you ask why, it is because these two, the fruit of having entered the stream and the perfections, are without duality and cannot be divided into two. It is because the fruit of once-returner is empty of the fruit of once-returner. If you ask why, it is because these two, the fruit of once-returner and the perfections, are without duality and cannot be divided into two. It is because the fruit of non-returner is empty of the fruit of non-returner. If you ask why, it is because these two, the fruit of non-returner and the perfections, are without duality and cannot be divided into two. It is because arhatship is empty of arhatship. If you ask why, it is because these two, arhatship and the perfections, are without duality and cannot be divided into two. It is because individual enlightenment is empty of individual enlightenment. If you ask why, it is because these two, individual enlightenment and the perfections, are without duality and cannot be divided into two. It is because the knowledge of the aspects of the path is empty of the knowledge of the aspects of the path. If you ask why, it is because these two, the knowledge of the aspects of the path and the perfections, are without duality and cannot be divided into two. It is because unsurpassed, perfect, complete enlightenment is empty of unsurpassed, perfect, complete enlightenment. If you ask why, it is because these two, unsurpassed, perfect, complete enlightenment and the perfections, are without duality and cannot be divided into two.

“So it is, Ānanda, that just the perfection of wisdom has precedence over those five perfections, just the perfection of wisdom has precedence over all the emptinesses, just the perfection of wisdom has precedence over the thirty-seven factors conducive to enlightenment, just the perfection of wisdom has precedence over the four truths of the noble ones, just the perfection of wisdom has precedence over the four meditative concentrations, just the perfection of wisdom has precedence over the four immeasurable attitudes, just the perfection of wisdom has precedence over the four formless absorptions, just the perfection of wisdom has precedence over the eight liberations, just the perfection of wisdom has precedence over the nine serial steps of meditative absorption, just the perfection of wisdom has precedence over the emptiness, signlessness, and wishlessness gateways to liberation, just the perfection of wisdom has precedence over the extrasensory powers, just the perfection of wisdom has precedence over all the meditative stabilities, just the perfection of wisdom has precedence over all the dhāraṇī gateways, just the perfection of wisdom has precedence over the ten powers of the tathāgatas, just the perfection of wisdom has precedence over the four fearlessnesses, just the perfection of wisdom has precedence over the four kinds of exact knowledge, just the perfection of wisdom has precedence over the eighteen distinct qualities of the buddhas, just the perfection of wisdom has precedence over knowledge of all the dharmas, just the perfection of wisdom has precedence over the knowledge of the aspects of the path, and just the perfection of wisdom has precedence over all-aspect omniscience.

“Ānanda, to illustrate, seeds sown on the great earth, having met with the collection of causes and conditions, flourish. The great earth is their foundation. Based on the great earth the seeds will grow. Similarly, based on the perfection of wisdom the five perfections flourish; the emptiness of internal phenomena flourishes, the emptiness of external phenomena flourishes, the emptiness of external and internal phenomena flourishes, the emptiness of emptiness flourishes, the emptiness of great extent flourishes, the emptiness of ultimate reality flourishes, the emptiness of conditioned phenomena flourishes, the emptiness of unconditioned phenomena flourishes, the emptiness of the unlimited flourishes, the emptiness of that which has neither beginning nor end flourishes, the emptiness of nonexclusion flourishes, the emptiness of inherent nature flourishes, the emptiness of all phenomena flourishes, the emptiness of intrinsic defining characteristics flourishes, the emptiness of that which cannot be apprehended flourishes, the emptiness of nonentities flourishes, the emptiness of essential nature flourishes, and the emptiness of an essential nature of nonentities flourishes; the applications of mindfulness flourish, the correct exertions flourish, the supports for miraculous ability flourish, the faculties flourish, the powers flourish, the branches of enlightenment flourish, and the noble eightfold path flourishes; the truths of the noble ones flourish, the meditative concentrations flourish, the immeasurable attitudes flourish, the formless absorptions flourish, the eight liberations flourish, the serial steps of meditative absorption flourish, the emptiness, signlessness, and wishlessness gateways to liberation flourish, the extrasensory powers flourish, the meditative stabilities flourish, and the dhāraṇī gateways flourish; the ten powers of the tathāgatas flourish, the four fearlessnesses flourish, the four kinds of exact knowledge flourish, great compassion flourishes, and the eighteen distinct qualities of the buddhas flourish; and knowledge of all the dharmas flourishes, the knowledge of the aspects of the path flourishes, and all-aspect omniscience flourishes.

“Ānanda, with all-aspect omniscience as the basis the five perfections flourish; with all-aspect omniscience as the basis all the emptinesses flourish; with all-aspect omniscience as the basis the four applications of mindfulness flourish, with all-aspect omniscience as the basis the four correct exertions flourish, with all-aspect omniscience as the basis the four supports for miraculous ability flourish, with all-aspect omniscience as the basis the five faculties flourish, with all-aspect omniscience as the basis the five powers flourish, with all-aspect omniscience as the basis the seven branches of enlightenment flourish, and with all-aspect omniscience as the basis the noble eightfold path flourishes; with all-aspect omniscience as the basis the four truths of the noble ones flourish, with all-aspect omniscience as the basis the four meditative concentrations flourish, with all-aspect omniscience as the basis the four immeasurable attitudes flourish, with all-aspect omniscience as the basis the four formless absorptions flourish, with all-aspect omniscience as the basis the eight liberations flourish, with all-aspect omniscience as the basis the nine serial steps of meditative absorption flourish, with all-aspect omniscience as the basis the emptiness, signlessness, and wishlessness gateways to liberation flourish, with all-aspect omniscience as the basis the extrasensory powers flourish, with all-aspect omniscience as the basis the meditative stabilities flourish, and with all-aspect omniscience as the basis the dhāraṇī gateways flourish; with all-aspect omniscience as the basis the ten powers of the tathāgatas flourish, with all-aspect omniscience as the basis the four fearlessnesses flourish, with all-aspect omniscience as the basis the four kinds of exact knowledge flourish, with all-aspect omniscience as the basis great compassion flourishes, and with all-aspect omniscience as the basis the eighteen distinct qualities of the buddhas flourish; and with all-aspect omniscience as the basis knowledge of all the dharmas flourishes, with all-aspect omniscience as the basis the knowledge of the aspects of the path flourishes, and with all-aspect omniscience as the basis all-aspect omniscience flourishes.

“Ānanda, the perfection of wisdom consummates the five perfections; consummates all the emptinesses; consummates the four applications of mindfulness, consummates the four correct exertions, consummates the four supports for miraculous ability, consummates the five faculties, consummates the five powers, consummates the seven branches of enlightenment, and consummates the noble eightfold path; consummates the four truths of the noble ones, consummates the four meditative concentrations, consummates the four immeasurable attitudes, consummates the four formless absorptions, consummates the eight liberations, consummates the nine serial steps of meditative absorption, consummates the emptiness, signlessness, and wishlessness gateways to liberation, consummates the extrasensory powers, consummates the meditative stabilities, and consummates the dhāraṇī gateways; consummates the ten powers of the tathāgatas, consummates the four fearlessnesses, consummates the four kinds of exact knowledge, consummates great compassion, and consummates the eighteen distinct qualities of the buddhas; and consummates knowledge of all the dharmas, consummates the knowledge of the aspects of the path, and consummates all-aspect omniscience.”

Then Śakra, mighty lord of the gods, said to the Blessed One, “Blessed Lord, the tathāgata, arhat, perfectly complete Buddha has not yet proclaimed all the good qualities of the perfection of wisdom that I have heard from the Blessed Lord––those good qualities of sons or daughters of good families who take up, uphold, recite, master, and focus their attention correctly on this perfection of wisdom, as many as there are, and those good qualities, as many as there are, that I, in the presence of the Blessed Lord, have taken up, upheld, recited, mastered, and propagated.

“Blessed Lord, it is by having taken up, upheld, recited, propagated, and having focused attention correctly on this perfection of wisdom that the path of the ten virtuous actions appears in the world; that the four meditative concentrations appear in the world, the four immeasurable attitudes appear in the world, the four formless absorptions appear in the world, and the five extrasensory powers appear in the world; that the perfection of generosity appears in the world, the perfection of ethical discipline appears in the world, the perfection of tolerance appears in the world, the perfection of perseverance appears in the world, the perfection of meditative concentration appears in the world, and the perfection of wisdom appears in the world; that the emptiness of internal phenomena appears in the world, the emptiness of external phenomena appears in the world, the emptiness of external and internal phenomena appears in the world, the emptiness of emptiness appears in the world, the emptiness of great extent appears in the world, the emptiness of ultimate reality appears in the world, the emptiness of conditioned phenomena appears in the world, the emptiness of unconditioned phenomena appears in the world, the emptiness of the unlimited appears in the world, the emptiness of that which has neither beginning nor end appears in the world, the emptiness of nonexclusion appears in the world, the emptiness of inherent nature appears in the world, the emptiness of all phenomena appears in the world, the emptiness of intrinsic defining characteristics appears in the world, the emptiness of that which cannot be apprehended appears in the world, the emptiness of nonentities appears in the world, the emptiness of essential nature appears in the world, and the emptiness of an essential nature of nonentities appears in the world; that the four applications of mindfulness appear in the world, the four correct exertions appear in the world, the four supports for miraculous ability appear in the world, the five faculties appear in the world, the five powers appear in the world, the seven branches of enlightenment appear in the world, and the noble eightfold path appears in the world; and that the truths of the noble ones appear in the world, the eight liberations appear in the world, the nine serial steps of meditative absorption appear in the world, the emptiness, signlessness, and wishlessness gateways to liberation appear in the world, the meditative stabilities appear in the world, the dhāraṇī gateways appear in the world, the powers of the tathāgatas appear in the world, the four fearlessnesses appear in the world, the four kinds of exact knowledge appear in the world, great compassion appears in the world, and the eighteen distinct qualities of the buddhas appear in the world.

“Blessed Lord, it is by having taken up, upheld, recited, and having focused attention correctly on this perfection of wisdom that great and lofty royal families appear in the world, great and lofty priestly families appear in the world, and great and lofty householder families appear in the world; that the gods of the Cāturmahārājika realm appear in the world, the gods of the Trayastriṃśa realm appear in the world, the gods of the Yāma realm appear in the world, the gods of the Tuṣita realm appear in the world, the gods of the Nirmāṇarati realm appear in the world, and the gods of the Paranirmitavaśavartin realm appear in the world; that the gods of the Brahmakāyika realm appear in the world, the gods of the Brahmapurohita realm appear in the world, the gods of the Brahma­pārṣadya realm appear in the world, and the gods of the Mahābrahmā realm appear in the world; that the gods of the Ābha realm appear in the world, the gods of the Parīttābha realm appear in the world, the gods of the Apramāṇābha realm appear in the world, and the gods of the Ābhāsvara realm appear in the world; that the gods of the Śubha realm appear in the world, the gods of the Parīttaśubha realm appear in the world, the gods of the Apramāṇaśubha realm appear in the world, and the gods of the Śubhakṛtsna realm appear in the world; that the gods of the Vṛha realm appear in the world, the gods of the Parīttavṛha realm appear in the world, the gods of the Apramāṇavṛha realm appear in the world, and the gods of the Vṛhatphala realm appear in the world; and that the gods of the Avṛha realm appear in the world, the gods of the Atapa realm appear in the world, the gods of the Sudṛśa realm appear in the world, the gods of the Sudarśana realm appear in the world, and the gods of the Akaniṣṭha realm appear in the world.

“Blessed Lord, it is by having taken up, upheld, recited, and having focused attention correctly on this perfection of wisdom that those who have entered the stream appear in the world, once-returners appear in the world, non-returners appear in the world, arhats appear in the world, pratyekabuddhas appear in the world, and bodhisattva great beings appear in the world. Blessed Lord, it is by having taken up, upheld, recited, and having focused attention correctly on this perfection of wisdom that the tathāgata, arhat, perfectly complete buddhas appear in the world.”

“Kauśika,” said the Blessed One, “I do not speak exhaustively about the good qualities of those sons or daughters of good families who have taken up, upheld, recited, mastered, and focused their attention correctly on this perfection of wisdom. If you ask why, Kauśika, it is because those sons or daughters of good families who will take up, uphold, recite, master, and focus their attention correctly on this perfection of wisdom, without being separated from the mind of all-aspect omniscience, will possess an immeasurable aggregate of ethical discipline; those sons or daughters of good families who will take up, uphold, recite, master, and focus their attention correctly on this perfection of wisdom, without being separated from the mind of all-aspect omniscience, will possess an immeasurable aggregate of meditative stability; those sons or daughters of good families who will take up, uphold, recite, master, and focus their attention correctly on this perfection of wisdom, without being separated from the mind of all-aspect omniscience, will possess an immeasurable aggregate of wisdom; those sons or daughters of good families who will take up, uphold, recite, master, and focus their attention correctly on this perfection of wisdom, without being separated from the mind of all-aspect omniscience, will possess an immeasurable aggregate of liberation; and those sons or daughters of good families who will take up, uphold, recite, master, and focus their attention correctly on this perfection of wisdom, without being separated from the mind of all-aspect omniscience, will possess an immeasurable aggregate of knowledge and seeing of liberation.

“You should know that those sons or daughters of good families who will take up, uphold, recite, master, and focus their attention correctly on this perfection of wisdom, without being separated from the mind of all-aspect omniscience, have done the practice for the purpose of becoming a tathāgata.

“Kauśika, with regard to the aggregate of ethical discipline, the aggregate of meditative stability, the aggregate of wisdom, the aggregate of liberation, and the aggregate of knowledge and seeing of liberation of all the śrāvakas and pratyekabuddhas, and the aggregate of ethical discipline, the aggregate of meditative stability, the aggregate of wisdom, the aggregate of liberation, and the aggregate of knowledge and seeing of liberation of those sons and daughters of good families, Kauśika, the aggregate of ethical discipline, the aggregate of meditative stability, the aggregate of wisdom, the aggregate of liberation, and the aggregate of knowledge and seeing of liberation of all the śrāvakas and pratyekabuddhas would come nowhere near even a hundredth part, would come nowhere near even a thousandth part, would come nowhere near even a hundred thousandth part, would come nowhere near even a ten millionth part, would come nowhere near even a hundred ten millionth part, would come nowhere near even a thousand ten millionth part, would come nowhere near even a hundred thousand ten millionth part, would come nowhere near even a hundred thousand ten million billionth part, would come nowhere near to any number, would come nowhere near to any fraction, would come nowhere near to any calculation, would come nowhere near to any example, and would not stand up to any comparison of the aggregate of ethical discipline, the aggregate of meditative stability, the aggregate of wisdom, the aggregate of liberation, and the aggregate of knowledge and seeing of liberation that they have. If you ask why, it is because the minds of those sons and daughters of good families are liberated from the levels of the śrāvakas and pratyekabuddhas, and yet nothing at all has been fully understood.

“Kauśika, I do speak about the good qualities attained accordingly in this lifetime and in later lives by those sons or daughters of good families who write out, take up, uphold, recite, master, and focus their attention correctly on this perfection of wisdom, and serve, respect, honor, and worship it with many flowers, garlands, perfumes, unguents, powders, robes, parasols, victory banners, flags, and various musical instruments.”

Śakra said, “Blessed Lord, I will always guard, protect, and defend without interruption those sons or daughters of good families who take up, uphold, recite, master, and focus their attention correctly on this perfection of wisdom without being separated from the mind of all-aspect omniscience, and who commit this perfection of wisdom to writing and serve, respect, honor, and worship it with flowers, garlands, perfumes, unguents, powders, robes, parasols, victory banners, flags, and various musical instruments.”

“Kauśika,” replied the Blessed One, “when sons or daughters of good families chant this perfection of wisdom by heart, many hundreds of thousands of gods will delightedly arrive to hear the Dharma, and when those sons or daughters of good families are teaching the Dharma endowed with the perfection of wisdom the gods will indeed think that they should reinforce that inspired eloquence, and also when those Dharma teachers get tired of speaking, the gods will think that they should reinforce that inspired eloquence by just that honoring of them.

“Kauśika, those sons or daughters of good families who take up, uphold, recite, master, and focus their attention correctly on this perfection of wisdom, and who commit it to writing and serve, respect, honor, and worship it with flowers, garlands, perfumes, unguents, powders, robes, parasols, victory banners, flags, and various musical instruments, will acquire these good qualities in this lifetime as well.

“Moreover, Kauśika, when those sons or daughters of good families are teaching the perfection of wisdom to the four assemblies, they will not become discouraged by the thought that someone might seek to censure them and look for an opportunity to inflict harm. If you ask why, it is because this same perfection of wisdom will guard, protect, and defend those sons or daughters of good families. If you ask why, it is because in this perfection of wisdom all that is mundane and supramundane, contaminated and uncontaminated, common and uncommon, virtuous and nonvirtuous, and conditioned and unconditioned, and the attributes of the śrāvakas, the attributes of the pratyekabuddhas, the attributes of the bodhisattvas, and the attributes of the buddhas, are undifferentiated.

“If you ask why, it is because this is the treasury of all virtuous phenomena, and since those sons or daughters of good families abide in the emptiness of internal phenomena, abide in the emptiness of external phenomena, abide in the emptiness of external and internal phenomena, abide in the emptiness of emptiness, abide in the emptiness of great extent, abide in the emptiness of ultimate reality, abide in the emptiness of conditioned phenomena, abide in the emptiness of unconditioned phenomena, abide in the emptiness of the unlimited, abide in the emptiness of that which has neither beginning nor end, abide in the emptiness of nonexclusion, abide in the emptiness of inherent nature, abide in the emptiness of all phenomena, abide in the emptiness of intrinsic defining characteristics, abide in the emptiness of that which cannot be apprehended, abide in the emptiness of nonentities, abide in the emptiness of essential nature, and abide in the emptiness of an essential nature of nonentities, in the perfection of wisdom they neither observe censure nor do they observe one who censures, nor do they observe that which is censured. So, because they have been assisted by the perfection of wisdom, there is no one at all looking for an opportunity to inflict harm on those sons or daughters of good families.

“Moreover, Kauśika, those sons or daughters of good families who take up, uphold, recite, master, and focus their attention correctly on this perfection of wisdom will not become disheartened and will not feel intimidated; they will not be afraid, will not be frightened, and will not become terrified. If you ask why, it is because those sons or daughters of good families do not observe any sort of thing that might become disheartened, feel intimidated, be afraid, be frightened, or become terrified.

“Kauśika, those sons or daughters of good families who take up, uphold, recite, master, and focus their attention correctly on this perfection of wisdom, and who commit it to writing and serve, respect, honor, and worship it with flowers, garlands, perfumes, unguents, powders, robes, parasols, victory banners, flags, and various musical instruments, will acquire these good qualities in his lifetime as well.

“Moreover, Kauśika, any son or daughter of good family who takes up, upholds, recites, masters, and focuses their attention correctly on this perfection of wisdom, and who commits it to writing and honors, venerates, respects, and worships it with flowers, garlands, perfumes, unguents, powders, robes, parasols, victory banners, flags, and various musical instruments, will be greatly valued by their fathers, friends, mothers, kings, ministers, virtuous ascetics, and brahmin priests. They will also be greatly valued, and will be held dear, by the lord buddhas who reside in the world systems of the ten directions, as many as there are, and the bodhisattva great beings, pratyekabuddhas, arhats, non-returners, once-returners, and those who have entered the stream, as many as there are. They will also be greatly valued, and will be held dear, by the world with its gods, demons, and Brahmā deities, with the beings who are its virtuous ascetics and brāhmin priests, and with its gods, humans, and asuras.

“They will not be robbed of inspired eloquence, will not be robbed of the perfection of generosity, will not be robbed of the perfection of ethical discipline, will not be robbed of the perfection of tolerance, will not be robbed of the perfection of perseverance, will not be robbed of the perfection of meditative concentration, and will not be robbed of the perfection of wisdom; they will not be robbed of the cultivation of the emptiness of internal phenomena, will not be robbed of the cultivation of the emptiness of external phenomena, will not be robbed of the cultivation of the emptiness of external and internal phenomena, will not be robbed of the cultivation of the emptiness of emptiness, will not be robbed of the cultivation of the emptiness of great extent, will not be robbed of the cultivation of the emptiness of ultimate reality, will not be robbed of the cultivation of the emptiness of conditioned phenomena, will not be robbed of the cultivation of the emptiness of unconditioned phenomena, will not be robbed of the cultivation of the emptiness of the unlimited, will not be robbed of the cultivation of the emptiness of that which has neither beginning nor end, will not be robbed of the cultivation of the emptiness of nonexclusion, will not be robbed of the cultivation of the emptiness of inherent nature, will not be robbed of the cultivation of the emptiness of all phenomena, will not be robbed of the cultivation of the emptiness of intrinsic defining characteristics, will not be robbed of the cultivation of the emptiness of that which cannot be apprehended, will not be robbed of the cultivation of the emptiness of nonentities, will not be robbed of the cultivation of the emptiness of essential nature, and will not be robbed of the cultivation of the emptiness of an essential nature of nonentities; they will not be robbed of the cultivation of the applications of mindfulness, will not be robbed of the cultivation of the correct exertions, will not be robbed of the cultivation of the supports for miraculous ability, will not be robbed of the cultivation of the faculties, will not be robbed of the cultivation of the powers, will not be robbed of the cultivation of the branches of enlightenment, and will not be robbed of the cultivation of the noble eightfold path; they will not be robbed of the cultivation of the four truths of the noble ones, will not be robbed of the cultivation of the four meditative concentrations, will not be robbed of the cultivation of the four immeasurable attitudes, will not be robbed of the cultivation of the four formless absorptions, will not be robbed of the cultivation of the eight liberations, will not be robbed of the cultivation of the nine serial steps of meditative absorption, will not be robbed of the cultivation of the emptiness, signlessness, and wishlessness gateways to liberation, will not be robbed of the cultivation of the extrasensory powers, will not be robbed of the cultivation of the meditative stabilities, will not be robbed of the cultivation of the dhāraṇī gateways, will not be robbed of the cultivation of the ten powers of the tathāgatas, will not be robbed of the cultivation of the four fearlessnesses, will not be robbed of the cultivation of the four kinds of exact knowledge, will not be robbed of the cultivation of great compassion, and will not be robbed of the cultivation of the eighteen distinct qualities of the buddhas; and they will not be robbed of the cultivation of the requirement to bring beings to maturation, will not be robbed of the cultivation of the requirement to refine a buddhafield, and will not be robbed of the cultivation of all-aspect omniscience. They will have the power to give a response to the arguments that have been raised by others, as many as there are, in accordance with the Dharma.

“Kauśika, those sons or daughters of good families who take up, uphold, recite, master, and focus their attention correctly on this perfection of wisdom without being separated from the mind of all-aspect omniscience, and who commit it to writing and serve, respect, honor, and worship it with flowers, garlands, perfumes, unguents, powders, robes, parasols, victory banners, flags, and various musical instruments, will acquire these good qualities in his lifetime as well.

“Moreover, Kauśika, the gods of the Cāturmahārājika realm in the great billionfold world system who have set out for unsurpassed, perfect, complete enlightenment, and also the gods of the Trayastriṃśa realm, the Yāma realm, the Tuṣita realm, the Nirmāṇarati realm, and the Paranirmitavaśavartin realm; the Brahmakāyika realm, the Brahmapurohita realm, the Brahma­pārṣadya realm, and the Mahābrahmā realm; the Ābha realm, the Parīttābha realm, the Apramāṇābha realm, and the Ābhāsvara realm; the Śubha realm, the Parīttaśubha realm, the Apramāṇaśubha realm, and the Śubhakṛtsna realm; and the Vṛha realm, the Parīttavṛha realm, the Apramāṇavṛha realm, and the Vṛhatphala realm who have set out for unsurpassed, perfect, complete enlightenment think they should come to where those sons or daughters of good families who have committed this perfection of wisdom to writing, made it into a book, and upheld it are, and, having recited, taken up, mastered, paid homage to, and bowed before this perfection of wisdom, again take their leave. The gods of the Śuddhāvāsa realms––the Avṛha realm, the Atapa realm, the Sudṛśa realm, the Sudarśana realm, and the Akaniṣṭha realm––also think they should come there, and, having recited, taken up, mastered, paid homage to, and bowed before this perfection of wisdom, depart.

“Moreover, Kauśika, the gods of the Cāturmahārājika realm in the world systems of the ten directions who have set out for unsurpassed, perfect, complete enlightenment, and also the gods of the Trayastriṃśa realm, the Yāma realm, the Tuṣita realm, the Nirmāṇarati realm, and the Paranirmitavaśavartin realm; the Brahmakāyika realm, the Brahmapurohita realm, the Brahma­pārṣadya realm, and the Mahābrahmā realm; the Ābha realm, the Parīttābha realm, the Apramāṇābha realm, and the Ābhāsvara realm; the Śubha realm, the Parīttaśubha realm, the Apramāṇaśubha realm, and the Śubhakṛtsna realm; and the Vṛha realm, the Parīttavṛha realm, the Apramāṇavṛha realm, and the Vṛhatphala realm who have set out for unsurpassed, perfect, complete enlightenment, and the gods of the Śuddhāvāsa realms––the Avṛha realm, the Atapa realm, the Sudṛśa realm, the Sudarśana realm, and the Akaniṣṭha realm—and other than them, also many greatly splendid gods, nāgas, yakṣas, gandharvas, asuras, garuḍas, kinnaras, and mahoragas, think they should come there, and, having recited, taken up, mastered, paid homage to, and bowed before this perfection of wisdom, depart.

“Kauśika, those sons or daughters of good families should have the following thought: ‘May this generosity be a gift of the Dharma to those gods of the Cāturmahārājika realm, the Trayastriṃśa realm, the Yāma realm, the Tuṣita realm, the Nirmāṇarati realm, and the Paranirmitavaśavartin realm; the Brahmakāyika realm, the Brahmapurohita realm, the Brahma­pārṣadya realm, and the Mahābrahmā realm; the Ābha realm, the Parīttābha realm, the Apramāṇābha realm, and the Ābhāsvara realm; the Śubha realm, the Parīttaśubha realm, the Apramāṇaśubha realm, and the Śubhakṛtsna realm; and the Vṛha realm, the Parīttavṛha realm, the Apramāṇavṛha realm, and the Vṛhatphala realm who have set out for unsurpassed, perfect, complete enlightenment, as well as the gods of the Śuddhāvāsa realms––the Avṛha realm, the Atapa realm, the Sudṛśa realm, the Sudarśana realm, and the Akaniṣṭha realm—and, other than them, to the greatly splendid gods, nāgas, yakṣas, gandharvas, asuras, garuḍas, kinnaras, and mahoragas who have come here in order to recite, uphold, master, pay homage to, and worship this perfection of wisdom.’ Having recited, upheld, mastered, worshiped, paid homage to, and bowed before this perfection of wisdom, they depart.

“Kauśika, the gods of the Cāturmahārājika realm, the Trayastriṃśa realm, the Yāma realm, the Tuṣita realm, the Nirmāṇarati realm, and the Paranirmitavaśavartin realm; the Brahmakāyika realm, the Brahmapurohita realm, the Brahma­pārṣadya realm, and the Mahābrahmā realm; the Ābha realm, the Parīttābha realm, the Apramāṇābha realm, and the Ābhāsvara realm; the Śubha realm, the Parīttaśubha realm, the Apramāṇaśubha realm, and the Śubhakṛtsna realm; and the Vṛha realm, the Parīttavṛha realm, the Apramāṇavṛha realm, and the Vṛhatphala realm; and the Avṛha realm, the Atapa realm, the Sudṛśa realm, the Sudarśana realm, and the Akaniṣṭha realm in the great billionfold world system, and the gods of the Cāturmahārājika realm, the Trayastriṃśa realm, the Yāma realm, the Tuṣita realm, the Nirmāṇarati realm, and the Paranirmitavaśavartin realm; the Brahmakāyika realm, the Brahmapurohita realm, the Brahma­pārṣadya realm, and the Mahābrahmā realm; the Ābha realm, the Parīttābha realm, the Apramāṇābha realm, and the Ābhāsvara realm; the Śubha realm, the Parīttaśubha realm, the Apramāṇaśubha realm, and the Śubhakṛtsna realm; and the Vṛha realm, the Parīttavṛha realm, the Apramāṇavṛha realm, and the Vṛhatphala realm; and the Avṛha realm, the Atapa realm, the Sudṛśa realm, the Sudarśana realm, and the Akaniṣṭha realm in the world systems of the ten directions, will guard, protect, and defend those sons and daughters of good families. Kauśika, unless there is the maturation of a past action, those looking for an opportunity to inflict harm on them will not find an opportunity to inflict harm.

“Those sons and daughters of good families will, because of this, acquire such good qualities as these in this lifetime as well.

“Kauśika, those gods who have set out for unsurpassed, perfect, complete enlightenment also think they should come to worship this perfection of wisdom and to guard, protect, and defend those sons and daughters of good families. If you ask why, Kauśika, it is because those sons or daughters of good families have set out for unsurpassed, perfect, complete enlightenment, and they remain available for the purpose of protecting all beings, bringing all beings to maturity, and for the benefit and happiness of all beings.”

Śakra then asked, “Blessed Lord, how will those sons or daughters of good families know, ‘The gods of the Cāturmahārājika realm have arrived here,’ ‘The gods of the Trayastriṃśa realm have arrived here,’ ‘The gods of the Yāma realm have arrived here,’ ‘The gods of the Tuṣita realm have arrived here,’ ‘The gods of the Nirmāṇarati realm have arrived here,’ and ‘The gods of the Paranirmitavaśavartin realm have arrived here’; ‘The gods of the Brahmakāyika realm have arrived here,’ ‘The gods of the Brahmapurohita realm have arrived here,’ ‘The gods of the Brahma­pārṣadya realm have arrived here,’ and ‘The gods of the Mahābrahmā realm have arrived here’; ‘The gods of the Ābha realm have arrived here,’ ‘The gods of the Parīttābha realm have arrived here,’ ‘The gods of the Apramāṇābha realm have arrived here,’ and ‘The gods of the Ābhāsvara realm have arrived here’; ‘The gods of the Śubha realm have arrived here,’ ‘The gods of the Parīttaśubha realm have arrived here,’ ‘The gods of the Apramāṇaśubha realm have arrived here,’ and ‘The gods of the Śubhakṛtsna realm have arrived here’; ‘The gods of the Vṛha realm have arrived here,’ ‘The gods of the Parīttavṛha realm have arrived here,’ ‘The gods of the Apramāṇavṛha realm have arrived here,’ and ‘The gods of the Vṛhatphala realm have arrived here’; and ‘The gods of the Avṛha realm have arrived here,’ ‘The gods of the Atapa realm have arrived here,’ ‘The gods of the Sudṛśa realm have arrived here,’ ‘The gods of the Sudarśana realm have arrived here,’ and ‘The gods of the Akaniṣṭha realm have arrived here,’ from world systems in all the ten directions, to recite, take up, master, pay homage to, bow before, serve, respect, honor, and worship this perfection of wisdom?”

“Kauśika,” replied the Blessed One, “if those sons or daughters of good families behold a great light where this perfection of wisdom has been placed, those sons or daughters of good families should know with certainty, ‘The gods with the great power of the powerful, great miraculous abilities, great authority, and great splendor have come in order to recite, uphold, master, pay homage to, bow before, serve, respect, honor, and worship this perfection of wisdom.’ ”

“Moreover, Kauśika, if those sons or daughters of good families maintain scrupulous conduct, on account of their scrupulous conduct those gods will, having arrived and having recited, taken up, mastered, served, respected, honored, and worshiped this perfection of wisdom, become utterly overjoyed. The gods whose power is feeble, as many as there are in that place, will be unable to bear the splendor, glory, and majesty of the gods with the great power of the powerful, and they will think that they should depart from that place. The more the gods with the great power of the powerful, great miraculous abilities, great authority, and great splendor think that they should come there, the more those sons or daughters of good families will become those with great conviction.

“In the vicinity of that place, without having deviated from conducting themselves scrupulously, in order to carry out worship of this perfection of wisdom, those sons or daughters of good families should sprinkle the ground of that area with scented water and adorn the ground of that area in many ways: scattering flowers and perfume, placing censers wafting incense, and stretching out a canopy of brocade with an attached fringe of silk tassels.

“Kauśika, those sons or daughters of good families will not tire, and they will not be exhausted. Those sons or daughters of good families will experience ease of body, lightness of body, and radiance of body, and those sons or daughters of good families will also experience ease of mind, lightness of mind, and radiance of mind.

“Therefore, since even when they go to bed at night, with an aspiration for this perfection of wisdom, they have a confident belief, they do not dream dreams of wickedness. While dreaming, in their dreams they will see the body of the tathāgata, arhat, perfectly complete Buddha, excellently adorned with the thirty-two major marks of a great person and embellished with the eighty minor signs, with a golden body, surrounded by the community of monks and with the bodhisattvas spread out in front, teaching the Dharma. They will also hear from the Tathāgata the teaching of the Dharma––of the perfection of generosity, the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom; of the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, the emptiness of emptiness, the emptiness of great extent, the emptiness of ultimate reality, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the unlimited, the emptiness of that which has neither beginning nor end, the emptiness of nonexclusion, the emptiness of inherent nature, the emptiness of all phenomena, the emptiness of intrinsic defining characteristics, the emptiness of that which cannot be apprehended, the emptiness of nonentities, the emptiness of essential nature, and the emptiness of an essential nature of nonentities; of the applications of mindfulness, the correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, and the noble eightfold path; and of the truths of the noble ones, the meditative concentrations, the immeasurable attitudes, the formless absorptions, the eight liberations, the nine serial steps of meditative absorption, the emptiness, signlessness, and wishlessness gateways to liberation, the extrasensory powers, the meditative stabilities, the dhāraṇī gateways, the ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, great loving kindness, great compassion, and the eighteen distinct qualities of the buddhas.

“They will also hear the meaning of that perfection of generosity being differentiated, will hear the meaning of that perfection of ethical discipline being differentiated, will hear the meaning of that perfection of tolerance being differentiated, will hear the meaning of that perfection of perseverance being differentiated, will hear the meaning of that perfection of meditative concentration being differentiated, and will hear the meaning of that perfection of wisdom being differentiated. They will hear the meaning of that emptiness of internal phenomena being differentiated, will hear the meaning of that emptiness of external phenomena being differentiated, will hear the meaning of that emptiness of external and internal phenomena being differentiated, will hear the meaning of that emptiness of emptiness being differentiated, will hear the meaning of that emptiness of great extent being differentiated, will hear the meaning of that emptiness of ultimate reality being differentiated, will hear the meaning of that emptiness of conditioned phenomena being differentiated, will hear the meaning of that emptiness of unconditioned phenomena being differentiated, will hear the meaning of that emptiness of the unlimited being differentiated, will hear the meaning of that emptiness of that which has neither beginning nor end being differentiated, will hear the meaning of that emptiness of nonexclusion being differentiated, will hear the meaning of that emptiness of inherent nature being differentiated, will hear the meaning of that emptiness of all phenomena being differentiated, will hear the meaning of that emptiness of intrinsic defining characteristics being differentiated, will hear the meaning of that emptiness of that which cannot be apprehended being differentiated, will hear the meaning of that emptiness of nonentities being differentiated, will hear the meaning of that emptiness of essential nature being differentiated, and will hear the meaning of that emptiness of an essential nature of nonentities being differentiated. They will hear the meaning of those four applications of mindfulness being differentiated, will hear the meaning of those four correct exertions being differentiated, will hear the meaning of those four supports for miraculous ability being differentiated, will hear the meaning of those five faculties being differentiated, will hear the meaning of those five powers being differentiated, will hear the meaning of those seven branches of enlightenment being differentiated, and will hear the meaning of that noble eightfold path being differentiated. And they will hear the meaning of those four truths of the noble ones being differentiated, will hear the meaning of those four meditative concentrations being differentiated, will hear the meaning of those four immeasurable attitudes being differentiated, will hear the meaning of those four formless absorptions being differentiated, will hear the meaning of those eight liberations being differentiated, will hear the meaning of those nine serial steps of meditative absorption being differentiated, will hear the meaning of those emptiness, signlessness, and wishlessness gateways to liberation being differentiated, will hear the meaning of those extrasensory powers being differentiated, will hear the meaning of those meditative stabilities being differentiated, will hear the meaning of those dhāraṇī gateways being differentiated, will hear the meaning of those ten powers of the tathāgatas being differentiated, will hear the meaning of those four fearlessnesses being differentiated, will hear the meaning of those four kinds of exact knowledge being differentiated, will hear the meaning of that great loving kindness being differentiated, will hear the meaning of that great compassion being differentiated, and will hear the meaning of those eighteen distinct qualities of the buddhas being differentiated.

“They will also see the tree of enlightenment; will see the bodhisattva great being approach the tree of enlightenment; will see him fully awaken to unsurpassed, perfect, complete enlightenment; will see him, having fully awakened, turning the wheel of the Dharma; and will also see many hundreds of thousands of bodhisattvas discussing the Dharma together, saying, ‘All-aspect omniscience should be achieved like this, many beings should be brought to maturity like this, a buddhafield should be refined like this, and Māra along with his entourage should be defeated like this.’

“They will hear the voices of many hundred thousand ten million billion buddhas in the eastern direction. They will hear the voices saying, ‘In such and such a world system is the tathāgata, arhat, perfectly complete buddha so-and-so teaching the Dharma, surrounded and attended by as many as a hundred thousand ten million billion bodhisattvas and as many as a hundred thousand ten million billion śrāvakas.’ They will hear the voices of many hundred thousand ten million billion buddhas in the southern direction. They will hear the voices saying, ‘In such and such a world system is the tathāgata, arhat, perfectly complete buddha so-and-so teaching the Dharma, surrounded and attended by as many as a hundred thousand ten million billion bodhisattvas and as many as a hundred thousand ten million billion śrāvakas.’ They will hear the voices of many hundred thousand ten million billion buddhas in the western direction. They will hear the voices saying, ‘In such and such a world system is the tathāgata, arhat, perfectly complete buddha so-and-so teaching the Dharma, surrounded and attended by as many as a hundred thousand ten million billion bodhisattvas and as many as a hundred thousand ten million billion śrāvakas.’ They will hear the voices of many hundred thousand ten million billion buddhas in the northern direction. They will hear the voices saying, ‘In such and such a world system is the tathāgata, arhat, perfectly complete buddha so-and-so teaching the Dharma, surrounded and attended by as many as a hundred thousand ten million billion bodhisattvas and as many as a hundred thousand ten million billion śrāvakas.’ They will hear the voices of many hundred thousand ten million billion buddhas in the intermediate northeastern direction. They will hear the voices saying, ‘In such and such a world system is the tathāgata, arhat, perfectly complete buddha so-and-so teaching the Dharma, surrounded and attended by as many as a hundred thousand ten million billion bodhisattvas and as many as a hundred thousand ten million billion śrāvakas.’ They will hear the voices of many hundred thousand ten million billion buddhas in the intermediate southeastern direction. They will hear the voices saying, ‘In such and such a world system is the tathāgata, arhat, perfectly complete buddha so-and-so teaching the Dharma, surrounded and attended by as many as a hundred thousand ten million billion bodhisattvas and as many as a hundred thousand ten million billion śrāvakas.’ They will hear the voices of many hundred thousand ten million billion buddhas in the intermediate southwestern direction. They will hear the voices saying, ‘In such and such a world system is the tathāgata, arhat, perfectly complete buddha so-and-so teaching the Dharma, surrounded and attended by as many as a hundred thousand ten million billion bodhisattvas and as many as a hundred thousand ten million billion śrāvakas.’ They will hear the voices of many hundred thousand ten million billion buddhas in the intermediate northwestern direction. They will hear the voices saying, ‘In such and such a world system is the tathāgata, arhat, perfectly complete buddha so-and-so teaching the Dharma, surrounded and attended by as many as a hundred thousand ten million billion bodhisattvas and as many as a hundred thousand ten million billion śrāvakas.’ They will hear the voices of many hundred thousand ten million billion buddhas in the direction below. They will hear the voices saying, ‘In such and such a world system is the tathāgata, arhat, perfectly complete buddha so-and-so teaching the Dharma, surrounded and attended by as many as a hundred thousand ten million billion bodhisattvas and as many as a hundred thousand ten million billion śrāvakas.’ They will hear the voices of many hundred thousand ten million billion buddhas in the direction above. They will hear the voices saying, ‘In such and such a world system is the tathāgata, arhat, perfectly complete buddha so-and-so teaching the Dharma, surrounded and attended by as many as a hundred thousand ten million billion bodhisattvas and as many as a hundred thousand ten million billion śrāvakas.’

“They will see many hundred thousand ten million billion buddhas in the eastern direction passing into final nirvāṇa, they will see many hundred thousand ten million billion stūpas of those tathāgatas made of the seven precious materials, and they will see those stūpas being served, respected, honored, and worshiped with many various offerings of flowers, perfumes, garlands, incense, unguents, powders, robes, parasols, victory banners, and flags. They will see many hundred thousand ten million billion buddhas in the southern direction passing into final nirvāṇa, they will see many hundred thousand ten million billion stūpas of those tathāgatas made of the seven precious materials, and they will see those stūpas being served, respected, honored, and worshiped with many various offerings of flowers, perfumes, garlands, incense, unguents, powders, robes, parasols, victory banners, and flags. They will see many hundred thousand ten million billion buddhas in the western direction passing into final nirvāṇa, they will see many hundred thousand ten million billion stūpas of those tathāgatas made of the seven precious materials, and they will see those stūpas being served, respected, honored, and worshiped with many various offerings of flowers, perfumes, garlands, incense, unguents, powders, robes, parasols, victory banners, and flags. They will see many hundred thousand ten million billion buddhas in the northern direction passing into final nirvāṇa, they will see many hundred thousand ten million billion stūpas of those tathāgatas made of the seven precious materials, and they will see those stūpas being served, respected, honored, and worshiped with many various offerings of flowers, perfumes, garlands, incense, unguents, powders, robes, parasols, victory banners, and flags. They will see many hundred thousand ten million billion buddhas in the intermediate northeastern direction passing into final nirvāṇa, they will see many hundred thousand ten million billion stūpas of those tathāgatas made of the seven precious materials, and they will see those stūpas being served, respected, honored, and worshiped with many various offerings of flowers, perfumes, garlands, incense, unguents, powders, robes, parasols, victory banners, and flags. They will see many hundred thousand ten million billion buddhas in the intermediate southeastern direction passing into final nirvāṇa, they will see many hundred thousand ten million billion stūpas of those tathāgatas made of the seven precious materials, and they will see those stūpas being served, respected, honored, and worshiped with many various offerings of flowers, perfumes, garlands, incense, unguents, powders, robes, parasols, victory banners, and flags. They will see many hundred thousand ten million billion buddhas in the intermediate southwestern direction passing into final nirvāṇa, they will see many hundred thousand ten million billion stūpas of those tathāgatas made of the seven precious materials, and they will see those stūpas being served, respected, honored, and worshiped with many various offerings of flowers, perfumes, garlands, incense, unguents, powders, robes, parasols, victory banners, and flags. They will see many hundred thousand ten million billion buddhas in the intermediate northwestern direction passing into final nirvāṇa, they will see many hundred thousand ten million billion stūpas of those tathāgatas made of the seven precious materials, and they will see those stūpas being served, respected, honored, and worshiped with many various offerings of flowers, perfumes, garlands, incense, unguents, powders, robes, parasols, victory banners, and flags. They will see many hundred thousand ten million billion buddhas in the direction below passing into final nirvāṇa, they will see many hundred thousand ten million billion stūpas of those tathāgatas made of the seven precious materials, and they will see those stūpas being served, respected, honored, and worshiped with many various offerings of flowers, perfumes, garlands, incense, unguents, powders, robes, parasols, victory banners, and flags. They will see many hundred thousand ten million billion buddhas in the direction above passing into final nirvāṇa, they will see many hundred thousand ten million billion stūpas of those tathāgatas made of the seven precious materials, and they will see those stūpas being served, respected, honored, and worshiped with many various offerings of flowers, perfumes, garlands, incense, unguents, powders, robes, parasols, victory banners, and flags.

“Kauśika, those sons or daughters of good families will dream these types of auspicious dreams.”

“Kauśika, those sons or daughters of good families will fall asleep easily and they will awaken easily. Their bodies will have a vitality. They will not have a strong attachment to the basic necessities: they will not have a strong attachment to food, they will not have a strong attachment to clothing, and they will not have a strong attachment to medications used to treat ill health. They will think about the basic necessities less: they will think about food less, they will think about clothing less, and they will think about medications used to treat ill health less. To illustrate, Kauśika, it is just like the mind of a monk who practices yoga, on arising from meditative stability, saturated with attention. It does not have a strong attachment to food; it thinks about food less. Similarly, Kauśika, those sons or daughters of good families will also not have a strong attachment to food and will think about food less.

“If you ask why, Kauśika, it is because nonhumans supply the bodies they have with vitality. As many lord buddhas as there are, as many bodhisattvas as there are, and as many gods, nāgas, yakṣas, gandharvas, asuras, garuḍas, kinnaras, and mahoragas as there are in the eastern direction, they all supply their bodies with vitality. As many lord buddhas as there are, as many bodhisattvas as there are, and as many gods, nāgas, yakṣas, gandharvas, asuras, garuḍas, kinnaras, and mahoragas as there are in the southern direction, they all supply their bodies with vitality. As many lord buddhas as there are, as many bodhisattvas as there are, and as many gods, nāgas, yakṣas, gandharvas, asuras, garuḍas, kinnaras, and mahoragas as there are in the western direction, they all supply their bodies with vitality. As many lord buddhas as there are, as many bodhisattvas as there are, and as many gods, nāgas, yakṣas, gandharvas, asuras, garuḍas, kinnaras, and mahoragas as there are in the northern direction, they all supply their bodies with vitality. As many lord buddhas as there are, as many bodhisattvas as there are, and as many gods, nāgas, yakṣas, gandharvas, asuras, garuḍas, kinnaras, and mahoragas as there are in the intermediate northeastern direction, they all supply their bodies with vitality. As many lord buddhas as there are, as many bodhisattvas as there are, and as many gods, nāgas, yakṣas, gandharvas, asuras, garuḍas, kinnaras, and mahoragas as there are in the intermediate southeastern direction, they all supply their bodies with vitality. As many lord buddhas as there are, as many bodhisattvas as there are, and as many gods, nāgas, yakṣas, gandharvas, asuras, garuḍas, kinnaras, and mahoragas as there are in the intermediate southwestern direction, they all supply their bodies with vitality. As many lord buddhas as there are, as many bodhisattvas as there are, and as many gods, nāgas, yakṣas, gandharvas, asuras, garuḍas, kinnaras, and mahoragas as there are in the intermediate northwestern direction, they all supply their bodies with vitality. As many lord buddhas as there are, as many bodhisattvas as there are, and as many gods, nāgas, yakṣas, gandharvas, asuras, garuḍas, kinnaras, and mahoragas as there are in the direction below, they all supply their bodies with vitality. And as many lord buddhas as there are, as many bodhisattvas as there are, and as many gods, nāgas, yakṣas, gandharvas, asuras, garuḍas, kinnaras, and mahoragas as there are in the direction above, they all supply their bodies with vitality.

“Kauśika, those sons or daughters of good families who want to acquire these good qualities right here in this lifetime should earnestly listen to, take up, uphold, recite, master, and focus their attention correctly on this very perfection of wisdom. They should not be separated from the mind of all-aspect omniscience.

“Kauśika, even if those sons or daughters of good families have not taken up, have not upheld, have not recited, have not mastered, and have not focused their attention correctly on this perfection of wisdom, those sons or daughters of good families should commit this perfection of wisdom to writing and make it into a book, and serve, respect, honor, and worship it with flowers, garlands, perfumes, unguents, powders, robes, parasols, victory banners, flags, and various musical instruments. In that manner, Kauśika, those sons or daughters of good families will have undertaken something for the benefit of many beings and for the happiness of many beings.

“Kauśika, if any son or daughter of good family were to take up, uphold, recite, master, and focus their attention correctly on this perfection of wisdom, and, having committed it to writing, were to serve, respect, honor, and worship it with flowers, garlands, perfumes, unguents, powders, robes, parasols, victory banners, flags, and various musical instruments, the merit of that son of good family or daughter of good family would increase even more than if they did that, while it would not do so were they even, for the duration of their lives, to have served, respected, honored, and worshiped the tathāgatas, arhats, perfectly complete buddhas, along with their communities of śrāvakas residing in the world systems of all the ten directions, with many of the basic necessities: food, bedding, medications used to treat ill health, and even also, for the duration of their lives, were they to have served, respected, honored, and worshiped stūpas made of the seven precious materials with flowers, garlands, perfumes, unguents, powders, robes, parasols, victory banners, flags, and various musical instruments, after those tathāgatas, arhats, perfectly complete buddhas, along with their communities of śrāvakas, had passed into nirvāṇa.”