Then the venerable Ānanda said to the Blessed One, “Blessed Lord, the name of the perfection of generosity is not as well known as the name of the perfection of wisdom. Nor are the names of the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, and the perfection of meditative concentration as well known. Nor are the names of the emptiness of internal phenomena and [the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities, as well known. Nor are the names of the applications of mindfulness as well known. Nor are the names of the correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, and the noble eightfold path as well known. Nor are the names of the truths of the noble ones, the meditative concentrations, the immeasurable attitudes, and the formless absorptions as well known. Nor are the names of the eight aspects of liberation, the nine serial steps of meditative absorption, the gateways to liberation—emptiness, signlessness, and wishlessness—the extrasensory powers, the meditative stabilities, and the dhāraṇī gateways as well known. Nor are the ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, and the distinct qualities of the buddhas as well known.”

“Ānanda,” replied the Blessed One, “this is because this perfection of wisdom has precedence over the five other perfections, all the aspects of emptiness, 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 aspects of liberation, the nine serial steps of meditative absorption, the gateways to liberation—emptiness, signlessness, and wishlessness—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. It guides them all.

“Ānanda, do you think that giving that is not dedicated toward all-aspect omniscience is indicative of the perfection of generosity? Do you think that ethical discipline, tolerance, perseverance, meditative concentration, and wisdom that are not dedicated toward all-aspect omniscience are indicative of the perfection of wisdom [and so forth]?”

“No, Blessed Lord!” he replied. “Blessed Lord, in what way is giving, when dedicated toward all-aspect omniscience, indicative of the perfection of generosity, and in what way are ethical discipline, tolerance, perseverance, meditative concentration, and wisdom, when dedicated toward all-aspect omniscience, indicative of the perfection of wisdom [and so forth]?”

“Ānanda,” the Blessed One answered, “giving that is dedicated toward all-aspect omniscience in a nondual manner is indicative of the perfection of generosity. Ānanda, ethical discipline, tolerance, perseverance, meditative concentration, and wisdom that are dedicated toward all-aspect omniscience in a nondual manner are indicative of the perfection of wisdom [and so forth]. A gift that is dedicated toward all-aspect omniscience in a nonarising manner and without apprehending anything is indicative of the perfection of generosity. Ethical discipline, tolerance, perseverance, meditative concentration, and wisdom that are dedicated toward all-aspect omniscience in a nonarising manner and without apprehending anything are indicative of the perfection of wisdom [and so forth].”

Ānanda then asked, “Blessed Lord, how is giving that is dedicated toward all-aspect omniscience in a nondual manner, in a nonarising manner, and without apprehending anything indicative of the perfection of generosity? How are ethical discipline, tolerance, perseverance, meditative concentration, and wisdom that are dedicated toward all-aspect omniscience in a nondual manner, in a nonarising manner, and without apprehending anything indicative of the perfection of wisdom [and so forth]?”

The Blessed One replied, “It is owing to the nonduality of physical forms, it is owing to the nonduality of feelings, perceptions, formative predispositions, and consciousness, and it is owing to the nonduality of [all the other attributes and realizations], up to and including enlightenment.”

“Blessed Lord, how is it owing to the nonduality of physical forms, how is it owing to the nonduality of feelings, perceptions, formative predispositions, and consciousness, and how is it owing to the nonduality of [all the other attributes and realizations], up to and including enlightenment?”

“Ānanda,” replied the Blessed One, “it is because physical forms are empty of physical forms, and because feelings, perceptions, formative predispositions, and consciousness are empty of consciousness [and so forth]. If you ask why, it is because physical forms, feelings, perceptions, formative predispositions, and consciousness are indivisible from these perfections and are not to be divided into two. [All the other attributes and realizations], up to and including enlightenment, are empty of enlightenment [and so forth]. If you ask why, it is because enlightenment [and so forth] are indivisible from these perfections, and are not to be divided into two.

“Ānanda, so it is that the perfection of wisdom itself has precedence over those five other perfections. The perfection of wisdom itself has precedence over all the aspects of emptiness, the thirty-seven factors conducive to enlightenment, the truths of the noble ones, the meditative concentrations, the immeasurable attitudes, the formless absorptions, the eight aspects of liberation, the nine serial steps of meditative absorption, the three gateways to liberation, the six extrasensory powers, all the meditative stabilities, all 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, just as seeds that have been planted in a large field accumulate causes and conditions and then flourish, while the large field acts as their support in that dependent on that large field the seeds will grow, in the same way it is dependent on the perfection of wisdom that all the other perfections, all the aspects of emptiness, the thirty-seven factors conducive to enlightenment, the truths of the noble ones, the meditative concentrations, the immeasurable attitudes, the formless absorptions, the eight aspects of liberation, the nine serial steps of meditative absorption, the three gateways to liberation, the six extrasensory powers, the meditative stabilities, and the dhāraṇī gateways will flourish; that 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 will flourish; and that knowledge of all the dharmas, knowledge of the path, and all-aspect omniscience will flourish.

“Ānanda, it is dependent on all-aspect omniscience that the five other perfections will flourish. It is dependent on all-aspect omniscience that all the aspects of emptiness will flourish. It is dependent on all-aspect omniscience that the four applications of mindfulness will flourish. It is dependent on all-aspect omniscience that the four correct exertions, the four supports for miraculous ability, the five faculties, the five powers, the seven branches of enlightenment, and the noble eightfold path will flourish. It is dependent on all-aspect omniscience that the four truths of the noble ones, the four meditative concentrations, the four immeasurable attitudes, the four formless absorptions, the eight aspects of liberation, the nine serial steps of meditative absorption, the gateways to liberation—emptiness, signlessness, and wishlessness—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 will flourish. It is dependent on all-aspect omniscience that knowledge of all the dharmas, knowledge of the path, and all-aspect omniscience will flourish.

“Ānanda, so it is that the perfection of wisdom consummates those five other perfections. It consummates all the aspects of emptiness. It consummates the four applications of mindfulness. It consummates the four correct exertions, the four supports for miraculous ability, the five faculties, the five powers, the seven branches of enlightenment, and the noble eightfold path. It consummates the four truths of the noble ones, the four meditative concentrations, the four immeasurable attitudes, the four formless absorptions, the eight aspects of liberation, the nine serial steps of meditative absorption, the gateways to liberation—emptiness, signlessness, and wishlessness—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. It consummates knowledge of all the dharmas, knowledge of the path, and all-aspect omniscience.”

Then Śakra, mighty lord of the gods, said to the Blessed One, “Blessed Lord, the tathāgata, arhat, completely awakened Buddha has not yet spoken of all the attributes of the perfection of wisdom that I have heard from you, Blessed Lord. These include however many attributes there are that noble sons or noble daughters acquire when they take up, uphold, recite, master, and focus their attention correctly on this perfection of wisdom, and they include all those attributes of this perfection of wisdom that I have received from you, Blessed Lord, and then maintained, recited, mastered, and propagated.

“Blessed Lord, it is by taking up, upholding, reciting, and propagating the perfection of wisdom, focusing the attention correctly on it, that the paths of the ten virtuous actions will emerge in the world; that the four meditative concentrations will emerge in the world; that the four immeasurable attitudes, the four formless absorptions, and the five extrasensory powers will emerge in the world; that the perfection of generosity will emerge in the world; that the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and perfection of wisdom will emerge in the world; that the emptiness of internal phenomena will emerge in the world; that [the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities, will emerge in the world; that the four applications of mindfulness will emerge in the world; that the [other causal attributes], up to and including the noble eightfold path, will emerge in the world; and that [all the fruitional attributes], up to and including the eighteen distinct qualities of the buddhas, will emerge in the world.

“Blessed Lord, it is by taking up, upholding, reciting, and propagating the perfection of wisdom, focusing the attention correctly on it, that great and lofty royal class families will emerge in the world, that great and lofty priestly families will emerge in the world, that great and lofty householder families will emerge in the world, that the gods of the Caturmahā­rāja­kāyika realm will be discerned in the world, and that the gods [of other realms], up to and including Akaniṣṭha, will be discerned in the world.

“Blessed Lord, it is by taking up, upholding, reciting, and propagating the perfection of wisdom, focusing their attention correctly on it, that those who have entered the stream to nirvāṇa are discerned in the world; that those who are destined for only one more rebirth, those who are no longer subject to rebirth, and those who are arhats are discerned in the world; that pratyekabuddhas are discerned in the world; and that bodhisattva great beings are discerned in the world. Blessed Lord, it is by taking up, upholding, reciting, and propagating the perfection of wisdom, focusing their attention correctly on it, that the tathāgatas, arhats, completely awakened buddhas emerge in the world!”

“Kauśika,” replied the Blessed One, “I have not exhaustively spoken of those attributes that noble sons or noble daughters acquire when they take up, uphold, recite, master, and focus their attention correctly on this perfection of wisdom. If you ask why, Kauśika, those noble sons or noble daughters who take up, uphold, recite, master, and focus their attention correctly on this perfection of wisdom, never separating from the mind set on all-aspect omniscience, will possess the immeasurable aggregate of ethical discipline. Those noble sons or noble daughters who take up, uphold, recite, master, and focus their attention correctly on this perfection of wisdom, never separating from the mind set on all-aspect omniscience, will possess the immeasurable aggregate of meditative stability, the immeasurable aggregate of wisdom, the immeasurable aggregate of liberation, and the immeasurable aggregate of seeing the wisdom of liberation.

“Kauśika, you should know that any noble sons or noble daughters who take up, uphold, recite, master, and focus their attention correctly on this perfection of wisdom, never separating from the mind set on all-aspect omniscience, will enter into the objectives of the tathāgatas.

“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 seeing the wisdom of liberation that are possessed by all the śrāvakas and pratyekabuddhas, and those corresponding aggregates of ethical discipline, meditative stability, wisdom, liberation, and seeing the wisdom of liberation that are possessed by those noble sons and noble daughters, Kauśika, the aggregates of ethical discipline, meditative stability, wisdom, liberation, and seeing the wisdom of liberation possessed by all the śrāvakas and pratyekabuddhas come nowhere near even a hundredth part of the latter aggregates of ethical discipline, meditative stability, wisdom, liberation, and seeing the wisdom of liberation [possessed by those noble sons and noble daughters]. They come nowhere near even a thousandth part. They come nowhere near even a hundred thousandth part. They come nowhere near even a ten millionth part. They come nowhere near even a billionth part. They come nowhere near even a ten billionth part. They come nowhere near even a trillionth part. They come nowhere near even a hundred billion trillionth part. They come nowhere near even any number, fraction, calculation, or exemplar. They would stand no comparison. If you ask why, the minds of those noble sons or noble daughters are liberated from the levels of the śrāvakas and pratyekabuddhas, and they do not comprehend anything at all.

“Kauśika, I do speak of the way in which attributes will be accrued in this life and in the next life by noble sons or noble daughters who commit this perfection of wisdom to writing, taking it up, upholding, reciting, and mastering it, focusing their attention correctly on it, and who then serve, venerate, respect, and worship it with flowers, garlands, incense, unguents, powders, robes, parasols, victory banners, ribbons, and various musical sounds.”

Śakra then said, “Blessed Lord, I will always uninterruptedly guard, shelter, and nurture those noble sons or noble daughters who take up, uphold, recite, master, and focus their attention correctly on this perfection of wisdom, never separating from the mind set on all-aspect omniscience, and who commit this perfection of wisdom to writing, and then serve, respect, honor, and worship it with flowers, garlands, incense, unguents, powders, robes, parasols, victory banners, ribbons, and various musical sounds.”

“Kauśika,” replied the Blessed One, “when noble sons or noble daughters chant this perfection of wisdom, many hundred thousands of gods will delightedly arrive to hear the Dharma. Indeed, when those noble sons or noble daughters teach the Dharma endowed with the perfection of wisdom, the gods will think that they are drawing upon inspired speech. Even when those [noble sons or noble daughters] who profess the Dharma speak quietly, the gods will think that they are drawing upon inspired speech that is in the service of the Dharma. Kauśika, those noble sons or noble daughters who take up, uphold, recite, master, and focus their attention correctly on this perfection of wisdom, and who commit it to writing, and then serve, respect, honor, and worship it with flowers, garlands, incense, unguents, powders, robes, parasols, victory banners, ribbons, and various musical sounds, will indeed acquire such qualities that pertain to the present life.

“Moreover, Kauśika, when those noble sons or noble daughters teach the perfection of wisdom to the four assemblies, they will not be discouraged lest someone might seek to censure them and look for an opportunity to intrude [and cause harm]. If you ask why, it is because this same perfection of wisdom will guard, shelter, and nurture those noble sons or noble daughters. If you ask why, it is because in this perfection of wisdom all phenomena—mundane and supramundane, contaminated and uncontaminated, common and uncommon, virtuous and nonvirtuous, conditioned and unconditioned—as well as the attributes of the śrāvakas, the attributes of the pratyekabuddhas, the attributes of the bodhisattvas, and the attributes of the buddhas, are indeed undifferentiated. If you ask why, it is because this is the treasure comprising all virtuous attributes. Since those noble sons or noble daughters also dwell utterly in the emptiness of internal phenomena, and dwell utterly in [the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities, they do not at all observe anyone seeking to censure the perfection of wisdom. Nor do they observe any censure of the perfection of wisdom, nor do they observe anything that could be censured in the perfection of wisdom. Because they have been favored by the perfection of wisdom there is no one at all who can seek to censure those noble sons or noble daughters.

“Moreover, Kauśika, the minds of those noble sons or noble daughters who take up, uphold, recite, master, and focus their attention correctly on this perfection of wisdom will not cower. They will not be intimidated. They will not be afraid. They will not be terrified. They will not be fearful. If you ask why, it is because there is no one at all who can seek to censure those noble sons or noble daughters.

“Moreover, Kauśika, the minds of those noble sons or noble daughters who take up, uphold, recite, master, and focus their attention correctly on this perfection of wisdom will not cower. They will not be intimidated. They will not be afraid. They will not be terrified. They will not be fearful. If you ask why, it is because those noble sons or noble daughters do not consider that there is any entity that would cause them to cower, to be intimidated, to be afraid, or to be fearful. Kauśika, those noble sons or noble daughters who take up, uphold, recite, master, and focus their attention correctly on this perfection of wisdom, and who commit it to writing, and then serve, respect, honor, and worship it with flowers, garlands, incense, unguents, powders, robes, parasols, victory banners, ribbons, and various musical sounds, will acquire such qualities that pertain to this life.

“Moreover, Kauśika, any noble sons or noble daughters who take up, uphold, recite, master, and focus their attention correctly on this perfection of wisdom, and who commit it to writing, and then serve, respect, honor, and worship it with flowers, garlands, incense, unguents, powders, robes, parasols, victory banners, ribbons, and various musical sounds, will be kept in mind by their parents, friends, kings, ministers, virtuous ascetics, and brahmin priests. They will also be singled out and held dear by all the lord buddhas who are alive and present in the world systems of the ten directions, as well as by bodhisattva great beings, pratyekabuddhas, arhats, and all those [on the paths of] learning and no-more-learning. They will be kept in mind and held dear by the world with its gods, demons, and Brahmā deities, as well as by [superior] human beings including virtuous ascetics and brahmin priests, and by gods, humans, and asuras. Their inspired speech will not be usurped. Their perfection of generosity will not be usurped. Their perfection of ethical discipline, perfection of tolerance, perfection of perseverance, perfection of meditative concentration, and perfection of wisdom will not be usurped. Their cultivation of the emptiness of internal phenomena will not be usurped, and their cultivations of [all the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities, will not be usurped. Their cultivation of the applications of mindfulness will not be usurped. Their cultivation of the correct exertions, the supports for miraculous ability, the five faculties, the five powers, the seven branches of enlightenment, and the noble eightfold path will not be usurped. Their cultivation of the four truths of the noble ones, the four meditative concentrations, the four immeasurable attitudes, the four formless absorptions, the eight aspects of liberation, the nine serial steps of meditative absorption, the three 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 will not be usurped. Their acts that bring beings to maturation will not be usurped. Their acts that refine the buddhafields will not be usurped. Their cultivation of all-aspect omniscience will not be usurped. They will have the power to answer in accordance with the Dharma all heretical repudiations that others might raise.

“Kauśika, those noble sons or noble daughters who take up, uphold, recite, master, and focus their attention correctly on this perfection of wisdom, never separating from the mind set on all-aspect omniscience, and who commit it to writing, and then serve, respect, honor, and worship it with various flowers, garlands, incense, unguents, powders, religious robes, clothing, parasols, victory banners, ribbons, and musical sounds, will accrue such qualities that pertain to this life.

“Moreover, Kauśika, when any noble sons or noble daughters commit this perfection of wisdom to writing and retain it, the gods of the Caturmahā­rāja­kāyika realm throughout the world systems of the great trichiliocosm who have actually entered upon unsurpassed, complete enlightenment, and all the gods of Trayastriṃśa, Yāma, Tuṣita, Nirmāṇarata, Para­nirmita­vaśa­vartin, Brahmakāyika, Brahmapurohita, Brahma­pariṣadya, Mahābrahmā, Ābha, Parīttābha, Apramāṇābha, Ābhāsvara, Śubha, Parīttaśubha, Apramāṇaśubha, Śubhakṛtsna, Bṛhat, Parīttabṛhat, Apramāṇabṛhat, and Bṛhatphala realms who have actually entered upon unsurpassed, complete enlightenment, will arrive there, and they will recite, uphold, master, pay homage to, and bow before this perfection of wisdom, and only then will they consider departing again [for their own abodes]. The gods of the Pure Abodes, namely those of the Avṛha, Atapa, Sudṛśa, Sudarśana, and Akaniṣṭha realms, also will arrive there, and they will recite, uphold, master, pay homage to, and bow before this perfection of wisdom, and only then will they consider departing again [for their own abodes].

“Kauśika, the gods of the Caturmahā­rāja­kāyika realm throughout the world systems of the ten directions who have actually entered upon unsurpassed, complete enlightenment; and all the gods of Trayastriṃśa, Yāma, Tuṣita, Nirmāṇarata, Para­nirmita­vaśa­vartin, Brahmakāyika, Brahmapurohita, Brahma­pariṣadya, Mahābrahmā, Ābha, Parīttābha, Apramāṇābha, Ābhāsvara, Śubha, Parīttaśubha, Apramāṇaśubha, Śubhakṛtsna, Bṛhat, Parīttabṛhat, Apramāṇabṛhat, and Bṛhatphala realms who have actually entered upon unsurpassed, complete enlightenment; and the gods of the Pure Abodes, namely those of the Avṛha, Atapa, Sudṛśa, Sudarśana, and Akaniṣṭha realms, will also arrive there, along with many gods other than those, and nāgas, yakṣas, gandharvas, asuras, garuḍas, kinnaras, and mahoragas who are said to be of great majesty and great splendor, and they will recite, uphold, master, pay homage to, and bow before this the perfection of wisdom. Only then will they consider departing again [for their own abodes].

“Kauśika, those noble sons or noble daughters should also think, ‘May I grant this gift of the Dharma to the gods of the Caturmahā­rāja­kāyika realm throughout the world systems of the ten directions, and to the gods of other realms, up to and including Bṛhatphala, who have actually entered upon unsurpassed, complete enlightenment; and to the gods of the Pure Abodes, namely those of the Avṛha, Atapa, Sudṛśa, Sudarśana, and Akaniṣṭha realms; as well as to the gods other than those; and to nāgas, yakṣas, gandharvas, asuras, garuḍas, kinnaras, and mahoragas who are of great splendor, who have all arrived in order to recite, uphold, master, pay homage to, and worship this. perfection of wisdom!’ Once they have indeed recited, upheld, mastered, paid homage to, made offerings to, and bowed before this perfection of wisdom, they will depart again [for their own abodes].

“Kauśika, the gods present in the world systems of this great trichiliocosm, extending from the Caturmahā­rāja­kāyika realm as far as Akaniṣṭha, and the gods present in the world systems of the ten directions, extending from the Caturmahā­rāja­kāyika realm as far as Akaniṣṭha, will guard, protect, and nurture those noble sons or noble daughters.

“Kauśika, anyone seeking to censure those [noble sons or noble daughters] would find no opportunity to do so, except in connection with the ripening of past actions. Kauśika, those noble sons or noble daughters will accrue such qualities pertaining to this life. Gods who have actually entered upon unsurpassed, complete enlightenment will indeed decide to come there in order to worship this perfection of wisdom and in order to guard, protect, and nurture those noble sons or noble daughters. If you ask why, Kauśika, it is because those noble sons or noble daughters have actually entered upon unsurpassed, complete enlightenment. They protect all beings, they bring all beings to maturation, they benefit all beings, and they secure all beings in happiness.”

Śakra then asked, “Blessed Lord, how will those noble sons or noble daughters know that the gods of the Caturmahā­rāja­kāyika realm and the gods [of other realms], up to and including Akaniṣṭha, will have arrived here from the world systems of the ten directions in order to recite, uphold, retain, master, pay homage to, bow before, serve, respect, honor, and worship this perfection of wisdom?”

“Kauśika,” replied the Blessed One, “if those noble sons or noble daughters behold great light around the place where this [book of] the perfection of wisdom has been placed, they should certainly understand that eminently powerful gods, endowed with great magical powers, great miraculous abilities, great authority, and great majesty will have arrived in order to recite, uphold, master, pay homage to, bow before, serve, respect, honor, and worship this perfection of wisdom.

“Moreover, Kauśika, if those noble sons or noble daughters smell a perfume surpassing that of the divine sacraments, which they have not previously scented, then they should certainly understand that eminently powerful gods, endowed with great magical powers, great miraculous abilities, great authority, and great majesty will have arrived in order to recite, uphold, master, pay homage to, bow before, serve, respect, honor, and worship this perfection of wisdom.

“Moreover, Kauśika, if those noble sons or noble daughters maintain scrupulous conduct, on account of their scrupulous conduct those gods will arrive there, and utterly rejoice after reciting, holding, mastering, serving, respecting, honoring, and worshiping this perfection of wisdom. All gods of feeble power, as many as there are in that place, will be unable to bear the majesty, the glory, and the exaltedness of those eminently powerful gods, and so they will consider departing from that place. The more those eminently powerful gods, endowed with great magical powers, great miraculous abilities, and great authority, think that they should come there, the more the resolve of those noble sons or noble daughters will be enhanced.

“In proximity to the place where that [book is kept], they should not negligently engage in unscrupulous actions. As an offering to this perfection of wisdom, those noble sons or noble daughters should also sprinkle the surrounding area with perfume, they should scatter flowers and incense, they should place containers of aromatic incense, they should hang silken flags, they should erect silken canopies, and thus should they adorn that area in many ways.

“Kauśika, those noble sons or noble daughters will not tire and they will not be exhausted. Those noble sons or noble daughters will experience ease of body, lightness of body, and radiance of body. Those noble sons or noble daughters will also experience ease of mind, lightness of mind, and radiance of mind. When they are asleep at night, they will maintain their resolve, intent on this perfection of wisdom, in consequence of which they will have no inauspicious dreams; for they will behold in their dreams the body of the tathāgata, arhat, completely awakened Buddha, excellently adorned with the thirty-two major marks of a great person, embellished with the eighty minor marks, and teaching the Dharma, his golden body surrounded by the community of monks and attended by a host of bodhisattvas. They will also hear the Tathāgata impart the Dharma, comprising the six perfections, all the aspects of emptiness, the thirty-seven factors conducive to enlightenment, and [all the fruitional attributes, up to and including] the eighteen distinct qualities of the buddhas. They will hear the analysis of the meaning of these six perfections. They will also hear the analysis of the meaning of all the aspects of emptiness, the thirty-seven factors conducive to enlightenment, and [the fruitional attributes], up to and including the eighteen distinct qualities of the buddhas. They will also behold the Tree of Enlightenment. They will see the Bodhisattva Great Being approach the Tree of Enlightenment, and they will see him attain consummate buddhahood in unsurpassed, complete enlightenment. They will see him, having attained consummate buddhahood, turning the wheel of the Dharma. They will also behold many hundreds of thousands of bodhisattvas discussing the Dharma, saying how all-aspect omniscience should be attained, how many beings should be brought to maturity, how the buddhafields should be refined, and how māras, along with their entourages, should be defeated.

“They will hear the voices of many hundred billion trillions of buddhas from the eastern direction. They will hear the voices of many hundred billion trillions of buddhas from the southern, western, northern, northeastern, southeastern, southwestern, and northwestern directions, as well as the nadir and the zenith. They will hear them saying, ‘In such and such a world system, the tathāgata, arhat, completely awakened Buddha So-and-so is present, teaching the Dharma, surrounded and attended by so many hundred billion trillions of bodhisattvas, and so many hundred billion trillions of śrāvakas.’

“They will behold in the eastern direction many hundred billion trillions of buddhas who are passing into final nirvāṇa. In the other directions, up to and including the zenith, they will behold many hundred billion trillions of buddhas who are also passing into final nirvāṇa. They will behold many billion trillions of stūpas, fashioned of the seven kinds of precious metals and gems, and they will behold themselves serving, respecting, honoring, and worshiping those stūpas of the tathāgatas, with flowers, garlands, incense, unguents, powders, religious robes, parasols, victory banners, ribbons, and other diverse offerings.

“Kauśika, those noble sons or noble daughters will have auspicious dreams of this type, they will fall asleep easily, and they will awaken easily. They will have vitality of body. They will experience lightness of body; they will lack the sensation of heaviness. They will be without strong attachment to food, and they will be without strong attachment to clothing. They will be without strong attachment to medications used in the treatment of disease, and to everyday necessities. They will have fewer ideas about food; they will have fewer ideas about clothing. They will have fewer ideas about medications used in the treatment of disease, and about everyday necessities. Kauśika, just as the mind of a monk who practices yoga, on arising from meditative stability, is drenched in attention, and is without strong attachment to food, and has fewer ideas about food, in the same way, Kauśika, those noble sons or noble daughters will also be without strong attachment to food and have fewer ideas about food. If you ask why, Kauśika, nonhuman beings will sustain the vitality of their bodies. However many lord buddhas there are, however many bodhisattvas there are, however many gods, nāgas, yakṣas, gandharvas, asuras, garuḍas, kinnaras, and mahoragas there are in the eastern direction, and in the southern, western, northern, northeastern, southeastern, southwestern, and northwestern directions, as well as the nadir and the zenith, they will all sustain the vitality of their bodies.

“Kauśika, noble sons or noble daughters who wish to acquire these qualities in this very lifetime should earnestly listen to this very perfection of wisdom. They should take up, uphold, recite, master, and focus their attention correctly on it. They should never be separated from the mind set on all-aspect omniscience.

“Kauśika, even if noble sons or noble daughters have not taken up, upheld, recited, mastered, or focused their attention correctly on it, they should commit this perfection of wisdom to writing and recite it, serving, respecting, honoring, and worshiping it with flowers, garlands, incense, unguents, powders, religious robes, parasols, victory banners, ribbons, and various musical sounds. In that manner, Kauśika, noble sons or noble daughters act for the benefit of many living beings and for the happiness of many living beings.

“Kauśika, if noble sons or noble daughters take up, uphold, recite, master, and focus their attention correctly on this perfection of wisdom, and commit it to writing, and then serve, respect, honor, and worship it with flowers, garlands, incense, unguents, powders, religious robes, parasols, victory banners, ribbons, and various musical sounds, the merit of those noble sons or noble daughters will increase manifold. It will not be exceeded by those noble sons or noble daughters who for the duration of their lives have served, venerated, respected, and made offerings to the tathāgatas, arhats, completely awakened buddhas who are alive at present, along with their monastic communities of śrāvakas, in the world systems of all the ten directions, with food, bedding, medications for use in the treatment of disease, and many everyday necessities, or by those who, after those tathāgatas, arhats, completely awakened buddhas had passed into nirvāṇa along with their monastic communities of śrāvakas, have built stūpas made of the seven precious materials, and then served, venerated, respected, and made offerings to these stūpas for the duration of their life with flowers, garlands, perfumes, unguents, powders, religious robes, parasols, victory banners, ribbons, and various musical sounds.”