Chapter 50

50.1Then Śakra, mighty lord of the gods, asked the Blessed One, “Blessed Lord, is it prophesied that by preaching in that manner and speaking in that manner, I will reiterate the words spoken by the Blessed One, teach the Dharma, and genuinely proclaim the nature of reality, striving in accordance with the Dharma?”

50.2“Kauśika,” replied the Blessed One, “it is prophesied that by preaching in that manner and speaking in that manner, you will reiterate the words spoken by the Blessed One, teach the Dharma, and [genuinely proclaim] the nature of reality, striving in accordance with the Dharma.” {Ki.V: 67}

50.3“Blessed Lord, it is most wonderful how this elder Subhūti speaks inspirationally,” said Śakra. “In all respects, he speaks inspirationally about emptiness. He speaks inspirationally about signlessness. He speaks inspirationally about wishlessness. He speaks inspirationally about the perfection of generosity. He speaks inspirationally about the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom. He speaks inspirationally about the emptiness of internal phenomena, and [all the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities. He speaks inspirationally about the applications of mindfulness, and he speaks inspirationally about the correct exertions, the supports for miraculous ability, the faculties , the powers , the branches of enlightenment, and the noble eightfold path. He speaks inspirationally about the truths of the noble ones, the meditative concentrations, the immeasurable attitudes, and the formless absorptions. [F.60.a] He speaks inspirationally about the aspects of liberation, the serial steps of meditative absorption, emptiness, signlessness, wishlessness, the extrasensory powers, the meditative stabilities, and the dhāraṇī gateways. He speaks inspirationally about the powers of the tathāgatas, the fearlessnesses, the kinds of exact knowledge, and the distinct qualities of the buddhas. He speaks inspirationally about [the goals], up to and including all-aspect omniscience.”

50.4“Kauśika,” replied the Blessed One, “since the elder Subhūti does not apprehend even the perfection of generosity because he dwells in emptiness, how could he possibly [apprehend] anyone practicing the perfection of generosity? Since he does not apprehend even the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom, how could he possibly [apprehend] anyone practicing the perfection of wisdom [and so forth]? Since he does not apprehend even the emptiness of internal phenomena, how could he possibly [apprehend] anyone cultivating the emptiness of internal phenomena? Since he does not apprehend even [all the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities, how could he possibly [apprehend] anyone cultivating the emptiness of the essential nature of nonentities [and so forth]? Since he does not apprehend even the applications of mindfulness, how could he possibly [apprehend] anyone cultivating the applications of mindfulness? Since he does not apprehend even the correct exertions, the supports for miraculous ability, the faculties , the powers , the branches of enlightenment, and the noble eightfold path, how could he possibly [apprehend] anyone cultivating the noble eightfold path [and so forth]? Since he does not apprehend even the truths of the noble ones, the meditative concentrations, the immeasurable attitudes, and the formless absorptions, [F.60.b] how could he possibly [apprehend] anyone cultivating the formless absorptions [and so forth]? Since he does not apprehend even the aspects of liberation, the serial steps of meditative absorption, emptiness, signlessness, wishlessness, the extrasensory powers, the meditative stabilities, and the dhāraṇī gateways, how could he possibly [apprehend] anyone cultivating the dhāraṇī gateways [and so forth]? Since he does not apprehend even the powers of the tathāgatas, how could he possibly [apprehend] anyone actualizing the powers of the tathāgatas? Since he does not apprehend even the fearlessnesses, how could he possibly [apprehend] anyone actualizing the fearlessnesses? Since he does not apprehend even the kinds of exact knowledge, how could he possibly [apprehend] anyone actualizing the kinds of exact knowledge? Since he does not apprehend even great compassion, how could he possibly [apprehend] anyone practicing great compassion? Since he does not apprehend even the distinct qualities of the buddhas, how could he possibly [apprehend] anyone actualizing the distinct qualities of the buddhas? Since he does not apprehend even the branches of enlightenment, how could he possibly [apprehend] anyone attaining consummate buddhahood, enlightenment? Since he does not apprehend even all-aspect omniscience, how could he possibly [apprehend] anyone attaining all-aspect omniscience? Since he does not apprehend even the Tathāgata, how could he possibly [apprehend] anyone becoming a tathāgata? Since he does not apprehend even the nature of nonarising, how could he possibly [apprehend] anyone realizing the nature of nonarising? Since he does not apprehend even the major marks, how could he possibly [apprehend] anyone’s body having the major marks! Since he does not apprehend even the minor marks, how could he possibly [apprehend] anyone’s body having the minor marks?

50.5“If you ask why, Kauśika, the elder Subhūti dwells in the voidness of all phenomena. He dwells in nonapprehension, he dwells in emptiness, [F.61.a] he dwells in signlessness, and he dwells in wishlessness. However, Kauśika, this abiding of the elder Subhūti comes nowhere near even a hundredth part of the abiding of bodhisattva great beings who dwell in the perfection of wisdom. It comes nowhere near even a thousandth part, a hundred thousandth part, or a one hundred billion trillionth part of it. Nor can it stand up to any number, fraction, categorization, comparison, or quality. If you ask why, except for the abiding of the tathāgatas, among the [other sorts of abiding], namely the abiding of bodhisattva great beings, the abiding of the śrāvakas, and the abiding of the pratyekabuddhas, it is the abiding of bodhisattva great beings who practice the perfection of wisdom that is said to be supreme. It is said to be best, it is said to be foremost, it is said to be sacred, it is said to be perfect, it is said to be supreme, it is said to be sublime, it is said to be unsurpassed, it is said to be highest, it is said to be unequaled, and it is said to be equal to the unequaled. Therefore, Kauśika, bodhisattva great beings who wish to become supreme among all beings should dwell in accordance with this abiding of the perfection of wisdom. If you ask why, Kauśika, bodhisattva great beings who practice this perfection of wisdom pass beyond the levels of the śrāvakas and pratyekabuddhas. They enter a bodhisattva’s full maturity, and, having entered into the maturity of the bodhisattvas, they perfect the attributes of the buddhas. [F.61.b] Having perfected the attributes of the buddhas, they attain the wisdom of all-aspect omniscience. Having attained the wisdom of all-aspect omniscience, they become tathāgatas, arhats, completely awakened buddhas in whom all afflicted mental states associated with reincarnation through the continuity of propensities are abandoned.”

50.6Then, within that assembly, the gods of the Trayastriṃśa realm took many coral flowers, and sprinkled them, scattered them, and showered them toward the Blessed One. Some six thousand monks also rose from their seats, and, with their upper robe over one shoulder, resting their right knee on the ground, and placing their hands together in the gesture of homage alongside the Blessed One, they bowed toward the Blessed One, paying homage with their eyes wide open. When these monks bowed with their hands together in the gesture of homage, by the power of the buddhas their cupped hands were filled with coral flowers, and they then sprinkled these coral flowers, scattered them, and showered them toward the tathāgata, arhat, completely awakened Buddha. {Ki.V: 69} At that time, they said, “Blessed Lord, through this root of virtue may we dwell in accordance with the highest abiding, which is not within the perceptual range of any of the śrāvakas or pratyekabuddhas!”

50.7It was at that moment that the Blessed One, understanding the aspiration of these monks, smiled. The true nature of the lord buddhas is indeed such that when the Blessed One smiled diverse rays of light were diffused from his mouth in the colors blue, yellow, red, white, scarlet, crystal, [F.62.a] and silver. These rays extensively filled the world system of the great trichiliocosm with light, and then were reabsorbed, circling the Blessed One three times before vanishing into the crown of the Blessed One’s head.

50.8Then the venerable Ānanda arose from his seat, and with his upper robe over one shoulder, he rested his right knee on the ground. Placing his hands together in the gesture of homage, he bowed toward the Blessed One, saying, “Blessed Lord, since the tathāgatas, arhats, completely awakened buddhas do not smile without a reason or circumstances, what is the reason and what are the circumstances for your smile?”

50.9The Blessed One replied to the venerable Ānanda as follows: “Ānanda, these six thousand monks, during the eon of Tārakopama, will attain consummate buddhahood in unsurpassed, complete enlightenment, and they will all appear in the world as tathāgatas, arhats, completely awakened buddhas named Avakīrṇakusuma. Ānanda, the monastic communities of those tathāgatas, arhats, completely awakened buddhas named Avakīrṇakusuma will be similar. Their buddhafields will be similar and their lifespans of a thousand years will also be similar. Wherever they are emancipated [from the household life]; wherever, after being emancipated, they are ordained as mendicants; and wherever, having been ordained as mendicants, they attain consummate buddhahood in unsurpassed, complete enlightenment, showers of five-colored flowers will rain down on them all. Therefore, Ānanda, [F.62.b] bodhisattva great beings who wish to dwell in accordance with the highest abiding should practice this perfection of wisdom. Bodhisattva great beings who wish to dwell in accordance with the abiding of the tathāgatas should practice this perfection of wisdom.

50.10“Ānanda, any noble son or noble daughter who practices this profound perfection of wisdom should certainly know that when they themselves have died among human beings and transmigrated, they will be reborn here, or else when they have died among the gods of the Tuṣita realm, they will be reborn here. For it is among human beings that this profound perfection of wisdom is extensively heard, {Ki.V: 70} or among the gods of the Tuṣita realm that this profound perfection of wisdom is extensively heard.

50.11“Ānanda, those bodhisattva great beings who practice this profound perfection of wisdom will be observed by the tathāgatas. Ānanda, when any noble sons or noble daughters who hear this profound perfection of wisdom, and, having listened to it, then take up, uphold, recite, master, and focus their attention correctly on it, and then reveal and teach this profound perfection of wisdom to individuals who follow the vehicle of the bodhisattvas, those individuals who follow the vehicle of the bodhisattvas should certainly know that they themselves will have heard this profound perfection of wisdom from the tathāgatas, arhats, completely awakened buddhas, and will have taken up, upheld, recited, and mastered it. They will have cultivated many roots of virtuous action in the presence of those tathāgatas, arhats, completely awakened buddhas. [F.63.a]

50.12“Ānanda, these noble sons or noble daughters should know that they will not cultivate the roots of virtuous action in the presence of śrāvakas, and they will not hear this profound perfection of wisdom from śrāvakas.

50.13“Ānanda, if any noble sons or noble daughters take up, uphold, recite, and master this profound perfection of wisdom, comprehending it according to its meaning, attributes, and letters, then, Ānanda, those noble sons or noble daughters should know that they will have been face-to-face with the tathāgatas, arhats, completely awakened buddhas.

50.14“Ānanda, if any noble sons or noble daughters, on hearing this profound perfection of wisdom being taught, do not turn away from it or speak ill of it, but if after hearing it they acquire firm belief, then, Ānanda, those noble sons or noble daughters should know that they have acted in the service of the conquerors of the past, cultivated the roots of virtuous action, and been accepted by a spiritual mentor.

50.15“Ānanda, that they have cultivated the roots of virtuous action in the presence of tathāgatas, arhats, completely awakened buddhas is unfailing, and they will indeed become śrāvakas, pratyekabuddhas, or buddhas. Nevertheless, Ānanda, bodhisattva great beings should reach a very full understanding by practicing the perfection of generosity; by practicing the perfection of ethical discipline; by practicing the perfection of tolerance; by practicing the perfection of perseverance; by practicing the perfection of meditative concentration; by practicing the perfection of wisdom; by practicing all the aspects of emptiness, the thirty-seven factors conducive to enlightenment, the truths of the noble ones, the meditative concentrations, the immeasurable attitudes, [F.63.b] the formless absorptions, the aspects of liberation, the serial steps of meditative absorption, emptiness, signlessness, wishlessness, the extrasensory powers, the meditative stabilities, the dhāraṇī gateways, the powers of the tathāgatas, the fearlessnesses, the kinds of exact knowledge, and the eighteen distinct qualities of the buddhas; and by practicing [the goals], up to and including all-aspect omniscience. {Ki.V: 71} Bodhisattva great beings with a very full understanding who practice the perfection of generosity; who practice the perfection of ethical discipline; who practice the perfection of tolerance; who practice the perfection of perseverance; who practice the perfection of meditative concentration and the perfection of wisdom; who practice the emptiness of internal phenomena; who practice [all the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities; who practice the applications of mindfulness; who practice the correct exertions, the supports for miraculous ability, the faculties , the powers , the branches of enlightenment, and the noble eightfold path; who practice [the fruitional attributes], up to and including the eighteen distinct qualities of the buddhas; and who practice [the goals], up to and including all-aspect omniscience, do not become śrāvakas or pratyekabuddhas.

50.16“Therefore, Ānanda, I entrust this profound perfection of wisdom to you. Ānanda, even if, among all those doctrines that I have explained, you were to subsequently squander and discard all those teachings of mine that you have held and mastered, with the exception of the perfection of wisdom, then, Ānanda, I would not consider you to be at fault on that account. On the other hand, Ānanda, [F.64.a] if you were to subsequently squander or discard this profound perfection of wisdom that you have held and mastered, then, Ānanda, I would consider you to be at fault on that account. Therefore, Ānanda, you should take up, uphold, recite, and master it by all means! You should absolutely hold it in your mind. You should grasp it well, master it well, retain it well, absolutely perfect its letters, words, and syllables, and absolutely and properly comprehend its definitions.

50.17“Ānanda, any noble sons or noble daughters who take up, uphold, recite, and master this profound perfection of wisdom will uphold the enlightenment of the lord buddhas of the past, future, and present. Ānanda, any noble sons or noble daughters who hold this profound perfection of wisdom will facilitate the enlightenment of the lord buddhas of the past, future, and present. Ānanda, those who wish to serve, respect, honor, and worship it in my presence, with flowers, garlands, incense, unguents, powders, robes, parasols, victory banners, and ribbons, should take up, uphold, recite, and master this profound perfection of wisdom. After taking up, upholding, and reciting this profound perfection of wisdom, they should master it, and serve, respect, honor, and worship it with flowers, garlands, incense, unguents, powders, robes, parasols, victory banners and ribbons. [F.64.b] If they serve, respect, honor, and worship the perfection of wisdom, they will also worship me, and they will also worship the lord buddhas of the past, future, and present. Ānanda, when this profound perfection of wisdom {Ki.V: 72} is being taught, any who serve, delight, and believe in it will serve, delight, and believe in the lord buddhas of the past, future, and present. Ānanda, if you have not forsaken me because I am dear and pleasant to you, then, Ānanda, this perfection of wisdom will be dear and pleasant to you, and you should not forsake it. You should by all means not squander even a single word of this profound perfection of wisdom.

50.18“Ānanda, as I begin to entrust this profound perfection of wisdom, although I have imparted a great many teachings to you, in short, Ānanda, just as I have been your teacher, so this perfection of wisdom is also your teacher. Therefore, Ānanda, with this measureless bestowal, I entrust this profound perfection of wisdom to you. Therefore, Ānanda, I declare in the presence of the world with its gods, humans, and asuras, that anyone who would not forsake the Buddha, who would not forsake the Dharma, who would not forsake the Saṅgha, who would not forsake the lord buddhas of the past, future, and present, and who would not forsake the enlightenment of the lord buddhas of the past, future, and present, should not forsake this perfection of wisdom. This is my instruction! [F.65.a]

50.19“Ānanda, any noble sons or noble daughters who take up, uphold, recite, propagate, and master this profound perfection of wisdom, focusing their attention correctly on it, and also with many formulations extensively explain, teach, indicate, make known, establish, interpret, analyze, elucidate, and genuinely reveal this profound perfection of wisdom to others, will swiftly attain consummate buddhahood in unsurpassed, complete enlightenment. They are approaching all-aspect omniscience. If you ask why, Ānanda, it is because the unsurpassed, complete enlightenment of the lord buddhas, which brought forth all the tathāgatas, arhats, completely awakened buddhas of the past, also originated from this very perfection of wisdom. Ānanda, the unsurpassed, complete enlightenment of the lord buddhas, which will bring forth all the tathāgatas, arhats, completely awakened buddhas of the future, will also originate from this very perfection of wisdom. Ānanda, the unsurpassed, complete enlightenment of the lord buddhas who are alive at present as all the tathāgatas, arhats, completely awakened buddhas of the present, teaching the Dharma in the countless, immeasurable, and inestimable world systems of the eastern, southern, western, northern, northeastern, southeastern, southwestern, and northwestern directions, along with the nadir and the zenith, also originates from this very perfection of wisdom. {Ki.V: 73} [F.65.b]

50.20“Therefore, Ānanda, bodhisattva great beings who wish to attain consummate buddhahood in unsurpassed, complete enlightenment, and who wish to train in the six perfections, should train in this profound perfection of wisdom. If you ask why, Ānanda, it is because the perfection of wisdom is the mother who gives birth to bodhisattva great beings. Ānanda, all those bodhisattva great beings who train in the six perfections will be emancipated in unsurpassed, complete enlightenment. Therefore, Ānanda, I entrust and further entrust these six perfections to you, again and again. If you ask why, Ānanda, this is the repository of the Dharma of the tathāgatas, arhats, completely awakened buddhas. This repository of the six perfections is the inexhaustible repository of the Dharma.

50.21“Ānanda, even those lord buddhas who are alive at present‍—all the tathāgatas, arhats, completely awakened buddhas who teach the Dharma in the countless, immeasurable, and inestimable world systems of the ten directions‍—teach the Dharma that derives from this repository of the six perfections. Ānanda, even all those tathāgatas, arhats, completely awakened buddhas who appeared in the past have trained in these six perfections, and taught the Dharma, having attained consummate buddhahood in unsurpassed, complete enlightenment. Ānanda, even all those tathāgatas, arhats, completely awakened buddhas who will appear in the future will train in these six perfections, [F.66.a] and teach the Dharma, having attained consummate buddhahood in unsurpassed, complete enlightenment. Ānanda, even all those who are the śrāvakas of the lord buddhas of the past, future, and present have passed into final nirvāṇa, are passing into final nirvāṇa, and will pass into final nirvāṇa, after training in this very perfection of wisdom.

50.22“Ānanda, even if you were to teach the Dharma, commencing with [the level of] the śrāvakas, to individuals who follow the vehicle of the śrāvakas, and all the beings that there are in the world system of the great trichiliocosm were, on the basis of that teaching of the Dharma, to realize the state of arhatship, you, a śrāvaka, would not yet perform the deeds of my śrāvakas. But, Ānanda, if you were to speak and teach to bodhisattva great beings even a single word associated with the perfection of wisdom, you, a śrāvaka, would please me, and, being a śrāvaka, you would perform the deeds of a śrāvaka.

50.23“Ānanda, if all the beings of the world system of the great trichiliocosm were to realize, sooner or later, the state of arhatship on the basis of your former teaching of the Dharma, do you think that there would be many foundations of merit arising from the generosity of those arhats, and many foundations of merit arising from their ethical discipline and arising from their meditation?” {Ki.V: 74}

“Yes, there would, Blessed Lord! Yes, there would, Sugata!”

50.24“Ānanda,” continued the Blessed One, “if individuals who follow the vehicle of the śrāvakas were to teach the Dharma associated with the perfection of wisdom to bodhisattva great beings for at least one day, [F.66.b] their merit would increase more greatly than that. Ānanda, leaving aside one day, if individuals who follow the vehicle of the śrāvakas were to teach the Dharma associated with the perfection of wisdom to bodhisattva great beings for half a day; or, Ānanda, leaving aside half a day, if they were to do so for one morning; or, Ānanda, leaving aside one morning, if they were to do so for about twenty-four minutes; or, Ānanda, leaving aside twenty-four minutes, if they were to do so for an instant, a moment, or a split second, then, Ānanda, their merit would increase more greatly. They would surpass even the roots of virtuous action of all those noble sons or noble daughters who follow the vehicles of the śrāvakas and pratyekabuddhas.

50.25“Ānanda, if bodhisattva great beings were to teach the Dharma associated with the perfection of wisdom to individuals who follow the vehicle of the bodhisattvas for at least one day, or half a day, or one morning, or about twenty-four minutes, or an instant, a moment, or a split second, then, Ānanda, those bodhisattva great beings would surpass the roots of virtuous action of all noble sons or noble daughters who follow the vehicles of the śrāvakas and pratyekabuddhas.

50.26“If you ask why, it is because they themselves wish to attain consummate buddhahood in unsurpassed, complete enlightenment, and they also encourage others toward unsurpassed, complete enlightenment, causing them to rejoice and delight, exhorting them, and establishing them in it. Ānanda, it is impossible that the roots of virtuous action of bodhisattva great beings who practice the six perfections in that manner; who practice the four applications of mindfulness; [F.67.a] who practice 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; who practice 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, emptiness, signlessness, wishlessness, the extrasensory powers, the meditative stabilities, and the dhāraṇī gateways; who practice the ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, and the eighteen distinct qualities of the buddhas; and who practice [the goals], up to and including all-aspect omniscience, would dwindle when in fact they increase manifold. There is no chance, no possibility.”

50.27When this perfection of wisdom was being explained, the Blessed One manifested his miraculous power in the presence of the four assemblies [of practitioners] and the gods, human beings, nāgas, yakṣas, gandharvas, asuras, garuḍas, kinnaras, and mahoragas who were there, {Ki.V: 75} such that they all saw the tathāgata, arhat, completely awakened Buddha Akṣobhya, surrounded and attended on all sides by an entourage entirely comprising bodhisattva great beings and a community of monks that resembled an unagitated ocean. All of them were arhats who had attained the cessation of contaminants, and were without afflicted mental states, fully controlled, their minds well liberated, their wisdom well liberated, thoroughbreds, mighty nāgas, their tasks accomplished, their work completed, their burdens relinquished, their own objectives fulfilled, [F.67.b] the fetters binding them to the rebirth process completely severed, their minds well liberated by means of genuine teaching, absolutely supreme above all beings in their perfection of all mental faculties. Then the Blessed One withdrew the miraculous power that he had manifested, so that those four assemblies no longer saw the tathāgata, arhat, completely awakened Buddha Akṣobhya. They no longer saw those individual śrāvakas or those followers of the vehicle of the bodhisattvas. They no longer saw the field of that tathāgata, arhat, completely awakened Buddha Akṣobhya. The community of monks, headed by the Buddha, no longer appeared within the range of their vision. If one were to ask why, they did not see them because the tathāgata, arhat, completely awakened Buddha Akṣobhya had withdrawn the miraculous power that he had [previously] manifested.

50.28Then the Blessed One asked the venerable Ānanda, “Do you now see the field of the Tathāgata Akṣobhya‍—the tathāgata, arhat, completely awakened Buddha Akṣobhya, the community of monks, and the community of bodhisattvas?”

50.29“Blessed Lord, I no longer see that buddhafield. I no longer see that tathāgata. I no longer see that community of monks. I no longer see that community of bodhisattvas. It is not within the range of my vision.” [F.68.a]

50.30“In the same way, Ānanda,” continued the Blessed One, “there are no phenomena that appear within the range of vision. There is nothing that appears to anything. There is nothing that sees anything. There is nothing that knows anything. Ānanda, just as the tathāgata, arhat, completely awakened Buddha Akṣobhya, those śrāvakas, those followers of the vehicle of the bodhisattvas, and those buddhafields do not appear within the range of vision, in the same way there is nothing at all that appears within the range of vision. There is nothing that appears to anything. There is nothing that sees anything. There is nothing that knows anything. Ānanda, all phenomena are unknown, unseen, inactive, and absolutely incapable of action. If you ask why, all phenomena are inactive and ungraspable because they are like space, which is inactive.

50.31“Ānanda, all phenomena are inconceivable, like an illusory man. Ānanda, all phenomena are without thought and unknown because they lack defining characteristics established through fabrication and they are essenceless. Bodhisattva great beings who practice accordingly practice the perfection of wisdom, and they are fixated on nothing at all. {Ki.V: 76}

50.32“Ānanda, bodhisattva great beings who train in that manner train in the perfection of wisdom. Bodhisattva great beings who wish to complete all the perfections should train in the perfection of wisdom. Those who train in that manner are said to be the best, said to be foremost, said to be supreme, said to be sacred, said to be perfect, said to be sublime, said to be unsurpassed, said to be highest, said to be unequaled, and said to be equal to the unequaled. [F.68.b] They are intent on the benefit of all worlds and the happiness of all worlds. They are protectors of the unprotected, favored by the buddhas and praised by the buddhas. Even if the tathāgatas, arhats, completely awakened buddhas were to raise up this world system of the great trichiliocosm with their right hand and then let it drop, those beings would not know that this world system of the great trichiliocosm was being raised up, or that it was being dropped. If you ask why, Ānanda, through having trained in this very perfection of wisdom, the lord buddhas indeed attain the vision of wisdom that is unimpeded with respect to phenomena of the past, future, and present. Ānanda, among all the trainings that there are, the training in the perfection of wisdom is said to be the best, said to be foremost, said to be supreme, said to be sacred, said to be perfect, said to be sublime, said to be unsurpassed, said to be highest, said to be unequaled, and said to be equal to the unequaled.

50.33“Ānanda, to wish to grasp the measure or explore the limits of the perfection of wisdom would simply be to wish to grasp the measure or explore the limits of space. If you ask why, Ānanda, the perfection of wisdom is immeasurable. Ānanda, I have not taught that the perfection of wisdom can be measured. Clusters of nouns, clusters of words, and clusters of syllables are measurable, but the perfection of wisdom is immeasurable.”

50.34“Blessed Lord, why is the perfection of wisdom immeasurable?”

“Ānanda,” replied the Blessed One, [F.69.a] “the perfection of wisdom is immeasurable because it is inexhaustible. Ānanda, the perfection of wisdom is immeasurable because it is void. Ānanda, all the tathāgatas, arhats, completely awakened buddhas of the past have also originated from this same perfection of wisdom, and the perfection of wisdom has not been exhausted. Ānanda, all the tathāgatas, arhats, completely awakened buddhas of the future will also originate from this same perfection of wisdom, and the perfection of wisdom will not be exhausted. {Ki.V: 77} Ānanda, all the tathāgatas, arhats, completely awakened buddhas who are alive at present, teaching the Dharma in the world systems of the ten directions, also originate from this same perfection of wisdom, and the perfection of wisdom is not being exhausted. If you ask why, Ānanda, to think of the perfection of wisdom being exhausted would simply be to think of space being exhausted. The perfection of wisdom has not been exhausted, will not be exhausted, and is not being exhausted. The perfection of meditative concentration, the perfection of perseverance, the perfection of tolerance, the perfection of ethical discipline, and the perfection of generosity have not been exhausted, will not be exhausted, and are not being exhausted. The emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, and [all the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities, have not been exhausted, will not be exhausted, and are not being exhausted. The applications of mindfulness, the correct exertions, the supports for miraculous ability, the faculties , the powers , the branches of enlightenment, and the noble [F.69.b] eightfold path have not been exhausted, will not be exhausted, and are not being exhausted. The truths of the noble ones, the meditative concentrations, the immeasurable attitudes, the formless absorptions, the aspects of liberation, [the serial steps of meditative absorption], emptiness, signlessness, wishlessness, the extrasensory powers, the meditative stabilities, and the dhāraṇī gateways have not been exhausted, will not be exhausted, and are not being exhausted. The ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, and the eighteen distinct qualities of the buddhas will not be exhausted and are not being exhausted. [The goals], up to and including all-aspect omniscience, will not be exhausted and are not being exhausted. Since all phenomena are indeed nonarising, how could they possibly be exhausted!”

50.35Thereupon the Blessed One stretched out his tongue. Covering his entire face with his tongue, he asked the venerable Ānanda, “Ānanda, do you think that one possessing a tongue such as this would speak falsely or would speak otherwise?”

“No, Blessed Lord!”

50.36“Therefore, Ānanda,” continued the Blessed One, “you should extensively teach, declare, proclaim, and explain this perfection of wisdom to the four assemblies, establishing it and thoroughly establishing it! You should interpret, analyze, elucidate, and genuinely reveal it! It is from this profound perfection of wisdom that all phenomena have been extensively revealed‍—those phenomena in which the followers of the vehicle of the śrāvakas, the followers of the vehicle of the pratyekabuddhas, and individuals following the vehicle of the bodhisattvas should train, and by training in which, as has been explained, they will dwell on their own respective levels. {Ki.V: 78} [F.70.a]

50.37“Ānanda, this profound perfection of wisdom is an entrance to all syllables. Ānanda, this profound perfection of wisdom is the gateway of all dhāraṇīs in which bodhisattva great beings should train. Bodhisattva great beings who retain these dhāraṇīs will realize all the gateways to inspired eloquence and exact knowledge.

50.38“Ānanda, I have explained this perfection of wisdom to be the inexhaustible repository of the Dharma of the lord buddhas of the past, future, and present. Therefore, Ānanda, you should have confidence in it and master it. Those who take up, uphold, recite, and master this profound perfection of wisdom uphold the enlightenment of the lord buddhas of the past, future, and present. Ānanda, this is the dhāraṇī of the perfection of wisdom that I have taught, and by retaining which you will retain all phenomena.”

50.39This completes the fiftieth chapter from “The Perfection of Wisdom in Twenty-Five Thousand Lines.” [B57]