大般若波羅蜜多經

02

Why is this so? Kausika! Those good men and good women should reflect: In the past, when the Tathagata was at the bodhisattva stage, because he constantly and diligently cultivated and studied prajnaparamita, meditative concentration, vigor, patience, pure morality, and generosity paramita, he attained unsurpassed perfect enlightenment.

In the past, when the Tathagata was at the bodhisattva stage, because he constantly and diligently abided in inner emptiness, outer emptiness, inner-and-outer emptiness, the emptiness of emptiness, great emptiness, emptiness of the ultimate meaning, emptiness of the conditioned, emptiness of the unconditioned, ultimate emptiness, boundless emptiness, emptiness of dispersion, emptiness of non-change, emptiness of intrinsic nature, emptiness of individual characteristics, emptiness of common characteristics, emptiness of all dharmas, emptiness of the ungraspable, emptiness of nonexistence, emptiness of self-nature, and emptiness of the self-nature of nonexistence, he attained unsurpassed perfect enlightenment.

In the past, when the Tathagata was at the bodhisattva stage, because he constantly and diligently abided in suchness, the dhatu of Dharma, the nature of Dharma, the nature that is not false, the nature that does not change, the nature of equality, the nature of freedom from arising, the certainty of Dharma, the abiding of Dharma, the limit of reality, the realm of space, and the inconceivable realm, he attained unsurpassed perfect enlightenment.

In the past, when the Tathagata was at the bodhisattva stage, because he constantly and diligently abided in the Noble Truth of suffering and the Noble Truths of its origin, cessation, and the path, he attained unsurpassed perfect enlightenment. In the past, when the Tathagata was at the bodhisattva stage, because he constantly and diligently cultivated and studied the four meditative concentrations, the four immeasurables, and the four formless absorptions, he attained unsurpassed perfect enlightenment.

In the past, when the Tathagata was at the bodhisattva stage, because he constantly and diligently cultivated and studied the eight liberations, the eight spheres of mastery, the nine successive absorptions, and the ten totalities, he attained unsurpassed perfect enlightenment. In the past, when the Tathagata was at the bodhisattva stage, because he constantly and diligently cultivated and studied the four foundations of mindfulness, the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of enlightenment, and the Noble Eightfold Path, he attained unsurpassed perfect enlightenment.

In the past, when the Tathagata was at the bodhisattva stage, because he constantly and diligently cultivated and studied the liberation gateway of emptiness and the liberation gateways of signlessness and wishlessness, he attained unsurpassed perfect enlightenment. In the past, when the Tathagata was at the bodhisattva stage, because he constantly and diligently cultivated and studied the five kinds of eyes and the six superknowledges, he attained unsurpassed perfect enlightenment.

In the past, when the Tathagata was at the bodhisattva stage, because he constantly and diligently cultivated and studied the ten powers of a Buddha, the four fearlessnesses, the four unobstructed understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen distinctive qualities of a Buddha, he attained unsurpassed perfect enlightenment. In the past, when the Tathagata was at the bodhisattva stage, because he constantly and diligently cultivated and studied the Dharma of never losing mindfulness and the nature of perpetual equanimity, he attained unsurpassed perfect enlightenment.

In the past, when the Tathagata was at the bodhisattva stage, because he constantly and diligently cultivated and studied all dharani gateways and all samadhi gateways, he attained unsurpassed perfect enlightenment. In the past, when the Tathagata was at the bodhisattva stage, because he constantly and diligently cultivated and studied the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects, he attained unsurpassed perfect enlightenment.

In the past, when the Tathagata was at the bodhisattva stage, because he constantly and diligently cultivated and studied immeasurable and boundless other qualities of a Buddha, he attained unsurpassed perfect enlightenment. In the past, when the Tathagata abided at the bodhisattva stage, because he constantly and diligently abided in immeasurable other Dharma gateways concordant with prajnaparamita, such as the skandhas, ayatanas, and dhatus, he attained unsurpassed perfect enlightenment.

Now, because we seek unsurpassed perfect enlightenment, we too should follow the Buddha in constantly and diligently exerting ourselves to cultivate, study, and abide in this profound prajnaparamita. Such profound prajnaparamita is assuredly our true great teacher. By constantly and diligently following it in study, all our aspirations will be perfectly fulfilled.

Such profound prajnaparamita is the true Dharma seal of the Tathagatas, the Worthy Ones, the Perfectly Enlightened Ones; it is also the true Dharma seal of all who have attained the fruits of pratyekabuddhahood, arhatship, non-returning, once-returning, and stream-entry. By constantly and diligently cultivating and studying such profound prajnaparamita, all Tathagatas, Worthy Ones, Perfectly Enlightened Ones have attained unsurpassed perfect enlightenment, will attain unsurpassed perfect enlightenment, and presently attain unsurpassed perfect enlightenment.

By constantly and diligently cultivating and studying such profound prajnaparamita, all who have attained the fruits of pratyekabuddhahood, arhatship, non-returning, once-returning, and stream-entry have reached the other shore of enlightenment, will reach the other shore of enlightenment, and presently reach the other shore of enlightenment.

Kausika! For this reason, good men and good women, whether during the Buddha’s presence in the world or after his nirvana, should rely upon prajnaparamita and constantly and diligently cultivate and study it; they should rely upon meditative concentration, vigor, patience, pure morality, and generosity paramita and constantly and diligently cultivate and study them. Why is this so? Because prajnaparamita and the other paramitas are the foundation of peace, happiness, and benefit for all sravakas, pratyekabuddhas, great bodhisattvas, devas, humans, asuras, and others.

Kausika! Good men and good women, whether during the Buddha’s presence in the world or after his nirvana, should rely upon inner emptiness and constantly and diligently cultivate and study it; they should rely upon outer emptiness, inner-and-outer emptiness, the emptiness of emptiness, great emptiness, emptiness of the ultimate meaning, emptiness of the conditioned, emptiness of the unconditioned, ultimate emptiness, boundless emptiness, emptiness of dispersion, emptiness of non-change, emptiness of intrinsic nature, emptiness of individual characteristics, emptiness of common characteristics, emptiness of all dharmas, emptiness of the ungraspable, emptiness of nonexistence, emptiness of self-nature, and emptiness of the self-nature of nonexistence,

and constantly and diligently cultivate and study them.

Why is this so? Because inner emptiness and the other emptinesses are the foundation of peace, happiness, and benefit for all sravakas, pratyekabuddhas, great bodhisattvas, devas, humans, asuras, and others.

Kausika! Good men and good women, whether during the Buddha’s presence in the world or after his nirvana, should rely upon suchness and constantly and diligently cultivate and study it; they should rely upon the dhatu of Dharma, the nature of Dharma, the nature that is not false, the nature that does not change, the nature of equality, the nature of freedom from arising, the certainty of Dharma, the abiding of Dharma, the limit of reality, the realm of space, and the inconceivable realm, and constantly and diligently cultivate and study them. Why is this so? Because suchness and the other principles are the foundation of peace, happiness, and benefit for all sravakas, pratyekabuddhas, great bodhisattvas, devas, humans, asuras, and others.

Kausika! Good men and good women, whether during the Buddha’s presence in the world or after his nirvana, should rely upon the Noble Truth of suffering and constantly and diligently cultivate and study it; they should rely upon the Noble Truths of the origin of suffering, its cessation, and the path, and constantly and diligently cultivate and study them. Why is this so? Because the Noble Truth of suffering and the other Noble Truths are the foundation of peace, happiness, and benefit for all sravakas, pratyekabuddhas, great bodhisattvas, devas, humans, asuras, and others.

Kausika! Good men and good women, whether during the Buddha’s presence in the world or after his nirvana, should rely upon the four meditative concentrations and constantly and diligently cultivate and study them; they should rely upon the four immeasurables and the four formless absorptions and constantly and diligently cultivate and study them. Why is this so? Because the four meditative concentrations and the other practices are the foundation of peace, happiness, and benefit for all sravakas, pratyekabuddhas, great bodhisattvas, devas, humans, asuras, and others.

Kausika! Good men and good women, and others, whether while the Buddha abides in the world or after his nirvana, should rely upon the eight liberations and constantly cultivate and study them; they should rely upon the eight spheres of mastery, the nine successive meditative attainments, and the ten spheres of totality, and constantly cultivate and study them. Why? Because the eight liberations and so forth are the foundation for the benefit and happiness of all sravakas, pratyekabuddhas, great bodhisattvas, devas, humans, asuras, and others.

Kausika! Good men and good women, and others, whether while the Buddha abides in the world or after his nirvana, should rely upon the four foundations of mindfulness and constantly cultivate and study them; they should rely upon the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of enlightenment, and the Noble Eightfold Path, and constantly cultivate and study them. Why? Because the four foundations of mindfulness and so forth are the foundation for the benefit and happiness of all sravakas, pratyekabuddhas, great bodhisattvas, devas, humans, asuras, and others.

Kausika! Good men and good women, and others, whether while the Buddha abides in the world or after his nirvana, should rely upon the gateway to liberation of emptiness and constantly cultivate and study it; they should rely upon the gateways to liberation of signlessness and wishlessness, and constantly cultivate and study them. Why? Because the gateway to liberation of emptiness and so forth is the foundation for the benefit and happiness of all sravakas, pratyekabuddhas, great bodhisattvas, devas, humans, asuras, and others.

Kausika! Good men and good women, and others, whether while the Buddha abides in the world or after his nirvana, should rely upon the five kinds of eyes and constantly cultivate and study them; they should rely upon the six superknowledges and constantly cultivate and study them. Why? Because the five kinds of eyes and so forth are the foundation for the benefit and happiness of all sravakas, pratyekabuddhas, great bodhisattvas, devas, humans, asuras, and others.

Kausika! Good men and good women, and others, whether while the Buddha abides in the world or after his nirvana, should rely upon the ten powers of a Buddha and constantly cultivate and study them; they should rely upon the four fearlessnesses, the four unhindered understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen distinctive qualities of a Buddha, and constantly cultivate and study them. Why? Because the ten powers of a Buddha and so forth are the foundation for the benefit and happiness of all sravakas, pratyekabuddhas, great bodhisattvas, devas, humans, asuras, and others.

Kausika! Good men and good women, and others, whether while the Buddha abides in the world or after his nirvana, should rely upon the Dharma of nonforgetfulness and constantly cultivate and study it; they should rely upon the nature of perpetual equanimity and constantly cultivate and study it. Why? Because the Dharma of nonforgetfulness and so forth is the foundation for the benefit and happiness of all sravakas, pratyekabuddhas, great bodhisattvas, devas, humans, asuras, and others.

Kausika! Good men and good women, and others, whether while the Buddha abides in the world or after his nirvana, should rely upon all dharani gateways and constantly cultivate and study them; they should rely upon all samadhi gateways and constantly cultivate and study them. Why? Because all dharani gateways and so forth are the foundation for the benefit and happiness of all sravakas, pratyekabuddhas, great bodhisattvas, devas, humans, asuras, and others.

Kausika! Good men and good women, and others, whether while the Buddha abides in the world or after his nirvana, should rely upon the knowledge of all things and constantly cultivate and study it; they should rely upon the knowledge of the aspects of the paths and the knowledge of all aspects, and constantly cultivate and study them. Why? Because the knowledge of all things and so forth is the foundation for the benefit and happiness of all sravakas, pratyekabuddhas, great bodhisattvas, devas, humans, asuras, and others.

Kausika! Good men and good women, and others, whether while the Buddha abides in the world or after his nirvana, should rely upon the immeasurable and boundless other qualities of a Buddha and constantly cultivate and study them. Why? Because such immeasurable and boundless other qualities of a Buddha are the foundation for the benefit and happiness of all sravakas, pratyekabuddhas, great bodhisattvas, devas, humans, asuras, and others.

Kausika! Good men and good women, and others, whether while the Buddha abides in the world or after his nirvana, should rely upon the immeasurable Dharma gateways that accord with the profound prajnaparamita, such as the skandhas, dhatus, and ayatanas, and constantly cultivate and study them. Why? Because the immeasurable Dharma gateways that accord with the profound prajnaparamita, such as the skandhas, ayatanas, and dhatus, are the foundation for the benefit and happiness of all sravakas, pratyekabuddhas, great bodhisattvas, devas, humans, asuras, and others.

At that time, Sakra, Lord of the Devas, said to the Buddha: “Blessed One! If good men and good women, and others, without abandoning the mind of the knowledge of all aspects and employing nonapprehension as skillful means, listen wholeheartedly to this prajnaparamita, accept and retain it, read and recite it, diligently cultivate and study it, reflect upon it in accordance with reason, expound it for sentient beings and propagate it widely, or copy it out, then arrange offerings, reverently make offerings to it, honor and praise it, and further make offerings of various flower garlands, ointments, powdered incense, and so forth, clothing, necklaces, banners, canopies, various rare and precious jewels, music, and superb lamps—how much merit do those good men and good women, and others,

acquire through these causes and conditions?”

The Buddha said: “Kausika! I shall ask you in return, and you may answer as you see fit. Suppose that, after the Tathagata has entered nirvana, good men and good women, and others, wishing to make offerings to the Buddha’s relics, build a stupa from the seven most precious substances and adorn it with every kind of jewel. The stupa is one yojana in height and half as broad as it is high. Throughout their lives, they reverently make offerings to it, honor and praise it with various supremely marvelous celestial flower garlands, ointments, powdered incense, clothing, necklaces, banners, canopies, precious jewels, music, lamps, and so forth. What do you think? Is the merit produced by those good men and good women, and others, through these causes and conditions abundant?”

Sakra, Lord of the Devas, replied: “Blessed One! It is exceedingly abundant! Well-Gone One! It is exceedingly abundant!”

The Buddha said: “Kausika! If good men and good women, and others, without abandoning the mind of the knowledge of all aspects and employing nonapprehension as skillful means, listen wholeheartedly to this prajnaparamita, accept and retain it, read and recite it, diligently cultivate and study it, reflect upon it in accordance with reason, expound it for sentient beings and propagate it widely, or copy it out, then arrange offerings, reverently make offerings to it, honor and praise it, and further make offerings of various flower garlands, ointments, powdered incense, and so forth, clothing, necklaces, banners, canopies, various precious jewels, music, and superb lamps—the merit produced by those good men and good women, and others,

through these causes and conditions is immeasurably and boundlessly greater than that of the former people.”

The Buddha said: “Kausika! Furthermore, suppose good men, good women, and others, after the Tathagatas have entered nirvana, wishing to make offerings to the Buddha’s relics, were to use the seven most precious substances to construct jeweled stupas, adorning them with every kind of precious gem, each stupa one yojana in height and half a yojana in width, filling the entire continent of Jambudvipa so that no space remained; and throughout their lives they were reverently to make offerings to, honor, and praise them with various flower garlands, fragrant ointments, powdered incense, and the like, as well as garments, necklaces, banners, pennants, jeweled canopies, various precious gems, music, and supremely wondrous celestial lamps.

What do you think? Would the merit produced by those good men, good women, and others through these causes and conditions be great?”

Sakra, Lord of the Gods, replied: “World-Honored One! It would be exceedingly great! Sugata! It would be exceedingly great!”

The Buddha said: “Kausika! If good men, good women, and others, without departing from the aspiration for the wisdom of all-knowledge and taking non-apprehension as a skillful means, were wholeheartedly to listen to, uphold, read, recite, diligently cultivate and study, and contemplate in accordance with reason this prajnaparamita; were widely to expound and disseminate it for sentient beings, or copy it in writing;

and were then to arrange offerings and reverently make offerings to, honor, and praise it, further making offerings with various flower garlands, fragrant ointments, powdered incense, and the like, as well as garments, necklaces, banners, pennants, jeweled canopies, various precious gems, music, and supremely wondrous lamps—the merit produced by those good men, good women, and others through these causes and conditions would be immeasurably and boundlessly greater than that of the former people.

The Buddha said: “Kausika! Furthermore, suppose good men, good women, and others throughout the continent of Jambudvipa, after the Tathagatas have entered nirvana, wishing to make offerings to the Buddha’s relics, were to use the seven most precious substances to construct jeweled stupas, adorning them with every kind of precious gem, each stupa one yojana in height and half a yojana in width, filling all four continents so that no space remained; and throughout their lives they were reverently to make offerings to, honor, and praise them with various flower garlands, fragrant ointments, powdered incense, and the like, as well as garments, necklaces, banners, pennants, jeweled canopies, various precious gems, music, and supremely wondrous celestial lamps.

What do you think? Would the merit produced by those good men, good women, and others through these causes and conditions be great?”

Sakra, Lord of the Gods, replied: “World-Honored One! It would be exceedingly great! Sugata! It would be exceedingly great!”

The Buddha said: “Kausika! If good men, good women, and others, without departing from the aspiration for the wisdom of all-knowledge and taking non-apprehension as a skillful means, were wholeheartedly to listen to, uphold, read, recite, diligently cultivate and study, and contemplate in accordance with reason this prajnaparamita; were widely to expound and disseminate it for sentient beings, or copy it in writing;

and were then to arrange offerings and reverently make offerings to, honor, and praise it, further making offerings with various flower garlands, fragrant ointments, powdered incense, and the like, as well as garments, necklaces, banners, pennants, jeweled canopies, various precious gems, music, and supremely wondrous lamps—the merit acquired by those good men, good women, and others through these causes and conditions would be immeasurably and boundlessly greater than that of the former people.

The Buddha said: “Kausika! Furthermore, suppose good men, good women, and others throughout the four continents, after the Tathagatas have entered nirvana, wishing to make offerings to the Buddha’s relics, were to use the seven most precious substances to construct jeweled stupas and adorn them with various precious gems, each stupa one yojana in height and half a yojana in width, filling an entire small chiliocosm so that no space remained; and throughout their lives they were reverently to make offerings to, honor, and praise them with various flower garlands, fragrant ointments, powdered incense, and the like, as well as garments, necklaces, banners, pennants, jeweled canopies, various precious gems, music, and supremely wondrous celestial lamps.

What do you think? Would the merit acquired by those good men, good women, and others through these causes and conditions be great?”

Sakra, Lord of the Gods, replied: “World-Honored One! It would be exceedingly great! Sugata! It would be exceedingly great!”

The Buddha said: “Kausika! If good men, good women, and others, without departing from the aspiration for the wisdom of all-knowledge and taking non-apprehension as a skillful means, were wholeheartedly to listen to and uphold, read, recite, diligently cultivate and study, and contemplate in accordance with reason this prajnaparamita; were widely to expound and disseminate it for sentient beings, or copy it in writing;

and were to arrange offerings and reverently make offerings to, honor, and praise it, further making offerings with various flower garlands, fragrant ointments, powdered incense, and the like, as well as garments, necklaces, banners, pennants, jeweled canopies, various precious gems, music, and supremely wondrous lamps—the merit acquired by those good men, good women, and others through these causes and conditions would be immeasurably and boundlessly greater than that of the former people.

The Buddha said: “Kausika! Furthermore, suppose good men, good women, and others throughout a small chiliocosm, after the Tathagatas have entered nirvana, wishing to make offerings to the Buddha’s relics, were to use the seven most precious substances to construct jeweled stupas and adorn them with every kind of precious gem, each stupa one yojana in height and half a yojana in width, filling an entire medium chiliocosm so that no space remained; and throughout their lives they were reverently to make offerings to, honor, and praise them with various flower garlands, fragrant ointments, powdered incense, and the like, as well as garments, necklaces, banners, pennants, jeweled canopies, various precious gems, music, and supremely wondrous celestial lamps.

What do you think? Would the merit acquired by those good men, good women, and others through these causes and conditions be great?”

Sakra, Lord of the Gods, replied: “World-Honored One! It would be exceedingly great! Sugata! It would be exceedingly great!”

The Buddha said: “Kausika! If good men, good women, and others, without departing from the aspiration for the wisdom of all-knowledge and taking non-apprehension as a skillful means, were wholeheartedly to listen to, uphold, read, recite, diligently cultivate and study, and contemplate in accordance with reason this prajnaparamita; were widely to expound and disseminate it for sentient beings, or copy it in writing;

and were then to arrange offerings and reverently make offerings to, honor, and praise it, further making offerings with various flower garlands, fragrant ointments, powdered incense, and the like, as well as garments, necklaces, banners, pennants, jeweled canopies, various precious gems, music, and supremely wondrous lamps—the merit acquired by those good men, good women, and others through these causes and conditions would be immeasurably and boundlessly greater than that of the former people!

The Buddha said: “Kausika! Furthermore, suppose good men, good women, and others throughout a medium chiliocosm, after the Tathagatas have entered nirvana, wishing to make offerings to the Buddha’s relics, were to use the seven most precious substances to construct jeweled stupas and adorn them with various precious gems, each stupa one yojana in height and half a yojana in width, filling an entire great trichiliocosm so that no space remained; and throughout their lives they were reverently to make offerings to, honor, and praise them with various flower garlands, fragrant ointments, powdered incense, and the like, as well as garments, necklaces, banners, pennants, jeweled canopies, various precious gems, music, and supremely wondrous celestial lamps.

What do you think? Would the merit acquired by those good men, good women, and others through these causes and conditions be great?”

Sakra, Lord of the Gods, replied: “World-Honored One! It would be exceedingly great! Sugata! It would be exceedingly great!”

The Buddha said: “Kausika! If good men, good women, and others, without departing from the mind of all-knowledge and taking non-attainment as the skillful means, listen wholeheartedly to this prajnaparamita, accept and retain it, read and recite it, diligently cultivate and study it, reflect upon it in accordance with principle, expound it to sentient beings and disseminate it widely, or copy it out, then arrange offerings, reverently make offerings to it, honor and praise it;

and further make offerings with various garlands, fragrant ointments, powdered incense, and so forth, garments, necklaces, banners, canopies, various precious jewels, music, and wondrous lamps, then the merit gained by those good men, good women, and others through these causes and conditions would be immeasurably and boundlessly greater than that of those people.

The Buddha said: “Kausika! Consider even a trichiliocosm. Suppose that, after the Tathagata’s entrance into nirvana, all the various sentient beings in that trichiliocosm, in order to make offerings to the Buddha’s relics, used the seven most precious substances to build stupas adorned with various precious jewels, each stupa one yojana in height and half as wide as it was high, filling the entire trichiliocosm so that no empty space remained.

Suppose they further reverently made offerings to them, honored and praised them throughout their lives with various celestial garlands, fragrant ointments, powdered incense, and so forth, garments, necklaces, banners, precious canopies, various precious jewels, music, and wondrous lamps. What do you think? Would the merit gained by all the various sentient beings in that trichiliocosm through these causes and conditions be great?”

Sakra, Lord of the Gods, replied: “World-Honored One! It would be very great! Sugata! It would be very great.”

The Buddha said: “Kausika! If good men, good women, and others, without departing from the mind of all-knowledge and taking non-attainment as the skillful means, listen wholeheartedly to this prajnaparamita, accept and retain it, read and recite it, diligently cultivate and study it, reflect upon it in accordance with principle, expound it to sentient beings and disseminate it widely, or copy it out, then arrange offerings, reverently make offerings to it, honor and praise it;

and further make offerings with various garlands, fragrant ointments, powdered incense, and so forth, garments, necklaces, banners, precious canopies, various precious jewels, music, and wondrous lamps, then the merit gained by those good men, good women, and others through these causes and conditions would be immeasurably and boundlessly greater than that of those people.”

At that time, Sakra, Lord of the Gods, again addressed the Buddha: “So it is! So it is! It is exactly as you have taught.

If good men, good women, and others reverently make offerings to, honor, and praise such prajnaparamita, it should be known that in doing so they have reverently made offerings to, honored, and praised all the Buddhas, the World-Honored Ones of the past, future, and present. Suppose that, after the Tathagata’s entrance into nirvana, all sentient beings in innumerable worlds throughout the ten directions, in order to make offerings to the Buddha’s relics, used the seven most precious substances to build stupas adorned with various precious jewels, each great stupa one yojana in height and half as wide as it was high, filling every trichiliocosm so that no empty space remained.

Suppose they further reverently made offerings to, honored, and praised the World-Honored One for one kalpa or more than one kalpa with various celestial garlands, fragrant ointments, powdered incense, and so forth, garments, necklaces, banners, precious canopies, various precious jewels, music, and wondrous lamps. Would the merit gained by those sentient beings through these causes and conditions be great?”

The Buddha said: “It would be very great!”

Sakra, Lord of the Gods, said: “If good men, good women, and others, without departing from the mind of all-knowledge and taking non-attainment as the skillful means, listen wholeheartedly to this prajnaparamita, accept and retain it, read and recite it, diligently cultivate and study it, reflect upon it in accordance with principle, expound it to sentient beings and disseminate it widely, or copy it out, then arrange offerings, reverently make offerings to it, honor and praise it;

and further make offerings with various garlands, fragrant ointments, powdered incense, and so forth, garments, necklaces, banners, precious canopies, various precious jewels, music, and wondrous lamps, then the merit gained by those good men, good women, and others through these causes and conditions would be immeasurably and boundlessly greater than that of those people, inconceivable and incalculable.

Why is this? World-Honored One! It is because this prajnaparamita can encompass and gather together all wholesome dharmas.

These are the ten wholesome courses of karma; the four dhyanas, the four immeasurables, and the four formless concentrations; the eight liberations, the eight spheres of mastery, the nine successive concentrations, and the ten universal spheres; the four foundations of mindfulness, the four right efforts, the four bases of supernormal power, the five faculties, the five powers, the seven factors of enlightenment, and the Noble Eightfold Path; the Dharma gateway of the liberation of emptiness, the Dharma gateway of the liberation of signlessness, and the Dharma gateway of the liberation of wishlessness; the Noble Truth of suffering, the Noble Truth of its origin, the Noble Truth of its cessation, and the Noble Truth of the path; the five kinds of eyes and the six superknowledges;

the four unobstructed knowledges; the paramita of generosity, the paramita of pure discipline, the paramita of patient acceptance, the paramita of diligence, the paramita of dhyana, and prajnaparamita; inner emptiness, outer emptiness, inner-and-outer emptiness, the emptiness of emptiness, great emptiness, ultimate emptiness, the emptiness of the conditioned, the emptiness of the unconditioned, final emptiness, boundless emptiness, the emptiness of dispersion, the emptiness of non-change, the emptiness of intrinsic nature, the emptiness of individual characteristics, the emptiness of common characteristics, the emptiness of all dharmas, the emptiness of the unobtainable, the emptiness of nonexistence, the emptiness of self-nature, and the emptiness of the self-nature of nonexistence;

suchness, the dharmadhatu, the nature of dharmas, the nature free from falsity, the nature free from change, the nature of equality, the nature of freedom from arising, the certainty of dharmas, the abiding of dharmas, the limit of reality, the realm of space, and the inconceivable realm; all dharani Dharma gateways and all samadhi Dharma gateways; the ten powers of a Buddha, the four fearlessnesses, the four unobstructed knowledges, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen unique qualities of a Buddha; the Dharma of never losing mindfulness and the nature of constant equanimity; the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects;

and immeasurable, boundless other Buddha-dharmas—all are included within this profound prajnaparamita.

“World-Honored One! Such profound prajnaparamita is the true Dharma seal of the Tathagatas, Arhats, Perfectly and Completely Enlightened Ones, and it is also the true Dharma seal of all sravakas and pratyekabuddhas.

“World-Honored One! Because all the Tathagatas, Arhats, Perfectly and Completely Enlightened Ones have always diligently cultivated and studied such profound prajnaparamita, they have realized supreme enlightenment, will realize supreme enlightenment, and are presently realizing supreme enlightenment.

“World-Honored One! Because all sravakas and pratyekabuddhas have always diligently cultivated and studied such profound prajnaparamita, they have reached the farther shore of enlightenment, will reach the farther shore of enlightenment, and are presently reaching the farther shore of enlightenment.”

“Blessed One! For this reason, if good men, good women, and others, without departing from the mind of all-knowledge and employing non-attainment as skillful means, listen wholeheartedly to this prajnaparamita, accept and uphold it, read and recite it, diligently cultivate and study it, reflect upon it in accordance with reason, expound it for sentient beings and disseminate it widely, or copy it out, then arrange offerings, reverently make offerings to it, honor and praise it, and also offer various garlands, unguents, powdered incense, and so forth, garments, necklaces, banners, pennants, precious canopies, various jewels, music, and wondrous lamps, then the merit and virtue acquired by those good men, good women,

and others through this cause and condition will be immeasurably and boundlessly greater than that of those people, inconceivable and incalculable.”

At that time, the Buddha said to Sakra, Lord of the Gods: “So it is! So it is! It is exactly as you have said!

Kausika! If good men, good women, and others, without departing from the mind of all-knowledge and employing non-attainment as skillful means, listen wholeheartedly to this prajnaparamita, accept and uphold it, read and recite it, diligently cultivate and study it, reflect upon it in accordance with reason, expound it for sentient beings and disseminate it widely, or copy it out, then arrange offerings, reverently make offerings to it, honor and praise it, and also offer various garlands, unguents, powdered incense, and so forth, garments, necklaces, banners, pennants, precious canopies, various jewels, music, and wondrous lamps, then the merit and virtue acquired by those good men, good women,

and others through this cause and condition will be immeasurably and boundlessly greater than that of those people, inconceivable and incalculable.

Why is this? Kausika! It is because, through this prajnaparamita, all generosity, pure ethical discipline, patient acceptance, diligence, meditative concentration, and prajnaparamita arise.

“Kausika! It is because, through this prajnaparamita, all inner emptiness, outer emptiness, inner-and-outer emptiness, emptiness of emptiness, great emptiness, emptiness of ultimate meaning, emptiness of the conditioned, emptiness of the unconditioned, ultimate emptiness, boundless emptiness, emptiness of dispersion, emptiness of non-change, emptiness of intrinsic nature, emptiness of individual characteristics, emptiness of common characteristics, emptiness of all dharmas, emptiness of the ungraspable, emptiness of nonexistence, emptiness of self-nature, and emptiness of the self-nature of nonexistence appear.

“Kausika! It is because, through this prajnaparamita, all suchness, the dharma realm, dharma-nature, the nature free from falsity, the nature free from change, the nature of equality, the nature beyond arising, the certainty of dharmas, the abiding of dharmas, the reality-limit, the realm of space, and the inconceivable realm appear.

“Kausika! It is because, through this prajnaparamita, the Noble Truth of suffering, the Noble Truth of the origin of suffering, the Noble Truth of the cessation of suffering, and the Noble Truth of the path appear.

“Kausika! It is because, through this prajnaparamita, all four meditative concentrations, four immeasurables, and four formless absorptions arise.

“Kausika! It is because, through this prajnaparamita, all eight liberations, eight spheres of mastery, nine successive absorptions, and ten spheres of totality arise.

“Kausika! It is because, through this prajnaparamita, all four foundations of mindfulness, four right efforts, four bases of spiritual power, five faculties, five powers, seven factors of awakening, and eight factors of the Noble Path arise.

“Kausika! It is because, through this prajnaparamita, the liberation gateway of emptiness, the liberation gateway of signlessness, and the liberation gateway of wishlessness arise.

“Kausika! It is because, through this prajnaparamita, all five kinds of eyes and six superknowledges arise.

“Kausika! It is because, through this prajnaparamita, all ten powers of a Buddha, four fearlessnesses, four unhindered understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and eighteen exclusive qualities of a Buddha arise.

“Kausika! It is because, through this prajnaparamita, the dharma of never forgetting and the nature of perpetual equanimity arise.

“Kausika! It is because, through this prajnaparamita, all dharani gateways and all samadhi gateways arise.

“Kausika! It is because, through this prajnaparamita, knowledge of all things, knowledge of the aspects of the path, and knowledge of all aspects arise.

“Kausika! It is because, through this prajnaparamita, all great bodhisattvas accomplish the maturation of sentient beings and the purification and adornment of Buddha lands.

“Kausika! It is because, through this prajnaparamita, the Sravaka Vehicle, the Pratyekabuddha Vehicle, and the Supreme Vehicle all arise.

“Kausika! It is because, through this prajnaparamita, the approach to stream-entry, the fruit of stream-entry, the approach to once-returning, the fruit of once-returning, the approach to non-returning, the fruit of non-returning, the approach to arhatship, and the fruit of arhatship appear.

“Kausika! It is because, through this prajnaparamita, the approach to Pratyekabuddhahood and the fruit of Pratyekabuddhahood appear.

“Kausika! It is because, through this prajnaparamita, all the merit and virtue of great bodhisattvas, from their initial generation of the aspiration for awakening up to the vajra-like samadhi, appear.

“Kausika! It is because, through this prajnaparamita, the unsurpassed fruit of awakening and the Great Parinirvana of all Tathagatas, Arhats, Perfectly and Completely Awakened Ones, appear.

“Kausika! For this reason, if good men, good women, and others, without departing from the mind of all-knowledge and employing non-attainment as skillful means, listen wholeheartedly to this prajnaparamita, accept and uphold it, read and recite it, diligently cultivate and study it, reflect upon it in accordance with reason, expound it for sentient beings and disseminate it widely, or copy it out, then arrange offerings, reverently make offerings to it, honor and praise it, and also offer various garlands, unguents, powdered incense, and so forth, garments, necklaces, banners, pennants, precious canopies, various jewels, music, and wondrous lamps, then the merit gained previously by constructing precious stupas, compared with this merit, does not equal even one hundredth part,

one thousandth part, one hundred-thousandth part, one hundred-millionth part, one ten-billionth part, one hundred-billionth part, one ten-trillionth part, or one part among innumerable hundreds of thousands; neither a numerically calculated part, a reckoned part, an analogous part, nor even the utmost conceivable fraction can equal it.

Why is this? Kausika! Because if this prajnaparamita abides among human beings in Jambudvipa, then the Jewels of the Buddha, the Dharma, and the bhiksu Sangha will all abide in this world without perishing.

“Kausika! If this prajnaparamita abides among human beings in Jambudvipa, then the world will always possess the ten wholesome courses of karma, generosity, ethical discipline, the cultivation of virtue, gratitude, the requiting of kindness, and offerings to sages and noble ones.

“Kausika! If this prajnaparamita abides among human beings in Jambudvipa, then the world will always possess pure ethical discipline, patient acceptance, diligence, meditative concentration, and prajnaparamita.

“Kausika! If this prajnaparamita abides among human beings in Jambudvipa, then the world will always possess inner emptiness, outer emptiness, inner-and-outer emptiness, emptiness of emptiness, great emptiness, emptiness of ultimate meaning, emptiness of the conditioned, emptiness of the unconditioned, ultimate emptiness, boundless emptiness, emptiness of dispersion, emptiness of non-change, emptiness of intrinsic nature, emptiness of individual characteristics, emptiness of common characteristics, emptiness of all dharmas, emptiness of the ungraspable, emptiness of nonexistence, emptiness of self-nature, and emptiness of the self-nature of nonexistence.”

Kausika! If this prajnaparamita abides among the human beings of Jambudvipa, then in the world there will always be suchness, the Dharma realm, Dharma-nature, the nature free from falsity, the unchanging nature, the nature of equality, the nature free from arising, the certainty of Dharma, the abiding of Dharma, the ultimate reality, the realm of space, and the inconceivable realm.

Kausika! If this prajnaparamita abides among the human beings of Jambudvipa, then in the world there will always be the Noble Truth of suffering, the Noble Truth of the origin of suffering, the Noble Truth of the cessation of suffering, and the Noble Truth of the path.

Kausika! If this prajnaparamita abides among the human beings of Jambudvipa, then in the world there will always be the four dhyanas, the four immeasurables, and the four formless concentrations.

Kausika! If this prajnaparamita abides among the human beings of Jambudvipa, then in the world there will always be the eight liberations, the eight spheres of mastery, the nine successive concentrations, and the ten totalities.

Kausika! If this prajnaparamita abides among the human beings of Jambudvipa, then in the world there will always be the four foundations of mindfulness, the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of enlightenment, and the eightfold Noble Path.

Kausika! If this prajnaparamita abides among the human beings of Jambudvipa, then in the world there will always be the liberation gateway of emptiness, the liberation gateway of signlessness, and the liberation gateway of wishlessness.

Kausika! If this prajnaparamita abides among the human beings of Jambudvipa, then in the world there will always be the five kinds of eyes and the six superknowledges.

Kausika! If this prajnaparamita abides among the human beings of Jambudvipa, then in the world there will always be the ten powers of a Buddha, the four fearlessnesses, the four unhindered knowledges, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen unique qualities of a Buddha.

Kausika! If this prajnaparamita abides among the human beings of Jambudvipa, then in the world there will always be the Dharma of never losing mindfulness and the nature of constant equanimity.

Kausika! If this prajnaparamita abides among the human beings of Jambudvipa, then in the world there will always be all dharani gateways and all samadhi gateways.

Kausika! If this prajnaparamita abides among the human beings of Jambudvipa, then in the world there will always be the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects.

Kausika! If this prajnaparamita abides among the human beings of Jambudvipa, then in the world there will always be great Kshatriya families, great Brahmin families, great merchant families, and great householder families.

Kausika! If this prajnaparamita abides among the human beings of Jambudvipa, then in the world there will always be the hosts of gods of the Four Great Kings, the gods of the Thirty-Three, the Yama gods, the Tushita gods, the gods Who Delight in Creation, and the gods Who Exercise Mastery over the Creations of Others.

Kausika! If this prajnaparamita abides among the human beings of Jambudvipa, then in the world there will always be the Brahma Host gods, the Ministers of Brahma gods, the Assembly of Brahma gods, the Great Brahma gods, the Radiant gods, the Lesser Radiance gods, the Immeasurable Radiance gods, the Utterly Pure Radiance gods, the Pure gods, the Lesser Purity gods, the Immeasurable Purity gods, the Universal Purity gods, the Vast gods, the Lesser Vastness gods, the Immeasurable Vastness gods, and the Vast Fruit gods.

Kausika! If this prajnaparamita abides among the human beings of Jambudvipa, then in the world there will always be the Akanishtha gods, the Atapa gods, the Sudrisha gods, the Sudarshana gods, and the gods of the Ultimate Form Realm.

Kausika! If this prajnaparamita abides among the human beings of Jambudvipa, then in the world there will always be the gods of the Sphere of Infinite Space, the gods of the Sphere of Infinite Consciousness, the gods of the Sphere of Nothingness, and the gods of the Sphere of Neither Perception nor Non-Perception.

Kausika! If this prajnaparamita abides among the human beings of Jambudvipa, then in the world there will always be the Shravaka Vehicle, the Pratyekabuddha Vehicle, and the Supreme Vehicle.

Kausika! If this prajnaparamita abides among the human beings of Jambudvipa, then in the world there will always be those progressing toward stream-entry, stream-enterers, those progressing toward once-returning, once-returners, those progressing toward non-returning, non-returners, those progressing toward arhatship, and arhats.

Kausika! If this prajnaparamita abides among the human beings of Jambudvipa, then in the world there will always be those progressing toward the fruit of a Pratyekabuddha and those who have attained the fruit of a Pratyekabuddha.

Kausika! If this prajnaparamita abides among the human beings of Jambudvipa, then in the world there will always be great bodhisattvas who cultivate the bodhisattva practices, bring sentient beings to maturity, and adorn and purify Buddha-fields.

Kausika! If this prajnaparamita abides among the human beings of Jambudvipa, then in the world there will always be a Tathagata, Worthy One, Perfectly Awakened One, who attains the fruit of unsurpassed enlightenment, turns the wondrous Dharma wheel, and liberates immeasurable sentient beings.

Fascicle 104

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