大般若波羅蜜多經

05

Kauśika! When such good men and good women, and so forth, study this prajnaparamita, the great king of mantras, they do not perceive any perfection of generosity; nor do they perceive any perfection of pure morality, patience, vigor, meditative concentration, or prajnaparamita. Because they apprehend nothing with regard to the perfection of generosity and so forth, they do not harm themselves, do not harm others, and do not harm both.

Kauśika! When such good men and good women, and so forth, study this prajnaparamita, the great king of mantras, they do not perceive the four meditative absorptions; nor do they perceive the four immeasurables or the four formless concentrations. Because they apprehend nothing with regard to the four meditative absorptions and so forth, they do not harm themselves, do not harm others, and do not harm both.

Kauśika! When such good men and good women, and so forth, study this prajnaparamita, the great king of mantras, they do not perceive the eight liberations; nor do they perceive the eight spheres of mastery, the nine successive concentrations, or the ten spheres of totality. Because they apprehend nothing with regard to the eight liberations and so forth, they do not harm themselves, do not harm others, and do not harm both.

Kauśika! When such good men and good women, and so forth, study this prajnaparamita, the great king of mantras, they do not perceive the four foundations of mindfulness; nor do they perceive the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of awakening, or the eightfold noble path. Because they apprehend nothing with regard to the four foundations of mindfulness and so forth, they do not harm themselves, are not harmed by others, and do not harm both.

Kauśika! When such good men and good women, and so forth, study this prajnaparamita, the great king of mantras, they do not perceive the gateway to liberation through emptiness; nor do they perceive the gateways to liberation through signlessness or wishlessness. Because they apprehend nothing with regard to the gateway to liberation through emptiness and so forth, they do not harm themselves, do not harm others, and do not harm both.

Kauśika! When such good men and good women, and so forth, study this prajnaparamita, the great king of mantras, they do not perceive the five kinds of eyes; nor do they perceive the six superknowledges. Because they apprehend nothing with regard to the five kinds of eyes and so forth, they do not harm themselves, do not harm others, and do not harm both.

Kauśika! When such good men and good women, and so forth, study this prajnaparamita, the great king of mantras, they do not perceive the ten powers of a Buddha; nor do they perceive the four fearlessnesses, the four unobstructed knowledges, great loving-kindness, great compassion, great sympathetic joy, great equanimity, or the eighteen distinctive qualities of a Buddha. Because they apprehend nothing with regard to the ten powers of a Buddha and so forth, they do not harm themselves, do not harm others, and do not harm both.

Kauśika! When such good men and good women, and so forth, study this prajnaparamita, the great king of mantras, they do not perceive the quality of never losing mindfulness; nor do they perceive the nature of constant equanimity. Because they apprehend nothing with regard to the quality of never losing mindfulness and so forth, they do not harm themselves, do not harm others, and do not harm both.

Kauśika! When such good men and good women, and so forth, study this prajnaparamita, the great king of mantras, they do not perceive all-knowledge; nor do they perceive knowledge of the aspects of the paths or knowledge of all aspects. Because they apprehend nothing with regard to all-knowledge and so forth, they do not harm themselves, do not harm others, and do not harm both.

Kauśika! When such good men and good women, and so forth, study this prajnaparamita, the great king of mantras, they do not perceive any dharani gateway; nor do they perceive any samadhi gateway. Because they apprehend nothing with regard to any dharani gateway and so forth, they do not harm themselves, do not harm others, and do not harm both.

Kauśika! When such good men and good women, and so forth, study this prajnaparamita, the great king of mantras, they do not perceive a stream-enterer; nor do they perceive a once-returner, a non-returner, or an arhat. Because they apprehend nothing with regard to a stream-enterer and so forth, they do not harm themselves, do not harm others, and do not harm both.

Kauśika! When such good men and good women, and so forth, study this prajnaparamita, the great king of mantras, they do not perceive one practicing toward stream-entry or the fruit of stream-entry; nor do they perceive one practicing toward once-returning, the fruit of once-returning, one practicing toward non-returning, the fruit of non-returning, one practicing toward arhatship, or the fruit of arhatship. Because they apprehend nothing with regard to one practicing toward stream-entry, the fruit of stream-entry, and so forth, they do not harm themselves, do not harm others, and do not harm both.

Kauśika! When such good men and good women, and so forth, study this prajnaparamita, the great king of mantras, they do not perceive a pratyekabuddha; nor do they perceive one practicing toward pratyekabuddhahood or the fruit of pratyekabuddhahood. Because they apprehend nothing with regard to a pratyekabuddha and so forth, they do not harm themselves, do not harm others, and do not harm both.

Kauśika! When such good men and good women, and so forth, study this prajnaparamita, the great king of mantras, they do not perceive a great bodhisattva; nor do they perceive a samyaksaṃbuddha. Because they apprehend nothing with regard to a great bodhisattva and so forth, they do not harm themselves, do not harm others, and do not harm both.

Kauśika! When such good men and good women, and so forth, study this prajnaparamita, the great king of mantras, they do not perceive the qualities of a great bodhisattva; nor do they perceive unsurpassed perfect awakening. Because they apprehend nothing with regard to the qualities of a great bodhisattva and so forth, they do not harm themselves, do not harm others, and do not harm both.

Kauśika! When such good men and good women, and so forth, study this prajnaparamita, the great king of mantras, they do not perceive the Śrāvaka Vehicle; nor do they perceive the Pratyekabuddha Vehicle or the Supreme Vehicle. Because they apprehend nothing with regard to the Śrāvaka Vehicle and so forth, they do not harm themselves, do not harm others, and do not harm both.

Kauśika! When such good men and good women, and so forth, study this prajnaparamita, the great king of mantras, although they apprehend neither self nor dharmas, they nevertheless realize unsurpassed perfect awakening. They contemplate the differing mental dispositions of sentient beings and, as appropriate, turn the unsurpassed wheel of Dharma, enabling them to practice in accordance with the teachings and thereby all gain benefit.

Why is this? Because the great bodhisattvas of the past diligently cultivated and studied this prajnaparamita, the great king of divine mantras; they realized unsurpassed perfect awakening, turned the wondrous wheel of Dharma, and delivered immeasurable sentient beings. The great bodhisattvas of the future will diligently cultivate and study this prajnaparamita, the great king of divine mantras; they will realize unsurpassed perfect awakening, turn the wondrous wheel of Dharma, and deliver immeasurable sentient beings.

The great bodhisattvas presently dwelling throughout the boundless worlds of the ten directions diligently cultivate and study this prajnaparamita, the great king of divine mantras; they are now realizing unsurpassed perfect awakening, turning the wondrous wheel of Dharma, and delivering immeasurable sentient beings.

Furthermore, Kaushika! If good men and good women, and so forth, listen with utmost sincerity to the prajnaparamita, receive and retain it, read and recite it, diligently cultivate and study it, reflect upon it in accordance with principle, copy it, expound it, and disseminate it widely, then wherever those good men and good women, and so forth, may be—in any city, settlement, or land—they will not be harmed by any calamity or epidemic caused by humans or nonhumans.

Why is this? Because wherever those good men and good women, and so forth, may be, the hosts of devas of the Four Great Kings, the Thirty-three, Yama, Tushita, Delight in Transformations, Mastery over Others’ Transformations, the Retinue of Brahma, Ministers of Brahma, Assembly of Brahma, Great Brahma, Radiance, Lesser Radiance, Immeasurable Radiance, Utmost Purity of Radiance, Purity, Lesser Purity, Immeasurable Purity, Universal Purity, Vastness, Lesser Vastness, Immeasurable Vastness, Abundant Fruit, No Affliction, No Heat, Excellent Manifestation, Excellent Vision, and the Ultimate Form Realm, together with nagas, spirits, asuras, and so forth, throughout this trichiliocosm and immeasurable, innumerable, boundless other worlds in the ten directions, will constantly come to protect them,

respectfully make offerings, honor, and praise them, so that the great divine mantra-king, the prajnaparamita, will meet with no obstruction.

Furthermore, Kaushika! If good men and good women, and so forth, copy this great divine mantra-king, the prajnaparamita, respectfully enshrine it in a pure place, make offerings to it, honor, and praise it, then even though they do not hear, receive and retain, read and recite, diligently cultivate and study, or reflect upon it in accordance with principle, nor demonstrate, explain, or interpret it for others, nevertheless, in the land, settlement, or royal capital where it is kept, humans, nonhumans, and so forth, will not be harmed by any calamity or epidemic.

Why is this? Because wherever such a great divine mantra-king, the prajnaparamita, may be, the hosts of devas from the Four Great Kings up to the Ultimate Form Realm, together with nagas, spirits, asuras, and so forth, throughout this trichiliocosm and immeasurable, innumerable, boundless other worlds in the ten directions, will constantly come to protect it, respectfully make offerings, honor, and praise it, so that the great divine mantra-king, the prajnaparamita, will meet with no obstruction.

Kaushika! Merely by copying this great divine mantra-king, the prajnaparamita, respectfully enshrining it in a pure place, making offerings to it, honoring, and praising it, those good men and good women, and so forth, gain such benefits in this very life. How much more so if they constantly listen to it, receive and retain it, read and recite it, diligently cultivate and study it, reflect upon it in accordance with principle, and demonstrate and explain it to others. You should know that the merit of such persons is boundless; they will swiftly realize the fruit of awakening and bring benefit and happiness to all beings.

Kaushika! If good men and good women, and so forth, fear enemies, vicious beasts, calamities, curses, epidemics, poisons, spells, and so forth, they should copy the great divine mantra-king, the prajnaparamita, in whatever quantity, great or small; wrap the copies in a fragrant pouch; place them in a precious case; and always carry them upon their bodies and respectfully make offerings to them. Then all those fears will be dispelled, for devas, nagas, ghosts, and spirits will constantly protect them.

Kaushika! It is as when a human or an animal enters the place of the Bodhi tree or approaches that tree: neither humans nor nonhumans can harm them. Why is this?

Because all Buddhas of the past, future, and present sit in this place and attain supreme awakening. Having awakened, they bestow fearlessness and physical and mental well-being upon sentient beings; they establish immeasurable, innumerable sentient beings in sublime practices honored by devas and humans; they establish immeasurable, innumerable sentient beings in the sublime practices and well-being of the Three Vehicles; they establish immeasurable, innumerable sentient beings so that they directly attain either the fruit of stream-entry, the fruit of once-returning, the fruit of non-returning, or the fruit of arhatship; and they establish immeasurable, innumerable sentient beings so that they will attain the fruit of a pratyekabuddha or realize supreme awakening.

Such extraordinary deeds all arise through the majestic spiritual power of the prajnaparamita. Therefore, devas, nagas, asuras, and so forth, all guard that place, respectfully make offerings to it, honor, and praise it. You should know that wherever the prajnaparamita is present, it is likewise: all devas, nagas, asuras, and so forth, constantly come to guard it, respectfully make offerings to it, honor, and praise it, so that the prajnaparamita will meet with no obstruction.

You should know that such a place is itself a true precious stupa. All sentient beings should reverently pay homage to it and make offerings with every kind of supremely exquisite flower garland, scented paste, powdered incense, and so forth; garments, necklaces, banners, canopies, various precious jewels, music, and lamps.

XXX. CHAPTER ON COMPARING MERIT

01

At that time, Shakra, Lord of the Devas, addressed the Buddha: “Blessed One! Suppose good men and good women, and so forth, copy this profound prajnaparamita scripture, arrange all manner of adornments, respectfully make offerings to it, honor, and praise it. They further make offerings with every kind of supremely exquisite flower garland, scented paste, powdered incense, and so forth; garments, necklaces, banners, canopies, various precious jewels, music, and lamps.

Or suppose good men and good women, and so forth, after the Buddha’s nirvana, construct a precious stupa adorned with the seven treasures, place the Buddha’s relics in a precious casket, enshrine it therein, respectfully make offerings to it, honor, and praise it. They further make offerings with every kind of supremely exquisite flower garland, scented paste, powdered incense, and so forth; garments, necklaces, banners, canopies, various precious jewels, music, and lamps.

Of these two kinds of merit, which is greater?”

The Buddha said, “Kaushika! I shall ask you a question in return; answer as you see fit. What do you think? Through cultivating and studying which Dharma did the Tathagata attain the knowledge of all-knowledge and the excellent marks of his body?”

Shakra, Lord of the Devas, replied, “Blessed One! The knowledge of all-knowledge and the excellent marks of the Tathagata’s body were attained through cultivating and studying this prajnaparamita.”

The Buddha said, “Kaushika! So it is! So it is! It is just as you have said. Through cultivating and studying the prajnaparamita, I attained the knowledge of all-knowledge and the excellent marks of the body. Kaushika! It is impossible to attain supreme awakening without studying the prajnaparamita.

“Kaushika! One is not called the Tathagata, Worthy One, Perfectly Awakened One merely because one has attained the excellent marks of the body; one is called the Tathagata, Worthy One, Perfectly Awakened One solely because one has attained the knowledge of all-knowledge.

“Kaushika! The knowledge of all-knowledge attained by the Tathagata has the profound prajnaparamita as its cause. Therefore, the excellent marks of the Buddha’s body arise only in dependence upon it.

If they did not depend upon it, neither the excellent marks of the Buddha’s body nor the knowledge of all-knowledge could manifest. Thus, the prajnaparamita is precisely the cause that gives rise to the knowledge of all-knowledge; and to make this knowledge continuously present, one must also cultivate the excellent marks of the Buddha’s body. If these excellent bodily marks were not the support of omniscience, then all devas, nagas, asuras, and so forth, should not wholeheartedly make respectful offerings to them, honor, and praise them.

Because the excellent marks of the Buddha’s body are the support of omniscience, devas, nagas, asuras, and so forth, respectfully make offerings to them. For this reason, after I enter nirvana, devas, nagas, spirits, humans, and nonhumans will respectfully make offerings to my relics.”

Kausika! If good men and good women merely revere and make offerings to prajnaparamita, honoring and praising it, then those good men and good women have already made offerings to the knowledge of all-knowing wisdom, have relied upon the Buddha’s body adorned with the excellent marks, and have honored the Buddha’s relics after his nirvana. Why is this? Kausika! Because the knowledge of all-knowing wisdom, the body adorned with the excellent marks, and the relics all have prajnaparamita as their foundation.

Kausika! If good men and good women merely revere and make offerings to the Buddha’s body and relics, honoring and praising them, those good men and good women are not thereby making offerings to the knowledge of all-knowing wisdom or to this prajnaparamita. Why is this? Kausika! Because the remains of the Buddha’s body are not prajnaparamita, nor are they the foundation of the knowledge of all-knowing wisdom.

Kausika! For this reason, good men and good women who wish to make offerings to the Buddha, whether with mind or body, should first listen to, accept and retain, read and recite, diligently cultivate and study, contemplate in accordance with principle, copy, and expound the profound prajnaparamita. They should also make offerings to it with various garlands, ointments, the finest powdered incense, garments, necklaces, banners, canopies set with precious jewels, various gems, music, and lamps.

Therefore, Kausika, if good men and good women copy this profound scripture of prajnaparamita, arrange manifold adornments, revere it and make offerings to it, honor and praise it, and further make offerings with various garlands, the finest ointments, powdered incense, and so forth, garments, necklaces, banners, canopies set with precious jewels, various gems, music, and lamps;

or if, after the Buddha has entered nirvana, good men and good women build a precious stupa adorned with the seven treasures, place the Buddha’s relics in a precious casket, enshrine it therein, revere it and make offerings to it, honor and praise it, and further make offerings with various garlands, the finest ointments, powdered incense, and so forth, garments, necklaces, banners, canopies set with precious jewels, various gems, music, and lamps—the merit of the former is greater than that of the latter. Why is this? Kausika! Because generosity, pure morality, patient acceptance, diligence, meditative concentration, and prajnaparamita all arise from such profound prajnaparamita.

Kausika! Inner emptiness, outer emptiness, inner-and-outer emptiness, the 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 nonchange, emptiness of essential nature, emptiness of individual characteristics, emptiness of common characteristics, emptiness of all dharmas, emptiness of the unattainable, emptiness of nonexistence, emptiness of self-nature, and emptiness of the self-nature of nonexistence all become manifest from such profound prajnaparamita.

Kausika! Suchness, the dharma realm, dharma-nature, the nature free from falsity, the nature free from change, the nature of equality, the nature transcending arising, the certainty of dharmas, the abiding of dharmas, the true limit, the realm of space, and the inconceivable realm all become manifest from such profound prajnaparamita.

Kausika! The Noble Truth of suffering, the Noble Truth of its origin, the Noble Truth of its cessation, and the Noble Truth of the path all appear from such profound prajnaparamita.

Kausika! The four meditative absorptions, the four immeasurables, and the four formless attainments all arise from such profound prajnaparamita.

Kausika! The eight liberations, the eight spheres of mastery, the nine successive attainments, and the ten totalities all arise from such profound prajnaparamita.

Kausika! 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 awakening, and the Noble Eightfold Path all arise from such profound prajnaparamita.

Kausika! The liberation gateway of emptiness, the liberation gateway of signlessness, and the liberation gateway of wishlessness all arise from such profound prajnaparamita.

Kausika! The five kinds of eyes and the six superknowledges all arise from such profound prajnaparamita.

Kausika! The Buddha’s ten powers, four fearlessnesses, four unobstructed understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen unique qualities of a Buddha all arise from such profound prajnaparamita.

Kausika! The Dharma of never forgetting and the nature of constant equanimity both arise from such profound prajnaparamita.

Kausika! The knowledge of all-knowing wisdom, the knowledge of the aspects of the paths, and the knowledge of all aspects all arise from such profound prajnaparamita.

Kausika! All dharani gateways and all samadhi gateways arise from such profound prajnaparamita.

Kausika! The great bodhisattvas’ maturation of sentient beings and purification of Buddha lands both arise from such profound prajnaparamita.

Kausika! The great bodhisattvas’ perfection of family, physical beauty and strength, wealth, and retinues all come from such profound prajnaparamita.

Kausika! The ten wholesome courses of karma, making offerings to ascetics, parents, and teachers, and the immeasurable wholesome dharmas of the world, such as practicing generosity and observing moral precepts, all arise from such profound prajnaparamita.

Kausika! The great kshatriya families, great brahmin families, great elder families, and great householder families in the world all arise from such profound prajnaparamita.

Kausika! The hosts of gods in the world—the Gods of the Four Great Kings, the Thirty-Three Gods, the Yama Gods, the Tushita Gods, the Gods Who Delight in Creation, and the Gods Who Wield Power over Others’ Creations—all arise from such profound prajnaparamita.

Kausika! The gods in the world—the Hosts of Brahma Gods, Ministers of Brahma Gods, Assembly of Brahma Gods, Great Brahma Gods, Radiant Gods, Gods of Lesser Radiance, Gods of Immeasurable Radiance, Gods of Utmost Purity of Radiance, Pure Gods, Gods of Lesser Purity, Gods of Immeasurable Purity, Gods of Pervasive Purity, Vast Gods, Gods of Lesser Vastness, Gods of Immeasurable Vastness, Gods of Vast Fruition, Gods Free from Affliction, Gods Free from Heat, Gods of Excellent Manifestation, Gods of Excellent Vision, and Akanishtha Gods—all arise from such profound prajnaparamita.

Kausika! 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 in the world all arise from such profound prajnaparamita.

Kausika! All stream-enterers and the fruit of stream-entry, once-returners and the fruit of once-returning, non-returners and the fruit of non-returning, and arhats and the fruit of arhatship all arise from such profound prajnaparamita.

Kausika! All pratyekabuddhas and the fruition of pratyekabuddhahood arise from such profound prajnaparamita.

Kausika! All great bodhisattvas and the dharmas of great bodhisattvas arise from such profound prajnaparamita.

Kausika! All Tathagatas, Arhats, Perfectly and Completely Awakened Ones arise from such profound prajnaparamita.

Kausika! The knowledge of all-knowing wisdom, which is inconceivable, ineffable, unsurpassed, beyond the unsurpassed, unequaled, and unexcelled, arises from such profound prajnaparamita.

At that time, Śakra, Lord of the Devas, addressed the Buddha: “World-Honored One! Among the people of Jambudvipa, there are those who do not know to revere and make offerings to, honor and praise the profound prajnaparamita. How could they know that revering and making offerings to, honoring and praising the profound prajnaparamita brings such great benefits and merit?”

The Buddha said: “Kauśika! I shall now ask you a question; answer as you see fit. What do you think? How many people in Jambudvipa have attained confirmed purity of faith in the Buddha, confirmed purity of faith in the Dharma, and confirmed purity of faith in the Sangha? How many harbor no doubt concerning the Buddha, no doubt concerning the Dharma, and no doubt concerning the Sangha? How many are wholeheartedly devoted to the Buddha, wholeheartedly devoted to the Dharma, and wholeheartedly devoted to the Sangha?”

Śakra, Lord of the Devas, replied: “World-Honored One! In Jambudvipa, only a few people have attained confirmed purity of faith in the Buddha, confirmed purity of faith in the Dharma, and confirmed purity of faith in the Sangha. Only a few harbor no doubt concerning the Buddha, no doubt concerning the Dharma, and no doubt concerning the Sangha. Only a few are wholeheartedly devoted to the Buddha, wholeheartedly devoted to the Dharma, and wholeheartedly devoted to the Sangha.”

The Buddha said: “Kauśika! I shall ask you again; answer as you see fit. Kauśika, what do you think?

How many people in Jambudvipa have attained the thirty-seven factors of enlightenment? How many have attained the three gates of liberation? How many have attained the eight liberations?

How many have attained the nine successive meditative attainments? How many have attained the four kinds of penetrating knowledge? How many have attained the six superknowledges?

How many have permanently eliminated the three fetters and attained the fruit of stream-entry? How many have weakened greed, hatred, and delusion and attained the fruit of once-returning? How many have eliminated the five lower fetters and attained the fruit of non-returning?

How many have eliminated the five higher fetters and attained the fruit of arhatship? How many have resolutely aroused the aspiration directed toward the attainment of a pratyekabuddha? How many have resolutely aroused the aspiration directed toward supreme enlightenment?”

Śakra, Lord of the Devas, replied: “World-Honored One! In Jambudvipa, only a few people have attained the thirty-seven factors of enlightenment. Only a few have attained the three gates of liberation.

Only a few have attained the eight liberations. Only a few have attained the nine successive meditative attainments. Only a few have attained the four kinds of penetrating knowledge.

Only a few have attained the six superknowledges. Only a few have permanently eliminated the three fetters and attained the fruit of stream-entry. Only a few have weakened greed, hatred, and delusion and attained the fruit of once-returning.

Only a few have eliminated the five lower fetters and attained the fruit of non-returning. Only a few have eliminated the five higher fetters and attained the fruit of arhatship. Only a few have resolutely aroused the aspiration directed toward the attainment of a pratyekabuddha.

Only a few have resolutely aroused the aspiration directed toward supreme enlightenment.”

At that time, the Buddha said to Śakra, Lord of the Devas: “So it is! So it is! It is just as you have said.

Kauśika! In Jambudvipa, exceedingly few people have attained confirmed purity of faith in the Buddha, confirmed purity of faith in the Dharma, and confirmed purity of faith in the Sangha. Fewer still harbor no doubt concerning the Buddha, no doubt concerning the Dharma, and no doubt concerning the Sangha.

Fewer still are wholeheartedly devoted to the Buddha, wholeheartedly devoted to the Dharma, and wholeheartedly devoted to the Sangha. Fewer still have attained the thirty-seven factors of enlightenment. Fewer still have attained the three gates of liberation.

Fewer still have attained the eight liberations. Fewer still have attained the nine successive meditative attainments. Fewer still have attained the four kinds of penetrating knowledge.

Fewer still have attained the six superknowledges.”

Kausika! In Jambudvipa, very few people permanently eliminate the three fetters and attain the fruit of stream-entry. Even fewer weaken greed, hatred, and delusion and attain the fruit of once-returning.

Even fewer eliminate the five lower fetters and attain the fruit of non-returning. Even fewer eliminate the five higher fetters and attain the fruit of arhatship. Even fewer resolutely set their minds upon the fruit of a pratyekabuddha.

Even fewer resolutely set their minds upon unsurpassed perfect awakening. Even fewer, having generated that resolve, diligently cultivate the practices leading to bodhi. Why is this?

Kausika! It is because sentient beings have wandered through birth and death for immeasurable kalpas, and most have not encountered a Buddha, heard the true Dharma, or drawn near the Sangha; they have not practiced generosity, guarded pure morality, cultivated patient acceptance, aroused diligence, practiced meditative concentration, or studied prajnaparamita; they have not heard of the perfection of generosity or cultivated the perfection of generosity; they have not heard of the perfection of morality or cultivated the perfection of morality; they have not heard of the perfection of patience or cultivated the perfection of patience; they have not heard of the perfection of diligence or cultivated the perfection of diligence;

they have not heard of the perfection of meditative concentration or cultivated the perfection of meditative concentration; they have not heard of prajnaparamita or cultivated prajnaparamita; they have not heard of inner emptiness or cultivated inner emptiness;

they have not heard of outer emptiness, inner-and-outer emptiness, the emptiness of emptiness, great emptiness, ultimate emptiness, the emptiness of the conditioned, the emptiness of the unconditioned, absolute 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, or the emptiness of the self-nature of nonexistence, nor have they cultivated outer emptiness through the emptiness of the self-nature of nonexistence; they have not heard of suchness or cultivated suchness;

they have not heard of the dharma-realm, the nature of dharmas, the nature free from falsity, the unchanging nature, the nature of equality, the nature of freedom from arising, the fixed order of dharmas, the abiding order of dharmas, the reality-limit, the realm of space, or the inconceivable realm, nor have they cultivated the dharma-realm through the inconceivable realm; they have not heard of the Noble Truth of suffering or cultivated the Noble Truth of suffering; they have not heard of the Noble Truths of the origin, cessation, and path, nor have they cultivated the Noble Truths of the origin, cessation, and path; they have not heard of the four meditative absorptions or cultivated the four meditative absorptions;

they have not heard of the four immeasurables or the four formless attainments, nor have they cultivated the four immeasurables or the four formless attainments; they have not heard of the eight liberations or cultivated the eight liberations; they have not heard of the eight spheres of mastery, the nine successive attainments, or the ten totalities, nor have they cultivated the eight spheres of mastery, the nine successive attainments, or the ten totalities; they have not heard of the four foundations of mindfulness or cultivated the four foundations of mindfulness;

they have not heard of the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of awakening, or the eightfold noble path, nor have they cultivated the four right efforts through the eightfold noble path; they have not heard of the gateway to liberation through emptiness or cultivated the gateway to liberation through emptiness; they have not heard of the gateways to liberation through signlessness and wishlessness, nor have they cultivated the gateways to liberation through signlessness and wishlessness; they have not heard of the five kinds of eyes or cultivated the five kinds of eyes; they have not heard of the six superknowledges or cultivated the six superknowledges;

they have not heard of the ten powers of a Buddha or cultivated the ten powers of a Buddha; they have not heard of the four fearlessnesses, the four unobstructed understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, or the eighteen distinctive qualities of a Buddha, nor have they cultivated the four fearlessnesses through the eighteen distinctive qualities of a Buddha; they have not heard of the quality of never losing mindfulness or cultivated the quality of never losing mindfulness; they have not heard of the nature of constant equanimity or cultivated the nature of constant equanimity; they have not heard of all dharani gateways or cultivated all dharani gateways; they have not heard of all samadhi gateways or cultivated all samadhi gateways;

they have not heard of the knowledge of all things or cultivated the knowledge of all things; they have not heard of the knowledge of the aspects of the path or the knowledge of all aspects, nor have they cultivated the knowledge of the aspects of the path or the knowledge of all aspects.

Kausika! For this reason, you should know that in this Jambudvipa, very few people accomplish verified purity regarding the Buddha, verified purity regarding the Dharma, and verified purity regarding the Sangha. Even fewer are free from doubt regarding the Buddha, free from doubt regarding the Dharma, and free from doubt regarding the Sangha. Even fewer are wholly devoted to the Buddha, wholly devoted to the Dharma, and wholly devoted to the Sangha. Even fewer attain the thirty-seven dharmas that contribute to bodhi. Even fewer attain the three gateways to liberation. Even fewer attain the eight liberations. Even fewer attain the nine successive attainments. Even fewer attain the four unobstructed understandings. Even fewer attain the six superknowledges.

Kausika! You should know that in this Jambudvipa, very few people permanently eliminate the three fetters and attain the fruit of stream-entry. Even fewer weaken greed, hatred, and delusion and attain the fruit of once-returning. Even fewer eliminate the five lower fetters and attain the fruit of non-returning. Even fewer eliminate the five higher fetters and attain the fruit of arhatship. Even fewer resolutely set their minds upon the fruit of a pratyekabuddha. Even fewer resolutely set their minds upon unsurpassed perfect awakening. Even fewer, having generated that resolve, diligently cultivate the practices leading to bodhi.

At that time, the Buddha said to Śakra, Lord of the Devas: “I shall now question you; answer according to your understanding. Kauśika! What do you think?

Apart from the human beings of Jambudvīpa, throughout this three-thousandfold world system, how many sentient beings reverently honor and make offerings to their parents and teachers? How many sentient beings reverently honor and make offerings to śramaṇas and brahmins? How many sentient beings practice giving, observe the fast, and uphold the precepts?

How many sentient beings cultivate the ten wholesome courses of karma? How many sentient beings, with regard to sensual pleasures, abide in the perception of disenchantment, the perception of impermanence, the perception of suffering, the perception of non-self, the perception of impurity, the perception of repulsiveness in food, and the perception that nothing in the entire world is delightful? How many sentient beings cultivate the four dhyānas?

How many sentient beings cultivate the four immeasurables? How many sentient beings cultivate the four formless concentrations? How many sentient beings have faith in the Buddha, faith in the Dharma, and faith in the Sangha?

How many sentient beings have no doubt concerning the Buddha, no doubt concerning the Dharma, and no doubt concerning the Sangha? How many sentient beings are wholly devoted to the Buddha, wholly devoted to the Dharma, and wholly devoted to the Sangha? How many sentient beings cultivate the thirty-seven factors of enlightenment?

How many sentient beings cultivate the three gateways to liberation? How many sentient beings cultivate the eight liberations? How many sentient beings cultivate the nine successive attainments?

How many sentient beings cultivate the four kinds of unimpeded understanding? How many sentient beings cultivate the six superknowledges? How many sentient beings permanently sever the three fetters and attain the fruit of stream-entry?

How many sentient beings weaken greed, hatred, and delusion and attain the fruit of once-returning? How many sentient beings sever the five lower fetters and attain the fruit of non-returning? How many sentient beings sever the five higher fetters and attain the fruit of arhatship?

How many sentient beings resolutely set their minds upon the attainment of a pratyekabuddha? How many sentient beings resolutely set their minds upon unsurpassed perfect enlightenment? How many sentient beings, having generated this resolve, diligently cultivate the practices leading to enlightenment?

How many sentient beings nurture and develop the mind of enlightenment? How many sentient beings skillfully cultivate prajñāpāramitā? How many sentient beings become established as non-retrogressing bodhisattvas?

How many sentient beings swiftly realize unsurpassed perfect enlightenment?”

Śakra, Lord of the Devas, replied: “Blessed One! Within this three-thousandfold world system, few sentient beings reverently honor and make offerings to their parents and teachers. Few sentient beings reverently honor and make offerings to śramaṇas and brahmins.

Few sentient beings practice giving, observe the fast, and uphold the precepts. Few sentient beings cultivate the ten wholesome courses of karma. Few sentient beings, with regard to sensual pleasures, abide in the perception of disenchantment, the perception of impermanence, the perception of suffering, the perception of non-self, the perception of impurity, the perception of repulsiveness in food, and the perception that nothing in the entire world is delightful.

Few sentient beings cultivate the four dhyānas. Few sentient beings cultivate the four immeasurables. Few sentient beings cultivate the four formless concentrations.

Few sentient beings have faith in the Buddha, faith in the Dharma, and faith in the Sangha. Few sentient beings have no doubt concerning the Buddha, no doubt concerning the Dharma, and no doubt concerning the Sangha. Few sentient beings are wholly devoted to the Buddha, wholly devoted to the Dharma, and wholly devoted to the Sangha.

Few sentient beings cultivate the thirty-seven factors of enlightenment. Few sentient beings cultivate the three gateways to liberation. Few sentient beings cultivate the eight liberations.

Few sentient beings cultivate the nine successive attainments. Few sentient beings cultivate the four kinds of unimpeded understanding. Few sentient beings cultivate the six superknowledges.

Few sentient beings permanently sever the three fetters and attain the fruit of stream-entry. Few sentient beings weaken greed, hatred, and delusion and attain the fruit of once-returning. Few sentient beings sever the five lower fetters and attain the fruit of non-returning.

Few sentient beings sever the five higher fetters and attain the fruit of arhatship. Few sentient beings resolutely set their minds upon the attainment of a pratyekabuddha. Few sentient beings resolutely set their minds upon unsurpassed perfect enlightenment.

Few sentient beings, having generated this resolve, diligently cultivate the practices leading to enlightenment. Few sentient beings nurture and develop the mind of enlightenment. Few sentient beings skillfully cultivate prajñāpāramitā.

Few sentient beings become established at the stage of a non-retrogressing bodhisattva. Few sentient beings swiftly realize unsurpassed perfect enlightenment.”

At that time, the Buddha said to Śakra, Lord of the Devas: “So it is! So it is! It is just as you have said.

Kauśika! Within this three-thousandfold world system, very few sentient beings reverently honor and make offerings to their parents and teachers. Still fewer sentient beings reverently honor and make offerings to śramaṇas and brahmins.

Still fewer sentient beings practice giving, observe the fast, and uphold the precepts. Still fewer sentient beings cultivate the ten wholesome courses of karma. Still fewer sentient beings, with regard to sensual pleasures, abide in the perception of disenchantment, the perception of impermanence, the perception of suffering, the perception of non-self, the perception of impurity, the perception of repulsiveness in food, and the perception that nothing in the entire world is delightful.

Still fewer sentient beings cultivate the four dhyānas. Still fewer sentient beings cultivate the four immeasurables. Still fewer sentient beings cultivate the four formless concentrations.

Still fewer sentient beings have faith in the Buddha, faith in the Dharma, and faith in the Sangha. Still fewer sentient beings have no doubt concerning the Buddha, no doubt concerning the Dharma, and no doubt concerning the Sangha. Still fewer sentient beings are wholly devoted to the Buddha, wholly devoted to the Dharma, and wholly devoted to the Sangha.

Still fewer sentient beings cultivate the thirty-seven factors of enlightenment. Still fewer sentient beings cultivate the three gateways to liberation. Still fewer sentient beings cultivate the eight liberations.

Still fewer sentient beings cultivate the nine successive attainments. Still fewer sentient beings cultivate the four kinds of unimpeded understanding. Still fewer sentient beings cultivate the six superknowledges.

“Kauśika! Within this three-thousandfold world system, very few sentient beings permanently sever the three fetters and attain the fruit of stream-entry. Still fewer sentient beings weaken greed, hatred, and delusion and attain the fruit of once-returning.

Still fewer sentient beings sever the five lower fetters and attain the fruit of non-returning. Still fewer sentient beings sever the five higher fetters and attain the fruit of arhatship. Still fewer sentient beings resolutely set their minds upon the attainment of a pratyekabuddha.

Still fewer sentient beings resolutely set their minds upon unsurpassed perfect enlightenment. Still fewer sentient beings, having generated this resolve, diligently cultivate the practices leading to enlightenment. Still fewer sentient beings nurture and develop the mind of enlightenment.

Still fewer sentient beings skillfully cultivate prajñāpāramitā. Still fewer sentient beings become established at the stage of a non-retrogressing bodhisattva. Still fewer sentient beings swiftly realize unsurpassed perfect enlightenment.

“Furthermore, Kauśika! With the pure and unobstructed Buddha-eye, I contemplate innumerable worlds throughout the ten directions. Although I see immeasurable, countless, and boundless sentient beings resolutely setting their minds upon unsurpassed perfect enlightenment and diligently cultivating the practices leading to enlightenment, because they remain far removed from the skillful means of profound prajñāpāramitā, only one, two, or three among them become established at the stage of a non-retrogressing bodhisattva, while most regress and fall to the inferior stages of śrāvakas and pratyekabuddhas.

Why is this? Kauśika! Because unsurpassed perfect enlightenment is exceedingly difficult to attain, those of inferior wisdom who are indolent, weak in diligence, shallow in understanding, and of lowly capacity are unable to realize it.”

Kausika! For this reason, if good men and good women and others have firmly resolved to advance toward unsurpassed perfect enlightenment, diligently cultivate the practices leading to bodhi, wish to abide on the bodhisattva stage of non-retrogression, and swiftly realize unsurpassed perfect enlightenment without encountering further calamities or hindrances, they should constantly listen to, uphold, read, recite, diligently cultivate, and reflect upon this profound prajnaparamita in accordance with reason; they should delight in questioning their teachers and gladly expound it to others.

Having done so, they should also copy it, adorn it with various precious objects, reverently make offerings to it, honor and praise it; and they should offer the finest garlands, perfumes, powdered incense, and so forth, garments, necklaces, banners, canopies, various precious jewels, music, and lamps. Kausika, these good men and good women and others should likewise listen to, uphold, read, recite, diligently cultivate, and reflect in accordance with reason upon the other supreme wholesome dharmas encompassed within the profound prajnaparamita; they should delight in questioning their teachers and gladly expound them to others.

What are the other supreme wholesome dharmas encompassed within the profound prajnaparamita? They are the paramitas of generosity, pure morality, patient acceptance, diligence, and meditative concentration; or 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 the unchanging, emptiness of intrinsic nature, emptiness of individual characteristics, emptiness of common characteristics, emptiness of all dharmas, emptiness of the unobtainable, emptiness of nonexistence, emptiness of self-nature, and emptiness of the self-nature of nonexistence;

or suchness, the dharma-dhatu, the nature of dharmas, the nature free from falsity, the nature free from change, the nature of equality, the nature free from arising, the fixed order of dharmas, the abiding order of dharmas, ultimate reality, the realm of space, and the inconceivable realm; or the Noble Truth of suffering, the Noble Truth of its origin, its cessation, and the path; or the four meditative absorptions, the four immeasurables, and the four formless concentrations; or the eight liberations, the eight spheres of mastery, the nine successive attainments, and the ten total spheres; or 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;

or the liberation gateway of emptiness, the liberation gateway of signlessness, and the liberation gateway of wishlessness; or the five eyes and the six superknowledges; or the ten powers of a Buddha, the four fearlessnesses, the four unobstructed analytical knowledges, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen unique qualities of a Buddha; or the Dharma of never losing mindfulness and the nature of constant equanimity; or all dharani gateways and all samadhi gateways; or the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects; or immeasurable and boundless other Buddha-dharmas.

These are called the supreme wholesome dharmas encompassed within the profound prajnaparamita.

Kausika! Those good men and good women and others should also listen to, uphold, read, recite, and reflect in accordance with reason upon the immeasurable other Dharma gateways, such as the skandhas, ayatanas, and dhatus, that accord with the profound prajnaparamita. They should not disparage them and thereby obstruct unsurpassed perfect enlightenment.

Fascicle 103

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