大般若波羅蜜多經

25

At that time, Sakra, Lord of the Devas, again addressed the Buddha: “World-Honored One! Why do the devas of the Heaven of the Four Great Kings, the Heaven of the Thirty-Three, the Yama Heaven, the Tusita Heaven, the Heaven of Delight in Transformations, the Heaven of Mastery over Others’ Transformations, the Brahma Assembly Heaven, the Brahma Ministers Heaven, the Great Brahma Heaven, the Radiant Heaven, the Heaven of Lesser Light, the Heaven of Immeasurable Light, the Heaven of Utmost Purity of Light, the Pure Heaven, the Heaven of Lesser Purity, the Heaven of Immeasurable Purity, the Heaven of Universal Purity, the Vast Heaven, the Heaven of Lesser Vastness, the Heaven of Immeasurable Vastness, the Heaven of Abundant Fruit, the Heaven Free from Affliction, the Heaven Free from Heat,

the Heaven of Excellent Manifestation, the Heaven of Excellent Vision, and the Akanistha Heaven, together with immeasurable nagas, yakshas, gandharvas, asuras, garudas, kimnaras, mahoragas, humans, nonhumans, and other beings of great majestic virtue dwelling throughout this three-thousand great-thousand world-system and the boundless other worlds throughout the ten directions, come to that place to behold, venerate, read, and recite the profound prajnaparamita that has been copied; to reverently make offerings to it, honor and praise it; and, with palms joined, circumambulate it to the right, joyfully guarding and remaining mindful of it for the sake of those good men and good women and others?”

The Buddha then told Sakra, Lord of the Devas: “Kausika! If those good men, good women, and others see wondrous light at the place where the profound prajnaparamita is enshrined, or smell an extraordinary fragrance wafting from that place, or hear celestial music there, they should know that devas, nagas, and others, fully endowed with great majestic virtue and spiritual power, have come to that place to behold, venerate, read, and recite the profound prajnaparamita that has been copied; to reverently make offerings to it, honor and praise it; and, with palms joined, circumambulate it to the right, joyfully guarding and remaining mindful of it.

“Furthermore, Kausika! When those good men, good women, and others practice pure and wondrous conduct, adorn and purify that place, and wholeheartedly make offerings to this prajnaparamita, they should know that devas, nagas, and others, fully endowed with great majestic virtue and spiritual power, have come to that place to behold, venerate, read, and recite the profound prajnaparamita that has been copied; to reverently make offerings to it, honor and praise it; and, with palms joined, circumambulate it to the right, joyfully guarding and remaining mindful of it.

“Kausika! Because devas, nagas, and others who are fully endowed with such great majestic virtue and spiritual power come to that place, all malevolent spirits and evil ghosts there become terrified and withdraw, not daring to remain. Through these causes and conditions, the minds of those good men, good women, and others immediately become open and expansive; the wholesome karma they have cultivated grows ever further, and everything they undertake is free from obstruction.

Therefore, Kausika, wherever one wishes to enshrine this prajnaparamita, one should first remove all impure things from the surrounding area, sweep and clean it, sprinkle it with fragrant water, and set out a precious seat before enshrining it. Afterward, one should burn incense, scatter flowers, suspend canopies and festoons, and adorn the place throughout with precious banners, streamers, and wind bells arranged in alternating patterns.

One should further adorn that place with garments, necklaces, gold, silver, precious objects, various jewels, music, bright lamps, and immeasurable kinds of beautiful ornaments. If one constantly makes offerings to the prajnaparamita in this way, immeasurable devas, nagas, and others, fully endowed with great majestic virtue and spiritual power, will come to that place to behold, venerate, read, and recite the profound prajnaparamita that has been copied; to reverently make offerings to it, honor and praise it; and, with palms joined, circumambulate it to the right, joyfully guarding and remaining mindful of it.

“Furthermore, Kausika! If those good men, good women, and others constantly make offerings to the prajnaparamita in this way, their bodies and minds will not become weary; their bodies and minds will be peaceful and joyful, light and buoyant, harmonious, and secure. Their minds will remain firmly fixed upon the prajnaparamita.

When they sleep at night, they will have no evil dreams but will see only auspicious dreams. That is, they will see the Tathagata, the Arhat, the Perfectly and Completely Awakened One, whose body is golden in color and is fully endowed with the thirty-two marks of a great person and the eighty subsidiary characteristics, perfectly and magnificently adorned, emitting great radiance that universally illuminates all. Surrounded before and behind by sravakas and bodhisattvas, they themselves will be present within the assembly and hear the Buddha proclaim teachings corresponding to the perfection of generosity, the perfection of pure morality, the perfection of patient acceptance, the perfection of diligence, the perfection of meditative concentration, and the perfection of wisdom.

They will hear the Buddha proclaim teachings corresponding to inner emptiness, outer emptiness, inner-and-outer emptiness, the emptiness of emptiness, great emptiness, the emptiness of ultimate meaning, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, ultimate emptiness, boundless emptiness, the emptiness of dispersion, the emptiness of nonchange, the emptiness of intrinsic nature, the emptiness of individual characteristics, the emptiness of common characteristics, the emptiness of all phenomena, the emptiness of the unobtainable, the emptiness of nonbeing, the emptiness of intrinsic nature, and the emptiness of the intrinsic nature of nonbeing.

They will hear the Buddha proclaim teachings corresponding to suchness, the dharma realm, dharma nature, the nature free from falsity, the nature free from change, the nature of equality, the nature of freedom from arising, the certainty of Dharma, the abiding of Dharma, the true limit, the realm of space, and the inconceivable realm. They will hear the Buddha proclaim teachings corresponding to the Noble Truth of suffering, the Noble Truth of the origin of suffering, the Noble Truth of cessation, and the Noble Truth of the path.

They will hear the Buddha proclaim teachings corresponding to the four meditative absorptions, the four immeasurables, and the four formless concentrations. They will hear the Buddha proclaim teachings corresponding to the eight liberations, the eight spheres of mastery, the nine successive concentrations, and the ten universal spheres. They will hear the Buddha proclaim teachings corresponding to the four establishments 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 eightfold noble path.

They will hear the Buddha proclaim teachings corresponding to the liberation gateway of emptiness, the liberation gateway of signlessness, and the liberation gateway of wishlessness. They will hear the Buddha proclaim teachings corresponding to the five kinds of eyes and the six superknowledges. They will hear the Buddha proclaim teachings corresponding to the Buddha’s ten powers, four fearlessnesses, four unobstructed understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen distinctive qualities of a Buddha.

They will hear the Buddha proclaim teachings corresponding to the quality of never losing mindfulness and the nature of constant equanimity. They will hear the Buddha proclaim teachings corresponding to the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects. They will hear the Buddha proclaim teachings corresponding to all dharani gateways and all samadhi gateways.

They will hear the Buddha proclaim teachings corresponding to all practices of great bodhisattvas. They will hear the Buddha proclaim teachings corresponding to the unsurpassed perfect awakening of all Buddhas.”

They also hear the meanings of the dharmas associated with the perfection of giving, the perfection of pure morality, the perfection of patient acceptance, the perfection of diligence, the perfection of meditative concentration, and the perfection of wisdom being distinguished. They also hear the meanings of the dharmas associated with 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, absolute emptiness, boundless emptiness, the emptiness of dispersion, the emptiness of the unchanging, the emptiness of intrinsic nature, the emptiness of individual characteristics, the emptiness of common characteristics, the emptiness of all dharmas,

the emptiness of the ungraspable, the emptiness of nonexistence, the emptiness of self-nature, and the emptiness of the self-nature of nonexistence being distinguished.

They also hear the meanings of the dharmas associated with suchness, the dharma-realm, the Dharma-nature, the nature free from falsity, the unchanging nature, the nature of equality, the nature free from arising, the fixed order of dharmas, the abiding order of dharmas, the ultimate reality, the realm of space, and the inconceivable realm being distinguished. They also hear the meanings of the dharmas associated with the Noble Truth of suffering, the Noble Truth of the origin of suffering, the Noble Truth of cessation, and the Noble Truth of the path being distinguished.

They also hear the meanings of the dharmas associated with the four meditative concentrations, the four immeasurables, and the four formless attainments being distinguished. They also hear the meanings of the dharmas associated with the eight liberations, the eight spheres of mastery, the nine successive attainments, and the ten totalities being distinguished. They also hear the meanings of the dharmas associated with 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 eightfold noble path being distinguished.

They also hear the meanings of the dharmas associated with the liberation gateway of emptiness, the liberation gateway of signlessness, and the liberation gateway of wishlessness being distinguished. They also hear the meanings of the dharmas associated with the five kinds of eyes and the six superknowledges being distinguished. They also hear the meanings of the dharmas associated with 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 unique qualities of a Buddha being distinguished.

They also hear the meanings of the dharmas associated with the Dharma of never losing mindfulness and the nature of constant equanimity being distinguished. They also hear the meanings of the dharmas associated with the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects being distinguished. They also hear the meanings of the dharmas associated with all dharani gateways and all samadhi gateways being distinguished.

They also hear the meanings of the dharmas associated with all practices of great bodhisattvas being distinguished. They also hear the meanings of the dharmas associated with the unsurpassed awakening of all Buddhas being distinguished. Or in dreams they see a bodhi tree, its trunk lofty and immense and adorned with various precious substances, and see a great bodhisattva approach the bodhi tree, sit cross-legged, subdue the hostile maras, attain unsurpassed awakening, turn the wondrous Dharma wheel, and deliver immeasurable sentient beings.

They also see immeasurable hundreds of thousands of kotis upon kotis of great bodhisattvas gathering together to discuss and expound various meanings of the Dharma, saying: “Sentient beings should be brought to maturity in this way; Buddha lands should be purified and adorned in this way; the armies of Mara should be subdued in this way; bodhisattva practices should be cultivated in this way;

and the knowledge of all-knowing wisdom should be embraced in this way.” Or again, in dreams they see immeasurable hundreds of thousands of kotis upon kotis of Buddhas in the eastern direction, and they also hear a voice saying: “In that world, a Tathagata, Arhat, Perfectly Awakened One of such-and-such a name, surrounded reverently by so many hundreds of thousands of kotis upon kotis of great bodhisattvas and so many hundreds of thousands of kotis upon kotis of shravaka disciples, expounds the Dharma for them.” The same is true in the southern, western, and northern directions, the four intermediate directions, and above and below.

Or again, in dreams they see immeasurable hundreds of thousands of kotis upon kotis of Buddhas in the eastern direction enter nirvana. Having seen all those Buddhas enter nirvana, they see that each Buddha has donors who make offerings to the Buddha’s relics, using the seven exquisite precious substances to erect immeasurable hundreds of thousands of kotis upon kotis of jeweled stupas. At all those jeweled stupas, throughout immeasurable kalpas, they also reverently make offerings, honor, and praise with immeasurable exquisite flower garlands, scented ointments, powdered incense, and so forth; garments, necklaces, banners, pennants, jeweled canopies, various precious gems, music, lamps, and lights.

The same is likewise true in the southern, western, and northern directions, the four intermediate directions, and above and below.

Kausika! When those good men and good women see such auspicious signs in their dreams, whether asleep or awake, their bodies and minds are peaceful and joyful. Devas, spirits, and others increase their vitality, causing them to perceive that their bodies are light and at ease.

For this reason, they are not greatly attached to food, drink, medicines, garments, or bedding, and they always regard the four kinds of offerings lightly. It is like a yogin who enters a supremely wondrous meditative concentration: through the power of that concentration, the yogin’s body and mind become fresh and supple, and after emerging from concentration, the yogin always regards delicious food lightly. So it is with this matter.

Why is this? Kausika! It is because those good men and good women are compassionately protected and kept in mind by all Tathagatas, Arhats, Perfectly Awakened Ones, shravakas, bodhisattvas, devas, nagas, yakshas, gandharvas, asuras, garudas, kinnaras, mahoragas, humans, nonhumans, and others endowed with spiritual power, majestic virtue, and excellence throughout this three-thousand-great-thousand world and the boundless other worlds of the ten directions.

They secretly infuse their bodies and minds with wondrous vitality, causing their resolve to become courageous and their bodies to become strong and healthy.

Kausika! If good men and good women wish to obtain such merit and virtue in this present life, they should give rise to the aspiration for all-knowing wisdom and, taking nonattainment as skillful means, listen wholeheartedly to this prajnaparamita, receive and retain it, read and recite it, diligently cultivate and study it, contemplate it in accordance with principle, explain and proclaim it, copy it, and disseminate it widely.

Kausika! Although good men and good women may be unable to listen to this prajnaparamita, receive and retain it, read and recite it, diligently cultivate and study it, contemplate it in accordance with principle, proclaim it for sentient beings, or disseminate it widely, if they merely copy it and adorn it with precious objects, and also reverently make offerings, honor, and praise it with various exquisite flower garlands, scented ointments, powdered incense, and so forth; garments, necklaces, banners, pennants, jeweled canopies, various precious gems, music, lamps, and lights—offering everything they possess—then they will also obtain the merit and virtue previously described.

Why is this? Kausika! It is because those good men and good women are capable of bringing vast benefit and immeasurable peace and happiness to sentient beings.

Furthermore, Kausika, if good men and good women, with minds corresponding to the knowledge of all aspects and employing non-apprehension as skillful means, listen wholeheartedly to this prajnaparamita, receive and retain it, read and recite it, diligently cultivate and study it, reflect upon it in accordance with principle, expound it for sentient beings, and disseminate it widely;

or if they copy it, adorn it with various precious materials, and then, with the most exquisite flower garlands, fragrant ointments, powdered incense, and so forth, garments, necklaces, banners, canopies, various precious gems, music, lamps, and all their possessions, reverently make offerings to it, honor it, and praise it, then through these causes and conditions those good men and good women will acquire immeasurable merit.

Their merit will surpass even that of one who, throughout an entire lifetime, reverently makes offerings to, honors, and praises all the Tathagatas, Arhats, Perfectly Enlightened Ones and their assemblies of disciples in the worlds of the ten directions with immeasurable varieties of exquisite food and drink, garments, bedding, medicines, and other necessities. It will also surpass that of one who, after the Buddhas and their disciples throughout the ten directions have entered nirvana, erects lofty, spacious, beautifully adorned stupas of the seven exquisite precious substances as offerings to their relics, and throughout an entire lifetime reverently makes offerings to, honors, and praises them with immeasurable varieties of the most exquisite celestial flower garlands,

fragrant ointments, powdered incense, and so forth, garments, necklaces, banners, precious canopies, various precious gems, music, and lamps.

Why is this? Kausika, it is because all the Buddhas and their assemblies of disciples throughout the ten directions are born from this profound prajnaparamita.

At that time, the Buddha said to Sakra, Lord of the Devas: “Kausika, suppose that the Buddha’s relics filled this entire Jambudvipa and constituted one portion, while a written copy of this profound prajnaparamita constituted another portion. Which of these two portions would you choose?”

Sakra, Lord of the Devas, then said to the Buddha:

“Blessed One, suppose that the Buddha’s relics filled this entire Jambudvipa and constituted one portion, while a written copy of this profound prajnaparamita constituted another portion. Of these two portions, I would choose the prajnaparamita. Why is this?

It is not that I lack faith in and acceptance of the relics of the Buddhas, nor that I do not delight in reverently making offerings to them, honoring them, and praising them. Rather, all relics are born from prajnaparamita. They are permeated and cultivated by the power of the merit of prajnaparamita, and they receive the reverent offerings, honor, and praise of all devas, humans, asuras, and others in the world, who offer immeasurable varieties of the most exquisite flower garlands, fragrant ointments, powdered incense, and so forth, garments, necklaces, banners, precious canopies, various precious gems, music, lamps, and all their possessions.”

At that time, Sariputra said to Sakra, Lord of the Devas: “Kausika, this prajnaparamita cannot be apprehended. It is without form, invisible, and has no single characteristic by which it may be distinguished; it is therefore called signlessness. How, then, can you apprehend it?

Why is this? This prajnaparamita neither grasps nor relinquishes, neither increases nor decreases, neither abides nor disperses, neither benefits nor harms, and is neither defiled nor purified. This prajnaparamita is not joined with the dharmas of the Buddhas, yet it does not abandon the dharmas of ordinary beings; it is not joined with the dharmas of bodhisattvas, yet it does not abandon the dharmas of ordinary beings; it is not joined with the dharmas of pratyekabuddhas, yet it does not abandon the dharmas of ordinary beings; it is not joined with the dharmas of sravakas, yet it does not abandon the dharmas of ordinary beings; it is not joined with the unconditioned realm, yet it does not abandon the conditioned realm.

This prajnaparamita is not joined with the paramita of generosity, nor with the paramitas of pure morality, patience, diligence, meditation, or prajnaparamita. This prajnaparamita is not joined with inner emptiness, nor with outer emptiness, inner-and-outer emptiness, the emptiness of emptiness, great emptiness, ultimate emptiness, the emptiness of the conditioned, the emptiness of the unconditioned, ultimate 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 non-apprehension, the emptiness of nonexistence, the emptiness of self-nature,

or the emptiness of the nonexistence of self-nature.

This prajnaparamita is not joined with suchness, nor with the dharma-dhatu, dharma-nature, the nature free from falsity, the nature free from change, the nature of equality, the nature of freedom from arising, the fixed order of dharmas, the abiding order of dharmas, the true limit, the realm of space, or the inconceivable realm. This prajnaparamita is not joined with the Noble Truth of suffering, nor with the Noble Truths of its origin, cessation, and the path.

This prajnaparamita is not joined with the four meditative absorptions, nor with the four immeasurables or the four formless concentrations. This prajnaparamita is not joined with the eight liberations, nor with the eight spheres of mastery, the nine successive meditative attainments, or the ten spheres of totality. This prajnaparamita is not joined with the four foundations of mindfulness, nor with the four right efforts, the four bases of supernormal power, the five faculties, the five powers, the seven factors of enlightenment, or the eightfold noble path.

This prajnaparamita is not joined with the liberation gateway of emptiness, nor with the liberation gateways of signlessness and wishlessness. This prajnaparamita is not joined with the five kinds of eyes, nor with the six superknowledges. This prajnaparamita is not joined with the Buddha’s ten powers, nor with the four fearlessnesses, the four unobstructed understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, or the eighteen unique qualities of a Buddha.

This prajnaparamita is not joined with the quality of never losing mindfulness, nor with the nature of constant equanimity. This prajnaparamita is not joined with the knowledge of all things, nor with the knowledge of the aspects of the path or the knowledge of all aspects. This prajnaparamita is not joined with any dharani gateway, nor with any samadhi gateway.

This prajnaparamita is not joined with the fruit of stream-entry, nor with the fruits of once-returning, non-returning, or arhatship. This prajnaparamita is not joined with the attainment of a pratyekabuddha. This prajnaparamita is not joined with the practices of great bodhisattvas.

This prajnaparamita is not joined with the fruit of unsurpassed enlightenment.”

At that time, Śakra, Lord of the Gods, replied to Śāriputra: “Venerable Sir! So it is! So it is!

It is exactly as you have said. Such prajnaparamita truly cannot be apprehended; it has no form, cannot be seen, and has no characteristic of dualistic opposition; thus it is called signlessness. Venerable Sir!

Such prajnaparamita neither grasps nor relinquishes, neither increases nor decreases, neither gathers nor disperses, neither benefits nor harms, and is neither defiled nor pure. Venerable Sir! Such prajnaparamita neither joins with the dharmas of the Buddhas nor abandons the dharmas of ordinary beings; neither joins with the dharmas of bodhisattvas nor abandons the dharmas of ordinary beings; neither joins with the dharmas of pratyekabuddhas nor abandons the dharmas of ordinary beings; neither joins with the dharmas of śrāvakas nor abandons the dharmas of ordinary beings; neither joins with the unconditioned realm nor abandons the conditioned realm.

Venerable Sir! Such prajnaparamita does not join with the perfection of generosity, nor with the perfections of pure morality, patient endurance, diligence, meditative concentration, or prajnaparamita. Venerable Sir!

Such prajnaparamita does not join with inner emptiness, nor with outer emptiness, inner-and-outer emptiness, the emptiness of emptiness, great emptiness, the emptiness of ultimate meaning, the emptiness of the conditioned, the emptiness of the unconditioned, ultimate emptiness, boundless emptiness, the emptiness of dispersion, the emptiness of the unchanging, the emptiness of intrinsic nature, the emptiness of individual characteristics, the emptiness of common characteristics, the emptiness of all dharmas, the emptiness of the unapprehensible, the emptiness of nonexistence, the emptiness of self-nature, or the emptiness of the self-nature of nonexistence.

Venerable Sir! Such prajnaparamita does not join with suchness, nor with the dharma-dhatu, dharma-nature, 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 true limit, the realm of space, or the inconceivable realm. Venerable Sir!

Such prajnaparamita does not join with the Noble Truth of suffering, nor with the Noble Truths of the origin of suffering, cessation, or the path. Venerable Sir! Such prajnaparamita does not join with the four meditative absorptions, nor with the four immeasurables or the four formless attainments.

Venerable Sir! Such prajnaparamita does not join with the eight liberations, nor with the eight spheres of mastery, the nine successive attainments, or the ten spheres of totality. Venerable Sir!

Such prajnaparamita does not join with the four foundations of mindfulness, nor with the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of awakening, or the Noble Eightfold Path. Venerable Sir! Such prajnaparamita does not join with the liberation gateway of emptiness, nor with signlessness or wishlessness.

Venerable Sir! Such prajnaparamita does not join with the five kinds of vision, nor with the six superknowledges. Venerable Sir!

Such prajnaparamita does not join with the ten powers of a Buddha, nor with 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. Venerable Sir! Such prajnaparamita does not join with the dharma of never losing mindfulness, nor with the nature of perpetual equanimity.

Venerable Sir! Such prajnaparamita does not join with the knowledge of all things, nor with the knowledge of the aspects of the path or the knowledge of all aspects. Venerable Sir!

Such prajnaparamita does not join with any dharani gateway, nor with any samadhi gateway. Venerable Sir! Such prajnaparamita does not join with the fruit of stream-entry, nor with the fruits of once-returning, non-returning, or arhatship.

Venerable Sir! Such prajnaparamita does not join with the fruition of a pratyekabuddha. Venerable Sir!

Such prajnaparamita does not join with the practices of great bodhisattvas. Venerable Sir! Such prajnaparamita does not join with the fruition of unsurpassed awakening.

“Venerable Sir! If one is able to understand prajnaparamita in this way, one correctly apprehends profound prajnaparamita and also correctly practices profound prajnaparamita. Why is this? Because profound prajnaparamita does not follow either of the two extremes and has no dual characteristics. Likewise, the perfections of meditative concentration, diligence, patient endurance, pure morality, and generosity do not follow either of the two extremes and have no dual characteristics.”

At that time, the Buddha praised Śakra, Lord of the Gods: “Excellent! Excellent! It is as you have said. Profound prajnaparamita does not follow either of the two extremes. Why is this? Because profound prajnaparamita has no dual characteristics. Likewise, the perfections of meditative concentration, diligence, patient endurance, pure morality, and generosity do not follow either of the two extremes. Why is this? Because those perfections of meditative concentration, diligence, patient endurance, pure morality, and generosity also have no dual characteristics.

“Kauśika! Those who would cause profound prajnaparamita to have dual characteristics would thereby cause suchness also to have dual characteristics. Why is this, Kauśika? Because profound prajnaparamita and suchness are nondual and undivided.

“Kauśika! Those who would cause the perfections of meditative concentration, diligence, patient endurance, pure morality, and generosity to have dual characteristics would thereby cause suchness also to have dual characteristics. Why is this, Kauśika? Because the perfections of meditative concentration, diligence, patient endurance, pure morality, and generosity and suchness are nondual and undivided.

“Kauśika! Those who would cause profound prajnaparamita to have dual characteristics would thereby cause the dharma-dhatu also to have dual characteristics. Why is this, Kauśika? Because profound prajnaparamita and the dharma-dhatu are nondual and undivided.

“Kauśika! Those who would cause the perfections of meditative concentration, diligence, patient endurance, pure morality, and generosity to have dual characteristics would thereby cause the dharma-dhatu also to have dual characteristics. Why is this, Kauśika? Because the perfections of meditative concentration, diligence, patient endurance, pure morality, and generosity and the dharma-dhatu are nondual and undivided.

“Kauśika! Those who would cause profound prajnaparamita to have dual characteristics would thereby cause dharma-nature also to have dual characteristics. Why is this, Kauśika? Because profound prajnaparamita and dharma-nature are nondual and undivided.

“Kauśika! Those who would cause the perfections of meditative concentration, diligence, patient endurance, pure morality, and generosity to have dual characteristics would thereby cause dharma-nature also to have dual characteristics. Why is this, Kauśika? Because the perfections of meditative concentration, diligence, patient endurance, pure morality, and generosity and dharma-nature are nondual and undivided.

“Kauśika! Those who would cause profound prajnaparamita to have dual characteristics would thereby cause the nature free from falsity also to have dual characteristics. Why is this, Kauśika? Because profound prajnaparamita and the nature free from falsity are nondual and undivided.

“Kauśika! Those who would cause the perfections of meditative concentration, diligence, patient endurance, pure morality, and generosity to have dual characteristics would thereby cause the nature free from falsity also to have dual characteristics. Why is this, Kauśika? Because the perfections of meditative concentration, diligence, patient endurance, pure morality, and generosity and the nature free from falsity are nondual and undivided.

“Kauśika! Those who would cause profound prajnaparamita to have dual characteristics would thereby cause the unchanging nature also to have dual characteristics. Why is this, Kauśika? Because profound prajnaparamita and the unchanging nature are nondual and undivided.”

Kausika! Those who would make the perfection of meditative concentration, diligence, patience, moral discipline, and generosity possess two characteristics would thereby also make the nature of immutability possess two characteristics. Why is this? Kausika, because the perfection of meditative concentration, diligence, patience, moral discipline, and generosity and the nature of immutability are nondual and not divided into two.

Kausika! Those who would make the profound prajnaparamita possess two characteristics would thereby also make the nature of equality possess two characteristics. Why is this? Kausika, because the profound prajnaparamita and the nature of equality are nondual and not divided into two.

Kausika! Those who would make the perfection of meditative concentration, diligence, patience, moral discipline, and generosity possess two characteristics would thereby also make the nature of equality possess two characteristics. Why is this? Kausika, because the perfection of meditative concentration, diligence, patience, moral discipline, and generosity and the nature of equality are nondual and not divided into two.

Kausika! Those who would make the profound prajnaparamita possess two characteristics would thereby also make the nature of freedom from arising possess two characteristics. Why is this? Kausika, because the profound prajnaparamita and the nature of freedom from arising are nondual and not divided into two.

Kausika! Those who would make the perfection of meditative concentration, diligence, patience, moral discipline, and generosity possess two characteristics would thereby also make the nature of freedom from arising possess two characteristics. Why is this? Kausika, because the perfection of meditative concentration, diligence, patience, moral discipline, and generosity and the nature of freedom from arising are nondual and not divided into two.

Kausika! Those who would make the profound prajnaparamita possess two characteristics would thereby also make the fixed order of dharmas possess two characteristics. Why is this? Kausika, because the profound prajnaparamita and the fixed order of dharmas are nondual and not divided into two.

Kausika! Those who would make the perfection of meditative concentration, diligence, patience, moral discipline, and generosity possess two characteristics would thereby also make the fixed order of dharmas possess two characteristics. Why is this? Kausika, because the perfection of meditative concentration, diligence, patience, moral discipline, and generosity and the fixed order of dharmas are nondual and not divided into two.

Kausika! Those who would make the profound prajnaparamita possess two characteristics would thereby also make the abiding order of dharmas possess two characteristics. Why is this? Kausika, because the profound prajnaparamita and the abiding order of dharmas are nondual and not divided into two.

Kausika! Those who would make the perfection of meditative concentration, diligence, patience, moral discipline, and generosity possess two characteristics would thereby also make the abiding order of dharmas possess two characteristics. Why is this? Kausika, because the perfection of meditative concentration, diligence, patience, moral discipline, and generosity and the abiding order of dharmas are nondual and not divided into two.

Kausika! Those who would make the profound prajnaparamita possess two characteristics would thereby also make the ultimate reality possess two characteristics. Why is this? Kausika, because the profound prajnaparamita and ultimate reality are nondual and not divided into two.

Kausika! Those who would make the perfection of meditative concentration, diligence, patience, moral discipline, and generosity possess two characteristics would thereby also make the ultimate reality possess two characteristics. Why is this? Kausika, because the perfection of meditative concentration, diligence, patience, moral discipline, and generosity and ultimate reality are nondual and not divided into two.

Kausika! Those who would make the profound prajnaparamita possess two characteristics would thereby also make the realm of space possess two characteristics. Why is this? Kausika, because the profound prajnaparamita and the realm of space are nondual and not divided into two.

Kausika! Those who would make the perfection of meditative concentration, diligence, patience, moral discipline, and generosity possess two characteristics would thereby also make the realm of space possess two characteristics. Why is this? Kausika, because the perfection of meditative concentration, diligence, patience, moral discipline, and generosity and the realm of space are nondual and not divided into two.

Kausika! Those who would make the profound prajnaparamita possess two characteristics would thereby also make the inconceivable realm possess two characteristics. Why is this? Kausika, because the profound prajnaparamita and the inconceivable realm are nondual and not divided into two.

Kausika! Those who would make the perfection of meditative concentration, diligence, patience, moral discipline, and generosity possess two characteristics would thereby also make the inconceivable realm possess two characteristics. Why is this? Kausika, because the perfection of meditative concentration, diligence, patience, moral discipline, and generosity and the inconceivable realm are nondual and not divided into two.

At that time, Sakra, Lord of the Devas, addressed the Buddha: “Blessed One! Such prajnaparamita should be sincerely venerated by devas, humans, asuras, and others throughout the world. They should bow before it, circumambulate it to the right, respectfully make offerings to it, honor it, and praise it. Why is this? It is because all assemblies of great bodhisattvas rely upon such profound prajnaparamita and diligently cultivate and train in it, and thereby have realized, will realize, or are now realizing unsurpassed perfect awakening.

“Blessed One! When I sit in the Hall of Excellent Dharma in the Heaven of the Thirty-Three, upon the throne of the Lord of Devas, and expound the true Dharma to the assemblies of devas, immeasurable numbers of devaputras and others come to where I am to hear me speak. They respectfully make offerings to me, honor and praise me, circumambulate me to the right, bow before me, join their palms, and withdraw.

When I am absent, the devaputras and others likewise come to that place. Although they do not see me, they regard it as though I were present, respectfully make offerings there, and say, ‘This is the seat upon which Sakra, Lord of the Devas, expounds the Dharma to the devas and others. We should regard the Lord of Devas as present, make offerings, circumambulate the place to the right, bow, and then withdraw.’

“Blessed One! Wherever someone copies, receives and retains, reads and recites such prajnaparamita, and expounds and widely disseminates it for sentient beings, one should know that immeasurable and innumerable devas, nagas, yakshas, gandharvas, asuras, garudas, kinnaras, mahoragas, humans, nonhumans, and others from this realm and from boundless other worlds throughout the ten directions all come and assemble there. Even when no one is preaching, out of reverence for the Dharma they remain at that place, respectfully make offerings, honor and praise it, bow, and then withdraw.

Why is this? It is because all Tathagatas, Arhats, Perfectly Awakened Ones arise from such profound prajnaparamita; all assemblies of great bodhisattvas, pratyekabuddhas, sravakas, and sentient beings, as well as the finest and most wondrous musical instruments, arise in reliance upon such prajnaparamita; and the Buddha’s relics are also imbued with merit through such profound prajnaparamita and thereby receive offerings.

“Blessed One! Such prajnaparamita serves as the cause, condition, foundation, and power of elicitation for the practices of great bodhisattvas and the attainment of the knowledge of all knowledge.

“Blessed One! For this reason, I say: Suppose the Buddha’s relics were sufficient to fill this entire Jambudvipa and were placed as one portion, while a written copy of such profound prajnaparamita were placed as another portion. Between these two portions, I would choose only such prajnaparamita.”

Blessed One! When I receive, uphold, read, recite, and recollect this profound prajnaparamita, because my mind accords with the Dharma, I perceive no signs of fear whatsoever. Why is this? Blessed One! It is because profound prajnaparamita is without sign, without form, without words, and without exposition.

Blessed One! Because this prajnaparamita is without sign, without form, without words, and without exposition, the paramitas of meditative concentration, diligence, patience, morality, and generosity are also without sign, without form, without words, and without exposition. Blessed One!

Because this prajnaparamita is without sign, without form, without words, and without exposition, the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of internal and external phenomena, the emptiness of emptiness, great emptiness, the emptiness of ultimate meaning, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, ultimate emptiness, boundless emptiness, the emptiness of dispersion, the emptiness of nonchange, the emptiness of intrinsic nature, the emptiness of individual characteristics, the emptiness of common characteristics, the emptiness of all phenomena, the emptiness of the unobtainable, the emptiness of nonexistence, the emptiness of self-nature,

and the emptiness of the self-nature of nonexistence are also without sign, without form, without words, and without exposition.

Blessed One! Because this prajnaparamita is without sign, without form, without words, and without exposition, suchness, the dharmadhatu, the nature of phenomena, the nature free from falsity, the unchanging nature, the nature of equality, the nature of freedom from arising, the certainty of phenomena, the abiding of phenomena, the limit of reality, the realm of space, and the inconceivable realm are also without sign, without form, without words, and without exposition.

Blessed One! Because this prajnaparamita is without sign, without form, without words, and without exposition, 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 are also without sign, without form, without words, and without exposition.

Blessed One! Because this prajnaparamita is without sign, without form, without words, and without exposition, the four meditative absorptions, the four immeasurables, and the four formless attainments are also without sign, without form, without words, and without exposition.

Blessed One! Because this prajnaparamita is without sign, without form, without words, and without exposition, the eight liberations, the eight spheres of mastery, the nine successive attainments, and the ten totalities are also without sign, without form, without words, and without exposition.

Blessed One! Because this prajnaparamita is without sign, without form, without words, and without exposition, 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 eightfold Noble Path are also without sign, without form, without words, and without exposition.

Blessed One! Because this prajnaparamita is without sign, without form, without words, and without exposition, the liberation gateway of emptiness, the liberation gateway of signlessness, and the liberation gateway of wishlessness are also without sign, without form, without words, and without exposition.

Blessed One! Because this prajnaparamita is without sign, without form, without words, and without exposition, the five kinds of eyes and the six superknowledges are also without sign, without form, without words, and without exposition.

Blessed One! Because this prajnaparamita is without sign, without form, without words, and without exposition, the Buddha’s ten powers, four fearlessnesses, four unobstructed understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and eighteen unique qualities of a Buddha are also without sign, without form, without words, and without exposition.

Blessed One! Because this prajnaparamita is without sign, without form, without words, and without exposition, the quality of never losing mindfulness and the nature of constant equanimity are also without sign, without form, without words, and without exposition.

Blessed One! Because this prajnaparamita is without sign, without form, without words, and without exposition, the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects are also without sign, without form, without words, and without exposition.

Blessed One! Because this prajnaparamita is without sign, without form, without words, and without exposition, all dharani gateways and all samadhi gateways are also without sign, without form, without words, and without exposition.

Blessed One! Because this prajnaparamita is without sign, without form, without words, and without exposition, the practices of great bodhisattvas are also without sign, without form, without words, and without exposition.

Blessed One! Because this prajnaparamita is without sign, without form, without words, and without exposition, the unsurpassed perfect awakening of all Buddhas is also without sign, without form, without words, and without exposition.

Blessed One! Because this prajnaparamita is without sign, without form, without words, and without exposition, all phenomena are also without sign, without form, without words, and without exposition.

Blessed One! If this prajnaparamita possessed signs, forms, words, and exposition, rather than being without sign, without form, without words, and without exposition, how could the Tathagata, the Worthy One, the Perfectly Awakened One, know all phenomena to be without sign, without form, without words, and without exposition, attain unsurpassed perfect awakening, and teach all sentient beings that all phenomena are without sign, without form, without words, and without exposition?

Blessed One! Because this prajnaparamita is without sign, without form, without words, and without exposition, and does not possess signs, forms, words, or exposition, the Tathagata, the Worthy One, the Perfectly Awakened One, knows all phenomena to be without sign, without form, without words, and without exposition, attains unsurpassed perfect awakening, and teaches all sentient beings that all phenomena are without sign, without form, without words, and without exposition.

Blessed One! Therefore, prajnaparamita is worthy of receiving reverent offerings, honor, and praise consisting of immeasurable exquisite flower garlands, fragrant ointments, aromatic powders, and the like; garments, necklaces, banners, jeweled canopies, precious gems of every kind, music, lamps, and all the possessions that devas, human beings, asuras, and others throughout the world may bring.

Blessed One! If good men, good women, and others listen wholeheartedly to this prajnaparamita, receive and uphold it, read and recite it, diligently cultivate and study it, reflect upon it in accordance with reason, and proclaim and widely disseminate it for sentient beings; or if they copy it, adorn it with many precious objects, and then reverently offer, honor, and praise it with immeasurable exquisite flower garlands, fragrant ointments, aromatic powders, and the like;

garments, necklaces, banners, jeweled canopies, precious gems of every kind, music, lamps, and all their possessions—then those good men, good women, and others will certainly not fall into the hells, the animal realm, the realm of hungry ghosts, border regions, places where the Buddha is not believed in, or places of wrong views.

They will not fall to the levels of sravakas or pratyekabuddhas, but will assuredly proceed toward unsurpassed perfect awakening. They will constantly behold the Buddhas, always hear the True Dharma, never be separated from good spiritual friends, purify Buddha lands, and bring sentient beings to maturity. Passing from one Buddha land to another, they will reverently make offerings to, honor, and praise the Buddhas, the Blessed Ones, and the assemblies of great bodhisattvas, constantly presenting them with immeasurable exquisite flower garlands, fragrant ointments, aromatic powders, and the like; garments, necklaces, banners, jeweled canopies, precious gems of every kind, music, and lamps.

Blessed One! Suppose the relics of the Buddha filling this entire three-thousand great-thousand world were taken as one portion, and a written copy of such profound prajnaparamita were taken as the other portion. Of these two portions, I would choose only that prajnaparamita.

Why? Because all Tathagatas, Arhats, Perfectly Enlightened Ones, as well as the relics of the Buddha throughout the three-thousand great-thousand world, arise from prajnaparamita. Moreover, the relics of the Buddha throughout the three-thousand great-thousand world receive the reverent offerings, veneration, and praise of devas, humans, asuras, and others because they have been permeated by the power of the merit cultivated through prajnaparamita.

For this reason, good men, good women, and others who reverently make offerings to, venerate, and praise the relics of the Buddha will certainly not fall into the three evil destinies. They will always be born among devas and humans, enjoy every pleasure, possess wealth and nobility, freely obtain whatever they desire, and, relying upon the Dharma of the Three Vehicles, proceed directly to nirvana.

Blessed One! Whether one sees a Tathagata, Arhat, Perfectly Enlightened One or sees a written copy of profound prajnaparamita, the merit of these two is equal and without difference. Why? Because such prajnaparamita is equal to the Tathagatas, Arhats, Perfectly Enlightened Ones—nondual and not divided into two.

Blessed One! Suppose a Tathagata, Arhat, Perfectly Enlightened One abides throughout the three periods to guide beings and proclaims the true Dharma for sentient beings, namely: sutras, geyas, vyakaranas, gathas, udanas, nidanas, itivrittakas, jatakas, vaipulyas, adbhuta-dharmas, avadanas, and upadeshas. Or suppose good men, good women, and others receive and retain this prajnaparamita, recite it, and expound it extensively for others. The merit of these two is equal and without difference. Why? Because that Tathagata, Arhat, Perfectly Enlightened One, the guidance given throughout the three periods, and the twelve divisions of the teachings that were proclaimed all arise in reliance upon prajnaparamita.

Blessed One! Suppose all the Tathagatas, Arhats, Perfectly Enlightened Ones in worlds throughout the ten directions as numerous as the sands of the Ganges abide throughout the three periods to guide beings and proclaim the true Dharma for sentient beings, namely: sutras, geyas, vyakaranas, gathas, udanas, nidanas, itivrittakas, jatakas, vaipulyas, adbhuta-dharmas, avadanas, and upadeshas. Or suppose good men, good women, and others receive and retain this prajnaparamita, recite it, and expound it extensively for others.

The merit of these two is equal and without difference. Why? Because all the Tathagatas, Arhats, Perfectly Enlightened Ones in worlds throughout the ten directions as numerous as the sands of the Ganges, their abiding throughout the three periods to guide beings, and the twelve divisions of the teachings they proclaim all arise in reliance upon prajnaparamita.

Blessed One! Suppose good men, good women, and others, using immeasurable varieties of exquisite flower garlands, anointing incense, powdered incense, and the like, as well as garments, jeweled necklaces, banners, pennants, precious canopies, various precious gems, music, lamps, and all that they possess, reverently make offerings to, venerate, and praise all the Tathagatas, Arhats, Perfectly Enlightened Ones in worlds throughout the ten directions as numerous as the sands of the Ganges.

Or suppose good men, good women, and others make a written copy of prajnaparamita and likewise, using immeasurable varieties of exquisite flower garlands, anointing incense, powdered incense, and the like, as well as garments, jeweled necklaces, banners, pennants, precious canopies, various precious gems, music, lamps, and all that they possess, reverently make offerings to, venerate, and praise it. The merit of these two is equal and without difference.

Why? Because those Tathagatas, Arhats, Perfectly Enlightened Ones all arise in reliance upon prajnaparamita.

Fascicle 127

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