大般若波羅蜜多經

26

Blessed One! If good men and good women, and so forth, listen wholeheartedly to this prajnaparamita, uphold it, read and recite it, diligently cultivate and study it, contemplate it in accordance with principle, and expound and widely disseminate it for sentient beings, then in future lives those good men and good women, and so forth, will not fall into the hells, the animal realm, the realm of hungry ghosts, borderlands, places where the Buddha is not believed in, or places of wrong views. Their faculties will always be complete, and they will be intelligent and of dignified appearance; they will not fall to the level of shravakas or pratyekabuddhas. Why? Because those good men and good women, and so forth, will assuredly abide at the stage of a great bodhisattva who does not regress.

Blessed One! If good men and good women, and so forth, listen wholeheartedly to this prajnaparamita, uphold it, read and recite it, diligently cultivate and study it, contemplate it in accordance with principle, and expound and widely disseminate it for sentient beings; or if they copy it, adorn it with precious materials, and reverently make offerings to it, honor it, and praise it with immeasurable varieties of exquisite garlands, fragrant ointments, powdered incense, and so forth, garments, necklaces, banners, canopies of precious substances, various precious gems, music, lamps, and all their possessions, then those good men and good women, and so forth, will remain far removed from all sorrow and fear.

Blessed One! It is like a debtor who fears his creditor and therefore draws near to and serves the king, relying upon the king’s power so as to be free from fear.

Blessed One! It is like a person who, because he relies upon the king and receives the king’s protection, is reverently honored, venerated, and praised by the people of the world. The Buddha’s relics are likewise: because they have been permeated through cultivation by this prajnaparamita, they are reverently honored, venerated, and praised by devas, humans, asuras, and others.

Blessed One! The knowledge of all-knowledge is also accomplished in reliance upon prajnaparamita.

Blessed One! For this reason I say that, even if the Buddha’s relics filling this three-thousandfold great-thousand world system were taken as one portion, and a written copy of this profound prajnaparamita were taken as another portion, of these two portions I would choose that prajnaparamita. Why? Blessed One! Because through this prajnaparamita, the Buddha’s relics, the thirty-two marks of a great person, and the eighty minor characteristics possessed by the Buddha came to adorn his body.

Blessed One! Through this prajnaparamita, the perfections of generosity, pure morality, patient acceptance, diligence, meditative concentration, and prajnaparamita are brought to perfect purity.

Blessed One! Through this prajnaparamita, inner emptiness, 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 non-change, the emptiness of intrinsic nature, the emptiness of individual characteristics, the emptiness of common characteristics, the emptiness of all dharmas, the emptiness of the unobtainable, the emptiness of nonexistence, the emptiness of self-nature, and the emptiness of the self-nature of nonexistence are brought to perfect purity.

Blessed One! Through this prajnaparamita, suchness, the dharma-dhatu, dharma-nature, the nature free from falsity, the nature free from change, the nature of equality, the nature beyond arising, the certainty of dharmas, the abiding of dharmas, the limit of reality, the realm of space, and the inconceivable realm are brought to perfect purity.

Blessed One! Through this prajnaparamita, the Noble Truth of suffering, the Noble Truth of the origin of suffering, the Noble Truth of the cessation of suffering, and the Noble Truth of the path are brought to perfect purity.

Blessed One! Through this prajnaparamita, the four meditative absorptions, the four immeasurables, and the four formless attainments are brought to perfect purity.

Blessed One! Through this prajnaparamita, the eight liberations, the eight spheres of mastery, the nine successive meditative attainments, and the ten spheres of totality are brought to perfect purity.

Blessed One! Through this prajnaparamita, 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 are brought to perfect purity.

Blessed One! Through this prajnaparamita, the liberation gateway of emptiness, the liberation gateway of signlessness, and the liberation gateway of wishlessness are brought to perfect purity.

Blessed One! Through this prajnaparamita, the five kinds of eyes and the six superknowledges are brought to perfect purity.

Blessed One! Through this prajnaparamita, the Buddha’s ten powers, four fearlessnesses, four unobstructed knowledges, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and eighteen distinctive qualities of a Buddha are brought to perfect purity.

Blessed One! Through this prajnaparamita, the quality of never forgetting and the nature of constant equanimity are brought to perfect purity.

Blessed One! Through this prajnaparamita, the knowledge of all things, the knowledge of the aspects of the path, and the knowledge of all aspects are brought to perfect purity.

Blessed One! Through this prajnaparamita, all dharani gateways and all samadhi gateways are brought to perfect purity.

Blessed One! Through this prajnaparamita, all practices of great bodhisattvas are brought to perfect purity.

Blessed One! Through this prajnaparamita, the unsurpassed awakening of all Buddhas is brought to perfect purity.

Blessed One! Through this prajnaparamita, the bodies and minds of all Buddhas are indestructible, many countless times harder than vajra.

Blessed One! Through the awe-inspiring spiritual power of this prajnaparamita, the other five practices beginning with generosity … are also called paramitas. Why? Because without prajnaparamita, generosity and the others could not reach the other shore.

Blessed One! If, in this three-thousandfold great-thousand world system or in another world system, there is a capital, city, town, or village in which someone upholds, reads, recites, copies, explains, reverently makes offerings to, honors, and praises such prajnaparamita, then the sentient beings of that place will not be afflicted or harmed by any human, nonhuman, or other being, except when they must undergo the results of fixed evil karma. Gradually cultivating and studying, they will attain whatever they aspire to, up to and including the nirvana of the Three Vehicles.

Blessed One! Such prajnaparamita possesses great awe-inspiring power and, wherever it abides, brings great benefit to sentient beings.

Blessed One! Such prajnaparamita performs a great function in this three-thousandfold great-thousand world system, carrying out the great work of a Buddha.

Blessed One! In whatever world system such profound prajnaparamita circulates, one should know that a Buddha has certainly appeared there in the world to bring benefit and happiness to all beings.

Blessed One! It is like a great divine jewel, precious and priceless, fully endowed with immeasurable kinds of sublime and wondrous powers. Wherever this divine jewel is present, humans, nonhumans, and other beings are entirely unable to cause harm.

If a man or woman is possessed by a ghost and suffers anguish in body and mind, and someone holds up this divine jewel for that person to see, then, through the majestic power of the divine jewel, the ghost immediately flees. If one suffers from various illnesses caused by heat, wind, or phlegm, or from an illness caused by a combination of heat, wind, and phlegm, and someone fastens this divine jewel upon the body, then all such illnesses are cured without exception.

In darkness, this jewel can emit light; in hot weather, it is cool, and in cold weather, it is warm. Wherever this divine jewel is present, the seasons remain temperate, being neither cold nor hot. Wherever this divine jewel is present, snakes, scorpions, and other venomous creatures dare not dwell.

If a man or woman is poisoned and suffers unbearable pain, and someone holds up this divine jewel for that person to see, then, through the majestic power of the divine jewel, all poison immediately disappears. If sentient beings suffer bodily afflictions such as leprosy, ringworm, sores, swelling, blurred vision, inflamed eyes, and other diseases of the eyes, ears, nose, tongue, throat, or body, then upon wearing this divine jewel, all such diseases are cured.

If the water in ponds, channels, springs, wells, and the like is polluted or about to dry up, placing this divine jewel in it immediately causes the water to become abundant, fragrant, pure, clear, and endowed with the eight qualities. If threads of blue, yellow, red, white, pink, purple, azure, and deep blue are interwoven to make a many-colored cloth in which this divine jewel is wrapped and then placed in water, the water assumes the various colors of the cloth.

Such a great divine jewel, precious and priceless, possesses boundless powers that can never be fully described. If it is placed in a casket, it also causes that casket to become fully endowed with boundless powers. Even when the casket is empty, because it once contained the divine jewel, it is cherished and esteemed by many people.

At that time, the Venerable Ananda asked Sakra, Lord of the Devas: “Kausika! Does such a divine jewel exist only among the devas, or is it also found among humans?”

Sakra, Lord of the Devas, replied: “Venerable Sir! This jewel exists both among humans and among the devas. Among humans, it is small in form but heavy; among the devas, it is large in form but light. Moreover, the jewel among humans does not possess fully perfected characteristics, whereas the jewel among the devas has complete and perfect characteristics. The jewel found among the devas possesses sublime powers immeasurably greater than those of the jewel among humans.”

At that time, Sakra, Lord of the Devas, again addressed the Buddha: “Blessed One! The profound prajnaparamita is also like this. It is the source of all virtues and can eliminate immeasurable evil and unwholesome dharmas. Wherever it is present, it causes all the bodily and mental sufferings of sentient beings to disappear, and humans, nonhumans, and other beings are unable to harm them.

“Blessed One! The great divine jewel, precious and priceless, of which I have spoken is not only an analogy for the profound prajnaparamita; it is also an analogy for the Tathagata’s wisdom of all-knowing wisdom.

“Blessed One! Such prajnaparamita is endowed with immeasurable sublime qualities and is also capable of bringing forth immeasurable sublime and pure qualities, both worldly and supramundane.

“Blessed One! The extent of the merit of the profound prajnaparamita is difficult to praise fully. Why is this? Because the measure of the merit of such prajnaparamita is vast, profound, and boundless, and because the Buddha’s relics arise through this prajnaparamita, they are worthy to receive the reverent offerings, veneration, and praise of all devas, humans, asuras, and other beings in the world.

“Blessed One! The extent of the merit of the profound paramitas of meditative concentration, vigor, patience, pure morality, and generosity is difficult to praise fully. Why is this? Because the measure of the merit of such paramitas of meditative concentration, vigor, patience, pure morality, and generosity is vast, profound, and boundless, and because the Buddha’s relics arise through these paramitas of meditative concentration, vigor, patience, pure morality, and generosity, they are worthy to receive the reverent offerings, veneration, and praise of all devas, humans, asuras, and other beings in the world.

“Blessed One! The extent of the merit of the profound emptiness of the internal is difficult to praise fully. Why is this? Because the measure of the merit of such emptiness of the internal is vast, profound, and boundless, and because the Buddha’s relics arise through this emptiness of the internal, they are worthy to receive the reverent offerings, veneration, and praise of all devas, humans, asuras, and other beings in the world.

“Blessed One! The extent of the merit of the profound emptiness of the external, emptiness of the internal and external, emptiness of emptiness, great emptiness, emptiness of ultimate meaning, emptiness of the conditioned, emptiness of the unconditioned, emptiness of the ultimate, emptiness of that which has no boundaries, 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 unapprehensible, emptiness of nonexistence, emptiness of self-nature, and emptiness of the self-nature of nonexistence is difficult to praise fully.

Why is this? Because the measure of the merit of such emptiness of the external through emptiness of the self-nature of nonexistence is vast, profound, and boundless, and because the Buddha’s relics arise through this emptiness of the external through emptiness of the self-nature of nonexistence, they are worthy to receive the reverent offerings, veneration, and praise of all devas, humans, asuras, and other beings in the world.

“Blessed One! The extent of the merit of profound suchness is difficult to praise fully. Why is this? Because the measure of the merit of such suchness is vast, profound, and boundless, and because the Buddha’s relics arise through this suchness, they are worthy to receive the reverent offerings, veneration, and praise of all devas, humans, asuras, and other beings in the world.

“Blessed One! The extent of the merit of the profound Dharma realm, 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 ultimate reality, the realm of space, and the inconceivable realm is difficult to praise fully. Why is this? Because the measure of the merit of such Dharma realm through inconceivable realm is vast, profound, and boundless, and because the Buddha’s relics arise through this Dharma realm through inconceivable realm, they are worthy to receive the reverent offerings, veneration, and praise of all devas, humans, asuras, and other beings in the world.

“Blessed One! The extent of the merit of the profound Noble Truth of suffering is difficult to praise fully. Why is this? Because the measure of the merit of such Noble Truth of suffering is vast, profound, and boundless, and because the Buddha’s relics arise through this Noble Truth of suffering, they are worthy to receive the reverent offerings, veneration, and praise of all devas, humans, asuras, and other beings in the world.

“Blessed One! The extent of the merit of the profound Noble Truths of the origin of suffering, its cessation, and the path is difficult to praise fully. Why is this? Because the measure of the merit of such Noble Truths of the origin of suffering, its cessation, and the path is vast, profound, and boundless, and because the Buddha’s relics arise through these Noble Truths of the origin of suffering, its cessation, and the path, they are worthy to receive the reverent offerings, veneration, and praise of all devas, humans, asuras, and other beings in the world.”

Blessed One! The bounds of the merit of the four dhyanas are exceedingly profound and difficult to extol. Why is this? Because the measure of the merit of these four dhyanas is vast, profound, and boundless, the relics of the Buddha, which arise from these four dhyanas, are worthy to receive the reverence, offerings, honor, and praise of all devas, humans, asuras, and others throughout the world.

Blessed One! The bounds of the merit of the four immeasurables and the four formless concentrations are exceedingly profound and difficult to extol. Why is this? Because the measure of the merit of these four immeasurables and four formless concentrations is vast, profound, and boundless, the relics of the Buddha, which arise from these four immeasurables and four formless concentrations, are worthy to receive the reverence, offerings, honor, and praise of all devas, humans, asuras, and others throughout the world.

Blessed One! The bounds of the merit of the eight liberations are exceedingly profound and difficult to extol. Why is this? Because the measure of the merit of these eight liberations is vast, profound, and boundless, the relics of the Buddha, which arise from these eight liberations, are worthy to receive the reverence, offerings, honor, and praise of all devas, humans, asuras, and others throughout the world.

Blessed One! The bounds of the merit of the eight spheres of mastery, the nine successive concentrations, and the ten totalities are exceedingly profound and difficult to extol. Why is this? Because the measure of the merit of these eight spheres of mastery, nine successive concentrations, and ten totalities is vast, profound, and boundless, the relics of the Buddha, which arise from these eight spheres of mastery, nine successive concentrations, and ten totalities, are worthy to receive the reverence, offerings, honor, and praise of all devas, humans, asuras, and others throughout the world.

Blessed One! The bounds of the merit of the four foundations of mindfulness are exceedingly profound and difficult to extol. Why is this? Because the measure of the merit of these four foundations of mindfulness is vast, profound, and boundless, the relics of the Buddha, which arise from these four foundations of mindfulness, are worthy to receive the reverence, offerings, honor, and praise of all devas, humans, asuras, and others throughout the world.

Blessed One! The bounds of the merit of 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 are exceedingly profound and difficult to extol. Why is this? Because the measure of the merit of these four right efforts, four bases of spiritual power, five faculties, five powers, seven factors of enlightenment, and the eightfold noble path is vast, profound, and boundless, the relics of the Buddha, which arise from these four right efforts, four bases of spiritual power, five faculties, five powers, seven factors of enlightenment, and the eightfold noble path, are worthy to receive the reverence, offerings, honor, and praise of all devas, humans, asuras, and others throughout the world.

Blessed One! The bounds of the merit of the gateway to liberation through emptiness are exceedingly profound and difficult to extol. Why is this? Because the measure of the merit of this gateway to liberation through emptiness is vast, profound, and boundless, the relics of the Buddha, which arise from this gateway to liberation through emptiness, are worthy to receive the reverence, offerings, honor, and praise of all devas, humans, asuras, and others throughout the world.

Blessed One! The bounds of the merit of the gateways to liberation through signlessness and wishlessness are exceedingly profound and difficult to extol. Why is this? Because the measure of the merit of these gateways to liberation through signlessness and wishlessness is vast, profound, and boundless, the relics of the Buddha, which arise from these gateways to liberation through signlessness and wishlessness, are worthy to receive the reverence, offerings, honor, and praise of all devas, humans, asuras, and others throughout the world.

Blessed One! The bounds of the merit of the five eyes are exceedingly profound and difficult to extol. Why is this? Because the measure of the merit of these five eyes is vast, profound, and boundless, the relics of the Buddha, which arise from these five eyes, are worthy to receive the reverence, offerings, honor, and praise of all devas, humans, asuras, and others throughout the world.

Blessed One! The bounds of the merit of the six superknowledges are exceedingly profound and difficult to extol. Why is this? Because the measure of the merit of these six superknowledges is vast, profound, and boundless, the relics of the Buddha, which arise from these six superknowledges, are worthy to receive the reverence, offerings, honor, and praise of all devas, humans, asuras, and others throughout the world.

Blessed One! The bounds of the merit of the Buddha’s ten powers are exceedingly profound and difficult to extol. Why is this? Because the measure of the merit of the Buddha’s ten powers is vast, profound, and boundless, the relics of the Buddha, which arise from the Buddha’s ten powers, are worthy to receive the reverence, offerings, honor, and praise of all devas, humans, asuras, and others throughout the world.

Blessed One! The bounds of the merit of the four fearlessnesses, the four analytical knowledges, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen unique qualities of a Buddha are exceedingly profound and difficult to extol. Why is this?

Because the measure of the merit of these four fearlessnesses, four analytical knowledges, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and eighteen unique qualities of a Buddha is vast, profound, and boundless, the relics of the Buddha, which arise from these four fearlessnesses, four analytical knowledges, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and eighteen unique qualities of a Buddha, are worthy to receive the reverence, offerings, honor, and praise of all devas, humans, asuras, and others throughout the world.

Blessed One! The bounds of the merit of all dharani gateways are exceedingly profound and difficult to extol. Why is this? Because the measure of the merit of all these dharani gateways is vast, profound, and boundless, the relics of the Buddha, which arise from all these dharani gateways, are worthy to receive the reverence, offerings, honor, and praise of all devas, humans, asuras, and others throughout the world.

Blessed One! The bounds of the merit of all samadhi gateways are exceedingly profound and difficult to extol. Why is this? Because the measure of the merit of all these samadhi gateways is vast, profound, and boundless, the relics of the Buddha, which arise from all these samadhi gateways, are worthy to receive the reverence, offerings, honor, and praise of all devas, humans, asuras, and others throughout the world.

Blessed One! The bounds of the merit of the knowledge of all things are exceedingly profound and difficult to extol. Why is this? Because the measure of the merit of this knowledge of all things is vast, profound, and boundless, the relics of the Buddha, which arise from this knowledge of all things, are worthy to receive the reverence, offerings, honor, and praise of all devas, humans, asuras, and others throughout the world.

Blessed One! The bounds of the merit of the knowledge of the aspects of the paths and the knowledge of all aspects are exceedingly profound and difficult to extol. Why is this? Because the measure of the merit of this knowledge of the aspects of the paths and knowledge of all aspects is vast, profound, and boundless, the relics of the Buddha, which arise from this knowledge of the aspects of the paths and knowledge of all aspects, are worthy to receive the reverence, offerings, honor, and praise of all devas, humans, asuras, and others throughout the world.

Blessed One! The bounds of the merit of the quality of non-forgetfulness are exceedingly profound and difficult to extol. Why is this? Because the measure of the merit of this quality of non-forgetfulness is vast, profound, and boundless, the relics of the Buddha, which arise from this quality of non-forgetfulness, are worthy to receive the reverence, offerings, honor, and praise of all devas, humans, asuras, and others throughout the world.

Blessed One! The bounds of the merit of the nature of constant relinquishment are extremely profound and difficult to extol. Why is this? Because the measure of the merit of the nature of constant relinquishment is so vast, profound, and boundless, the Buddha’s relics arise from this nature of constant relinquishment and are therefore worthy of the reverent offerings, veneration, and praise of all devas, humans, asuras, and others in the world.

Blessed One! The bounds of the merit of permanently eliminating the entire continuum of habitual tendencies of the afflictions are extremely profound and difficult to extol. Why is this? Because the measure of the merit of permanently eliminating the entire continuum of habitual tendencies of the afflictions is so vast, profound, and boundless, the Buddha’s relics arise from this permanent elimination of the entire continuum of habitual tendencies of the afflictions and are therefore worthy of the reverent offerings, veneration, and praise of all devas, humans, asuras, and others in the world.

Furthermore, Blessed One! Because the Buddha’s relics are the fruit of the utterly perfect cultivation of profound prajnaparamita and the utterly pure support of profound prajnaparamita, they are worthy of the reverent offerings, veneration, and praise of all devas, humans, asuras, and others in the world.

Blessed One! Because the Buddha’s relics are the fruit of the utterly perfect cultivation of the paramitas of meditative concentration, diligence, patience, pure discipline, and generosity, and are the utterly pure support of the paramitas of meditative concentration, diligence, patience, pure discipline, and generosity, they are worthy of the reverent offerings, veneration, and praise of all devas, humans, asuras, and others in the world.

Blessed One! Because the Buddha’s relics are the fruit of the utterly perfect cultivation of abiding in the emptiness of the internal and are the utterly pure support of abiding in the emptiness of the internal, they are worthy of the reverent offerings, veneration, and praise of all devas, humans, asuras, and others in the world.

Blessed One! Because the Buddha’s relics are the fruit of the utterly perfect cultivation of abiding in the emptiness of the external, the emptiness of the internal and external, 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 essential 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, and the emptiness of the nonexistence of self-nature,

and are the utterly pure support of abiding in the emptiness of the external through the emptiness of the nonexistence of self-nature, they are worthy of the reverent offerings, veneration, and praise of all devas, humans, asuras, and others in the world.

Blessed One! Because the Buddha’s relics are the fruit of the utterly perfect cultivation of abiding in suchness and are the utterly pure support of abiding in suchness, they are worthy of the reverent offerings, veneration, and praise of all devas, humans, asuras, and others in the world.

Blessed One! Because the Buddha’s relics are the fruit of the utterly perfect cultivation of abiding in the dharmadhatu, the nature of dharmas, the nature free from falsity, the unchanging nature, the nature of equality, the nature of freedom from arising, the certainty of dharmas, the abiding of dharmas, the true limit, the realm of space, and the inconceivable realm, and are the utterly pure support of abiding in the dharmadhatu through the inconceivable realm, they are worthy of the reverent offerings, veneration, and praise of all devas, humans, asuras, and others in the world.

Blessed One! Because the Buddha’s relics are the fruit of the utterly perfect cultivation of abiding in the Noble Truth of suffering and are the utterly pure support of abiding in the Noble Truth of suffering, they are worthy of the reverent offerings, veneration, and praise of all devas, humans, asuras, and others in the world.

Blessed One! Because the Buddha’s relics are the fruit of the utterly perfect cultivation of abiding in the Noble Truths of the origin of suffering, cessation, and the path, and are the utterly pure support of abiding in the Noble Truths of the origin of suffering, cessation, and the path, they are worthy of the reverent offerings, veneration, and praise of all devas, humans, asuras, and others in the world.

Blessed One! Because the Buddha’s relics are the fruit of the utterly perfect cultivation of the four meditative absorptions and are the utterly pure support of the four meditative absorptions, they are worthy of the reverent offerings, veneration, and praise of all devas, humans, asuras, and others in the world.

Blessed One! Because the Buddha’s relics are the fruit of the utterly perfect cultivation of the four immeasurables and the four formless concentrations, and are the utterly pure support of the four immeasurables and the four formless concentrations, they are worthy of the reverent offerings, veneration, and praise of all devas, humans, asuras, and others in the world.

Blessed One! Because the Buddha’s relics are the fruit of the utterly perfect cultivation of the eight liberations and are the utterly pure support of the eight liberations, they are worthy of the reverent offerings, veneration, and praise of all devas, humans, asuras, and others in the world.

Blessed One! Because the Buddha’s relics are the fruit of the utterly perfect cultivation of the eight spheres of mastery, the nine successive concentrations, and the ten totalities, and are the utterly pure support of the eight spheres of mastery, the nine successive concentrations, and the ten totalities, they are worthy of the reverent offerings, veneration, and praise of all devas, humans, asuras, and others in the world.

Blessed One! Because the Buddha’s relics are the fruit of the utterly perfect cultivation of the four establishments of mindfulness and are the utterly pure support of the four establishments of mindfulness, they are worthy of the reverent offerings, veneration, and praise of all devas, humans, asuras, and others in the world.

Blessed One! Because the Buddha’s relics are the fruit of the utterly perfect cultivation of 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, and are the utterly pure support of 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 are worthy of the reverent offerings, veneration, and praise of all devas, humans, asuras, and others in the world.

Blessed One! Because the Buddha’s relics are the fruit of the utterly perfect cultivation of the gateway to liberation through emptiness and are the utterly pure support of the gateway to liberation through emptiness, they are worthy of the reverent offerings, veneration, and praise of all devas, humans, asuras, and others in the world.

Blessed One! Because the Buddha’s relics are the fruit of the utterly perfect cultivation of the gateways to liberation through signlessness and wishlessness, and are the utterly pure support of the gateways to liberation through signlessness and wishlessness, they are worthy of the reverent offerings, veneration, and praise of all devas, humans, asuras, and others in the world.

Blessed One! Because the Buddha’s relics are the fruit of the utterly perfect cultivation of the five kinds of eyes and are the utterly pure support of the five kinds of eyes, they are worthy of the reverent offerings, veneration, and praise of all devas, humans, asuras, and others in the world.

Blessed One! Because the Buddha’s relics are the fruition of the perfectly complete cultivation of the six superknowledges and are an utterly pure support for the six superknowledges, they are worthy to receive the reverent offerings, veneration, and praise of all devas, humans, asuras, and others in the world.

Blessed One! Because the Buddha’s relics are the fruition of the perfectly complete cultivation of the Buddha’s ten powers and are an utterly pure support for the Buddha’s ten powers, they are worthy to receive the reverent offerings, veneration, and praise of all devas, humans, asuras, and others in the world.

Blessed One! Because the Buddha’s relics are the fruition of the perfectly complete cultivation of the four fearlessnesses, the four unobstructed knowledges, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen unique qualities of a Buddha, and are an utterly pure support for the four fearlessnesses, the four unobstructed knowledges, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen unique qualities of a Buddha, they are worthy to receive the reverent offerings, veneration, and praise of all devas, humans, asuras, and others in the world.

Blessed One! Because the Buddha’s relics are the fruition of the perfectly complete cultivation of all dharani gateways and are an utterly pure support for all dharani gateways, they are worthy to receive the reverent offerings, veneration, and praise of all devas, humans, asuras, and others in the world.

Blessed One! Because the Buddha’s relics are the fruition of the perfectly complete cultivation of all samadhi gateways and are an utterly pure support for all samadhi gateways, they are worthy to receive the reverent offerings, veneration, and praise of all devas, humans, asuras, and others in the world.

Blessed One! Because the Buddha’s relics are the fruition of the perfectly complete cultivation of the knowledge of all phenomena and are an utterly pure support for the knowledge of all phenomena, they are worthy to receive the reverent offerings, veneration, and praise of all devas, humans, asuras, and others in the world.

Blessed One! Because the Buddha’s relics are the fruition of the perfectly complete cultivation of the knowledge of the aspects of the paths and the knowledge of all aspects, and are an utterly pure support for the knowledge of the aspects of the paths and the knowledge of all aspects, they are worthy to receive the reverent offerings, veneration, and praise of all devas, humans, asuras, and others in the world.

Blessed One! Because the Buddha’s relics are the fruition of the perfectly complete cultivation of the quality of never losing mindfulness and are an utterly pure support for the quality of never losing mindfulness, they are worthy to receive the reverent offerings, veneration, and praise of all devas, humans, asuras, and others in the world.

Blessed One! Because the Buddha’s relics are the fruition of the perfectly complete cultivation of constant equanimity and are an utterly pure support for constant equanimity, they are worthy to receive the reverent offerings, veneration, and praise of all devas, humans, asuras, and others in the world.

Blessed One! Because the Buddha’s relics are the fruition of the perfectly complete cultivation of the permanent eradication of the entire continuum of habitual tendencies associated with the afflictions and are an utterly pure support for the permanent eradication of the entire continuum of habitual tendencies associated with the afflictions, they are worthy to receive the reverent offerings, veneration, and praise of all devas, humans, asuras, and others in the world.

Blessed One! Because the Buddha’s relics are the fruition of the perfectly complete cultivation of the paramita of precious merit and are an utterly pure support for the paramita of precious merit, they are worthy to receive the reverent offerings, veneration, and praise of all devas, humans, asuras, and others in the world.

Blessed One! Because the Buddha’s relics are the fruition of the perfectly complete cultivation of the paramita of neither defilement nor purification and are an utterly pure support for the paramita of neither defilement nor purification, they are worthy to receive the reverent offerings, veneration, and praise of all devas, humans, asuras, and others in the world.

Blessed One! Because the Buddha’s relics are the fruition of the perfectly complete cultivation of the paramita of neither arising nor cessation and are an utterly pure support for the paramita of neither arising nor cessation, they are worthy to receive the reverent offerings, veneration, and praise of all devas, humans, asuras, and others in the world.

Blessed One! Because the Buddha’s relics are the fruition of the perfectly complete cultivation of the paramita of neither entering nor emerging and are an utterly pure support for the paramita of neither entering nor emerging, they are worthy to receive the reverent offerings, veneration, and praise of all devas, humans, asuras, and others in the world.

Blessed One! Because the Buddha’s relics are the fruition of the perfectly complete cultivation of the paramita of neither increase nor decrease and are an utterly pure support for the paramita of neither increase nor decrease, they are worthy to receive the reverent offerings, veneration, and praise of all devas, humans, asuras, and others in the world.

Blessed One! Because the Buddha’s relics are the fruition of the perfectly complete cultivation of the paramita of neither coming nor going and are an utterly pure support for the paramita of neither coming nor going, they are worthy to receive the reverent offerings, veneration, and praise of all devas, humans, asuras, and others in the world.

Blessed One! Because the Buddha’s relics are the fruition of the perfectly complete cultivation of the paramita of neither movement nor rest and are an utterly pure support for the paramita of neither movement nor rest, they are worthy to receive the reverent offerings, veneration, and praise of all devas, humans, asuras, and others in the world.

Blessed One! Because the Buddha’s relics are the fruition of the perfectly complete cultivation of the paramita of neither this shore nor the other shore and are an utterly pure support for the paramita of neither this shore nor the other shore, they are worthy to receive the reverent offerings, veneration, and praise of all devas, humans, asuras, and others in the world.

Blessed One! Because the Buddha’s relics are the fruition of the perfectly complete cultivation of the paramita of the true nature of all phenomena and are an utterly pure support for the paramita of the true nature of all phenomena, they are worthy to receive the reverent offerings, veneration, and praise of all devas, humans, asuras, and others in the world.

Furthermore, Blessed One! Apart from Buddha relics enshrined throughout the entire trichiliocosm, suppose that Buddha relics enshrined throughout the Buddha-worlds of the ten directions, as numerous as the sands of the Ganges, were placed on one side, and a written copy of this prajnaparamita were placed on the other side. Between these two, I would choose this prajnaparamita.

Why? Because the relics of all Tathagatas, Arhats, Perfectly Awakened Ones arise from this profound prajnaparamita. Because the relics of all Tathagatas, Arhats, Perfectly Awakened Ones are the fruition of the cultivation of this profound prajnaparamita, and because the relics of all Tathagatas, Arhats, Perfectly Awakened Ones have this profound prajnaparamita as their support, they are worthy to receive the reverent offerings, veneration, and praise of all devas, nagas, yakshas, gandharvas, asuras, garudas, kinnaras, mahoragas, humans, nonhumans, and others.

Blessed One! If good men, good women, and others respectfully make offerings to, honor, and praise the Buddha’s relics, then through these roots of merit those good men, good women, and others will enjoy wealth, nobility, and happiness among gods and humans. They may be born into great kshatriya families, great brahmin families, great householder families, or great merchant families; or among the gods of the Four Great Kings, the Heaven of the Thirty-Three, the Yama Heaven, the Tushita Heaven, the Heaven of Delight in Transformation, or the Heaven of Freely Enjoying the Transformations of Others, where they will enjoy wealth, nobility, and happiness. Through such supreme roots of merit, upon reaching their final existence, they will be liberated from suffering.

Blessed One! If good men, good women, and others listen wholeheartedly to this prajnaparamita, accept and uphold it, read and recite it, copy and explain it, and contemplate it in accordance with principle, then through this prajnaparamita, prajnaparamita will be brought to perfection. Because prajnaparamita is thus brought to perfection, the perfection of meditative concentration will in turn be brought to perfection.

Because the perfection of meditative concentration is thus brought to perfection, the perfection of diligence will in turn be brought to perfection. Because the perfection of diligence is thus brought to perfection, the perfection of patient acceptance will in turn be brought to perfection. Because the perfection of patient acceptance is thus brought to perfection, the perfection of pure morality will in turn be brought to perfection.

Because the perfection of pure morality is thus brought to perfection, the perfection of generosity will in turn be brought to perfection.

Blessed One! Through this, they will also bring to perfection abiding in inner emptiness, 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 nonchange, the emptiness of intrinsic nature, the emptiness of individual characteristics, the emptiness of common characteristics, the emptiness of all dharmas, the emptiness of the unobtainable, the emptiness of nonexistence, the emptiness of self-nature, and the emptiness of the self-nature of nonexistence.

Blessed One! Through this, they will also bring to perfection abiding in 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 dharmas, the abiding of dharmas, the limit of reality, the realm of space, and the inconceivable realm.

Blessed One! Through this, they will also bring to perfection abiding in 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.

Blessed One! Through this, they will also bring to perfection the cultivation of the four meditative concentrations, the four immeasurables, and the four formless attainments.

Blessed One! Through this, they will also bring to perfection the cultivation of the eight liberations, the eight spheres of mastery, the nine successive attainments, and the ten totalities.

Blessed One! Through this, they will also bring to perfection the cultivation of 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.

Blessed One! Through this, they will also bring to perfection the cultivation of the liberation gateway of emptiness, the liberation gateway of signlessness, and the liberation gateway of wishlessness.

Blessed One! Through this, they will also bring to perfection the cultivation of the five kinds of eyes and the six superknowledges.

Blessed One! Through this, they will also bring to perfection the cultivation of the Buddha’s ten powers, the four fearlessnesses, the four unobstructed understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen distinctive qualities of a Buddha.

Blessed One! Through this, they will also bring to perfection the cultivation of the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects.

Blessed One! Through this, they will also bring to perfection the cultivation of the Dharma of never forgetting and the nature of constant equanimity.

Blessed One! Through this, they will also bring to perfection the cultivation of all dharani gateways and all samadhi gateways.

Blessed One! Through this, they will also transcend the stages of the shravakas and pratyekabuddhas and enter the bodhisattva’s certainty of freedom from arising. Having entered the bodhisattva’s stage of certainty of freedom from arising, they will further attain the bodhisattva’s supreme and wondrous superknowledges.

Relying upon these superknowledges, they will journey through the Buddha-fields, traveling from one Buddha-field to another, respectfully making offerings to, honoring, and praising all Buddhas, the Blessed Ones, listening to the true Dharma, and adorning and purifying Buddha-fields. Wishing to bring sentient beings to maturity, they will make supreme vows and assume various kinds of bodies: they may become great wheel-turning kings or lesser wheel-turning kings; great kings or lesser kings; they may be born into great kshatriya families, great brahmin families, great householder families, or great merchant families; or they may become the god Shakra, a Great Brahma King, Vaishravana, Dhritarashtra, and so forth.

Wherever they manifest in accordance with what is appropriate, they will perform beneficial deeds, gradually proceeding until they attain the fruit of unsurpassed awakening. Therefore, Blessed One, wherever there are relics of the Buddhas, I accept them with faith and rejoice, respectfully making offerings to, honoring, and praising them. Yet the merit obtained by respectfully making offerings to, honoring, and praising such profound prajnaparamita is even greater.

For this reason, I choose this prajnaparamita.

Blessed One! If good men, good women, and others respectfully make offerings to, honor, and praise such prajnaparamita, they cause all the qualities of Buddhahood to increase and also obtain all worldly and supramundane wealth, happiness, and mastery. In this way, they have respectfully made offerings to, honored, and praised the Buddha’s relics.

Fascicle 128

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