大般若波羅蜜多經

02

At that time, Śakra, Lord of the Gods, addressed the Buddha:

“Blessed One! Such prajnaparamita is exceedingly rare. It disciplines the great bodhisattvas, prevents their minds from becoming conceited, and enables them to dedicate their merit toward omniscience.”

The Buddha asked Śakra, Lord of the Gods:

“Kauśika! How does prajnaparamita discipline the great bodhisattvas, prevent their minds from becoming conceited, and enable them to dedicate their merit toward omniscience?”

Śakra, Lord of the Gods, replied:

“Blessed One! When great bodhisattvas practice the worldly perfection of generosity, if they practice generosity in the presence of a Buddha, they think: ‘I make offerings to the Buddha.’ Or when giving to bodhisattvas, pratyekabuddhas, śrāvakas, orphans, the poor, the elderly, the sick, mendicants, and beggars, they think: ‘I give to bodhisattvas and even to beggars.’ Because these great bodhisattvas lack skillful means, although they practice generosity, they do so with conceited minds and therefore cannot dedicate their merit toward omniscience.

“Blessed One! When great bodhisattvas practice the worldly perfections of ethical discipline, patience, diligence, meditative concentration, and prajnaparamita, they think: ‘I am capable of cultivating ethical discipline, patience, diligence, meditative concentration, and prajnaparamita’; or they suppose: ‘I am capable of perfecting ethical discipline, patience, diligence, meditative concentration, and prajnaparamita.’ Because these great bodhisattvas lack skillful means, although they practice ethical discipline through prajnaparamita, they do so with conceited minds and therefore cannot dedicate their merit toward omniscience.

“Blessed One! When great bodhisattvas cultivate the worldly four establishments of mindfulness, they think: ‘I am capable of cultivating the four establishments of mindfulness’; or they suppose: ‘I am capable of perfecting the four establishments of mindfulness.’ Because these great bodhisattvas lack skillful means, although they practice the four establishments of mindfulness, they do so with conceited minds and therefore cannot dedicate their merit toward omniscience.

“Blessed One! When great bodhisattvas cultivate the four right efforts, four bases of spiritual power, five faculties, five powers, seven factors of awakening, and eightfold noble path, they think: ‘I am capable of cultivating the four right efforts through the eightfold noble path’; or they suppose: ‘I am capable of perfecting the four right efforts through the eightfold noble path.’ Because these great bodhisattvas lack skillful means, although they practice the four right efforts through the eightfold noble path, they do so with conceited minds and therefore cannot dedicate their merit toward omniscience.

“Blessed One! When great bodhisattvas cultivate the gateways to liberation of emptiness, signlessness, and wishlessness, they think: ‘I am capable of cultivating the gateways to liberation of emptiness, signlessness, and wishlessness’; or they suppose: ‘I am capable of perfecting the gateways to liberation of emptiness, signlessness, and wishlessness.’ Because these great bodhisattvas lack skillful means, although they practice the gateways to liberation of emptiness, signlessness, and wishlessness, they do so with conceited minds and therefore cannot dedicate their merit toward omniscience.

“Blessed One! When great bodhisattvas cultivate all gateways of samadhi and gateways of dharani, they think: ‘I am capable of cultivating all gateways of samadhi and gateways of dharani’; or they suppose: ‘I am capable of perfecting all gateways of samadhi and gateways of dharani.’ Because these great bodhisattvas lack skillful means, although they practice all gateways of samadhi and gateways of dharani, they do so with conceited minds and therefore cannot dedicate their merit toward omniscience.

“Blessed One! When great bodhisattvas cultivate the ten powers of a Buddha, four fearlessnesses, four unobstructed understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and eighteen distinctive qualities of a Buddha, they think: ‘I am capable of cultivating the ten powers of a Buddha through the eighteen distinctive qualities of a Buddha’; or they suppose: ‘I am capable of perfecting the ten powers of a Buddha through the eighteen distinctive qualities of a Buddha.’ Because these great bodhisattvas lack skillful means, although they practice the ten powers of a Buddha through the eighteen distinctive qualities of a Buddha, they do so with conceited minds and therefore cannot dedicate their merit toward omniscience.

“Blessed One! When great bodhisattvas cultivate the knowledge of all phenomena, knowledge of the aspects of the paths, and knowledge of all aspects, they think: ‘I am capable of cultivating the knowledge of all phenomena, knowledge of the aspects of the paths, and knowledge of all aspects’; or they suppose: ‘I am capable of perfecting the knowledge of all phenomena, knowledge of the aspects of the paths, and knowledge of all aspects.’ Because these great bodhisattvas lack skillful means, although they practice the knowledge of all phenomena, knowledge of the aspects of the paths, and knowledge of all aspects, they do so with conceited minds and therefore cannot dedicate their merit toward omniscience.

“Blessed One! When great bodhisattvas bring sentient beings to maturity and purify Buddha-fields, they think: ‘I am capable of bringing sentient beings to maturity and purifying Buddha-fields; apart from me, no one else has this ability.’ Because these great bodhisattvas lack skillful means, although they bring sentient beings to maturity and purify Buddha-fields, they do so with conceited minds and therefore cannot dedicate their merit toward omniscience.

“Blessed One! Such great bodhisattvas rely upon worldly minds in cultivating wholesome dharmas. Because they lack skillful means and their minds are disturbed by attachment to self and what belongs to self, although they cultivate prajnaparamita, they have not yet attained it. They are unable to discipline their conceit in accordance with reality, nor are they able to dedicate their merit toward omniscience in accordance with reality.

“Blessed One! When great bodhisattvas practice the supramundane perfection of generosity, because they skillfully cultivate prajnaparamita, they perceive neither a giver, a recipient, nor a gift. Because these great bodhisattvas rely upon prajnaparamita while practicing generosity, they are able to discipline their conceit in accordance with reality and are also able to dedicate their merit toward omniscience.

“Blessed One! When great bodhisattvas practice the supramundane perfections of ethical discipline, patience, diligence, meditative concentration, and prajnaparamita, because they skillfully cultivate prajnaparamita, they apprehend neither ethical discipline, patience, diligence, meditative concentration, prajnaparamita, nor any dharma whatsoever. Because these great bodhisattvas rely upon prajnaparamita while practicing ethical discipline through prajnaparamita, they are able to discipline their conceit in accordance with reality and are also able to dedicate their merit toward omniscience.

“Blessed One! When great bodhisattvas practice the supramundane four establishments of mindfulness and, in full detail, through the knowledge of all aspects, because they skillfully cultivate prajnaparamita, they apprehend neither the four establishments of mindfulness and, in full detail, through the knowledge of all aspects, nor any dharma whatsoever. Because these great bodhisattvas rely upon prajnaparamita while practicing the four establishments of mindfulness and, in full detail, through the knowledge of all aspects, they are able to discipline their conceit in accordance with reality and are also able to dedicate their merit toward omniscience.

“Blessed One! When great bodhisattvas bring sentient beings to maturity and purify Buddha-fields, because they skillfully cultivate prajnaparamita, they apprehend neither the bringing of sentient beings to maturity, the purification of Buddha-fields, nor any dharma whatsoever. Because these great bodhisattvas rely upon prajnaparamita while bringing sentient beings to maturity and purifying Buddha-fields, they are able to discipline their conceit in accordance with reality and are also able to dedicate their merit toward omniscience.

“Blessed One! For this reason, I say: Such prajnaparamita is exceedingly rare. It disciplines the bodhisattvas, prevents their minds from becoming conceited, and enables them to dedicate their merit toward omniscience.”

XXX. THE STUPA CHAPTER

At that time, the Buddha said to Śakra, Lord of the Gods:

“Kausika, if any good men or good women are able, with utmost sincerity, to listen to, receive, retain, read, and recite this profound prajnaparamita sutra; diligently cultivate and study it; reflect upon it correctly; copy, explain, teach, and propagate it widely, then those good men and good women will always be physically secure and mentally joyful, and no calamity will assail, afflict, or harm them.

“Furthermore, Kausika, if any good men or good women, with utmost sincerity, listen to, receive, retain, read, and recite this profound prajnaparamita sutra; draw near to it and make offerings to it; reflect upon it correctly; copy, explain, teach, and propagate it widely, then when those good men and good women enter battle amid an army and, with utmost sincerity, recite and recollect this prajnaparamita, they will receive the compassionate protection of sentient beings and will not be harmed by weapons or clubs.

Their enemies will all give rise to loving-kindness; and if they give rise to evil intentions, they will naturally retreat in defeat. It is impossible that those good men and good women, while amid the battle lines, should be wounded by blades or arrows and lose their lives. Why is this so?

“Kausika, it is because, using non-apprehension as a skillful means, those good men and good women have cultivated through many kalpas generosity, pure morality, patience, diligence, meditation, and prajnaparamita. Therefore, they are themselves able to subdue the weapons and clubs of greed and are also able to eliminate the weapons and clubs of greed in others; they are themselves able to subdue the weapons and clubs of anger and are also able to eliminate the weapons and clubs of anger in others; they are themselves able to subdue the weapons and clubs of delusion and are also able to eliminate the weapons and clubs of delusion in others; they are themselves able to subdue the weapons and clubs of arrogance and are also able to eliminate the weapons and clubs of arrogance in others;

they are themselves able to subdue the weapons and clubs of wrong views and are also able to eliminate the weapons and clubs of wrong views in others; they are themselves able to subdue the weapons and clubs of latent tendencies and are also able to eliminate the weapons and clubs of latent tendencies in others; they are themselves able to subdue the weapons and clubs of fetters and defilements and are also able to eliminate the weapons and clubs of fetters and defilements in others; they are themselves able to subdue the weapons and clubs of evil karma and are also able to eliminate the weapons and clubs of evil karma in others.

“Kausika, for these causes and conditions, if those good men and good women enter the battle lines, they will not be harmed by weapons or clubs. Their enemies will all give rise to loving-kindness; and if they give rise to evil intentions, they will naturally retreat in defeat. Because those good men and good women, with utmost sincerity, recollect and recite profound prajnaparamita, through its awe-inspiring spiritual power it is impossible that they should be wounded by blades or arrows and lose their lives while amid the battle lines.

“Furthermore, Kausika, if any good men or good women do not depart from the aspiration for the knowledge of all modes, use non-apprehension as a skillful means, and constantly, with utmost sincerity, listen to, receive, retain, read, and recite such exceedingly profound prajnaparamita; diligently cultivate and study it; reflect upon it correctly; make offerings to it, revere, honor, and praise it; copy, explain, teach, and propagate it widely, then those good men and good women will not be afflicted or harmed by any poison, spirit medium, beguiling ghost, curse, or sorcery; they will not drown in water or be burned by fire; and no weapon, club, vicious beast, hostile bandit, malevolent spirit, evil being, demon, or monster will be able to harm them. Why is this so?

“Kausika, it is because this prajnaparamita is the Great Divine Mantra. This prajnaparamita is the Great Mantra of Illumination. This prajnaparamita is the Unsurpassed Mantra. This prajnaparamita is the Unequaled Mantra, equal to the unequaled. This prajnaparamita is the king of all mantras, supremely sublime and incomparable, endowed with great power, able to subdue all things yet itself subdued by none. Those good men and good women who diligently cultivate and study this king of mantras will neither be harmed themselves nor harm others, and neither party will be harmed. Why is this so?

“Kausika, it is because, by studying this prajnaparamita, those good men and good women fully understand that neither self nor others can be apprehended.

“Kausika, when those good men and good women study this prajnaparamita, the Great King of Mantras, they apprehend no self and no sentient being; even to the extent that they perceive neither a knower nor a seer. They apprehend no form and apprehend no feeling, perception, formations, or consciousness; even to the extent that they apprehend neither the knowledge of all things, the knowledge of the aspects of the path, nor the knowledge of all modes. Because they apprehend none of these, they are not harmed themselves, do not harm others, and neither party is harmed.

“Kausika, when those good men and good women study this prajnaparamita, the Great King of Mantras, although they apprehend neither self nor dharmas, they nevertheless realize unsurpassed, complete, perfect enlightenment. They contemplate the differing mental activities of sentient beings and, in accordance with what is appropriate, turn the unsurpassed Dharma wheel, enabling them to practice in accordance with the teaching so that all may attain benefit, peace, and happiness. Why is this so?

“Kausika, it is because the great bodhisattvas of the past diligently cultivated and studied this prajnaparamita, the Great Divine King of Mantras, realized unsurpassed, complete, perfect enlightenment, and turned the wondrous Dharma wheel, liberating immeasurable multitudes. The great bodhisattvas of the future will diligently cultivate and study this prajnaparamita, the Great Divine King of Mantras, realize unsurpassed, complete, perfect enlightenment, and turn the wondrous Dharma wheel, liberating immeasurable multitudes.

The assemblies of great bodhisattvas presently dwelling throughout the boundless worlds of the ten directions diligently cultivate and study this prajnaparamita, the Great Divine King of Mantras, are now realizing unsurpassed, complete, perfect enlightenment, and are turning the wondrous Dharma wheel, liberating immeasurable multitudes.

“Furthermore, Kausika, if any good men or good women, with utmost sincerity, listen to, receive, retain, read, and recite this prajnaparamita; diligently cultivate and study it; reflect upon it correctly; copy, explain, teach, and propagate it widely, then wherever those good men and good women dwell—whether in a country, city, or town—the humans and nonhumans there will not bring calamity upon them or harm them by spreading epidemics.

Why is this so? Kausika, it is because wherever those good men and good women may be, the devas of the Four Great Kings, up to the devas of Akanistha Heaven, as well as the nagas, spirits, asuras, and others throughout the trichiliocosm and the boundless other worlds of the ten directions, will constantly come to protect them, reverently make offerings to them, honor and praise them, and prevent prajnaparamita from encountering any adversity.”

Furthermore, Kausika, if any good man or good woman copies this Great Mantra-King of Prajnaparamita, enshrines it in a pure place, and reverently makes offerings to, honors, and praises it, then even though that person does not listen to it, accept and uphold it, read and recite it, diligently cultivate and study it, reflect upon it properly, or reveal, explain, and teach it to others, nevertheless, wherever it may be—whether in a country, town, or royal capital—the humans and nonhumans there will not cause calamities or inflict harm through epidemics.

Why is this? Kausika, wherever such a Great Mantra-King of Prajnaparamita is found, the gods of the Four Great Kings, up to the gods of Akanistha Heaven, as well as the nagas, spirits, asuras, and others throughout the trichiliocosm, together with those in the boundless worlds of the ten directions, constantly come to guard and protect it, reverently make offerings to it, honor it, and praise it, allowing no calamity to befall the Great Mantra-King of Prajnaparamita.

Kausika, merely by copying this Great Mantra-King of Prajnaparamita, enshrining it in a pure place, and reverently making offerings to, honoring, and praising it, those good men and good women obtain such benefits in this very life. How much more so if they wholeheartedly listen to it, accept and uphold it, read and recite it, diligently cultivate and study it, reflect upon it properly, and reveal, explain, and teach it to others! You should know that the merit of such persons is boundless; they will swiftly realize bodhi and bring benefit and happiness to all beings.

Furthermore, Kausika, if any good man or good woman fears enemies, savage beasts, calamities, curses, epidemics, poisons, spells, or the like, that person should copy this Great Mantra-King of Prajnaparamita, whether extensively or briefly, place it in a fragrant pouch or a precious bamboo case, and always wear it upon the body while reverently making offerings to, honoring, and praising it. All such fears will then naturally disappear, for gods, nagas, ghosts, and spirits will constantly follow and protect that person.

Kausika, it is as when a person or an animal enters the precincts of the bodhi tree, or merely approaches those precincts: humans, nonhumans, and others cannot harm them. Why is this? Kausika, all Buddhas of the past, future, and present sat in this place and attained unsurpassed, complete, perfect enlightenment.

After attaining bodhi, they bestowed upon all classes of sentient beings freedom from fear, terror, enmity, and harm, bringing peace and happiness to their bodies and minds. They established immeasurable and innumerable sentient beings in the sublime and noble practices of gods and humans; established immeasurable and innumerable sentient beings in the sublime, blissful practices of the Three Vehicles; established immeasurable and innumerable sentient beings so that they directly realized the fruit of stream-entry, once-returning, non-returning, or arhatship; and established immeasurable and innumerable sentient beings so that they attained the enlightenment of a pratyekabuddha or unsurpassed, complete, perfect enlightenment.

All such supreme deeds are accomplished through the majestic spiritual power of Prajnaparamita. Therefore, all gods, nagas, asuras, and others together guard and protect this place, reverently make offerings to it, honor it, and praise it. You should know that wherever this profound Prajnaparamita scripture is found, the same is also true: all gods, nagas, asuras, and others constantly follow and protect it, reverently make offerings to it, honor it, and praise it, allowing no calamity to befall Prajnaparamita.

Kausika, wherever such a profound Prajnaparamita Sutra is found, you should know that place to be a true caitya—a sacred shrine or stupa. All sentient beings should pay homage to it and make offerings of every kind of supremely exquisite object, such as flower garlands, anointing incense, powdered incense, garments, necklaces, banners, canopies adorned with jewels, all kinds of rare and wondrous precious pearls, music, lamps, and so forth.

At that time, Sakra, Lord of the Gods, addressed the Buddha:

“Blessed One, suppose some good men or good women copy this Prajnaparamita Sutra, adorn it in various ways, reverently make offerings to it, honor it, and praise it, and further offer every kind of supremely exquisite object, such as flower garlands, anointing incense, powdered incense, garments, necklaces, banners, canopies adorned with jewels, all kinds of rare and wondrous precious pearls, music, lamps, and so forth.

Suppose other good men or good women, after the Buddha’s nirvana, construct a precious stupa (stupa), adorn a jeweled casket with the seven precious substances, place the Buddha’s sarira (relics) within it, enshrine it in the precious stupa, reverently make offerings to it, honor it, and praise it, and further offer every kind of supremely exquisite object, such as flower garlands, anointing incense, powdered incense, garments, necklaces, banners, canopies adorned with jewels, all kinds of rare and wondrous precious pearls, music, lamps, and so forth.

Of these two sources of merit, which produces the greater merit?”

The Buddha said:

“Kausika, I shall ask you a question in return; answer as you see fit. What do you think? By relying upon which dharmas and cultivating and studying them did the Tathagata attain the knowledge of all aspects and a body adorned with the excellent marks?”

Sakra, Lord of the Gods, replied:

“Blessed One, the Tathagata attained the knowledge of all aspects and a body adorned with the excellent marks by relying upon this profound Prajnaparamita Sutra and cultivating and studying it.”

The Buddha said:

“Kausika, so it is, so it is. It is exactly as you have said. Because the Tathagata relied upon this profound Prajnaparamita Sutra and cultivated and studied it, he attained the knowledge of all aspects and a body adorned with the excellent marks. Why is this? Kausika, it is impossible to attain unsurpassed, complete, perfect enlightenment without studying this profound Prajnaparamita Sutra.

“Kausika, it is not merely through possessing a body adorned with the excellent marks that one is called a Tathagata, Worthy One, Completely and Perfectly Enlightened One. One must attain the knowledge of all aspects to be called a Tathagata, Worthy One, Completely and Perfectly Enlightened One.

“Kausika, the knowledge of all aspects attained by the Tathagata must arise with Prajnaparamita as its cause, while the Buddha’s body adorned with the excellent marks serves only as its support. Without relying upon the Buddha’s body adorned with the excellent marks, the knowledge of all aspects would have no basis from which to arise. Therefore, Prajnaparamita is precisely the cause from which the knowledge of all knowledge arises.

Yet, for this wisdom to remain continuously manifest, one must cultivate the Buddha’s body adorned with the excellent marks. If this body adorned with the excellent marks were not the support of omniscience, then all gods, nagas, humans, nonhumans, and others ought not to make wholehearted offerings to it or revere it. Because the body adorned with the excellent marks serves as the support of the Buddha’s omniscience, gods, nagas, spirits, humans, nonhumans, and others make offerings to and revere it.

For this reason, after the Tathagata’s nirvana, gods, nagas, spirits, humans, nonhumans, and others make offerings to and revere the Tathagata’s sarira.

“Kausika, if good men or good women reverently make offerings to, honor, and praise this profound Prajnaparamita Sutra, they are thereby making offerings to the Buddha’s knowledge of all aspects, his body adorned with the excellent marks, and his sarira remaining after his nirvana. Why is this? Kausika, it is because the knowledge of all aspects, the body adorned with the excellent marks, and the sarira all have Prajnaparamita as their foundation.

“Kausika, if good men or good women merely reverently make offerings to, honor, and praise the Buddha’s body and sarira, they are not thereby making offerings to the knowledge of all aspects and to this Prajnaparamita. Why is this? Kausika, it is because the remains of the Buddha’s physical body are not the foundation of Prajnaparamita or the knowledge of all aspects.”

Kausika! For this reason, good men and good women who wish to make offerings to the Buddha, whether with their bodies, their minds, or other meritorious qualities, should first listen wholeheartedly to the profound prajnaparamita, receive and retain it, read and recite it, diligently cultivate and study it, reflect upon it in accordance with reason, transcribe and explain it, and make offerings of all kinds of supremely exquisite articles to this profound prajnaparamita.

Therefore, Kausika, suppose there are good men and good women who transcribe this profound prajnaparamita, adorn it in various ways, reverently make offerings to it, honor and praise it, or offer it all kinds of supremely exquisite articles, such as flower garlands, ointments, powdered incense, garments, necklaces, banners, canopies, rare and wondrous precious pearls, music, lamps, and so forth. Suppose there are other good men and good women who, after the Buddha’s nirvana, construct a jeweled stupa, adorn it with the seven precious substances, place the Buddha’s sarira in a jeweled casket, install it within the jeweled stupa, reverently make offerings to it, honor and praise it, or offer it all kinds of supremely exquisite articles, such as flower garlands, ointments, powdered incense,

garments, necklaces, banners, canopies, rare and wondrous precious pearls, music, and lamps.

Of the merit produced at these two places, the merit produced at the former exceeds that produced at the latter by an immeasurable amount. Why is this?

Kausika! It is because such profound prajnaparamita brings forth the perfection of giving through the perfection of wisdom; reveals inner emptiness through the emptiness of the absence of self-nature; brings forth the four foundations of mindfulness through the eighteen distinctive qualities of a Buddha; brings forth all gates of samadhi and all gates of dharani; accomplishes the maturation of sentient beings and the purification of Buddha lands; and perfects a great bodhisattva’s lineage, physical strength, wealth, and retinue.

It can accomplish all great loving-kindness, great compassion, great sympathetic joy, and great equanimity. It can bring about birth among the great ksatriya clans, the great brahmin clans, the great householder clans, and the great lay clans, as well as among the gods of the Four Great Kings up to the gods of Akanistha in the realm of form. It can bring about birth among the gods of the sphere of infinite space up to the gods of the sphere of neither perception nor non-perception.

It can accomplish the fruits of stream-entry, once-returning, non-returning, and arhatship, as well as the enlightenment of a pratyekabuddha. It can accomplish the practices of great bodhisattvas and the unsurpassed, perfect enlightenment of all Buddhas. It can accomplish the supreme, most excellent, and unequaled knowledge of all aspects possessed by all Tathagatas, Arhats, and Perfectly Enlightened Ones.

At that time, Sakra, Lord of the Gods, said to the Buddha:

“World-Honored One! The people of Jambudvipa do not reverently make offerings to this profound prajnaparamita, honor it, or praise it. Can it be that they do not know that reverently making offerings to, honoring, and praising the profound prajnaparamita brings such excellent merit and benefit?”

The Buddha said:

“Kausika! The Tathagata will ask you a question in return; answer as you see fit. What do you think?

How many people in Jambudvipa have attained confirmed purity regarding the Buddha, confirmed purity regarding the Dharma, and confirmed purity regarding the Sangha? How many have no doubts about the Buddha, no doubts about the Dharma, and no doubts about the Sangha? How many possess complete and profound faith in the Buddha, complete and profound faith in the Dharma, and complete and profound faith in the Sangha?

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

How many have attained the nine successive meditative attainments? How many have attained the six superknowledges? How many have attained the four unobstructed analytical knowledges?

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

How many have completely severed the five higher fetters and attained the fruit of arhatship? How many have generated the aspiration directed toward the enlightenment of a pratyekabuddha? How many have generated the aspiration directed toward the unsurpassed, perfect enlightenment of all Buddhas?”

Sakra, Lord of the Gods, replied:

“World-Honored One! In Jambudvipa, very few people have attained confirmed purity regarding the Buddha, confirmed purity regarding the Dharma, and confirmed purity regarding the Sangha; and likewise, very few have generated the aspiration directed toward the unsurpassed, perfect enlightenment of all Buddhas.”

The Buddha then said to Sakra, Lord of the Gods:

“So it is, so it is! It is exactly as you have said. Kausika! In Jambudvipa, very few people have attained confirmed purity regarding the Buddha, confirmed purity regarding the Dharma, and confirmed purity regarding the Sangha. Even fewer have no doubts about the Buddha, no doubts about the Dharma, and no doubts about the Sangha. Likewise, still fewer have generated the aspiration directed toward the unsurpassed, perfect enlightenment of all Buddhas. Still fewer, having generated that aspiration, diligently cultivate and progress toward the practices leading to enlightenment. Extremely few, after diligently cultivating the practices leading to enlightenment, attain unsurpassed, perfect enlightenment. Why is this?

Kausika! It is because, throughout immeasurable kalpas of wandering in samsara, most sentient beings have not seen a Buddha, heard the true Dharma, or drawn near to the Sangha. They have not practiced giving, observed pure morality, cultivated patient acceptance, aroused diligence, practiced meditative concentration, or studied prajna.

They have not heard of inner emptiness or cultivated inner emptiness; and so on, up to their not having heard of the emptiness of the absence of self-nature or cultivated the emptiness of the absence of self-nature. They have not heard of the four foundations of mindfulness or cultivated the four foundations of mindfulness; and so on, up to their not having heard of the eighteen distinctive qualities of a Buddha or cultivated the eighteen distinctive qualities of a Buddha.

They have not heard of any gate of samadhi or cultivated any gate of samadhi. They have not heard of any gate of dharani or cultivated any gate of dharani. They have not heard of the knowledge of all phenomena or cultivated the knowledge of all phenomena.

They have not heard of the knowledge of paths or the knowledge of all aspects, nor have they cultivated the knowledge of paths or the knowledge of all aspects.

Kausika! For this reason, you should know that in Jambudvipa very few people have attained confirmed purity regarding the Buddha, confirmed purity regarding the Dharma, and confirmed purity regarding the Sangha. Even fewer have no doubts about the Buddha, no doubts about the Dharma, and no doubts about the Sangha. Likewise, still fewer have generated the aspiration directed toward the unsurpassed, perfect enlightenment of all Buddhas. Still fewer, having generated that aspiration, diligently and energetically cultivate and progress toward the practices leading to enlightenment. Extremely few, after diligently and energetically cultivating the practices leading to enlightenment, attain unsurpassed, perfect enlightenment.”

Furthermore, Kauśika! The Tathagata will now question you; answer as you see fit. Kauśika!

What do you think? Apart from the human beings of Jambudvīpa, throughout this trichiliocosm, how many sentient beings make offerings to and respectfully honor their parents and teachers? How many sentient beings make offerings to and respectfully honor śramaṇas and brahmins?

How many sentient beings practice giving, observe the precepts, undertake fasting observances, and cultivate merit? How many sentient beings dwell amid sensual desires while cultivating the perception of disenchantment, the perception of impermanence, the perception of suffering, the perception of non-self, the perception of impurity, the perception of repulsiveness toward food, and the perception that nothing in the entire world is delightful?

How many sentient beings cultivate the four dhyānas, the four immeasurables, and the four formless attainments? How many sentient beings arouse the aspiration for the unsurpassed, complete and perfect enlightenment of the Buddhas? How many sentient beings, having aroused that aspiration, diligently cultivate the practices leading to enlightenment?

How many sentient beings discipline and nurture the mind directed toward enlightenment? How many sentient beings skillfully cultivate prajnaparamita through expedient means? How many sentient beings attain the stage of an irreversible bodhisattva?

How many sentient beings swiftly realize unsurpassed, complete and perfect enlightenment?

Śakra, Lord of the Devas, replied:

– World-Honored One! In this trichiliocosm, few sentient beings make offerings to and respectfully honor their parents and teachers; and so on, until few sentient beings swiftly realize unsurpassed, complete and perfect enlightenment.

The Buddha said:

– Kauśika! So it is, so it is. It is exactly as you have said. Kauśika! In this trichiliocosm, very few sentient beings make offerings to and respectfully honor their parents and teachers. Still fewer sentient beings make offerings to and respectfully honor śramaṇas and brahmins. And so on, until even fewer sentient beings attain the stage of an irreversible bodhisattva. Fewer still are the sentient beings who swiftly realize unsurpassed, complete and perfect enlightenment.

Furthermore, Kauśika! With the unsurpassed, purified Buddha-eye, the Tathagata surveys all worlds throughout the ten directions. Although immeasurable, innumerable, and boundless sentient beings arouse the aspiration for unsurpassed, complete and perfect enlightenment and diligently cultivate the practices leading to enlightenment, because they remain apart from the skillful means of profound prajnaparamita, only one, two, or three sentient beings attain the stage of an irreversible bodhisattva, while most fall to the inferior stages of śrāvakas and pratyekabuddhas. Why is this?

Kauśika! Because the unsurpassed, complete and perfect enlightenment of the Buddhas is exceedingly difficult to realize, those of defective wisdom, those who are indolent, those whose diligence is inferior, those whose resolute faith is inferior, and inferior sentient beings are unable to realize it.

Kauśika! For this reason, if good men and good women who have aroused the aspiration for unsurpassed, complete and perfect enlightenment and diligently cultivate the practices leading to enlightenment wish to attain the stage of an irreversible bodhisattva and swiftly realize unsurpassed, complete and perfect enlightenment without encountering such obstacles, they should constantly listen to, accept and retain, read and recite this profound prajnaparamita, diligently cultivate it, contemplate it correctly in accordance with reason, delight in questioning wise teachers, and gladly expound it to others.

Having done this, they should also transcribe it, adorn it with various precious objects, make offerings to it, respectfully honor, revere, and praise it; they should also make offerings of the finest articles, such as flower garlands, scented ointments, powdered incense, garments, jeweled necklaces, banners, canopies, various exquisite, rare, and precious pearls, music, and lamps.

Kauśika! These good men and good women should likewise listen to, accept and retain, read and recite, diligently cultivate, and contemplate correctly in accordance with reason the other supreme wholesome dharmas encompassed by profound prajnaparamita; they should delight in questioning wise teachers and gladly expound them to others.

What are called the other supreme wholesome dharmas encompassed by profound prajnaparamita? They are the perfection of giving through the perfection of dhyāna; or inner emptiness through the emptiness of the absence of intrinsic nature; or all gateways of samādhi and gateways of dhāraṇī; or the four foundations of mindfulness through the eighteen distinctive qualities of a Buddha; or great loving-kindness, great compassion, great sympathetic joy, and great equanimity; or immeasurable and boundless other Buddha-dharmas. These are called the other supreme wholesome dharmas encompassed by profound prajnaparamita.

Kauśika! These good men and good women should likewise listen to, accept and retain, read and recite, and contemplate correctly in accordance with reason the immeasurable other Dharma gateways, such as the skandhas, āyatanas, and dhātus, that accord with profound prajnaparamita. They should not disparage them and thereby create obstacles to unsurpassed, complete and perfect enlightenment. Why is this?

Kauśika! These good men and good women should reflect thus: In the past, when the Tathagata dwelt in the bodhisattva state, he constantly and diligently cultivated and studied the dharmas conducive to enlightenment, namely prajnaparamita through the perfection of giving; or inner emptiness through the emptiness of the absence of intrinsic nature; or all gateways of samādhi and gateways of dhāraṇī; or the four foundations of mindfulness through the eighteen distinctive qualities of a Buddha; or great loving-kindness, great compassion, great sympathetic joy, and great equanimity; or immeasurable and boundless other Buddha-dharmas; or immeasurable other Dharma gateways, such as the skandhas, āyatanas, and dhātus, that accord with prajnaparamita.

By means of these, the Tathagata realized unsurpassed, complete and perfect enlightenment. Today, because we seek unsurpassed, complete and perfect enlightenment, we too should study and practice these dharmas of prajnaparamita. They are certainly our great teacher.

If we cultivate and study in accordance with them, our aspirations will be completely fulfilled. Such dharmas of prajnaparamita are assuredly the Dharma seal of the Buddhas. All Tathagatas, Arhats, Completely and Perfectly Enlightened Ones, by cultivating and studying in accordance with them, have realized, are realizing, and will realize unsurpassed, complete and perfect enlightenment.

Such dharmas of prajnaparamita are also the Dharma seal of all śrāvakas and pratyekabuddhas. By cultivating and studying in accordance with them, all stream-enterers, once-returners, non-returners, arhats, and pratyekabuddhas have reached, are reaching, and will reach the further shore of nirvana.

Therefore, Kauśika! Whether while the Buddha remains in the world or after the Buddha has entered nirvana, these good men and good women should rely upon prajnaparamita through the knowledge of all aspects and diligently cultivate and study them. Why is this? Kauśika! Because prajnaparamita through the knowledge of all aspects is the refuge of śrāvakas, pratyekabuddhas, bodhisattvas, devas, humans, asuras, and others.

Furthermore, Kauśika! After the Tathagatas have entered nirvana, some good men and good women, in order to make offerings to the Buddha’s śarīra, build precious stupas from the seven exquisite treasures and adorn the stupas with various rare and precious pearls. Those precious stupas are one yojana in height and half a yojana in width. Throughout their lives, they further make offerings to them with the finest articles, such as flower garlands, scented ointments, powdered incense, garments, jeweled necklaces, banners, canopies, various exquisite, rare, and precious pearls, music, and lamps; they respectfully honor, revere, and praise them. Kauśika! What do you think? Do these good men and good women acquire much merit through these causes and conditions?

Śakra, Lord of the Devas, replied:

– World-Honored One! Very much indeed. Sugata! Very much indeed.

The Buddha said:

“Kausika! If any good men or good women, without departing from the mind of all-knowledge and taking non-attainment as skillful means, listen wholeheartedly to this prajnaparamita, uphold, read, and recite it, diligently cultivate and study it, reflect upon it in accordance with principle, and widely proclaim and disseminate it for sentient beings; or reverently copy it, respectfully make offerings to it, honor and praise it;

or make offerings of various supremely exquisite things, such as flower garlands, fragrant ointments, powdered incense, garments, jeweled necklaces, banners, precious canopies, various wondrous and rare pearls and jewels, music, bright lamps, and so forth—then, through these causes and conditions, those good men and good women will produce exceedingly abundant merit, immeasurably and boundlessly surpassing that of those sentient beings.

“Kausika! Let us set this matter aside. Suppose that, after the Tathagatas have entered nirvana, some good men and good women, in order to make offerings to the Buddha’s sariras, construct stupas from the seven wondrous treasures and adorn them with various rare jewels.

Each stupa is one yojana high and half a yojana wide. Suppose such stupas are constructed throughout Jambudvipa, or throughout the four great continents, or throughout an entire small chiliocosm, or throughout an entire medium chiliocosm, or throughout the entire great trichiliocosm; and throughout their lives they respectfully make offerings to them, honor and praise them with various supremely exquisite flower garlands, bright lamps, and all the other offerings.

Kausika, what do you think? Would these good men and good women gain much merit through these causes and conditions?”

Sakra, Lord of the Gods, replied:

“World-Honored One, it would be very great. Sugata, it would be very great.”

The Buddha said:

“Kausika! If any good men or good women, without departing from the mind of all-knowledge and taking non-attainment as skillful means, listen wholeheartedly to the prajnaparamita, uphold, read, and recite it, energetically and diligently cultivate and study it, reflect upon it in accordance with principle, and widely proclaim and disseminate it for sentient beings; or reverently copy it, adorn it, respectfully make offerings to it, honor and praise it; and also make offerings to it of various supremely exquisite flower garlands, bright lamps, and all the other offerings—then, through these causes and conditions, those good men and good women will produce exceedingly abundant merit, immeasurably and boundlessly surpassing that of those sentient beings.

“Furthermore, Kausika! Not merely in a single great trichiliocosm: suppose that all the sentient beings throughout a great trichiliocosm, after the Tathagata has entered nirvana, construct stupas from the seven wondrous treasures in order to make offerings to the Buddha’s sariras, adorning them throughout with many kinds of rare pearls and jewels. Each stupa is one yojana high and half a yojana wide.

Suppose such stupas are constructed throughout the entire great trichiliocosm without leaving even the smallest gap; and throughout their lives those beings respectfully make offerings to them, honor and praise them with various supremely exquisite flower garlands, bright lamps, and all the other offerings. Kausika, what do you think? Would all these sentient beings throughout the great trichiliocosm gain much merit through these causes and conditions?”

Sakra, Lord of the Gods, replied:

“World-Honored One, it would be very great. Sugata, it would be very great.”

The Buddha said:

“Kausika! If any good men or good women, without departing from the mind of all-knowledge and taking non-attainment as skillful means, listen wholeheartedly to this prajnaparamita, uphold, read, and recite it, energetically and diligently cultivate and study it, reflect upon it in accordance with principle, and widely proclaim and disseminate it for sentient beings; or reverently copy it, adorn it, respectfully make offerings to it, honor and praise it; and also make offerings to it of many beautiful flower garlands, various bright lamps, and all the other offerings—then, through these causes and conditions, those good men and good women will produce exceedingly abundant merit, immeasurably and boundlessly surpassing that of those sentient beings.”

At that time, Sakra, Lord of the Gods, said to the Buddha:

“World-Honored One, so it is. Sugata, so it is. If any good men or good women thus make offerings to, revere, honor, and praise the prajnaparamita, they thereby make offerings to, revere, honor, and praise all the Buddhas of the past, future, and present.

“World-Honored One! Suppose that all sentient beings in the worlds of the ten directions, as numerous as the sands of the Ganges, after the Tathagatas have entered nirvana, construct stupas from the seven wondrous treasures in order to make offerings to the Buddhas’ sariras, adorning them throughout with various rare pearls and jewels. Each stupa is one yojana high and half a yojana wide.

Suppose such stupas are constructed throughout each great trichiliocosm without leaving even the smallest gap; and for one kalpa or more than one kalpa, those beings respectfully make offerings to them, honor and praise them with various supremely exquisite flower garlands, bright lamps, and all the other offerings. World-Honored One, would these sentient beings gain much merit through these causes and conditions?”

The Buddha replied:

“Their merit would be immeasurable and boundless.”

Sakra, Lord of the Gods, said:

“If any good men or good women, without departing from the mind of all-knowledge and taking non-attainment as skillful means, listen wholeheartedly to this prajnaparamita, uphold, read, and recite it, energetically and diligently cultivate and study it, reflect upon it in accordance with principle, and widely proclaim and disseminate it for sentient beings; or reverently copy it, adorn it in various ways, respectfully make offerings to it, honor and praise it; or make offerings to it of many beautiful flower garlands, various bright lamps, and all the other offerings—then, through these causes and conditions, those good men and good women will produce exceedingly abundant merit, immeasurably and boundlessly surpassing that of those sentient beings, inconceivable and incalculable.

Why is this? World-Honored One, it is because this prajnaparamita can encompass and contain all wholesome dharmas: namely, the ten wholesome courses of karma; the four dhyanas, four immeasurables, and four formless absorptions; the contemplations of the Four Noble Truths; the thirty-seven factors of awakening; the three gates of liberation; the six superknowledges; the eight liberations and nine successive absorptions; the perfection of generosity through the perfection of wisdom; inner emptiness through the emptiness of the absence of intrinsic nature; all gates of samadhi and gates of dharani;

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; the knowledge of all things, knowledge of the aspects of the path, and knowledge of all aspects; and immeasurable and boundless other Buddha-dharmas—all are encompassed within the profound prajnaparamita.

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

“World-Honored One! All Tathagatas, Arhats, Perfectly Awakened Ones, by constantly and diligently cultivating and studying such profound prajnaparamita, have realized, are realizing, and will realize unsurpassed, complete, perfect awakening. All sravakas and pratyekabuddhas likewise, by constantly and diligently cultivating and studying such profound prajnaparamita, have reached, are reaching, and will reach the far shore of nirvana.”

Venerable Blessed One! For this reason, any good man or good woman who, without departing from the mind of all-knowledge, takes non-attainment as skillful means and, with utmost sincerity, listens attentively to this prajnaparamita, receives and upholds it, reads and recites it, diligently and energetically cultivates and studies it, reflects upon it in accordance with right principle, and widely expounds and disseminates it for sentient beings; or who reverently copies it, adorns it in various ways… up to and including making offerings to it with bright lamps… will gain exceedingly abundant merit, immeasurable and boundless, inconceivable and incalculable.

Fascicle 428

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