大般若波羅蜜多經

XXXI. THE CHAPTER ON THE ARISING OF MERIT

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

“Just so, just so! It is exactly as you have said. Kausika, if good men or good women, without departing from the mind of all-knowledge and taking non-apprehension as the means, listen wholeheartedly to this prajnaparamita, receive and retain it, read and recite it, diligently and energetically cultivate and study it, reflect upon it in accordance with reason, and extensively proclaim and disseminate it for sentient beings;

or if they reverently copy it, adorn it in various ways, respectfully make offerings to it, honor and praise it, and further offer various supremely exquisite things such as flower garlands, scented ointments, powdered incense, garments, necklaces, banners, canopies, beautiful and rare precious pearls, music, and lamps, then the merit they obtain will be immeasurable and boundless, inconceivable and incalculable.

Why is this?

“Kausika, it is because this prajnaparamita can bring to fulfillment the Tathagata, Arhat, Perfectly Enlightened One’s knowledge of all things, knowledge of the aspects of the paths, and knowledge of all aspects. It can also bring to fulfillment the perfection of giving through the perfection of wisdom; inner emptiness through the emptiness of the absence of an intrinsic nature; the four foundations of mindfulness through the eighteen distinctive qualities of a Buddha; the five eyes and the six superknowledges; all gateways of samadhi and gateways of dharani; the maturation of sentient beings and purification of Buddha lands; all the vehicles of the sravakas, pratyekabuddhas, and the Supreme Vehicle;

and the Tathagata, Arhat, Perfectly Enlightened One’s attainment of unsurpassed, complete, perfect enlightenment.

“Therefore, Kausika, if good men or good women, without departing from the mind of all-knowledge and taking non-apprehension as the means, listen wholeheartedly to this prajnaparamita, receive and retain it, read and recite it, diligently and energetically cultivate and study it, reflect upon it in accordance with reason, and extensively proclaim and disseminate it for sentient beings; or if they reverently copy it, adorn it in various ways, and even make offerings of lamps to it, then, compared with this accumulation of merit, the merit previously gained by constructing precious stupas does not equal one hundredth part of it, one thousandth part of it, one hundred-thousandth part of it, and so forth—even to the most infinitesimal fraction, it does not equal one part of it. Why is this?

“Kausika, it is because, if this profound Prajnaparamita Sutra is disseminated throughout the human realm, then the treasures of the Buddha, the Dharma, and the bhiksu Sangha will certainly not disappear from this world. If this profound Prajnaparamita Sutra abides among humankind, then in this world there will always be the ten wholesome courses of karma; the four dhyanas, four immeasurables, and four formless absorptions; the perfection of giving through the perfection of wisdom; inner emptiness through the emptiness of the absence of an intrinsic nature; the four foundations of mindfulness through the eighteen distinctive qualities of a Buddha; all gateways of samadhi and gateways of dharani;

the knowledge of all things, knowledge of the aspects of the paths, and knowledge of all aspects; great ksatriya clans, great brahmin clans, great householder clans, and great clans of eminent householders; the hosts of gods from the Heaven of the Four Great Kings through the Heaven of Neither Perception nor Non-perception; the Sravaka Vehicle, Pratyekabuddha Vehicle, and Supreme Vehicle; stream-enterers, once-returners, non-returners, arhats, and pratyekabuddhas; great bodhisattvas who mature sentient beings and purify Buddha lands; and Tathagatas, Arhats, Perfectly Enlightened Ones who attain unsurpassed, complete, perfect enlightenment and turn the wondrous wheel of Dharma to liberate immeasurable multitudes.

Such supreme things will certainly not disappear.

XXXII. THE CHAPTER ON MERITORIOUS QUALITIES

At that time, the hosts of gods from the Heaven of the Four Great Kings through the Akanistha Heaven within the great trichiliocosm said with one voice to Sakra, Lord of the Gods:

“Great Seer, this profound prajnaparamita should be received and retained, read and recited, diligently and energetically cultivated and studied, reflected upon in accordance with reason, respectfully offered to, honored, and praised. Why is this?

“Great Seer, it is because receiving and retaining, reading and reciting, diligently and energetically cultivating and studying, reflecting upon in accordance with reason, respectfully making offerings to, honoring, and praising such prajnaparamita causes all unwholesome dharmas to diminish and wholesome dharmas to increase. It also causes all the hosts of gods to increase in benefit while the asuras diminish. It also ensures that the eye of the Buddha, the eye of the Dharma, and the eye of the Sangha do not perish, and that none of the seeds of the Buddha, Dharma, and Sangha are cut off.

“Great Seer, you should know that because the seeds of the Three Jewels are not cut off, there exist in the world the perfection of giving through the perfection of wisdom; inner emptiness through the emptiness of the absence of an intrinsic nature; the four foundations of mindfulness through the eighteen distinctive qualities of a Buddha; all gateways of samadhi and gateways of dharani; the knowledge of all things, knowledge of the aspects of the paths, and knowledge of all aspects; the fruit of stream-entry through the fruit of arhatship; the enlightenment of a pratyekabuddha; the practices of a great bodhisattva; and unsurpassed, complete, perfect enlightenment.

Therefore, Great Seer, this prajnaparamita should be received and retained, read and recited, diligently and energetically cultivated and studied, reflected upon in accordance with reason, respectfully offered to, honored, and praised.”

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

“Kausika, you should receive and retain this prajnaparamita, read and recite it, diligently and energetically cultivate and study it, reflect upon it in accordance with reason, respectfully make offerings to it, honor it, and praise it. Why is this?

“Kausika, suppose that the asuras and their allies think, ‘We shall wage war against the army of Sakra, Lord of the Gods.’ At such a time, all the gods in your retinue should, with utmost sincerity, recite and recollect such profound prajnaparamita, respectfully make offerings to it, honor it, and praise it. The evil intentions arising in the minds of the asuras and their wicked followers will then immediately be extinguished.

“Kausika, when the five signs of decline appear in any god or goddess and they become terrified of falling into an evil destiny, the gods in your retinue should stand before that being and, with utmost sincerity, recite and recollect such prajnaparamita. When that god or goddess hears this prajnaparamita, the power of their roots of virtue will cause pure faith in this prajnaparamita to arise. Thus, the five signs of decline will disappear, and their body and mind will become peaceful and at ease.

If their life comes to an end, they will be reborn in their former celestial realm and enjoy heavenly wealth and pleasures many times greater than before. Why is this? Kausika, it is because the meritorious qualities and mighty power gained by hearing and having faith in prajnaparamita are exceedingly vast.

“Kausika, if good men or good women, gods or goddesses, have heard this profound prajnaparamita even once, then, through the power of these roots of virtue, they will definitely, in due succession, attain unsurpassed, complete, perfect enlightenment. Why is this?

“Kausika, it is because all Buddhas of the past, future, and present, together with their disciples, studied such prajnaparamita, attained unsurpassed, complete, perfect enlightenment, and entered the realm of nirvana without remainder. Why is this?

“Kausika, it is because such prajnaparamita fully encompasses all dharmas conducive to enlightenment. Whether they are the dharmas of the Buddhas, the dharmas of bodhisattvas, the dharmas of pratyekabuddhas, or the dharmas of sravakas, all are entirely and completely encompassed within it.”

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

“Blessed One! Such prajnaparamita is the Great Divine Mantra, the Great Mantra of Illumination, the Supreme Mantra, the Unequalled Mantra Equal to the Unequalled, the king of all mantras, the most honored, most excellent, highest, and most wondrous. It can subdue all things and cannot be subdued by anything. Why is this? Blessed One! It is because such prajnaparamita can eliminate all evil and unwholesome dharmas and gather in all excellent wholesome dharmas.”

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

“It is so, it is so! It is exactly as you have said. Why is this?

Kausika! All Buddhas of the past, future, and present attain unsurpassed, perfect enlightenment by virtue of this profound prajnaparamita, the Great King of Divine Mantras; they turn the wondrous Dharma wheel and liberate immeasurable multitudes. Because they rely upon this profound prajnaparamita, the Great King of Divine Mantras, there exist in the world the ten wholesome courses of karma; the four dhyanas, the four immeasurables, and the four formless concentrations; the perfection of generosity through the perfection of wisdom; inner emptiness through the emptiness of the absence of intrinsic nature; the four foundations of mindfulness through the eighteen distinctive qualities of a Buddha;

suchness, the Dharma realm, Dharma-nature, the limit of reality, the nature free from falsity, the unchanging nature, the certainty of Dharma, the abiding of Dharma, and the inconceivable realm; the Four Noble Truths; the five eyes and six superknowledges; the fruit of stream-entry through the fruit of arhatship; the enlightenment of a Pratyekabuddha; the practices of great bodhisattvas; the unsurpassed, perfect enlightenment of a Buddha; all-knowledge, knowledge of the aspects of the path, and knowledge of all aspects.

“Furthermore, Kausika! Because the world relies upon great bodhisattvas, the ten wholesome courses of karma through knowledge of all aspects exist within it. Just as, by relying upon the full moon, all the stars and so forth gain greater radiance, so too, by relying upon great bodhisattvas, the ten wholesome courses of karma through knowledge of all aspects are made manifest. Before the Tathagatas, Arhats, Perfectly Enlightened Ones appear in the world, only great bodhisattvas possess all the gateways of skillful means and correctly proclaim for sentient beings all mundane and supramundane dharmas. All the skillful means of great bodhisattvas arise and develop from this profound prajnaparamita.

“Because great bodhisattvas have perfected the power of skillful means, they are able to practice the perfection of generosity through the perfection of wisdom; they are able to practice inner emptiness through the emptiness of the absence of intrinsic nature; and they are able to practice the four foundations of mindfulness through the eighteen distinctive qualities of a Buddha. These great bodhisattvas do not realize the attainments of sravakas or Pratyekabuddhas.

Their bringing sentient beings to maturity, purifying Buddha lands, perfecting their retinues, attaining a complete lifespan, complete Buddha lands, complete retinues, complete material resources, and complete physical strength, through their attainment of knowledge of all aspects—all are brought to maturity through prajnaparamita.

“Furthermore, Kausika! If good men, good women, and others listen wholeheartedly to this prajnaparamita, accept and retain it, read and recite it, diligently and earnestly cultivate and study it, reflect upon it correctly, copy and explain it, and disseminate it widely, they will accomplish excellent merits in the present and the future.”

Sakra, Lord of the Gods, then addressed the Buddha:

“Blessed One! How will these good men and good women accomplish such excellent merits in the present and the future?”

The Buddha said:

“Kausika! If good men, good women, and others listen wholeheartedly to this prajnaparamita, accept and retain it, read and recite it, diligently and earnestly cultivate and study it, reflect upon it correctly, copy and explain it, and disseminate it widely, then in their present lives these good men and good women will not be harmed by poison, injured by weapons, burned by fire, or swept away and drowned by water; nor will any of the four hundred and four illnesses cause their premature death, except when they must presently undergo the effects of fixed karma from previous lives.

“Kausika! If these good men, good women, and others encounter trouble with officials or are oppressed by hostile bandits, and they wholeheartedly recite and recollect such prajnaparamita, they will certainly not be punished or harmed at that time. Why is this? Kausika! It is because the majestic power of the Dharma of such prajnaparamita causes this to be so.

“Kausika! If these good men, good women, and others wish to visit kings, princes, or ministers, and they wholeheartedly recite and recollect such prajnaparamita, the king and others will certainly greet them joyfully, make offerings to them, honor and respect them, and praise them. Why is this? Kausika! It is because these good men and good women constantly give rise to loving-kindness, compassion, sympathetic joy, and equanimity toward sentient beings. Kausika! These good men and good women constantly accomplish such kinds of present merit.

“Kausika! If any good men, good women, and others listen wholeheartedly to this prajnaparamita, accept and retain it, read and recite it, diligently and earnestly cultivate and study it, reflect upon it correctly, copy and explain it, and disseminate it widely, then wherever these good men, good women, and others are born, they will never be separated from the ten wholesome courses of karma; the four dhyanas, the four immeasurables, and the four formless concentrations; the perfection of generosity through the perfection of wisdom; inner emptiness through the emptiness of the absence of intrinsic nature; the four foundations of mindfulness through the eighteen distinctive qualities of a Buddha; all gateways of samadhi and gateways of dharani;

all-knowledge, knowledge of the aspects of the path, and knowledge of all aspects.

They will not fall into the hells, the animal realm, or the realm of ghosts, except when they vow to be born there in order to bring sentient beings to maturity. Wherever they are born, these good men and good women will have all their faculties intact and their bodies free from defects. They will certainly not be born into poor and lowly households, among miscellaneous classes of artisans, butchers, fishers, hunters, bandits, prison officials, bearers of corpses, or lowly clans of peasants or traders.

Wherever they are born, these good men, good women, and others will also possess the thirty-two marks of a great person and be perfectly adorned with the eighty excellent characteristics. All sentient beings who see them will rejoice. They will mostly be born in pure and adorned realms where Buddhas dwell, arising by transformation from lotus flowers.

They will commit no evil karma and will never be separated from a bodhisattva’s superknowledges. In accordance with their aspirations, they will travel among Buddha lands, journeying from one Buddha land to another, drawing near to and making offerings to all Buddhas, the Blessed Ones, bringing sentient beings to maturity, purifying Buddha lands, listening to the true Dharma, and practicing in accordance with the teachings, until they gradually attain the wisdom of omniscience.

“Kausika! These good men and good women will accomplish such kinds of future merit. Therefore, Kausika, if good men and good women wish to attain such excellent merits in the present and the future, up to unsurpassed, perfect enlightenment, they should never separate themselves from the aspiration for omniscience.

Employing non-attainment as skillful means, they should listen wholeheartedly to this profound Prajnaparamita Sutra, accept and retain it, read and recite it, diligently and earnestly cultivate and study it, reflect upon it correctly, copy and explain it, and disseminate it widely. They should also make offerings to it with the finest articles, such as flower garlands, fragrant ointments, powdered incense, clothing, jeweled necklaces, banners, streamers, precious canopies, various rare and exquisite pearls and jewels, music, and lamps.”

XXXIII. CHAPTER ON NON-BUDDHIST ASCETICS

At that time, a great many brahminical ascetics of heterodox paths, wishing to find fault with the Buddha, came to where the Buddha was. Śakra, Lord of the Gods, saw them and thought: “These assemblies of brahminical ascetics of heterodox paths are now approaching the Dharma assembly to watch for faults in the Buddha. Is this not a calamity for prajnaparamita? I should recite and recollect the profound prajnaparamita that I received from the Buddha, so that those followers of false paths may withdraw to their former places.” Having thought thus, Śakra, Lord of the Gods, immediately recited the profound prajnaparamita.

Thereupon, while still at a distance, the assemblies of brahminical ascetics of heterodox paths displayed signs of reverence, circumambulated the Blessed One clockwise, then went back out through the gate and returned by the way they had come.

Seeing this, Śāriputra thought: “For what reason did those followers of heterodox paths depart as soon as they arrived?”

The Buddha then said to Śāriputra:

“Śāriputra! Those followers of heterodox paths came to find fault with me. Because Śakra, Lord of the Gods, recited and recollected prajnaparamita, they were made to withdraw. Śāriputra! I saw that those brahminical ascetics of heterodox paths possessed not the slightest wholesome quality. They came to me only because they harbored malicious intentions and wished to find fault with me.

“Śāriputra! Whenever sentient beings, devas, māras, brahmās, or śramanas, brahmins, and others throughout all worlds expound prajnaparamita, I see no one who, harboring hostile and malicious intentions, can come and find fault with them. Why is this?

“Śāriputra! The hosts of devas, from the Four Great Kings up to the devas of Akaniṣṭha in this trichiliocosm, as well as śrāvakas, pratyekabuddhas, bodhisattvas, Buddhas, and all nāgas, spirits, yakṣas, humans, nonhumans, and others possessed of great mighty power, all safeguard this prajnaparamita and prevent evil beings from causing calamities. Why is this? Śāriputra! It is because these devas and others all arise through reliance upon the mighty power of prajnaparamita.

“Furthermore, Śāriputra! Throughout the ten directions, in realms as numerous as the sands of the Ganges, all Tathagatas, Arhats, Perfectly Enlightened Ones, śrāvakas, pratyekabuddhas, bodhisattvas, devas, nāgas, spirits, yakṣas, humans, nonhumans, and others together safeguard this prajnaparamita and prevent evil beings from causing calamities. Why is this? Śāriputra! It is because those Buddhas and others all arise through reliance upon the mighty power of prajnaparamita.”

At that time, Māra the Evil One secretly thought: “Today the Tathagata, the Arhat, the Perfectly Enlightened One, is surrounded by the fourfold assembly, while devas, humans, and others of the desire realm and form realm have all gathered together, and he is proclaiming prajnaparamita. Among them there must certainly be a great bodhisattva who will receive a prediction of unsurpassed, perfect enlightenment. I must go there and destroy that one’s eyes.” Having thought thus, Māra the Evil One conjured the four mighty divisions of an army and advanced courageously toward the Buddha.

Śakra, Lord of the Gods, saw this and thought: “Māra the Evil One has conjured this deed. Has he not come to trouble the Buddha and bring calamity upon prajnaparamita? Why is this?

These four divisions of the army are arrayed with extraordinary magnificence and splendor. Even the fourfold armies of the clan of Ảnh Kiên, the royal Sakya clan, the Licchavi clan, the Malla clan, and others cannot compare with them. Thus, one may certainly know that Māra has conjured them.

Māra the Evil One constantly watches for faults in the Buddha and obstructs sentient beings who cultivate the supreme Dharma. I should therefore recite and recollect the prajnaparamita that I received from the Buddha, causing Māra the Evil One to withdraw to his former place.” Having thought thus, Śakra immediately recited the profound prajnaparamita. Thereupon, oppressed by the mighty power of prajnaparamita, Māra the Evil One was forced to withdraw and return.

At that time, the hosts of devas within the assembly, from the Four Great Kings up to the devas of Akaniṣṭha, each conjured many kinds of celestial flowers, incense, garlands, and other exquisite offerings. Joyfully, they rose into the air and scattered them over the Buddha. With palms joined reverently, they said together to the Buddha:

“Blessed One! May this prajnaparamita long abide in Jambudvīpa. Why is this?

“Blessed One! When such profound prajnaparamita circulates throughout Jambudvīpa, one should know that the Jewel of the Buddha, the Jewel of the Dharma, and the Jewel of the Bhikṣu Sangha will long abide there without perishing. The same is true throughout this trichiliocosm and even throughout the immeasurable, innumerable, and boundless worlds of the ten directions. Through this, the assemblies of great bodhisattvas and their supreme practices may also be clearly known.

“Blessed One! In whatever region there are good men and good women who, with pure faith, receive and uphold such profound prajnaparamita, making offerings to it, revering, honoring, and praising it, one should know that a wondrous radiance exists in that place, dispelling darkness and producing supreme benefits.”

The Buddha then said to Śakra, Lord of the Gods, and the hosts of devas:

“So it is! So it is! It is exactly as you have said.

When such profound prajnaparamita circulates throughout Jambudvīpa, one should know that the Jewel of the Buddha, the Jewel of the Dharma, and the Jewel of the Bhikṣu Sangha will long abide there without perishing. The same is true throughout this trichiliocosm and even throughout the immeasurable, innumerable, and boundless worlds of the ten directions. Through this, the assemblies of great bodhisattvas and their supreme practices may also be clearly known.

In whatever region there are good men and good women who, with pure faith, receive and uphold such profound prajnaparamita, making offerings to it, revering, honoring, and praising it, one should know that a wondrous radiance exists in that place, dispelling darkness and producing supreme benefits.”

Thereupon, the hosts of devas once again conjured all kinds of celestial flowers, incense, garlands, and other offerings and scattered them over the Buddha. They again said to the Buddha:

“Blessed One! If good men or good women listen wholeheartedly to this scripture of profound prajnaparamita, receive and uphold it, read and recite it, diligently and assiduously cultivate and study it, reflect upon it according to reason, copy and explain it, and circulate it everywhere, then Māra and Māra’s armies will be unable to do anything to those good men and good women. We hosts of devas will also constantly follow, safeguard, support, and assist them, ensuring that they suffer no harm, sorrow, or distress. Why is this? Blessed One! It is because we hosts of devas revere and serve these good men and good women as we would the Buddha, or honor them as we honor the Buddha’s Dharma.”

Śakra, Lord of the Gods, then again said to the Buddha:

“Blessed One! These good men and good women could not have accomplished this through only a few roots of virtue. Certainly, in past lives, in the presence of immeasurable Buddhas, they accumulated many roots of virtue, made many right vows, made offerings to many Buddhas, and served many good spiritual friends. Only thereby are they able wholeheartedly to listen to this profound prajnaparamita, receive and uphold it, read and recite it, energetically and diligently cultivate and study it, reflect upon it according to reason, copy and explain it, and circulate it everywhere.

“Blessed One! If good men or good women wish to attain the Buddhas’ knowledge of all aspects, they should seek prajnaparamita; if they wish to attain prajnaparamita, they should seek the Buddhas’ knowledge of all aspects. Why is this? It is because the Buddhas’ attainment of the knowledge of all aspects arises from prajnaparamita. All prajnaparamita arises from the Buddhas’ knowledge of all aspects. Why is this so? The knowledge of all aspects attained by the Buddhas is not different from prajnaparamita. All prajnaparamita is not different from the Buddhas’ knowledge of all aspects. One should therefore know that the knowledge of all aspects attained by the Buddhas and this prajnaparamita are neither two nor divided into two places.”

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

“Kauśika! So it is, so it is. It is exactly as you have said. Therefore, the meritorious qualities and majestic power of prajnaparamita are supremely precious and unsurpassed.”

XXXIV. CHAPTER: THE ARRIVAL OF THE GODS

01

At that time, the Venerable Ānanda said to the Buddha:

– Blessed One! For what reason does the Tathagata, the Arhat, the Perfectly Enlightened One, not extensively praise the five paramitas—generosity and so forth—up to the eighteen distinctive qualities of a Buddha, but extensively praise only the sixth, prajnaparamita?

The Buddha said:

– Ananda! Because the sixth, prajnaparamita, is able to take the lead and guide the preceding five paramitas, up to the eighteen distinctive qualities of a Buddha, I extensively praise prajnaparamita alone.

Furthermore, Ananda, what do you think? If one cultivates generosity, up to the eighteen distinctive qualities of a Buddha, without dedicating them to the wisdom of all aspects, can this be called the true cultivation of the paramita of generosity, up to the eighteen distinctive qualities of a Buddha?

Ananda replied:

– Blessed One! It cannot be called true. Well-Gone One! It cannot be called true.

The Buddha said:

– Ananda! Only when one cultivates generosity, up to the eighteen distinctive qualities of a Buddha, by dedicating them to the wisdom of all aspects can this be called the true cultivation of the paramita of generosity, up to the eighteen distinctive qualities of a Buddha. Therefore, prajnaparamita is able to take the lead and guide the preceding five paramitas, up to the eighteen distinctive qualities of a Buddha. For this reason, I extensively praise prajnaparamita.

The Venerable Ananda again asked:

– Blessed One! Why is it that only when one cultivates generosity, up to the eighteen distinctive qualities of a Buddha, by dedicating them to the wisdom of all aspects can this be called the true cultivation of the paramita of generosity, up to the eighteen distinctive qualities of a Buddha?

The Buddha said:

– Ananda! It is because, taking non-duality as the means, non-arising as the means, and non-attainment as the means, one dedicates them to the wisdom of all aspects and cultivates generosity, up to the eighteen distinctive qualities of a Buddha. Only when one thus cultivates generosity, up to the eighteen distinctive qualities of a Buddha, while dedicating them to the wisdom of all aspects can this be called the true cultivation of the paramita of generosity, up to the eighteen distinctive qualities of a Buddha.

The Venerable Ananda again asked:

– Taking what non-duality as the means, what non-arising as the means, and what non-attainment as the means does one dedicate them to the wisdom of all aspects and cultivate generosity, up to the eighteen distinctive qualities of a Buddha, so that it may be called the true cultivation of the paramita of generosity, up to the eighteen distinctive qualities of a Buddha?

The Buddha said:

– Ananda! Taking the non-duality of form, feeling, perception, formations, and consciousness, up to unsurpassed, complete, perfect enlightenment, as the means; taking non-arising as the means and non-attainment as the means; one dedicates them to the wisdom of all aspects and cultivates generosity, up to the eighteen distinctive qualities of a Buddha. Only then can this be called the true cultivation of the paramita of generosity, up to the eighteen distinctive qualities of a Buddha.

The Venerable Ananda asked:

– Blessed One! Why is it that only when one takes the non-duality of form, feeling, perception, formations, and consciousness, up to unsurpassed, complete, perfect enlightenment, as the means; takes non-arising as the means and non-attainment as the means; and dedicates them to the wisdom of all aspects while cultivating generosity, up to the eighteen distinctive qualities of a Buddha, can this be called the true cultivation of the paramita of generosity, up to the eighteen distinctive qualities of a Buddha?

The Buddha said:

– Ananda! It is because form, feeling, perception, formations, and consciousness, as well as the nature of form, feeling, perception, formations, and consciousness, are empty; and even unsurpassed, complete, perfect enlightenment and the nature of unsurpassed, complete, perfect enlightenment are empty. Why is this? Because the emptiness of the nature of form, feeling, perception, formations, and consciousness, up to the emptiness of the nature of unsurpassed, complete, perfect enlightenment, and the paramita of generosity, up to the eighteen distinctive qualities of a Buddha, are all non-dual and not divided into two.

Ananda, you should know that because prajnaparamita is able to dedicate them to the wisdom of all aspects, and because through dedication to the wisdom of all aspects it is able to bring the paramita of generosity, up to the eighteen distinctive qualities of a Buddha, to ultimate perfection, prajnaparamita is therefore the foremost Dharma and the guiding Dharma for the preceding five paramitas, up to the eighteen distinctive qualities of a Buddha.

For this reason, I extensively praise prajnaparamita alone. Ananda, you should know that it is like scattering seeds upon the great earth: when the necessary conditions come together, they grow. You should know that the great earth is their support, able to establish them and cause the seeds to grow.

In the same way, prajnaparamita and dedication to the wisdom of all aspects are the support, able to establish and cause the preceding five paramitas, up to the eighteen distinctive qualities of a Buddha, to grow. Therefore, prajnaparamita is the foremost Dharma and the guiding Dharma for the preceding five paramitas, up to the eighteen distinctive qualities of a Buddha. For this reason, I extensively praise prajnaparamita alone, and not generosity and the others…

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

– Blessed One! Today the Tathagata, the Arhat, the Perfectly Enlightened One, has spoken of the qualities of this prajnaparamita, yet they cannot be exhausted. Why is this? Because from the Blessed One I have learned that the qualities of prajnaparamita are profound, vast, immeasurable, and boundless. If good men and good women listen wholeheartedly to this prajnaparamita, accept and uphold it, read and recite it, diligently and devotedly cultivate and study it, reflect upon it properly, and extensively proclaim and disseminate it for sentient beings, the merit they attain is likewise immeasurable and boundless. Or if they transcribe such a profound prajnaparamita scripture, adorn it in various ways, and make offerings to it of immeasurable kinds of supremely exquisite articles, such as flower garlands, fragrant ointments, powdered incense, garments, jeweled necklaces, banners, canopies, rare and wondrous precious pearls, music, bright lamps, and so forth, the merit they attain is likewise boundless and immeasurable.

Blessed One! If good men, good women, and others listen wholeheartedly to this profound prajnaparamita scripture, accept and uphold it, read and recite it, diligently and devotedly cultivate and study it, reflect upon it properly, transcribe and explain it, and disseminate it everywhere, then through these causes and conditions there appear in the world the ten wholesome courses of karma; the four dhyanas, the four immeasurables, and the four formless absorptions; the paramita of generosity up to prajnaparamita; inner emptiness up to the emptiness of the absence of self-nature; the four foundations of mindfulness up to the eighteen distinctive qualities of a Buddha; the fruit of stream-entry up to the fruit of arhatship; the enlightenment of a pratyekabuddha;

the practices of great bodhisattvas; the unsurpassed, complete, perfect enlightenment of all Buddhas; and all the supreme things of the world, none of which would fail to appear.

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

– Kausika! I do not say that this profound prajnaparamita possesses only the qualities previously described. Why is this?

Kausika! It is because profound prajnaparamita is endowed with boundless and supreme qualities.

Kausika! Nor do I say that good men and good women who listen wholeheartedly to this profound prajnaparamita scripture, accept and uphold it, read and recite it, diligently and devotedly cultivate and study it, reflect upon it properly, extensively proclaim and disseminate it for sentient beings, skillfully transcribe it, adorn it in various ways, and make offerings to it of immeasurable kinds of supremely exquisite articles, such as flower garlands, fragrant ointments, powdered incense, garments, jeweled necklaces, banners, canopies, rare and wondrous precious pearls, music, bright lamps, and so forth, possess only the merit previously described. Why is this?

Kausika! If good men and good women, without departing from the mind of all-knowledge and taking non-attainment as the skillful means, sincerely listen to this profound Prajnaparamita Sutra, receive, retain, read, and recite it, diligently and single-mindedly cultivate and study it, contemplate it in accordance with reason, widely expound and disseminate it for sentient beings, skillfully copy it, adorn it in various ways, and further make offerings to it with immeasurable kinds of supremely wondrous articles, such as flower garlands, lamps, and the like, then these good men and good women accomplish immeasurable, excellent aggregates of morality, concentration, wisdom, liberation, and the knowledge and vision of liberation.

Kausika! These good men and good women should be regarded as Buddhas. Why? Because they receive and uphold the unsurpassed path of all Tathagatas, Arhats, Perfectly Enlightened Ones of the past, future, and present; because they are assuredly proceeding toward the Buddha’s enlightenment; because they bring inexhaustible benefit and happiness to all sentient beings; and because they have transcended the stages of the sravakas and pratyekabuddhas.

Kausika! Compared with the aggregates of morality, concentration, wisdom, liberation, and the knowledge and vision of liberation possessed by these good men and good women, the aggregates of morality, concentration, wisdom, liberation, and the knowledge and vision of liberation possessed by sravakas and pratyekabuddhas do not equal even one hundredth part, one thousandth part, or even one part expressed by the highest possible number. Why? Kausika! Because these good men and good women have transcended all the base thoughts and perceptions of sravakas and pratyekabuddhas. Throughout their lives, they never praise the teachings of the vehicles of the sravakas and pratyekabuddhas. There is no dharma they do not know; that is, they clearly know that dharmas have no real existence.

Kausika! If good men and good women, without departing from the mind of all-knowledge and taking non-attainment as the skillful means, sincerely listen to this profound Prajnaparamita Sutra, receive, retain, read, and recite it, zealously and diligently cultivate and study it, contemplate it in accordance with reason, widely expound and disseminate it for sentient beings, or copy it and adorn it in various ways, and further make offerings to it with immeasurable kinds of supremely wondrous articles, such as flower garlands, lamps, and the like, I declare that in the present and the future they will obtain immeasurable and boundless meritorious benefits.

At that time, Sakra, Lord of the Devas, immediately said:

“World-Honored One! We devas shall constantly follow and protect these good men and good women, preventing humans, nonhumans, and all other adverse conditions from troubling or harming them.”

The Buddha told Subhuti:

“Kausika! If good men and good women, with minds corresponding to all-knowledge and using non-attainment as the skillful means, receive, retain, read, and recite this profound Prajnaparamita Sutra, then at that time immeasurable hundreds of thousands of devas will all assemble in order to hear the Dharma. Rejoicing with elation, they will reverently receive this profound Prajnaparamita.

Kausika! If good men and good women, with minds corresponding to all-knowledge and using non-attainment as the skillful means, teach the Dharma corresponding to such profound Prajnaparamita, immeasurable devas will all assemble and, through their divine power, cause that Dharma teacher’s eloquence in expounding the Dharma to increase, enabling the teacher to discourse inexhaustibly.

Kausika! If good men and good women, with minds corresponding to all-knowledge and using non-attainment as the skillful means, proclaim such profound Prajnaparamita, immeasurable devas will all assemble out of reverence for the Dharma and, through their divine power, cause that Dharma teacher to expound the Dharma with fluent eloquence; even if obstacles arise, the teaching will not be interrupted.

Kausika! If good men and good women, with minds corresponding to all-knowledge and using non-attainment as the skillful means, sincerely listen to this profound Prajnaparamita Sutra, receive, retain, read, and recite it, zealously and diligently cultivate and study it, contemplate it in accordance with reason, widely expound and disseminate it for sentient beings, or skillfully copy it and adorn it with all kinds of precious things, and further make offerings to it with many kinds of supremely wondrous articles, such as flower garlands, lamps, and the like, then in this present life they will obtain boundless meritorious benefits, and Mara and Mara’s armies will be unable to disturb, trouble, or harm them.

Furthermore, Kausika! If good men and good women proclaim such profound Prajnaparamita before the four assemblies, their minds will know no fear, and they will not be refuted by any challenge or debate. Why is this?

Kausika! It is because such persons are sustained by the empowering force of this profound Prajnaparamita. Moreover, within the secret treasury of this Prajnaparamita, all dharmas are fully and completely distinguished: wholesome dharmas, unwholesome dharmas, determinate dharmas, indeterminate dharmas, contaminated dharmas, uncontaminated dharmas, mundane dharmas, supramundane dharmas, conditioned dharmas, unconditioned dharmas, the dharmas of the sravakas, the dharmas of the pratyekabuddhas, the dharmas of the bodhisattvas, and the dharmas of the Tathagatas. Immeasurable hundreds of thousands of such distinct Dharma gateways are all encompassed herein.

Moreover, because these good men and good women skillfully abide in inner emptiness through to the emptiness of the absence of intrinsic nature, they do not perceive anyone who issues a challenge, anyone who is challenged, or anyone who expounds Prajnaparamita. Therefore, Kausika, these good men and good women are protected and sustained by the great, awe-inspiring spiritual power of this Prajnaparamita, and consequently cannot be subdued by the challenges of any followers of other teachings or by any enemies or adversaries.

Furthermore, Kausika! If good men and good women sincerely listen to this profound Prajnaparamita Sutra, receive, retain, read, and recite it, zealously and diligently cultivate and study it, contemplate it in accordance with reason, copy and explain it, and disseminate it everywhere, their minds will always be free from alarm, fear, dread, dejection, and sorrow. Why? Kausika! Because these good men and good women do not perceive anything that could cause alarm, fear, dread, dejection, or sorrow.

Kausika! If good men and good women wish to obtain these boundless meritorious benefits in the present and the future, they should sincerely listen to such profound Prajnaparamita, receive, retain, read, and recite it, zealously and diligently cultivate and study it, contemplate it in accordance with reason, copy and explain it, disseminate it everywhere, make offerings to it, revere, honor, and praise it, and never forget it even for a moment.”

Furthermore, Kauśika, if good men and good women, with minds corresponding to the knowledge of all-knowing wisdom and employing non-apprehension as a skillful means, listen wholeheartedly to this profound prajnaparamita sutra, accept and retain it, read and recite it, diligently and energetically cultivate and study it, reflect upon it in accordance with reason, copy and explain it, disseminate it everywhere, and make offerings to it, revere, honor, and praise it, these good men and good women will always be loved and respected by their parents, teachers, close friends, kings, ministers, śramaṇas, brahmins, and others.

They will also be cherished and remembered by all Tathagatas, Arhats, Perfectly Enlightened Ones, great bodhisattvas, pratyekabuddhas, arhats, non-returners, once-returners, stream-enterers, and others throughout the boundless worlds of the ten directions. Moreover, throughout the world, devas, Māras, Brahmās, humans and nonhumans, asuras, and others will cherish, assist, and protect them. These good men and good women will attain uninterrupted, supremely excellent eloquence.

At all times, they will practice generosity through prajnaparamita and abide in inner emptiness through the emptiness of the absence of intrinsic nature, without ever becoming negligent or abandoning these practices. They will cultivate the four foundations of mindfulness through the eighteen distinctive qualities of a Buddha; cultivate all gateways of samadhi and gateways of dharani; bring sentient beings to maturity and purify Buddha-fields; and cultivate the knowledge of all things, the knowledge of the aspects of the path, and the knowledge of all aspects.

These good men and good women will not be overcome by the heterodox doctrines of non-Buddhists or by any adversaries; instead, they will be able to overcome those heterodox doctrines and adversaries.

Kauśika, if good men and good women wish to attain such inexhaustible and uninterrupted meritorious benefits in the present and the future, they should, with minds corresponding to the knowledge of all-knowing wisdom and employing non-apprehension as a skillful means, listen wholeheartedly to this profound prajnaparamita, accept and retain it, read and recite it, diligently and energetically cultivate and study it, reflect upon it in accordance with reason, copy and explain it, disseminate it everywhere, and make offerings to it, revere, honor, and praise it.

Furthermore, Kauśika, if good men and good women copy such a profound prajnaparamita sutra, place it in a pure location adorned with various precious substances, and make offerings to it, revere, honor, and praise it, then devas from the Heaven of the Four Great Kings through the Heaven of Abundant Fruit, throughout this trichiliocosm and the boundless worlds of the ten directions, who have generated the aspiration for unsurpassed bodhi, will regularly come to that place.

They will bow in homage, read and recite this prajnaparamita, make offerings to it, revere, honor, and praise it, circumambulate it and bow before it, and then withdraw with palms joined. In addition, devas of the Pure Abodes—the Heaven Free from Affliction, the Heaven Free from Heat, the Heaven of Excellent Manifestation, the Heaven of Excellent Vision, and the Heaven of the Ultimate Form Realm—will also regularly come there.

They will bow in homage, read and recite this prajnaparamita, make offerings to it, revere, honor, and praise it, circumambulate it and bow before it, and then withdraw with palms joined.

At that time, throughout this trichiliocosm and the boundless worlds of the ten directions, mighty nāgas, yakṣas, gandharvas, asuras, garuḍas, kiṃnaras, mahoragas, humans and nonhumans, and others will also regularly come there. They will bow in homage, read and recite this prajnaparamita, make offerings to it, revere, honor, and praise it, circumambulate it and bow before it, and then withdraw with palms joined.

Kauśika, these good men and good women will think: “Throughout this trichiliocosm and the boundless worlds of the ten directions, devas from the Heaven of the Four Great Kings through the Heaven of the Ultimate Form Realm, together with immeasurable mighty nāgas, yakṣas, gandharvas, asuras, garuḍas, kiṃnaras, mahoragas, humans and nonhumans, and others, regularly come here to bow in homage, read and recite the profound prajnaparamita that I have copied, make offerings to it, revere, honor, and praise it, circumambulate it and bow before it, and then withdraw with palms joined. Thus, I have established the gift of Dharma.” Having formed this thought, they will be filled with joy and elation, causing their merit to increase many times over.

Kauśika, because devas from the Heaven of the Four Great Kings through the Heaven of the Ultimate Form Realm, together with immeasurable mighty nāgas, yakṣas, gandharvas, asuras, garuḍas, kiṃnaras, mahoragas, humans and nonhumans, and others throughout this trichiliocosm and the boundless worlds of the ten directions regularly come there, watch over them, and protect them, these good men and good women will not be harmed or troubled by any humans, nonhumans, or others. The only exceptions are when the causes of evil karma from previous lives have ripened and must be experienced in the present, or when grave karma is transformed so that it is experienced lightly in the present life.

Kauśika, through the great majestic power of this profound prajnaparamita sutra, these good men and good women attain such excellent meritorious benefits in the present life. That is to say, devas and others who have generated the aspiration for unsurpassed bodhi, or those who rely upon the Buddha-Dharma and have attained excellent peace and happiness, regularly come there out of reverence for the Dharma, watch over and protect those good men and good women, and cause their strength and influence to increase. Why is this?

Kauśika, it is because these good men and good women have generated the aspiration for unsurpassed, perfect enlightenment, constantly rescue sentient beings, bring sentient beings to maturity, never abandon sentient beings, and bring benefit and happiness to sentient beings. Those devas and others do likewise. For this reason, the devas and others regularly come to protect these good men and good women and ensure that they are not harmed or troubled.

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