大般若波羅蜜多經

02

Furthermore, Kausika! If any good men or good women and others are able, with respect to such profound prajnaparamita, wholeheartedly to listen to it, receive and retain it, read and recite it, diligently cultivate and study it, contemplate it in accordance with reason, copy it, explain it, expound it, and circulate it widely, then these good men, good women, and others will obtain supreme benefits of the Dharma in the present or future life. You should listen attentively and reflect well. I shall analyze and explain this for you.

Sakra, Lord of the Gods, addressed the Buddha:

– World-Honored One! We earnestly beseech you to expound it, for we greatly wish to hear it.

The Buddha said:

– Kausika! If non-Buddhist ascetics or brahmins, evil maras and their retinues, or violent persons of overweening arrogance who harbor evil intentions wish to cause harm to this great bodhisattva, then the moment they give rise to a harmful thought, they themselves will incur calamity and inevitably be brought to ruin, unable to accomplish what they desire. Why is this? Kausika! It is because this great bodhisattva, with a mind corresponding to the knowledge of all knowledge and employing non-attainment as skillful means, constantly practices the paramita of generosity through the prajnaparamita, with aspirations of great compassion foremost.

If sentient beings, constrained by miserliness and greed, have long engaged in conflict, this great bodhisattva relinquishes all internal and external dharmas and, through skillful means, enables those sentient beings to abide in the paramita of generosity.

If sentient beings have long broken the precepts and created evil karma, this great bodhisattva relinquishes all internal and external dharmas and, through skillful means, enables those sentient beings to abide in the paramita of pure morality.

If sentient beings, overcome by anger, have long harmed one another, this great bodhisattva relinquishes all internal and external dharmas and, through skillful means, enables those sentient beings to abide in the paramita of patient endurance.

If sentient beings, being indolent, have long abandoned wholesome deeds, this great bodhisattva relinquishes all internal and external dharmas and, through skillful means, enables those sentient beings to abide in the paramita of diligence.

If sentient beings, their minds distracted, have long devoted themselves to commotion, this great bodhisattva relinquishes all internal and external dharmas and, through skillful means, enables those sentient beings to abide in the paramita of meditative concentration.

If sentient beings, overcome by delusion, have long been unable to distinguish good from evil, this great bodhisattva relinquishes all internal and external dharmas and, through skillful means, enables those sentient beings to abide in the prajnaparamita.

If the minds of sentient beings are bound by greed, anger, delusion, and so forth, so that they revolve through the cycle of birth and death and commit many harmful deeds, this great bodhisattva skillfully employs means to enable those sentient beings to eliminate greed, anger, delusion, and so forth—the causes and conditions of birth and death. Or the bodhisattva enables them to abide in the four meditative absorptions, the four immeasurables, and the four formless concentrations.

Or the bodhisattva enables them to abide in the four foundations of mindfulness through the Noble Eightfold Path. Or the bodhisattva enables them to abide in the liberation gateways of emptiness, signlessness, and wishlessness. Or the bodhisattva enables them to abide in the eight liberations and the nine successive concentrations.

Or the bodhisattva enables them to abide in the bodhisattva stages. Or the bodhisattva enables them to abide in internal emptiness through the emptiness of the self-nature of non-nature. Or the bodhisattva enables them to abide in suchness through the inconceivable realm.

Or the bodhisattva enables them to abide in the realm of cessation through the unconditioned realm. Or the bodhisattva enables them to abide in the Noble Truths of suffering, its origin, its cessation, and the path. Or the bodhisattva enables them to abide in the Stage of Pure Contemplation through the Stage of the Tathagata.

Or the bodhisattva enables them to abide in the five kinds of eyes and the six superknowledges. Or the bodhisattva enables them to abide in the ten powers of the Tathagata through the eighteen distinctive qualities of a Buddha. Or the bodhisattva enables them to abide in the Dharma of never forgetting and the nature of constant equanimity.

Or the bodhisattva enables them to abide in all dharani gateways and samadhi gateways. Or the bodhisattva enables them to abide in the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects. Or the bodhisattva enables them to abide in the fruit of stream-entry through the enlightenment of a pratyekabuddha.

Or the bodhisattva enables them to abide in all practices of a great bodhisattva. Or the bodhisattva enables them to abide in the fruition of the unsurpassed, complete, perfect enlightenment of the Buddhas. Or the bodhisattva enables them to abide in other wholesome dharmas, both worldly and supramundane.

Kausika! This is called wholeheartedly listening to, receiving and retaining, reading and reciting, diligently cultivating and studying, contemplating in accordance with reason, copying, explaining, expounding, and widely circulating the profound prajnaparamita, whereby great bodhisattvas encounter supreme benefits of the Dharma in the present life.

Kausika! Through these causes and conditions, those great bodhisattvas will swiftly realize unsurpassed, complete, perfect enlightenment in a future life, turn the wondrous Dharma wheel, and liberate immeasurable sentient beings. In accordance with the aspirations of the various kinds of sentient beings, they will cause them to cultivate, study, and ultimately abide in the Three Vehicles, until they attain nirvana without remainder.

Kausika! This is called wholeheartedly listening to, receiving and retaining, reading and reciting, diligently cultivating and studying, contemplating in accordance with reason, copying, explaining, expounding, and widely circulating the profound prajnaparamita, whereby these great bodhisattvas will encounter supreme benefits of the Dharma in a future life.

Furthermore, Kausika! If any good men or good women and others wholeheartedly listen to, receive and retain, read and recite, diligently cultivate and study, contemplate in accordance with reason, copy, explain, expound, and widely circulate this prajnaparamita, then if evil maras and their retinues, non-Buddhist ascetics or brahmins, or other violent persons of overweening arrogance in that place bear resentment toward the prajnaparamita and wish to obstruct it, create impediments and difficulties, or oppose it, they will all swiftly be made to disappear, and none of their wishes will be fulfilled.

As soon as those evil persons hear the sound of the prajnaparamita, their evils will gradually be extinguished and their merits will progressively arise. Later, relying upon the Three Vehicles, they will bring suffering to an end, or escape the lower realms and be born among gods or humans.

Kausika! It is like a wondrous medicine named Mạt-kỳ, whose efficacy can neutralize all poisons. Wherever such wondrous medicine is present, poisonous creatures dare not approach.

Suppose a great venomous serpent, hungry and searching for food, sees a small creature and wishes to bite and devour it. Fearing death, that small creature quickly flees to where the divine medicine is kept. Upon smelling the medicine, the serpent immediately retreats.

Why is this? Kausika! It is because that divine medicine possesses excellent properties capable of benefiting life and limb and eliminating all poisons.

You should know that the prajnaparamita likewise possesses such great majestic power. If any good men or good women and others wholeheartedly listen to it, receive and retain it, read and recite it, diligently cultivate and study it, contemplate it in accordance with reason, copy it, explain it, expound it, and circulate it widely, then although evil maras and others may wish to perpetrate evil deeds against this great bodhisattva, the majestic spiritual power of the prajnaparamita will cause those evil deeds to be extinguished of themselves, rendering the perpetrators powerless.

Why is this? Kausika! It is because the prajnaparamita is endowed with great majestic power, capable of repelling all evils and increasing wholesome dharmas.

Why is prajnaparamita able to drive back evil qualities and foster the growth of wholesome dharmas? It is because this prajnaparamita eradicates ignorance, greed, anger, and delusion, up to and including the entire great mass of the aggregates of suffering; the hindrances, latent tendencies, entangling defilements, fetters, and bonds; views of a self, views of sentient beings, up to views of a knower and views of a seer; views of annihilation, views of permanence, views of nonexistence, views of existence, up to all evil views and doctrines; miserliness and greed, breaches of discipline, wrath, indolence, distraction, and ignorance.

It can eradicate notions of permanence, pleasure, self, and purity, as well as all other manifestations of greed, anger, delusion, conceit, doubt, views, and so forth. It also eradicates attachment to form, up to attachment to consciousness. It even eradicates attachment to the knowledge of all aspects, attachment to bodhi, and attachment to nirvana.

Kausika! Such prajnaparamita can eradicate all these evil dharmas and foster the growth of all wholesome qualities. Therefore, prajnaparamita possesses immeasurable and boundless great spiritual power.

Furthermore, Kausika! If any good men or good women and others wholeheartedly listen to this prajnaparamita, accept and retain it, read and recite it, diligently cultivate and study it, contemplate it in accordance with reason, copy it, explain it, proclaim it, and disseminate it widely, then these great bodhisattvas will always be protected by the Four Great Heavenly Kings, Sakra, Great Brahma, lord of the Saha world, the devas of the Pure Abodes, and others throughout the three-thousandfold great-thousand world-system, together with the celestial spirits who come to safeguard them.

They will avert all untimely calamities and afflictions, and whatever is sought in accordance with the Dharma will be completely fulfilled. They will also always be kept in mind and protected by the present Tathagatas, Arhats, Perfectly and Completely Enlightened Ones throughout the worlds of the ten directions, causing evil qualities gradually to diminish and wholesome dharmas gradually to increase. That is, they foster the growth of the perfection of generosity up to prajnaparamita.

Likewise, they foster the growth of the knowledge of all things, the knowledge of the aspects of the path, and the knowledge of all aspects. Because non-attainment is used as the skillful means, their cultivation and abiding never diminish or regress.

Kausika! Through these causes and conditions, the speech of these great bodhisattvas is dignified and majestic; all who hear it respect and cherish them. Their utterances are endowed with power, gentle and free from noisy confusion. They associate closely with good spiritual friends, know well how to repay kindness, and do not allow their minds to be obscured by miserliness and greed, jealousy, anger, concealed resentment, deceit, flattery, arrogance, and so forth.

Kausika! These great bodhisattvas themselves refrain from taking life and can also encourage others to refrain from taking life. They do not perversely praise dharmas contrary to refraining from taking life, but joyfully praise those who refrain from taking life. In the same way, they themselves refrain from wrong views and also encourage others to refrain from wrong views. They do not perversely praise dharmas contrary to refraining from wrong views, but joyfully praise those who refrain from wrong views.

Kausika! These great bodhisattvas themselves practice generosity up to prajnaparamita and also encourage others to practice generosity up to prajnaparamita. They do not perversely praise dharmas contrary to the practice of generosity up to prajnaparamita, but joyfully praise those who practice generosity up to prajnaparamita.

Likewise, they themselves cultivate the knowledge of all things, the knowledge of the aspects of the path, and the knowledge of all aspects, and also encourage others to cultivate the knowledge of all things, the knowledge of the aspects of the path, and the knowledge of all aspects. They do not perversely praise dharmas contrary to cultivating the knowledge of all things, the knowledge of the aspects of the path, and the knowledge of all aspects, but joyfully praise those who cultivate the knowledge of all things, the knowledge of the aspects of the path, and the knowledge of all aspects.

Kausika! When these great bodhisattvas practice generosity up to prajnaparamita, using non-attainment as the skillful means, they bestow the merit impartially upon all sentient beings and then dedicate it together with them to unsurpassed, perfect, and complete enlightenment. These great bodhisattvas constantly reflect: If I do not practice the perfection of generosity, I shall be born among the poor and lowly.

If I do not practice the perfection of pure discipline, the gates to the human and heavenly realms will be closed, and I shall fall into the evil destinies. If I do not practice the perfection of patience, my faculties will be deficient, my appearance ugly, and I shall not possess the bodhisattva's perfectly complete physical form. If I do not practice the perfection of diligence, I shall be unable to cultivate the bodhisattva path; my mind will constantly be indolent, and my undertakings will not succeed.

If I do not practice the perfection of meditative concentration, I shall be unable to cultivate the bodhisattva's supreme samadhi; my mind will always be distracted, and none of my aspirations will be fulfilled. If I do not practice prajnaparamita, I shall be unable to acquire skillful means or surpass the stages of the sravakas, pratyekabuddhas, and others. If I suffer such conditions as poverty, I shall lack the power to teach and transform sentient beings and shall also be unable to adorn and purify Buddha-fields, much less attain the knowledge of all-knowing wisdom.

These great bodhisattvas constantly reflect: I should not submit to the power of miserliness and greed. If I submit to its power, my perfection of generosity will not be fulfilled. I should not submit to the power of breaches of discipline.

If I submit to its power, my perfection of pure discipline will not be fulfilled. I should not submit to the power of anger. If I submit to its power, my perfection of patience will not be fulfilled.

I should not submit to the power of indolence. If I submit to its power, my perfection of diligence will not be fulfilled. I should not submit to the power of distraction.

If I submit to its power, my perfection of meditative concentration will not be fulfilled. I should not submit to the power of ignorance. If I submit to its power, my prajnaparamita will not be fulfilled.

If my six perfections are not fulfilled, I shall be utterly unable to attain the knowledge of all-knowing wisdom or bring benefit and happiness to all sentient beings.

Kausika! Without departing from the mind of all-knowing wisdom, these great bodhisattvas know how to use non-attainment as the skillful means and wholeheartedly listen to this prajnaparamita, accept and retain it, read and recite it, diligently cultivate and study it, contemplate it in accordance with reason, copy it, explain it, proclaim it, and disseminate it widely. By doing so, in future lives they will encounter the Dharma, gain supreme benefit, and create both worldly and supramundane merit.

At that time, Sakra, lord of the devas, said to the Buddha:

– World-Honored One! This prajnaparamita is truly wondrous and rare. It can discipline great bodhisattvas, causing them to abandon pride and dedicate their merit to all-knowing wisdom.

The Buddha then said to Sakra, lord of the devas:

– Kausika! Why do you say that prajnaparamita is truly wondrous and rare, that it can discipline great bodhisattvas, causing them to abandon pride and dedicate their merit to all-knowing wisdom?

Sakra, lord of the devas, said to the Buddha:

– World-Honored One! When great bodhisattvas practice the worldly perfection of generosity, if they give to Tathagatas, Arhats, Perfectly and Completely Enlightened Ones, as well as to bodhisattvas, pratyekabuddhas, sravakas, the solitary, the poor, the aged and infirm, the sick, stranded travelers, and beggars, and then think, “I am able to make offerings to the Buddhas and even to give alms to beggars,” then these great bodhisattvas lack skillful means. Although they practice the perfection of generosity, they give rise to pride and are unable to dedicate the merit to all-knowing wisdom.

The great bodhisattvas practice the worldly perfection of pure morality, patience, diligence, meditative concentration, and prajnaparamita, yet they think: “I am able to practice pure morality through prajnaparamita.” They also think: “I am able to perfect pure morality through prajnaparamita.” Such great bodhisattvas do not employ skillful means. Although they practice pure morality through prajnaparamita, they still give rise to conceit and are unable to dedicate their merit toward omniscience.

Likewise, even when the great bodhisattvas cultivate the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects, they think: “I am able to cultivate the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects.” They also think: “I am able to perfect the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects.” Such great bodhisattvas do not employ skillful means. Although they cultivate the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects, they still give rise to conceit and are unable to dedicate their merit toward omniscience.

When the great bodhisattvas bring sentient beings to maturity and purify and adorn Buddha-fields, if they think: “I am able to bring sentient beings to maturity and purify and adorn Buddha-fields; others cannot do this,” then these great bodhisattvas do not know how to employ skillful means. Although they bring sentient beings to maturity and purify and adorn Buddha-fields, they still give rise to conceit and are unable to dedicate their merit toward omniscience.

World-Honored One! Such great bodhisattvas cultivate wholesome dharmas only with a worldly mind and do not know how to employ skillful means; therefore, they remain attached to self and what belongs to self. Because their minds are confused, although they cultivate prajnaparamita, they have not yet realized it, for they are unable to subdue their conceit or dedicate their merit toward omniscience.

World-Honored One! When the great bodhisattvas practice the supramundane perfection of generosity, because they skillfully cultivate prajnaparamita, they perceive neither a giver, nor a recipient, nor anything that is given. Such great bodhisattvas know how to rely upon prajnaparamita while practicing generosity; therefore, they subdue their conceit and dedicate their merit toward omniscience.

When great bodhisattvas practice the supramundane perfection of pure morality through prajnaparamita, because they skillfully cultivate prajnaparamita, they perceive neither the attainment of pure morality through prajnaparamita nor any dharma whatsoever. Such great bodhisattvas know how to rely upon prajnaparamita while practicing pure morality through prajnaparamita; therefore, they subdue their conceit and dedicate their merit toward omniscience.

Likewise, when great bodhisattvas cultivate the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects, because they skillfully cultivate prajnaparamita, they perceive neither the attainment of the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects, nor any dharma whatsoever. Such great bodhisattvas know how to rely upon prajnaparamita while cultivating the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects; therefore, they subdue their conceit and dedicate their merit toward omniscience.

When great bodhisattvas bring sentient beings to maturity and purify and adorn Buddha-fields, because they skillfully cultivate prajnaparamita, they perceive neither the act of bringing sentient beings to maturity and purifying and adorning Buddha-fields, nor any dharma whatsoever. Such great bodhisattvas know how to rely upon prajnaparamita while bringing sentient beings to maturity and purifying and adorning Buddha-fields; therefore, they subdue their conceit and dedicate their merit toward omniscience.

World-Honored One! For this reason, I say that such prajnaparamita is truly wondrous and rare. It can subdue the great bodhisattvas and free them from conceit, and it can also enable them to dedicate their merit toward omniscience.

The Buddha said to Śakra, Lord of the Gods:

– Kauśika! If good men, good women, and others, regarding the scriptures of profound prajnaparamita, do not depart from the mind of omniscience, employ non-attainment as skillful means, and wholeheartedly listen to, accept and retain, read and recite, diligently cultivate and study, reflect upon in accordance with reason, copy, explain, expound, and widely circulate them, then these good men, good women, and others will be at ease in body and mind and will not be afflicted by untimely calamities. If, while in the midst of opposing forces engaged in battle, they wholeheartedly recite and recollect prajnaparamita and compassionately protect and remain mindful of sentient beings, they will not be injured by swords or blades. They will give rise to loving-kindness toward all their enemies; if those enemies give rise to malicious thoughts, they will naturally be defeated. It is impossible for these good men, good women, and others to be wounded by swords or arrows or to lose their lives in battle. Why is this? Kauśika! It is because these good men, good women, and others do not depart from the mind of omniscience, employ non-attainment as skillful means, and constantly cultivate profound prajnaparamita. They are able to vanquish greed, hatred, delusion, pride, wrong views, latent tendencies, evil karma, entanglements and defilements, and all manner of weapons; they are also able to eliminate the greed, hatred, delusion, pride, wrong views, latent tendencies, evil karma, entanglements and defilements, and all manner of weapons of others.

Furthermore, Kauśika! If good men, good women, and others, regarding the scripture of profound prajnaparamita, do not depart from the mind of omniscience, employ non-attainment as skillful means, and wholeheartedly listen to, accept and retain, read and recite, diligently cultivate and study, reflect upon in accordance with reason, reverently honor, make offerings to, venerate, praise, copy, explain, expound, and widely circulate it, then these good men, good women, and others will not be harmed by any poison, venomous creature, malevolent spirit, curse, sorcery, weapon, vicious beast, enemy, bandit, or evil deity. Water will not drown them, fire will not burn them, and no demonic aberration or malign apparition will be able to harm them. Why is this?

Kauśika! It is because such prajnaparamita is the great divine mantra. Such prajnaparamita is the great mantra of illumination. Such prajnaparamita is the unsurpassed mantra. Such prajnaparamita is the unequaled mantra equal to the unequaled. Such prajnaparamita is the king of all mantras: supreme, most wondrous, without equal, endowed with great awesome power, and able to subdue all things. Therefore, good men, good women, and others should diligently cultivate and study this king of mantras, so that they themselves are not harmed, others are not harmed, and neither is harmed. Why is this? Kauśika! It is because good men, good women, and others who study this prajnaparamita clearly understand that self, others, and both together are all unattainable.

Kauśika! When these good men, good women, and others study the Great King Mantra of prajnaparamita, they perceive neither a self nor, ultimately, one who sees. They perceive neither form nor, ultimately, consciousness. Likewise, they perceive neither the knowledge of all things, the knowledge of the aspects of the paths, nor the knowledge of all aspects. Because self and so forth are unattainable, they themselves are not harmed, others are not harmed, and neither is harmed.

Kausika! When these good men and good women learn this prajnaparamita, the great king of mantras, they employ non-apprehension with regard to self and dharmas and thereby realize unsurpassed, perfect enlightenment. They observe the differing mental dispositions of sentient beings and, in accordance with their capacities, turn the unsurpassed Dharma wheel, enabling all who practice according to their teachings to obtain great benefit.

Why is this? Kausika! It is because the assemblies of great bodhisattvas of the past, future, and present have all diligently cultivated and studied this profound prajnaparamita, the great king of mantras; through it, they have realized, will realize, and are now realizing unsurpassed, perfect enlightenment, turning the subtle and wondrous Dharma wheel and delivering immeasurable sentient beings.

Furthermore, Kausika! If good men and good women, without departing from the aspiration for the knowledge of all modes, know how to employ non-apprehension as skillful means in relation to this profound prajnaparamita scripture, and with wholehearted attention listen to it, accept and retain it, read and recite it, diligently cultivate and study it, reflect upon it in accordance with reason, copy it, explain it, expound it, and disseminate it widely, then wherever these good men and good women may dwell—whether in a town or a country—they will not be harmed by humans or nonhumans through any untimely calamity or illness.

Why is this? Kausika! It is because, wherever these good men and good women may be, they are continually visited and protected, revered, honored with offerings, esteemed, and praised by the Four Great Heavenly Kings and all the devas of the trichiliocosm, up to the devas of the Highest Form Realm, as well as by devas, dragons, spirits, asuras, and others throughout the immeasurable, innumerable, and boundless worlds of the ten directions.

They will not allow prajnaparamita, the great king of mantras, to suffer any calamity.

Furthermore, Kausika! If good men and good women copy prajnaparamita, the great king of mantras, place it in a pure location, and continually revere it, honor it with offerings, esteem it, and praise it, then even though they neither listen to it, accept and retain it, read and recite it, diligently cultivate and study it, nor reflect upon it in accordance with reason, and even though they do not reveal, analyze, and explain it to others, they will not be harmed by humans or nonhumans through any untimely calamity or illness in that town, capital, or country. Why is this?

Kausika! It is because, wherever prajnaparamita, the great king of mantras, may be, the Four Great Heavenly Kings of the trichiliocosm and all the devas throughout the immeasurable, innumerable, and boundless worlds of the ten directions, up to the devas of the Highest Form Realm, together with dragons, spirits, asuras, and others, continually come to protect, revere, honor with offerings, esteem, and praise it. They will not allow prajnaparamita, the great king of mantras, to suffer any calamity.

Kausika! Merely by copying prajnaparamita, the great king of mantras, placing it in a pure location, and revering it, honoring it with offerings, esteeming it, and praising it, these good men and good women obtain even in the present life such supreme benefits of the Dharma. How much greater, then, will be the merit of those who listen to it, accept and retain it, read and recite it, diligently cultivate and study it, reflect upon it in accordance with reason, and reveal, analyze, and explain it to others! Know that their merit is boundless; they will swiftly realize enlightenment and benefit all beings.

Furthermore, Kausika! If good men and good women fear enemies, vicious beasts, calamities, curses, epidemics, poisons, spells, and the like, they should copy as much or as little as they can of prajnaparamita, the great king of mantras, place it in a clean, fragrant pouch or in a precious case, and always carry it with them while revering it, honoring it with offerings, esteeming it, and praising it. Those causes of fear will then naturally disappear, and devas, dragons, ghosts, and spirits will continually protect them.

Kausika! Suppose a person or an animal approaches the Bodhi tree or comes near it; that being will not be harmed by humans or nonhumans. Why is this?

Kausika! It is because all Buddhas of the past, future, and present sit there and realize unsurpassed, perfect enlightenment. After realizing enlightenment, they bestow upon sentient beings freedom from alarm, fear, enmity, and harm, bringing peace and happiness to their bodies and minds.

They establish immeasurable and innumerable sentient beings in the sublime and noble practices of devas and humans. They establish immeasurable and innumerable sentient beings in the Three Vehicles, enabling them to attain sublime practices of peace and happiness. They establish immeasurable and innumerable sentient beings so that they personally realize either the fruit of stream-entry, the fruit of once-returning, the fruit of non-returning, or arhatship.

They establish immeasurable and innumerable sentient beings so that they will realize the enlightenment of a pratyekabuddha. They establish immeasurable and innumerable sentient beings so that they cultivate the practices of great bodhisattvas and will realize unsurpassed, perfect enlightenment. All such supreme attainments arise through the majestic spiritual power of prajnaparamita.

All these places are therefore protected, revered, honored with offerings, esteemed, and praised by all devas, dragons, asuras, and others. Know that wherever this profound prajnaparamita scripture appears, the same is also true: all devas, dragons, asuras, and others continually come to protect, revere, honor with offerings, esteem, and praise it, and they will not allow prajnaparamita to suffer any calamity.

Kausika! Wherever such a profound prajnaparamita scripture may be, know that the place itself is a precious stupa before which all sentient beings should pay homage. They should revere, honor with offerings, esteem, and praise it with the finest garlands, powdered incense, fragrant ointments, garments, necklaces, banners, lamps, incense, flowers, rare treasures, music, bright lights, and so forth.

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

“Blessed One! Suppose some good men and good women copy this profound prajnaparamita scripture, adorn it with various ornaments, and revere it, honor it with offerings, esteem it, and praise it. They also make offerings of the finest garlands, powdered incense, fragrant ointments, garments, necklaces, banners, pennants, jeweled canopies, incense, flowers, rare treasures, music, bright lights, and so forth.

“Suppose other good men and good women, after the Buddha has entered nirvana, construct a precious stupa, adorn it with the seven treasures, place the Buddha’s relics in a jeweled casket, enshrine it within the stupa, and revere it, honor it with offerings, esteem it, and praise it. They also make offerings of the finest garlands, powdered incense, fragrant ointments, garments, necklaces, banners, pennants, jeweled canopies, rare treasures, music, bright lights, and so forth. Of these two kinds of merit, which yields the greater merit?”

The Buddha said:

“Kausika! I shall ask you a question in return. Answer according to your understanding. What do you think? Upon what Dharma did the Tathagata rely and train in order to attain the knowledge of all modes and the body adorned with the excellent marks?”

Sakra, Lord of the Devas, addressed the Buddha:

“Blessed One! The Tathagata attained the knowledge of all modes and the body adorned with the excellent marks by relying upon and training in this profound prajnaparamita scripture.”

The Buddha said:

“Kausika! So it is! So it is! It is exactly as you have said. Because the Tathagata relied upon and trained in this profound prajnaparamita scripture, he attained the knowledge of all modes and the body adorned with the excellent marks. Why is this? Kausika! It is impossible to attain unsurpassed, perfect enlightenment without studying the prajnaparamita scriptures.

“Kausika! It is not merely by attaining the body adorned with the excellent marks that one is called the Tathagata, the Worthy One, the Perfectly Enlightened One. Rather, it is principally because one has attained the knowledge of all modes that one is called the Tathagata, the Worthy One, the Perfectly Enlightened One.”

Kausika! The Tathagata attained the essential wisdom of all-knowledge because prajnaparamita served as the cause from which it arose. The Buddha’s excellent physical characteristics are merely its support; if it did not rely upon the Buddha’s body adorned with excellent characteristics, the wisdom of all-knowledge would have no basis from which to arise.

Therefore, prajnaparamita is precisely the cause that gives rise to the wisdom of all-knowledge. In order that this wisdom may continuously remain manifest, the Buddha’s body adorned with excellent characteristics is cultivated. If this body adorned with excellent characteristics were not supported by the Buddha’s wisdom, all devas, nagas, asuras, and others would not sincerely yearn to honor and make offerings to it.

When the body adorned with excellent characteristics together with the Buddha’s wisdom serves as the support, devas, nagas, spirits, asuras, and others honor and make offerings to it. For this reason, after I enter nirvana, devas, nagas, spirits, humans, nonhumans, and others will all honor and make offerings to my relics.

Kausika! If good men, good women, and others merely honor, make offerings to, venerate, and praise the scriptures of profound prajnaparamita, they thereby make offerings to the wisdom of all-knowledge, to the Buddha’s body adorned with excellent characteristics that serves as its support, and to the Buddha’s relics after his entrance into nirvana. Why is this? Kausika! It is because the wisdom of all-knowledge, the body adorned with excellent characteristics, and the relics all have prajnaparamita as their foundation.

Kausika! If good men, good women, and others merely honor, make offerings to, venerate, and praise the Buddha’s body and relics, they do not thereby make offerings to the wisdom of all-knowledge and this prajnaparamita. Why is this? Kausika! It is because the remains of the Buddha’s body are not the foundation of the wisdom of all-knowledge and this prajnaparamita.

Kausika! For this reason, if good men, good women, and others wish to make offerings to the Buddha—whether to his body, his mind, or his other virtues—they should first listen to, receive and retain, read and recite, diligently study and cultivate, reflect upon in accordance with reason, copy, explain, and expound such a scripture of profound prajnaparamita. They should also honor, make offerings to, venerate, and praise it with all kinds of supremely exquisite flower garlands, powdered incense, perfumed ointments, garments, necklaces, banners, canopies, precious curios, music, bright lamps, and so forth. This is how they should act.

Kausika! Suppose good men, good women, and others copy this scripture of profound prajnaparamita, adorn it in various ways, honor it, make offerings to it, venerate it, and praise it, and further make offerings of supremely exquisite flower garlands, perfumed ointments, powdered incense, garments, necklaces, banners, canopies, precious curios, music, bright lamps, and so forth. Suppose there are also good men, good women, and others who, after the Buddha has entered nirvana, build a jeweled stupa, adorn it with the seven precious substances, place the Buddha’s relics in a jeweled casket within that stupa, and then honor, make offerings to, venerate, and praise it.

They further make offerings of supremely exquisite flower garlands, powdered incense, perfumed ointments, garments, necklaces, banners, canopies, precious curios, music, bright lamps, and so forth. Of the merits created by these two acts, the merit of the former is immeasurably and incalculably greater. Why is this?

Kausika! It is because such a scripture of profound prajnaparamita can swiftly bring to fulfillment the perfection of generosity through the perfection of wisdom; the teaching of inner emptiness through the emptiness of the absence of intrinsic nature; suchness through the inconceivable realm; the realm of cessation through the unconditioned realm; the noble truths of suffering, its origin, its cessation, and the path; the four foundations of mindfulness through the Noble Eightfold Path; the four dhyanas, the four immeasurables, and the four formless absorptions; the eight liberations and the nine successive attainments; the liberation gateways of emptiness, signlessness, and wishlessness; the Stage of Pure Contemplation through the Stage of the Tathagata;

the Stage of Utmost Joy through the Stage of the Dharma Cloud; the five kinds of eyes and the six superknowledges; the Tathagata’s ten powers through the eighteen unique qualities of a Buddha; the teaching of freedom from forgetfulness and the nature of constant equanimity; all dharani gateways and samadhi gateways; the wisdom of all-knowledge, the wisdom of the aspects of the path, and the wisdom of all aspects; the maturation of sentient beings and the adornment and purification of Buddha lands.

It can also bring to fulfillment the perfect lineage, perfect physical strength, perfect wealth and treasures, and perfect retinues of great bodhisattvas. It can also bring to fulfillment the worldly paths of the ten wholesome actions, offerings to sramanas, parents, teachers, and elders, generosity, moral discipline, cultivation, and immeasurable other wholesome qualities. It can also bring to fulfillment birth among the great kshatriya clans, the great brahmin clans, the great merchant clans, the great householder clans, among the devas of the Four Great Kings, and even among the devas of the Sphere of Neither Perception nor Non-Perception.

It can also bring to fulfillment the fruits of stream-enterer, once-returner, non-returner, and arhatship; the enlightenment of a pratyekabuddha; all the practices of great bodhisattvas; and the fruit of the Buddhas’ unsurpassed, complete and perfect enlightenment. It can also bring to fulfillment shravakas, the enlightenment of pratyekabuddhas, and Tathagatas, Worthy Ones, Completely and Perfectly Awakened Ones. It can also bring to fulfillment the inconceivable, inexpressible, unsurpassed, supremely unsurpassed, unequaled, and peerless wisdom of all-knowledge.

At that time, Sakra, Lord of the Devas, again addressed the Buddha:

“Some people in Jambudvipa do not honor, make offerings to, venerate, or praise this scripture of profound prajnaparamita. Can it be that they do not know that honoring, making offerings to, venerating, and praising the prajnaparamita scripture brings abundant merit and exceptionally excellent benefits?”

The Buddha said:

“Kausika! I shall ask you a question in return. Answer according to what you think.

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 people harbor no doubt regarding the Buddha, no doubt regarding the Dharma, and no doubt regarding the Sangha?

How many people have reached consummation regarding the Buddha, consummation regarding the Dharma, and consummation regarding the Sangha? How many people cultivate the paths of the ten wholesome actions? How many people practice generosity and moral discipline?

How many people attain the thirty-seven factors conducive to enlightenment? How many people attain the three gateways to liberation? How many people attain the eight liberations?

How many people attain the nine successive attainments? How many people attain the four analytical knowledges? How many people attain the six superknowledges?

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

How many people have severed the five higher fetters and attained the fruit of arhatship? How many people have definitively resolved to seek the enlightenment of a pratyekabuddha? How many people have definitively resolved to seek the fruit of the Buddhas’ unsurpassed, complete and perfect enlightenment?”

Sakra, Lord of the Devas, addressed the Buddha:

“Blessed One! In Jambudvipa, few people have attained confirmed purity regarding the Buddha, confirmed purity regarding the Dharma, and confirmed purity regarding the Sangha. Likewise, and so forth, few people have definitively resolved to attain the fruit of the Buddhas’ unsurpassed, complete and perfect enlightenment.”

The Buddha said to Sakra, Lord of the Devas:

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

Kausika! In Jambudvipa, very few people attain confirmed purity regarding the Buddha, attain confirmed purity regarding the Dharma, and attain confirmed purity regarding the Sangha. Even fewer harbor no doubt concerning the Buddha, no doubt concerning the Dharma, and no doubt concerning the Sangha.

Fewer still bring forth the resolute aspiration to attain the unsurpassed, perfect enlightenment of the Buddhas. Even fewer, having brought forth that aspiration, diligently cultivate the practices leading to enlightenment. Still fewer, while diligently cultivating the practices leading to enlightenment, attain non-retrogression from the unsurpassed, perfect enlightenment of the Buddhas.

Why is this? Kausika! It is because sentient beings have wandered through the cycle of birth and death for immeasurable kalpas, and for the most part have not seen a Buddha, heard the true Dharma, or drawn near to the Sangha.

For the most part, they have neither practiced the ten wholesome courses of karma nor cultivated giving and moral discipline. They have not heard the teaching of giving through prajnaparamita, nor have they practiced giving through prajnaparamita. Thus, they have not even heard of the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects, nor have they cultivated the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects.

“Kausika! For this reason, you should know that in Jambudvipa, very few people attain confirmed purity regarding the Buddha, attain confirmed purity regarding the Dharma, and attain confirmed purity regarding the Sangha. Even fewer harbor no doubt concerning the Buddha, no doubt concerning the Dharma, and no doubt concerning the Sangha. Thus, even fewer bring forth the resolute aspiration to attain the unsurpassed, perfect enlightenment of the Buddhas. Even fewer, having brought forth that aspiration, diligently cultivate the practices leading to enlightenment. Still fewer, while diligently cultivating the practices leading to enlightenment, attain non-retrogression from the unsurpassed, perfect enlightenment of the Buddhas.

“Furthermore, Kausika! I shall now ask you a question; answer according to your understanding. What do you think?

Among the human beings of this Jambudvipa, throughout the great trichiliocosm, how many sentient beings reverence and make offerings to their parents and teachers? How many sentient beings make offerings to sramanas and brahmins? How many sentient beings cultivate giving and moral discipline and perform meritorious deeds?

How many sentient beings practice the ten wholesome courses of karma? How many sentient beings, with regard to sensual pleasures, constantly abide in the perception of disenchantment, the perception of impermanence, the perception of suffering, the perception of non-self, the perception of impurity, the perception of the repulsiveness of food, and the perception that nothing in the entire world is worthy of delight? How many sentient beings cultivate the four dhyanas, the four immeasurables, and the four formless absorptions?

How many sentient beings attain confirmed purity regarding the Buddha, attain confirmed purity regarding the Dharma, and attain confirmed purity regarding the Sangha? Thus, how many sentient beings bring forth the resolute aspiration to attain the unsurpassed, perfect enlightenment of the Buddhas? How many sentient beings, having brought forth that aspiration, diligently cultivate the practices leading to enlightenment?

How many sentient beings train and nurture the mind of enlightenment? How many sentient beings employ skillful means to cultivate prajnaparamita? How many sentient beings abide on the stage of a non-retrogressing bodhisattva?

How many sentient beings swiftly attain unsurpassed, perfect enlightenment?”

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

“Blessed One! In this great trichiliocosm, few sentient beings reverence and make offerings to their parents and teachers. Thus, only a few sentient beings swiftly attain unsurpassed, perfect enlightenment.”

The Buddha said:

“Kausika! So it is! So it is! It is just as you have said. In this great trichiliocosm, very few sentient beings reverence and make offerings to their parents and teachers. Even fewer sentient beings reverence and make offerings to sramanas and brahmins. Thus, even fewer sentient beings come to abide on the stage of a non-retrogressing bodhisattva, and fewer still swiftly attain unsurpassed, perfect enlightenment.

“Furthermore, Kausika! With my pure and unobstructed Buddha-eye, I behold the boundless worlds throughout the ten directions. Although immeasurable and innumerable sentient beings bring forth the mind of enlightenment and cultivate the bodhisattva practices, because they remain far removed from the skillful means of prajnaparamita, only one, two, or three sentient beings come to abide on the stage of a non-retrogressing bodhisattva.

Most fall instead to the inferior aspiration, lesser conduct, and lower stages of the sravakas and pratyekabuddhas. Why is this? Kausika!

It is because the merit of the unsurpassed, perfect enlightenment of the Buddhas is boundless and difficult to attain. Sentient beings who possess faulty wisdom, are indolent, apply only inferior diligence, and possess inferior resolute faith are themselves inferior and cannot attain it. Therefore, Kausika!

Good men, good women, and others who bring forth the mind of enlightenment and cultivate the bodhisattva practices, wishing to abide on the stage of a non-retrogressing bodhisattva and swiftly attain unsurpassed, perfect enlightenment without encountering obstacles or adversity, should constantly listen to, uphold, read, and recite this profound prajnaparamita scripture; diligently study and practice it; contemplate it in accordance with reason; assiduously question Dharma teachers about it; and joyfully expound it to others.

They should also copy it, and with various adornments reverently make offerings to it, honor it, and praise it, presenting the finest garlands, powdered incense, fragrant ointments, garments, jeweled necklaces, banners, canopies, precious rarities, music, lamps, and so forth as offerings.

“Kausika! These good men, good women, and others should likewise listen to, uphold, read, and recite the other supreme wholesome dharmas encompassed by profound prajnaparamita; diligently study and practice them; contemplate them in accordance with reason; assiduously question Dharma teachers about them; joyfully expound them to others; and also copy them, reverently making offerings to them. What are the supreme wholesome dharmas encompassed by prajnaparamita?

They are giving through dhyana paramita; internal emptiness through the emptiness of the absence of self-nature; suchness through the inconceivable realm; the realm of cessation through the unconditioned realm; the noble truths of suffering, its origin, its cessation, and the path; the four foundations of mindfulness through the Noble Eightfold Path; the four dhyanas, the four immeasurables, and the four formless absorptions; the eight liberations and the nine successive absorptions; the three gateways to liberation; the Stage of Utmost Joy through the Stage of the Dharma Cloud; the five kinds of eyes and the six superknowledges; the ten powers of the Tathagata through the eighteen unique qualities of a Buddha; the quality of never losing mindfulness and the nature of perpetual equanimity;

the dharani gateways and samadhi gateways; the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects; as well as immeasurable and boundless other Buddha-dharmas.

These are called the other supreme wholesome dharmas encompassed by profound prajnaparamita.”

Kausika! These good men and good women, and others, should also listen to, accept and uphold, read and recite, and reflect properly upon the immeasurable Dharma gateways of the skandhas, ayatanas, dhatus, and so forth that accord with the profound prajnaparamita. They should not malign them, lest they encounter obstacles and difficulties in attaining unsurpassed, perfect enlightenment.

Why is this? Kausika! These good men and good women, and others, should reflect thus: In the past, while the Tathagata still abided as a bodhisattva, he constantly and diligently cultivated and studied the practices conducive to enlightenment, namely prajnaparamita through the paramita of generosity.

Likewise, he cultivated and studied the knowledge of all things, the knowledge of the aspects of the paths, the knowledge of all aspects, immeasurable and boundless other Buddha-dharmas, and the immeasurable Dharma gateways of the skandhas, ayatanas, dhatus, and so forth that accord with the profound prajnaparamita. Thereby, he attained the sought-after fruit of unsurpassed, perfect enlightenment. Today, because we seek the fruit of unsurpassed, perfect enlightenment, we too should follow and study the profound prajnaparamita and the supreme wholesome dharmas that accord with it, for they are assuredly our true Great Teacher.

When we cultivate and study accordingly, our aspirations will always be fulfilled. This is assuredly the true Dharma seal of the Buddhas. All Tathagatas, Worthy Ones, Perfectly Enlightened Ones, followed and studied it and thereby attained unsurpassed, perfect enlightenment.

Likewise, it is the true Dharma seal of all sravakas and pratyekabuddhas, who, by following and studying it, reach the ultimate and attain final nirvana.

Therefore, Kausika! Whether while the Buddha is present in the world or after the Buddha has entered nirvana, good men and good women, and others, should rely upon prajnaparamita, up to the knowledge of all aspects, immeasurable and boundless other Buddha-dharmas, and the immeasurable Dharma gateways of the skandhas, ayatanas, dhatus, and so forth, and should constantly and diligently cultivate and study them. Why is this? Kausika! Because prajnaparamita, up to the knowledge of all aspects, immeasurable and boundless other Buddha-dharmas, and the immeasurable Dharma gateways of the skandhas, ayatanas, dhatus, and so forth, are all the refuge that brings benefit, peace, and happiness to all sravakas, pratyekabuddhas, bodhisattvas, devas, humans, asuras, and others.

Fascicle 501

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