大般若波羅蜜多經

03

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

“World-Honored One! If good men, good women, and others do not depart from the mind of all-knowledge and, employing non-attainment as skillful means, listen wholeheartedly to this profound prajnaparamita scripture, accept and retain it, read and recite it, diligently study and cultivate it, reflect upon it properly, proclaim and circulate it for sentient beings, or copy it out and adorn it with various precious objects, and moreover offer the finest flower garlands, powdered incense, perfumed ointments, garments, necklaces, banners, canopies, rare treasures, music, lamps, and so forth—even if only for a moment—revering, making offerings to, honoring, and praising it, how much merit will these good men, good women, and others acquire?”

The Buddha said:

“Kausika! I shall ask you in return, and you may answer as you see fit. Suppose some good men, good women, and others, wishing to make offerings to the relics of the Buddhas after the Tathagatas have entered nirvana, construct stupas from the seven precious substances and adorn them with many kinds of rare treasures. Each stupa is one yojana in height and half that in width. Throughout their lives, they revere, make offerings to, honor, and praise those stupas with the finest flower garlands, powdered incense, perfumed ointments, garments, necklaces, banners, canopies, rare and precious jewels, music, lamps, and so forth. What do you think? Would these good men, good women, and others acquire much merit through these causes and conditions?”

Sakra, Lord of the Gods, addressed the Buddha:

“World-Honored One! That merit would be exceedingly great! Sugata! That merit would be exceedingly great!”

The Buddha said:

“Kausika! The merit acquired by those good men, good women, and others would be immeasurably and boundlessly greater than the merit from that deed.

“Furthermore, Kausika, let us set this matter aside for the moment. Suppose some good men, good women, and others, wishing to make offerings to the relics of the Buddhas after the Tathagatas have entered nirvana, construct stupas from the seven precious substances and adorn them with many kinds of rare treasures. Each stupa is one yojana in height and half that in width. Suppose such stupas fill the whole of Jambudvipa, the four great continents, a small chiliocosm, a medium chiliocosm, or even a great trichiliocosm, and throughout their lives they revere, make offerings to, honor, and praise them with the finest flower garlands through to lamps. What do you think? Would these good men, good women, and others acquire much merit through those causes and conditions?”

Sakra, Lord of the Gods, addressed the Buddha:

“World-Honored One! That merit would be exceedingly great! Sugata! That merit would be exceedingly great!”

The Buddha said:

“Kausika! The merit acquired by those good men, good women, and others would be immeasurably and boundlessly greater.

“Kausika! Furthermore, suppose that within one great trichiliocosm, every sentient being in that great trichiliocosm, wishing to make offerings to the relics of the Buddhas after the Tathagatas have entered nirvana, constructs stupas from the seven precious substances and adorns them with many kinds of rare treasures. Each stupa is one yojana in height and half that in width. They fill the great trichiliocosm so completely that no space remains, and throughout their lives they revere, make offerings to, honor, and praise them with the finest flower garlands through to lamps. What do you think? Would all those sentient beings in that great trichiliocosm acquire much merit through those causes and conditions?”

Sakra, Lord of the Gods, addressed the Buddha:

“World-Honored One! That merit would be exceedingly great! Sugata! That merit would be exceedingly great!”

The Buddha said:

“Kausika! The merit acquired by those good men, good women, and others would be immeasurably and boundlessly greater.”

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

“World-Honored One! It is so! Sugata!

It is so! If good men, good women, and others revere, make offerings to, honor, and praise the profound prajnaparamita, it should be known that they thereby revere, make offerings to, honor, and praise all the Buddhas, the World-Honored Ones, of the past, future, and present. Suppose that all sentient beings throughout worlds as numerous as the sands of the Ganges in the ten directions, wishing to make offerings to the relics of the Buddhas after the Tathagatas have entered nirvana, construct stupas from the seven precious substances and adorn them with many kinds of rare treasures.

Each stupa is one yojana in height and half that in width. They fill all the Buddha worlds in the ten directions, as numerous as the sands of the Ganges, so completely that no space remains. Each being, for one kalpa or for more than one kalpa, reveres, makes offerings to, honors, and praises them with the finest flower garlands through to lamps.

World-Honored One! Would these sentient beings acquire much merit through those causes and conditions?”

The Buddha said:

“Very much indeed.”

Sakra, Lord of the Gods, addressed the Buddha:

“World-Honored One! If good men, good women, and others do not depart from the mind of all-knowledge and, employing non-attainment as skillful means, listen wholeheartedly to this profound prajnaparamita scripture, accept and retain it, read and recite it, diligently study and cultivate it, reflect upon it properly, extensively proclaim it for sentient beings, or copy it out and adorn it with many precious objects, and moreover revere, make offerings to, honor, and praise it with the finest flower garlands through to lamps, even if only for a moment, then through these causes and conditions these good men, good women, and others will perfect merit immeasurably and boundlessly greater than theirs—merit that is inconceivable and incalculable. Why is this?

“World-Honored One! It is because this prajnaparamita can encompass, gather together, and contain all wholesome dharmas: the ten wholesome courses of karma; the four dhyanas, the four immeasurables, and the four formless concentrations; the thirty-seven factors of awakening; the three gates of liberation; the eight liberations and the nine successive concentrations; the five kinds of eyes and the six superknowledges; the perfection of generosity through to the perfection of prajna; inner emptiness through to the emptiness of the absence of intrinsic nature; suchness through to the inconceivable realm; the realm of cessation through to the unconditioned realm; contemplation of the Four Noble Truths; contemplation of the twelve links of dependent origination;

the Stage of Pure Contemplation through to the Stage of the Tathagata; the Stage of Utmost Joy through to the Stage of the Dharma Cloud; all dharani gateways and samadhi gateways; the ten powers of the Tathagata through to the eighteen distinctive qualities of a Buddha; the Dharma of never losing mindfulness and the nature of constant equanimity; the knowledge of all things, the knowledge of the aspects of the path, and the knowledge of all aspects; and immeasurable and boundless other Buddha-dharmas.

All are fully contained within this profound prajnaparamita.

“World-Honored One! Such prajnaparamita is the true Dharma seal of all the Tathagatas, and it is also the true Dharma seal of all sravakas and pratyekabuddhas. By training in it, all Tathagatas, Arhats, Perfectly Awakened Ones, have realized, will realize, and are realizing unsurpassed perfect awakening.

By training in it, all sravakas and pratyekabuddhas have reached, will reach, and are reaching the further shore of nirvana. For these reasons, if these good men, good women, and others do not depart from the mind of all-knowledge and, employing non-attainment as skillful means, listen wholeheartedly to this profound prajnaparamita scripture, accept and retain it, read and recite it, diligently study and cultivate it, reflect upon it properly, extensively proclaim it for sentient beings, or copy it out and adorn it with precious objects, and moreover revere, make offerings to, honor, and praise it with the finest flower garlands through to lamps, they will acquire immeasurable and boundless merit that is inconceivable and incalculable, with which no other merit can compare.”

VI. CHAPTER ON EXTOLLING MERIT AND VIRTUE

01

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, good women, and others do not depart from the mind of all-knowledge and, taking non-attainment as the skillful means, sincerely listen to, uphold, read, recite, diligently cultivate and study, reflect upon in accordance with reason, and extensively expound for sentient beings this profound scripture of prajnaparamita; or if they copy it, adorn it with many precious objects, and reverently make offerings to, honor, and praise it with supremely exquisite garlands and even bright lamps, they will obtain immeasurable, boundless, inconceivable, and incalculable merit. Why is this?

“Kausika! It is because, through this prajnaparamita, one can accomplish the knowledge of all things, the knowledge of the aspects of the paths, the knowledge of all aspects, and the state of a Tathagata, Arhat, Perfectly Enlightened One. One can also accomplish the other five paramitas, beginning with generosity.

“One can also accomplish the emptiness of internal phenomena through the emptiness of the absence of intrinsic nature.

“One can also accomplish suchness through the inconceivable realm.

“One can also accomplish the realm of cessation through the unconditioned realm.

“One can also accomplish the noble truths of suffering, its origin, its cessation, and the path.

“One can also accomplish the thirty-seven factors of enlightenment.

“One can also accomplish the four dhyanas, the four immeasurables, and the four formless absorptions.

“One can also accomplish the eight liberations and the nine successive meditative attainments.

“One can also accomplish the three gates of liberation.

“One can also accomplish the Stage of Pure Contemplation through the Stage of the Tathagata.

“One can also accomplish the Stage of Great Joy through the Stage of the Dharma Cloud.

“One can also accomplish the five kinds of eyes and the six superknowledges.

“One can also accomplish the ten powers of the Tathagata through the eighteen distinctive qualities of a Buddha.

“One can also accomplish the quality of never forgetting and the nature of constant equanimity.

“One can also accomplish the dharani gateways and the samadhi gateways.

“One can also accomplish the teaching and transformation of sentient beings and the purification and adornment of Buddha lands.

“One can also accomplish the vehicles of the sravakas, the pratyekabuddhas, and the unsurpassed vehicle.

“One can also accomplish the unsurpassed, perfect enlightenment of all Buddhas.

“Therefore, Kausika! If good men, good women, and others do not depart from the mind of all-knowledge and, taking non-attainment as the skillful means, sincerely listen to, uphold, read, recite, diligently cultivate and study, reflect upon in accordance with reason, and extensively expound for sentient beings this profound scripture of prajnaparamita; or if they copy it and adorn it with many precious objects, and furthermore reverently make offerings to, honor, and praise it with supremely exquisite garlands and even bright lamps, then the merit of building the stupas mentioned above, when compared with this merit, does not equal even one hundredth part, one thousandth part, or even the smallest fraction thereof.

Why is this? Kausika! It is because, if this profound scripture of prajnaparamita abides in the hearts of the people of Jambudvipa, then the precious Buddha, the precious Dharma, and the precious Sangha will always remain in the world and never disappear.

“Through this cause and condition, the ten wholesome courses of karma will always appear in the world, as will the four dhyanas, the four immeasurables, and the four formless absorptions; the paramita of generosity through the prajnaparamita; and thus onward through the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects. There will also appear great ksatriya families, great brahmin families, great elder families, and great householder families; the gods of the Four Great Kings through the gods of the Sphere of Neither Perception nor Non-perception; the vehicles of the sravakas, the pratyekabuddhas, and the unsurpassed Great Vehicle; the fruit of stream-entry through the enlightenment of a pratyekabuddha;

great bodhisattvas who teach and transform sentient beings, purify and adorn Buddha lands, and cultivate the practices and vows of great bodhisattvas; and the unsurpassed, perfect enlightenment of the Tathagatas, Arhats, Perfectly Enlightened Ones, who turn the wondrous wheel of Dharma and liberate sentient beings.

Thus, such supreme things will always remain and never disappear.”

At that time, the Four Great Kings throughout the great trichiliocosm, together with the gods of the Saha World up to the gods of the Ultimate Form Realm, said with one voice to Sakra, Lord of the Gods:

“Great Seer! You should always listen to, uphold, read, recite, diligently cultivate and study, reflect upon in accordance with reason, and reverently make offerings to, honor, and praise this profound prajnaparamita. Why is this? If one can sincerely listen to, uphold, read, recite, diligently cultivate and study, reflect upon in accordance with reason, and reverently make offerings to, honor, and praise this profound prajnaparamita, all unwholesome phenomena will diminish and wholesome phenomena will increase and bring benefit. It will also cause all the hosts of gods to increase while the factions of the asuras diminish. It will further ensure that all the eyes of the Buddha, Dharma, and Sangha never diminish and that all the seeds of the Buddha, Dharma, and Sangha are never cut off.

“Great Seer! You should know that, because the seeds of the Three Jewels are not cut off, generosity, pure morality, patient acceptance, diligence, dhyana, and prajnaparamita exist in the world. There are also the emptiness of internal phenomena through the emptiness of the absence of intrinsic nature, and onward through the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects. There are also the fruit of stream-entry through the enlightenment of a pratyekabuddha. There are also great bodhisattvas who practice toward the unsurpassed, perfect enlightenment of all Buddhas. There are also sravakas, pratyekabuddhas, bodhisattvas, and Tathagatas, Arhats, Perfectly Enlightened Ones.

“Therefore, Great Seer! You should always sincerely listen to, uphold, read, recite, diligently cultivate and study, reflect upon in accordance with reason, and reverently make offerings to, honor, and praise this profound prajnaparamita.”

Then the Buddha said to Sakra, Lord of the Gods:

“Kausika! You should sincerely listen to, uphold, read, recite, diligently cultivate and study, reflect upon in accordance with reason, and reverently make offerings to, honor, and praise this profound prajnaparamita. Why is this?

If the asuras and their evil factions conceive this thought: ‘We must wage war against the gods,’ then at that time you gods and your retinues should sincerely recite and recollect this profound prajnaparamita and reverently make offerings to, honor, and praise it. At that very moment, as soon as the asuras and their evil factions give rise to evil intentions, those intentions will dissolve of themselves. Moreover, if the five signs of decline appear in a god or goddess, causing them to become alarmed and terrified, fearing that after death they will fall into the lower realms, then you gods and your retinues should go before them and sincerely recite and recollect this profound prajnaparamita.

At that time, when those gods or goddesses hear of the power of the wholesome roots arising from this prajnaparamita and develop pure faith in it, their five signs of decline will disappear, and their bodies and minds will become peaceful and secure. Even if they should die, they will be reborn in their former place and enjoy heavenly wealth and happiness many times greater than before. Why is this?

It is because the meritorious power of hearing, reciting, and placing faith in this prajnaparamita is exceedingly great.”

Kausika! If good men and good women, or devas and devīs, hear even once of the power of the wholesome roots associated with this profound prajnaparamita, they will certainly attain unsurpassed, complete and perfect enlightenment. Why? Because the Buddhas and their disciples of the three times all study such profound prajnaparamita and have truly attained, are truly attaining, or will truly attain the unsurpassed, complete and perfect enlightenment they seek, and will enter the realm of nirvana without remainder. Why? Kausika! Because profound prajnaparamita universally encompasses all things, fully encompassing the factors of enlightenment, the Dharma of the sravakas, the Dharma of the pratyekabuddhas, the Dharma of the bodhisattvas, and the Dharma of the Tathagatas.

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

– Profound prajnaparamita is the great divine mantra, the great mantra of illumination, the unsurpassed mantra, the unequaled mantra equal to the unequaled, the king of all mantras—most honored, most excellent, supreme, and most wondrous. It can subdue all things, yet cannot be subdued by anything. Why? Because profound prajnaparamita can eliminate all evil and unwholesome dharmas and bring all excellent wholesome dharmas to perfection.

The Buddha told Sakra, Lord of the Devas:

– So it is! So it is! It is exactly as you have said. Why? Because, relying upon such profound prajnaparamita, the great king of divine mantras, all Buddhas of the three times attain unsurpassed, complete and perfect enlightenment, turn the wondrous Dharma wheel, and liberate sentient beings. Why?

Kausika! Because of reliance upon profound prajnaparamita, there exist in the world the ten paths of wholesome karma and the practices of generosity and moral discipline; the four dhyanas, the four immeasurables, and the four formless absorptions; the perfection of generosity through the perfection of wisdom; and even the knowledge of all things, the knowledge of the aspects of the path, and the knowledge of all aspects. There are also the fruit of stream-entry through pratyekabuddha enlightenment; all the practices of great bodhisattvas; and the unsurpassed, complete and perfect enlightenment of the Buddhas.

Furthermore, Kausika! Because of reliance upon profound prajnaparamita, there are great bodhisattvas. Because of reliance upon great bodhisattvas, there are the ten paths of wholesome karma, up to and including the unsurpassed, complete and perfect enlightenment of the Buddhas.

Thus sravakas, pratyekabuddhas, bodhisattvas, and perfectly enlightened ones also appear in the world. Just as medicinal herbs, stars, mountains, and oceans all increase through the waxing of the full moon, so too the “medicinal herbs” of merit—from the ten paths of wholesome karma up to the unsurpassed, complete and perfect enlightenment of the Buddhas—all flourish through reliance upon great bodhisattvas. All the “stars” of noble sages, those in training and those beyond training, devas, humans, sravakas, and pratyekabuddhas also flourish.

All the “mountains and great oceans” of bodhisattvas and Tathagatas, Arhats, Perfectly Enlightened Ones, also flourish.

When the Tathagatas, Arhats, Perfectly Enlightened Ones have not yet appeared in the world, only the assemblies of great bodhisattvas, fully endowed with the power of skillful means, proclaim to sentient beings the worldly and supramundane Dharma without error or confusion. Why? Because the human vehicle, the deva vehicle, the sravaka vehicle, the pratyekabuddha vehicle, and the Supreme Vehicle in the world are all brought to fulfillment by assemblies of great bodhisattvas through their use of skillful means. The bodhisattvas’ skillful means are all brought to fulfillment through prajnaparamita.

Because great bodhisattvas perfect the power of skillful means, they can perfect the perfection of generosity through the perfection of wisdom. They can even perfect the knowledge of all things, the knowledge of the aspects of the path, and the knowledge of all aspects. They can attain the thirty-two marks of a Great Being and the eighty minor characteristics, without falling to the stages of sravakas or pratyekabuddhas; teach and transform sentient beings; and adorn and purify Buddha lands. They perfect the bodhisattva lifespan, fully perfect their assemblies, perfect pure lands, perfect spiritual lineage, perfect physical form and strength, and ultimately attain the knowledge of all-knowing wisdom.

Furthermore, Kausika! If good men and good women attentively listen to, accept and retain, read and recite, diligently study and cultivate, contemplate in accordance with reason, transcribe, explain, and extensively teach this scripture of exceedingly profound prajnaparamita, they will attain excellent supramundane merits and benefits in the present and future lives.

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

– Blessed One! How do these good men and good women perfect excellent supramundane merits and benefits in the present and future lives?

The Buddha said:

– Kausika! In the present life, these good men and good women will not be harmed by any poison, curse, or sorcery; they will not be burned by fire, drowned by water, or injured by knives, clubs, and the like. They will not even die prematurely because of the four hundred and four kinds of illness, except when fixed karma from a past life has ripened and its result must be undergone in the present life.

Kausika! If these good men and good women become involved in legal affairs or are oppressed by enemies or bandits, they should attentively recite and recollect profound prajnaparamita. Even if they go to the place of danger, they will never be harmed or punished. Why? Kausika! Such is the majestic power and virtue of profound prajnaparamita.

Kausika! If these good men and good women wish to approach a king, prince, or great minister and attentively recite and recollect profound prajnaparamita, those rulers will certainly rejoice in them, inquire after their well-being, honor them, and make offerings to them. Why? Kausika! Because these good men and good women never abandon loving-kindness, compassion, sympathetic joy, and equanimity toward sentient beings. Kausika! In this way, these good men and good women will perfect excellent merits and benefits in the present life.

Kausika! Wherever these good men and good women are born, they will never be separated from the ten paths of wholesome karma or from the practices of generosity and moral discipline; the four dhyanas, the four immeasurables, and the four formless absorptions; the six perfections; the knowledge of all things, the knowledge of the aspects of the path, and the knowledge of all aspects; or the thirty-two marks of a Great Being and the eighty minor characteristics.

They will not fall into the realms of hell beings, animals, or hungry ghosts, except when, through the power of their vows, they intentionally take birth there to benefit sentient beings. Wherever they are born, their faculties will always be complete, their appearance dignified and beautiful, and none of their limbs will be deficient. They will never be born among the poor and lowly; among disorderly merchants or artisans; into the families of butchers, hunters, thieves, jailers, candalas, or corpse-bearers; or among other low castes.

For the most part, they will be born by transformation from lotus flowers in pure and magnificently adorned Buddha lands. They will commit no evil deeds and will never be separated from swift supernormal powers. At will, they will travel to Buddha lands to draw near to and make offerings to the Buddhas, the Blessed Ones; bring sentient beings to maturity; adorn and purify Buddha lands; listen to the true Dharma; and practice in accordance with what has been taught, gradually attaining the knowledge of all-knowing wisdom.

Kausika! In this way, these good men and good women will perfect excellent merits and benefits in future lives.

Therefore, Kauśika, if these good men and good women wish to attain the supreme merits and benefits of the worldly or supramundane realms, both now and in the future, and never to be separated from the fruit of unsurpassed, complete enlightenment, they should, with regard to the profound prajnaparamita, never allow their minds to become separated from the knowledge of all-knowledge. Taking non-attainment as an expedient means, they should listen to it with wholehearted attention, receive and uphold it, read and recite it, diligently cultivate and study it, reflect upon it correctly, copy it, explain it, proclaim it, and circulate it widely.

They should also reverently make offerings to it, honor it, and praise it with all kinds of supremely exquisite flower garlands, powdered incense, scented ointments, garments, jeweled necklaces, banners, canopies, rare treasures, music, lamps, and so forth.

At that time, many non-Buddhist brahmins wished to find fault with the Buddha. When Śakra, Lord of the Devas, saw this, he thought: “Many non-Buddhist brahmins have now come to this Dharma assembly to watch for faults in the Buddha. Might they bring calamity upon the prajnaparamita? I should recite and recollect the profound prajnaparamita that I received and upheld from the Buddha, so that those followers of false paths will depart.” Having thought thus, Śakra, Lord of the Devas, recited the profound prajnaparamita. The many non-Buddhist brahmins then paid homage to the Blessed One from afar, circumambulated him clockwise, and turned back.

Seeing this, Śāriputra thought: “For what reason did those non-Buddhists turn back immediately after arriving?”

Knowing Śāriputra’s thought, the Buddha said:

– Those non-Buddhists wished to find fault with me, but because Śakra, Lord of the Devas, recited and recollected the prajnaparamita, they were made to turn back.

Śāriputra, I do not see even the slightest wholesome quality in those non-Buddhists. They came here harboring only malicious intentions, wishing to find fault with me.

Śāriputra, I do not see any devas, spirits, non-Buddhists, or sentient beings in the world who, upon hearing the prajnaparamita taught, would harbor malicious intentions and come seeking to destroy it. Why is this? Śāriputra, it is because all the devas, śrāvakas, pratyekabuddhas, bodhisattvas, and Buddhas, as well as all the devas, nāgas, yakṣas, asuras, and others endowed with great awesome power throughout this trichiliocosm, together guard and protect the profound prajnaparamita and do not allow followers of false paths to bring calamity upon it. Why is this? Śāriputra, it is because all the devas and others arise through reliance upon the awesome power of the prajnaparamita.

Furthermore, Śāriputra, all the Tathagatas, Arhats, Perfectly Enlightened Ones, śrāvakas, pratyekabuddhas, bodhisattvas, devas, nāgas, spirits, yakṣas, asuras, and others throughout worlds in the ten directions as numerous as the sands of the Ganges together guard and protect the profound prajnaparamita and do not allow followers of false paths to bring calamity upon it. Why is this? Śāriputra, it is because all the Tathagatas and others arise through reliance upon the awesome power of the prajnaparamita.

At that time, Māra the Evil One secretly thought: “The fourfold assembly now surrounds the Buddha before and behind. Devas of the Desire Realm and the Form Realm have also gathered in this assembly where the prajnaparamita is being proclaimed. Here, certain great bodhisattvas will surely receive predictions before the Buddha that they will attain unsurpassed, complete enlightenment and turn the wondrous Dharma wheel, and my realm will be left empty. I must go there and destroy their vision.” Having thought thus, Māra the Evil One conjured four mighty and valiant armies and proceeded to the place of the Buddha.

Seeing this, Śakra, Lord of the Devas, thought: “Has Māra the Evil One done this because he wishes to come and afflict the Buddha and bring calamity upon the prajnaparamita? Why do I think so? These four armies are so powerfully and superbly equipped that even the mighty fourfold army of King Bimbisāra of Magadha cannot compare with them.

Nor can the mighty fourfold army of King Prasenajit of Kosala compare with them. Nor can the mighty fourfold army of the great Śākya king of Kapilavastu compare with them. Nor can the mighty fourfold army of the Licchavi king of Vaiśālī compare with them.

Nor can the mighty fourfold army of the Malla king of Kuśinagara compare with them. Judging from this, these four armies must certainly have been conjured by Māra the Evil One. Māra constantly watches for faults in the Buddha and seeks to destroy sentient beings’ cultivation of supreme practices.

I should recite and recollect the prajnaparamita that I learned from the Buddha, so that Māra the Evil One will find a way to retreat.” As soon as Śakra, Lord of the Devas, thought thus, he recited the profound prajnaparamita, and Māra and his hosts immediately retreated. They were driven back by the power of the great sovereign dharani of the profound prajnaparamita.

Then, within the assembly, the devas of the Four Great Heavenly Kings, up to the devas of the Akaniṣṭha Heaven, simultaneously conjured wondrous celestial flowers, various flower garlands, and other articles of offering. Hovering in the air, they respectfully joined their palms and addressed the Buddha:

– May this prajnaparamita long abide among the people of Jambudvīpa. Why is this? When the prajnaparamita circulates widely among the people of Jambudvīpa, it should be known that the treasures of the Buddha, Dharma, and Sangha in that place will not disappear. The same is true throughout the trichiliocosm and even in the immeasurable, innumerable, and boundless Buddha lands of the ten directions. For this reason, it should be known that the great bodhisattvas’ cultivation of supreme practices can also be clearly discerned. Wherever good men and good women, with pure faith, reverently copy, receive, uphold, and make offerings to the prajnaparamita, it should be known that wondrous radiance is present in that place, dispelling darkness and giving rise to supreme merit.

At that time, the Buddha said to the devas:

– So it is! So it is! It is exactly as you have said. When the prajnaparamita circulates widely among the people of Jambudvīpa, it should be known that the treasures of the Buddha, Dharma, and Sangha in that place will never disappear. Wherever good men and good women, with pure faith, reverently copy, receive, uphold, and make offerings to the prajnaparamita, it should be known that wondrous radiance is present in that place, dispelling darkness and giving rise to supreme merit.

The devas then once again conjured wondrous celestial flowers, incense, and garlands, scattered them over the Buddha, and addressed him:

– Blessed One, if good men and good women listen with wholehearted attention to the prajnaparamita, receive and uphold it, read and recite it, diligently cultivate and study it, reflect upon it correctly, copy it, explain it, proclaim it, and circulate it widely, Māra the Evil One and all his retinue will be unable to harm them. We devas will constantly follow and diligently protect such persons so that they suffer no injury or affliction. Why is this? Because we devas hold the treasure of the Dharma in the highest esteem, we revere such persons as we revere the Buddha, or honor them as disciples of the Blessed One.

At that time, Śakra, Lord of the Devas, again addressed 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 and in the presence of immeasurable Buddhas, they cultivated many roots of virtue, made many correct vows and engaged in many correct practices, made offerings to many Buddhas, and attended upon many good spiritual friends. Thus, with regard to this profound prajnaparamita, they listen with wholehearted attention, receive and uphold it, read and recite it, diligently cultivate and study it, reflect upon it correctly, copy it, explain it, proclaim it, and circulate it widely.

“Blessed One! Good men and good women who wish to attain the Buddhas’ knowledge of all knowledge should train in prajnaparamita. Those who wish to attain prajnaparamita should train in the Buddhas’ knowledge of all knowledge. Why? Because the attainment of the Buddhas’ knowledge of all knowledge arises entirely from prajnaparamita, and all prajnaparamita arises from the Buddhas’ knowledge of all knowledge. Why? Because the attainment of the Buddhas’ knowledge of all knowledge is not different from prajnaparamita, and all prajnaparamita is not different from the Buddhas’ knowledge of all knowledge. Therefore, one should know that the attainment of the Buddhas’ knowledge of all knowledge and this prajnaparamita are nondual and undivided.”

The Buddha said to Śakra, Lord of the Gods:

“Just so! Just so! It is exactly as you have said. The majestic power and merit of prajnaparamita are truly wondrous and rare.”

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

“Blessed One! For what reason does the Tathagata, the Worthy One, the Perfectly Awakened One, not praise the names and merits of generosity and the other five paramitas, up to the knowledge of all aspects, but praise only the name and merits of the sixth, prajnaparamita?”

The Buddha said to Ānanda:

“Ānanda! In relation to the preceding five paramitas, up to the knowledge of all aspects, the sixth, prajnaparamita, is supreme and serves as their guide. Therefore, I praise only the name and merits of prajnaparamita.

“Furthermore, Ānanda, what do you think? If one practices generosity, up to the knowledge of all aspects, without dedicating it to the knowledge of all knowledge, can this be called the true practice of the paramita of generosity, up to the knowledge of all aspects?”

Ānanda replied:

“Blessed One, it cannot! Well-Gone One, it cannot!”

The Buddha said:

“Ānanda! The essential point is that only when one practices generosity, up to the knowledge of all aspects, by dedicating it to the knowledge of all knowledge can it be called the true practice of the paramita of generosity, up to the knowledge of all aspects. Therefore, I say that in relation to the preceding five paramitas, up to the knowledge of all aspects, the sixth, prajnaparamita, is supreme and serves as their guide. For this reason, I praise only the name and merits of prajnaparamita.”

Ānanda again said to the Buddha:

“Blessed One! How can one practice the paramita of generosity, up to the knowledge of all aspects, by dedicating it to the knowledge of all knowledge?”

The Buddha said:

“Ānanda! By employing nonduality as a skillful means, non-arising as a skillful means, and non-attainment as a skillful means when dedicating it to the knowledge of all knowledge, one can practice the paramita of generosity, up to the knowledge of all aspects.”

The Venerable Ānanda said to the Buddha:

“Blessed One! How does employing nonduality as a skillful means, non-arising as a skillful means, and non-attainment as a skillful means when dedicating it to the knowledge of all knowledge enable one to practice the paramita of generosity, up to the knowledge of all aspects?”

The Buddha said:

“Ānanda! By employing the nonduality of form, up to the knowledge of all aspects, as a skillful means; their non-arising as a skillful means; and their non-attainment as a skillful means when dedicating them to the knowledge of all knowledge, one can practice the paramita of generosity, up to the knowledge of all aspects.”

Ānanda again said to the Buddha:

“Blessed One! How does employing the nonduality of form, up to the knowledge of all aspects, as a skillful means; their non-arising as a skillful means; and their non-attainment as a skillful means when dedicating them to the knowledge of all knowledge enable one to practice the paramita of generosity, up to the knowledge of all aspects?”

The Buddha said:

“Ānanda! Form is emptiness in its essential nature; likewise, the knowledge of all aspects is emptiness in its essential nature. Why? Because form, up to the knowledge of all aspects, being emptiness in essential nature, and the paramita of generosity, up to the knowledge of all aspects, are all nondual and undivided.

“Ānanda, you should know that through prajnaparamita one can dedicate merit to the knowledge of all knowledge. Through dedication to the knowledge of all knowledge, one can bring the paramita of generosity, up to the knowledge of all aspects, to ultimate perfection. Therefore, in relation to generosity and the other paramitas, up to the knowledge of all aspects, prajnaparamita is supreme and serves as their guide. Hence, I praise only prajnaparamita.

“Ānanda, you should know that it is like sowing seeds in the earth: through the convergence of conditions, the seeds grow. You should know that the earth is that upon which the seeds depend for their growth and by which they are able to stand firmly. In the same way, prajnaparamita is the support, foundation, and ground of growth for dedication to the knowledge of all knowledge, as well as for generosity and the other paramitas, up to the knowledge of all aspects. Therefore, in relation to generosity and the other paramitas, up to the knowledge of all aspects, this prajnaparamita is supreme and serves as their guide. For this reason, I praise only prajnaparamita.”

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

“Blessed One! The Tathagata, the Worthy One, the Perfectly Awakened One, has not yet spoken exhaustively of the supreme merits and benefits of this prajnaparamita. Why?

Because since I began receiving instruction from the Blessed One, I have understood that the supreme merits and benefits of prajnaparamita are exceedingly profound, exceedingly vast, and boundless. If good men and good women listen wholeheartedly to this extremely profound prajnaparamita scripture, uphold it, recite it, diligently study and practice it, contemplate it correctly according to reason, copy it, explain it, proclaim it, and disseminate it widely, and moreover make offerings to it of various kinds of exquisitely fine garlands, up to bright lamps, the merit they attain will also be boundless.

Furthermore, if good men and good women listen wholeheartedly to this extremely profound prajnaparamita scripture, uphold it, recite it, diligently study and practice it, contemplate it correctly according to reason, copy it, explain it, and proclaim it universally, they thereby preserve all the Buddha-Dharma. Through this cause and condition, the ten wholesome paths of karma then appear in the world; or the practices of generosity and moral discipline; or the four dhyanas, the four immeasurables, and the four formless concentrations; or the six paramitas, up to the knowledge of all aspects; or the fruit of stream-entry, up to unsurpassed perfect awakening; or the great kshatriya clans, up to the great householder clans;

or the Heaven of the Four Great Kings, up to the Heaven of Neither Perception nor Non-Perception.

All other excellent things in the world thereby appear.”

Then the Buddha said to Śakra, Lord of the Gods:

“Kauśika! I do not teach that the profound prajnaparamita possesses only the supreme merits and benefits described above. Why? Kauśika! Because the profound prajnaparamita is endowed with boundless supreme merits and benefits; even if they were analyzed and expounded, they could never be exhausted.”

Kausika! Nor do I say that the supreme benefits of merit described above belong merely to those who, with utmost sincerity, listen to, accept and uphold, read and recite, diligently cultivate and study, reflect upon in accordance with reason, copy, explain, expound, and widely disseminate this profound scripture of the Prajnaparamita, and who further make offerings to it with various kinds of supremely exquisite garlands, even lamps.

Why is this? Kausika! It is because those good men and good women, and so forth, who do not depart from the mind of the knowledge of all aspects and, employing non-apprehension as skillful means, with utmost sincerity listen to, accept and uphold, read and recite, diligently cultivate and study, reflect upon in accordance with reason, copy, explain, expound, and widely disseminate this profound scripture of the Prajnaparamita, and who further make offerings to it with various kinds of supremely exquisite garlands, even lamps, perfect immeasurable and surpassing aggregates of morality, concentration, wisdom, liberation, and the knowledge and vision of liberation.

Kausika! You should know that these good men and good women, and so forth, are like the Buddha. Why is this? Because they accept and uphold the unsurpassed path of all Tathagatas, Arhats, Perfectly Enlightened Ones of the past, future, and present, they will assuredly advance toward the fruit of a Buddha’s enlightenment, bring inexhaustible benefit and happiness to all sentient beings, and far surpass all shravakas and pratyekabuddhas.

Kausika! When the aggregates of morality, concentration, wisdom, liberation, and the knowledge and vision of liberation of shravakas and pratyekabuddhas are compared with those of these good men and good women, and so forth, they do not equal even one hundredth, one thousandth, or even the minutest fraction thereof. Why is this? Kausika! It is because these good men and good women, and so forth, have transcended the inferior mental conceptions of all shravakas and pratyekabuddhas. They never extol the Dharma of the shravaka or pratyekabuddha vehicles, and they clearly know all dharmas; that is, they can correctly know their nonexistence.

Kausika! Those good men and good women, and so forth, whose minds do not depart from the knowledge of all aspects and who, employing non-apprehension as skillful means, with utmost sincerity listen to, accept and uphold, read and recite, diligently cultivate and study, reflect upon in accordance with reason, copy, explain, expound, and widely disseminate this profound scripture of the Prajnaparamita, and who further reverently make offerings to, honor, and praise it with various kinds of supremely exquisite garlands, even lamps—I say that they will obtain immeasurable and boundless surpassing benefits of merit in this present life and in lives to come.

Thereupon, Shakra, Lord of the Devas, addressed the Buddha:

“World-Honored One! We devas shall constantly accompany and protect these good men and good women, and so forth, and shall not allow any humans, nonhumans, or adverse conditions to harm them.”

The Buddha then said to Shakra, Lord of the Devas:

“If any good men or good women, and so forth, with minds corresponding to the knowledge of all aspects and employing non-apprehension as skillful means, accept and uphold, read and recite this profound scripture of the Prajnaparamita, at that time immeasurable hundreds of thousands of devas, wishing to hear the Dharma, will all assemble within the congregation. Rejoicing with delight, they will reverently accept and uphold this profound Prajnaparamita.

“Kausika! When any good men or good women, and so forth, with minds corresponding to the knowledge of all aspects and employing non-apprehension as skillful means, expound teachings corresponding to such profound Prajnaparamita, immeasurable devas and others will all assemble within the congregation. Through their divine spiritual power, they will cause the Dharma teacher’s eloquence to increase so that, while teaching the Dharma, the teacher may proclaim it inexhaustibly.

“Kausika! When any good men or good women, and so forth, with minds corresponding to the knowledge of all aspects and employing non-apprehension as skillful means, expound such profound Prajnaparamita, immeasurable devas and others, out of reverence for the Dharma, will assemble within the congregation. Through their divine spiritual power, they will cause the Dharma teacher’s eloquence to flow unhindered while teaching the Dharma, so that even if obstacles and difficulties arise, the discourse will not be interrupted.

“Kausika! Those good men and good women, and so forth, who, with minds corresponding to the knowledge of all aspects and employing non-apprehension as skillful means, with utmost sincerity listen to, accept and uphold, read and recite, diligently cultivate and study, reflect upon in accordance with reason, copy, explain, expound, and widely disseminate this profound scripture of the Prajnaparamita, and who further make offerings to it with various kinds of supremely exquisite garlands, even lamps, will obtain boundless and surpassing benefits of merit in this present life. Mara and Mara’s armies will be unable to trouble or harm them.

“Furthermore, Kausika! Any good men or good women, and so forth, who expound the Prajnaparamita amid the fourfold assembly without fear in their hearts and without yielding before any question do so because they are supported by this profound Prajnaparamita, the great king of dharanis.

“Furthermore, within this secret treasury of the Prajnaparamita are fully contained all classifications of dharmas: wholesome dharmas, unwholesome dharmas, determinate dharmas, indeterminate dharmas, contaminated dharmas, uncontaminated dharmas, conditioned dharmas, unconditioned dharmas, worldly dharmas, supramundane dharmas, common dharmas, uncommon dharmas, dharmas of shravakas, dharmas of pratyekabuddhas, dharmas of bodhisattvas, and dharmas of Tathagatas. Such immeasurable and boundless classifications and Dharma gateways are all encompassed herein.

“Moreover, because these good men and good women, and so forth, skillfully abide in the emptiness of the internal, up to the emptiness of the nonexistence of intrinsic nature, they ultimately perceive no challenger, no subject of challenge, and no expounding of the Prajnaparamita. Why is this?

“Kausika! Because these good men and good women, and so forth, are protected and sustained by the profound Prajnaparamita, the great king of dharanis, they do not yield before any challenge posed by followers of other schools.

“Furthermore, Kausika! If any good men or good women, and so forth, with utmost sincerity listen to, accept and uphold, read and recite, diligently cultivate and study, reflect upon in accordance with reason, copy, explain, expound, and widely disseminate this profound scripture of the Prajnaparamita, their minds will never be alarmed, agitated, or afraid; their minds will not sink into despondency, nor will they experience regret, grief, or sorrow. Why is this? It is because these good men and good women, and so forth, perceive no dharma that could cause alarm or fear, or even grief, sorrow, or regret.

“Kausika! If any good men or good women, and so forth, wish to obtain boundless and surpassing benefits of merit in this present life, they should, with utmost sincerity, listen to, accept and uphold, read and recite, diligently cultivate and study, reflect upon in accordance with reason, copy, explain, expound, and widely disseminate this profound scripture of the Prajnaparamita. They should further reverently make offerings to, honor, and praise it with various kinds of supremely exquisite garlands, even lamps, and should never abandon it, even temporarily.”

Furthermore, Kausika, if good men and good women, and others, with minds corresponding to the knowledge of all knowledge and employing non-apprehension as a skillful means, sincerely listen to, uphold, read, recite, diligently cultivate and study, reflect upon correctly, copy, explain, expound, and widely disseminate the scriptures of the profound prajnaparamita, and if they also reverently honor, make offerings to, venerate, and praise them with various kinds of supremely exquisite flower garlands, lamps, and other offerings, then these good men and good women, and others, will always be respected and cherished by their parents, teachers, friends, kings, ministers, Sramanas, Brahmins, and others.

They will also be kept in mind and protected by the Buddhas, bodhisattvas, pratyekabuddhas, and sravakas throughout the boundless worlds of the ten directions. They will further be safeguarded by the devas, Maras, Brahmas, humans, nonhumans, asuras, and others throughout the world. These good men and good women, and others, will attain uninterrupted, supremely excellent eloquence.

At all times, they will cultivate generosity through prajnaparamita, and even the knowledge of all aspects, without ever becoming indolent; nor will they abandon the work of teaching and transforming sentient beings and adorning and purifying Buddha-fields.

These good men and good women, and others, will attain the extraordinary supernormal powers of bodhisattvas and travel freely and unobstructedly to the Buddha-fields. These good men and good women, and others, will not be overcome by any non-Buddhist teacher of doctrine; instead, they will be able to overcome all other non-Buddhist teachers of doctrine.

Kausika, if good men and good women, and others, wish to obtain such uninterrupted and inexhaustible benefits of extraordinary merit in the present and future lives, they should, with minds corresponding to the knowledge of all knowledge and employing non-apprehension as a skillful means, sincerely listen to, uphold, read, recite, diligently cultivate and study, reflect upon correctly, copy, explain, expound, and widely disseminate the scriptures of the profound prajnaparamita. They should also reverently honor, make offerings to, venerate, and praise them with various kinds of supremely exquisite flower garlands, lamps, and other offerings.

Furthermore, Kausika, these good men and good women, and others, copy this profound prajnaparamita, enshrine it in a pure place adorned with various ornaments, and reverently honor, make offerings to, venerate, and praise it.

At that time, throughout the great trichiliocosm and the immeasurable, boundless other worlds of the ten directions, those among the devas, from the Heaven of the Four Great Kings up to the Brhatphala Heaven, who have aroused the aspiration for unsurpassed, perfect enlightenment will constantly come to this place to behold, bow before, and recite this prajnaparamita. They will reverently honor, make offerings to, venerate, and praise it, circumambulate it clockwise, join their palms and bow, and then depart.

The devas of the Pure Abodes will also constantly come here to behold, bow before, and recite it; reverently honor, make offerings to, venerate, and praise it; circumambulate it clockwise; join their palms and bow; and then depart. Dragons, yakshas endowed with great majestic power, nonhumans, and others will also constantly come here to behold, bow before, and recite it; reverently honor, make offerings to, venerate, and praise it; circumambulate it clockwise; join their palms and bow; and then depart.

Kausika, these good men and good women, and others, should think: “At this very moment, throughout the great trichiliocosm and the boundless other worlds of the ten directions, all the devas, dragons, nonhumans, and others constantly come here to behold, bow before, and recite the profound prajnaparamita that I have copied. They reverently honor, make offerings to, venerate, and praise it, circumambulate it clockwise, join their palms and bow, and then depart. Thus, I have performed the gift of Dharma.” Having thought in this way, they will rejoice and be delighted, causing the merit they have acquired to increase manyfold.

Kausika, because these good men and good women, and others, are constantly attended and protected by devas, dragons, yakshas, asuras, and others throughout the great trichiliocosm and the boundless other worlds of the ten directions, they will not be troubled or harmed by any nonhuman or other being. The only exceptions are when they must now experience the karmic results of evil deeds committed in previous lives, or when grave offenses are transformed into lighter ones to be experienced in the present life.

Kausika, through the great majestic spiritual power of the scriptures of this profound prajnaparamita, these good men and good women, and others, obtain such extraordinary kinds of merit and benefit in the present life. That is to say, those devas and others who have aroused the aspiration for unsurpassed, perfect enlightenment, or who have taken refuge in the Buddha and the Dharma and obtained extraordinary benefit and well-being, constantly attend and protect those good men and good women and increase their power because they revere the Dharma. Why is this?

Kausika, it is because these good men and good women, and others, have aroused the aspiration for unsurpassed, perfect enlightenment, constantly rescue sentient beings, constantly bring sentient beings to maturity, never abandon sentient beings, and constantly bring benefit and well-being to sentient beings. Those devas and others do likewise. For this reason, they constantly come to protect them, and thus unexpected calamities cannot encroach upon, injure, trouble, or harm them.

Fascicle 502

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