大般若波羅蜜多經

02

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

“World-Honored One! Such prajnaparamita is exceedingly rare and extraordinary. It can discipline the assembly of great bodhisattvas, causing them to abandon conceit and dedicate their aspirations toward the knowledge of all knowledge.”

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

“Why is prajnaparamita exceedingly rare and extraordinary, able to discipline the assembly of great bodhisattvas, cause them to abandon conceit, and dedicate their aspirations toward the knowledge of all knowledge?”

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

“World-Honored One! When great bodhisattvas who do not rely upon prajnaparamita practice generosity through prajnaparamita and the other qualities of a Buddha, they lack skillful means. Thus, although they cultivate wholesome dharmas, they still give rise to conceit and cannot dedicate them toward the knowledge of all knowledge.

“When great bodhisattvas rely upon prajnaparamita, then, as they practice generosity through prajnaparamita and the other qualities of a Buddha, they employ skillful means to cultivate wholesome dharmas and discipline their conceit. They can thereby dedicate their aspirations toward the knowledge of all knowledge.”

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

“So it is! So it is! It is exactly as you have said. Kauśika, if good men, good women, and others listen wholeheartedly to this prajnaparamita, accept and retain it, read and recite it, diligently study and cultivate it, reflect upon it in accordance with reason, copy it, explain it, and widely disseminate it, their bodies and minds will enjoy peace and happiness, and no calamity will assail them.

“If, amid ranks of armies engaged in battle, a person single-mindedly recites and recollects this prajnaparamita, that person will compassionately protect and remain mindful of sentient beings, will not be wounded by blades or clubs, and will give rise to loving-kindness toward every hostile enemy. If those enemies give rise to malicious intentions, they will naturally be defeated.

“It is utterly impossible for these good men, good women, and others to be wounded and killed by swords or arrows while on the battlefield.

“Why is this? Kauśika, because these good men, good women, and others practice prajnaparamita, they naturally eliminate evil karma, afflictions, and all harm from blades and clubs. They can also eliminate evil karma, afflictions, and all harm from blades and clubs for others.

“Furthermore, Kauśika, if good men, good women, and others listen wholeheartedly to prajnaparamita, accept and retain it, read and recite it, diligently and vigorously study and cultivate it, reflect upon it in accordance with reason, make offerings to it, revere, honor, and praise it, copy it, explain it, and widely disseminate it, they cannot be harmed by any kind of poison, bewitchment, ghostly influence, curse, or spell. Nor can they be harmed by drowning, fire, blades or clubs, vicious beasts, hostile bandits, malevolent spirits, or any evil māra or demon.

“Why is this? Kauśika, because such prajnaparamita is the Great Divine Mantra, the Great Mantra of Illumination, the Unsurpassed Mantra, and the Unequaled Mantra. Such prajnaparamita is the king of mantras, supremely exalted and wondrous, incomparable to anything, and endowed with great majestic power. It can overcome all things, yet cannot be overcome by anything.

“These good men, good women, and others who diligently study and cultivate this divine mantra neither harm themselves nor are harmed by other people or other things.

“Kauśika, when these good men, good women, and others study this profound prajnaparamita, this Great King of Divine Mantras, although they attain neither self nor dharmas, they nevertheless realize unsurpassed, complete enlightenment. Through this they attain the knowledge of all knowledge, discern the differences among the mental activities of sentient beings, freely turn the unsurpassed Dharma wheel, and cause those beings to practice according to the teachings and obtain great benefit.

“Why is this? Kauśika, because all bodhisattvas of the past, future, and present study this profound prajnaparamita, the Great King of Divine Mantras, and neither attain nor realize anything. Therefore, it is called the knowledge of all knowledge.

“Kauśika, if good men, good women, and others listen wholeheartedly to this prajnaparamita, accept and retain it, read and recite it, diligently and vigorously study and cultivate it, reflect upon it in accordance with reason, make offerings to it, revere, honor, and praise it, copy it, explain it, and widely disseminate it, then in times to come they will obtain such merits and virtues in this present life.

“Furthermore, Kauśika, if good men, good women, and others copy this profound prajnaparamita, the Great King of Divine Mantras, place it in a pure place, and make offerings to it, revere, honor, and praise it, then although they do not listen to it, accept and retain it, read and recite it, diligently and vigorously study and cultivate it, or reflect upon it in accordance with reason, and although they do not reveal, explain, or distinguish its meaning for others, the towns and royal capitals where it is kept will not suffer calamities or epidemics, nor will humans, nonhumans, or others inflict harm there.

“Furthermore, Kauśika, if good men, good women, and others fear enemies, vicious beasts, calamities, curses, epidemics, poisons, spells, and the like, they should copy as much or as little of this prajnaparamita, the Great King of Divine Mantras, as they can, place it in a fragrant pouch and then within a jeweled case, or wear it upon their bodies, making offerings to it and revering it. All that they fear will then disappear. Gods, nāgas, ghosts, and spirits will constantly come to protect them, except when they must undergo the consequences of evil karma created in previous lives.

“Kauśika, suppose a person or an animal enters the enclosure of the Bodhi Tree, or merely approaches that enclosure. Neither humans nor nonhumans can harm them.

“Why is this? Kauśika, because all Buddhas of the past, future, and present have sat in that place and attained unsurpassed, complete enlightenment. Having attained enlightenment, they bestow upon sentient beings freedom from alarm, fear, enmity, and harm, bringing peace and happiness to their bodies and minds. Therefore, you should know that wherever prajnaparamita is present, it is likewise: all gods, nāgas, asuras, and others constantly come to protect that place.

“Kauśika, wherever such prajnaparamita is present, that very place is a true jeweled stupa—a caitya. All sentient beings should bow respectfully before it and make the finest offerings to it, revering, honoring, and praising it. Why is this? Because it is a refuge for all classes of sentient beings.”

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

“World-Honored One! Suppose some good men, good women, and others copy this prajnaparamita, adorn it in various ways, make offerings to it, revere, honor, and praise it, and offer the finest flower garlands, powdered incense, fragrant ointments, garments, jeweled necklaces, banners, canopies, marvelous and extraordinarily precious jewels, music, and lamps. After the Buddha’s nirvana, suppose other good men, good women, and others erect a jeweled stupa adorned with the seven treasures, place the Buddha’s relics in a precious casket within that stupa, make offerings to it, revere, honor, and praise it, and offer the finest flower garlands, powdered incense, fragrant ointments, garments, jeweled necklaces, banners, canopies, marvelous and extraordinarily precious jewels, music, and lamps.

Of these two kinds of people, which gains the greater merit?”

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

“I shall ask you a question, and you may answer as you see fit. What do you think? Through cultivating and studying which paths did the Tathagata attain the knowledge of all knowledge, realize unsurpassed, complete enlightenment, and obtain his present body?”

Śakra, Lord of the Gods, replied:

– The Tathagata’s attainment of omniscience, realization of unsurpassed, perfect enlightenment, and present body were all attained through reliance upon the study and practice of prajnaparamita.

Thereupon, the Buddha said to Śakra, Lord of the Devas:

– So it is! So it is! It is exactly as you have said. Because I relied upon the study and practice of prajnaparamita, I attained omniscience, realized unsurpassed, perfect enlightenment, and obtained this present body.

Why is this? Kauśika, it is impossible for anyone who has not studied prajnaparamita to attain omniscience, realize unsurpassed, perfect enlightenment, and obtain this present body.

Kauśika, it is not merely through obtaining a body adorned with excellent marks that one is called a Tathagata, Arhat, Perfectly Enlightened One; one must realize omniscience to be called a Tathagata, Arhat, Perfectly Enlightened One.

Kauśika, the omniscience attained by the Tathagata arose with prajnaparamita as its cause, while the body adorned with excellent marks serves only as its support. Without relying upon the Buddha’s body adorned with excellent marks, omniscience would have no means of arising. Therefore, prajnaparamita is precisely the cause that gives rise to omniscience.

In order that this knowledge may continually become manifest, the Buddha’s body adorned with excellent marks must be cultivated. If this body adorned with excellent marks did not serve as the support of universal knowledge, all devas, nāgas, humans, and nonhumans should not sincerely make offerings to it or venerate it. Because the Buddha’s body adorned with excellent marks serves as the support of universal knowledge, devas, nāgas, humans, and nonhumans make offerings to it and venerate it.

For this reason, after I enter nirvana, devas, nāgas, humans, and nonhumans will all make offerings to and venerate my relics.

Kauśika, when good men and good women and others copy this prajnaparamita, make offerings to it, venerate, honor, and praise it, they thereby make offerings to omniscience and also to the supporting basis—the Buddha’s body adorned with excellent marks and his relics after I enter nirvana.

Why is this? Kauśika, it is because omniscience, the body adorned with excellent marks, and the relics all have prajnaparamita as their foundation. Therefore, Kauśika, suppose good men and good women and others copy this prajnaparamita, adorn it with various precious ornaments, make offerings to it, venerate, honor, and praise it, and also offer it the finest garlands and even shining lamps. After the Buddha has entered nirvana, suppose other good men and good women and others construct a magnificent stupa adorned with the seven precious substances, enshrine the Buddha’s relics within it, make offerings to it, venerate, honor, and praise it, and offer it the finest garlands and even shining lamps. Of these two, the former gain immeasurably many times more merit.

Why is this? Kauśika, it is because when these good men and good women and others make offerings to prajnaparamita, they make offerings to the Buddha’s omniscience, body adorned with excellent marks, and relics.

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

– Blessed One, the people of Jambudvīpa are unable to copy this prajnaparamita, adorn it with precious substances, make offerings to it, venerate, honor, and praise it; nor are they able to listen to it, receive and retain it, read and recite it, diligently and earnestly study and practice it, or contemplate it in accordance with reason. Yet do those people not know that by copying this prajnaparamita, adorning it with precious substances, making offerings to it, venerating, honoring, and praising it, sincerely listening to it, receiving and retaining it, reading and reciting it, diligently studying and practicing it, and contemplating it in accordance with reason, they will acquire these supreme merits?

Thereupon, the Buddha said to Śakra, Lord of the Devas:

– I shall ask you a question; answer as you think fit. What do you think? How many people in Jambudvīpa have attained confirmed purity of faith in the Buddha, confirmed purity of faith in the Dharma, and confirmed purity of faith in the Sangha? How many have realized the fruit of stream-entry, the fruit of once-returning, the fruit of non-returning, or arhatship? How many have aroused the rightly determined aspiration to attain a pratyekabuddha’s enlightenment? How many have aroused the rightly determined aspiration to attain unsurpassed, perfect enlightenment?

Śakra, Lord of the Devas, replied:

– Blessed One, in Jambudvīpa only a few people have attained confirmed purity of faith in the Buddha, confirmed purity of faith in the Dharma, and confirmed purity of faith in the Sangha. Even fewer have realized the fruit of stream-entry, the fruit of once-returning, the fruit of non-returning, or arhatship. Few have aroused the rightly determined aspiration to attain a pratyekabuddha’s enlightenment, and fewer still have aroused the rightly determined aspiration to attain unsurpassed, perfect enlightenment.

Thereupon, the Buddha said to Śakra, Lord of the Devas:

– So it is! So it is! It is exactly as you have said. Kauśika, in Jambudvīpa very few people have attained confirmed purity of faith in the Buddha, confirmed purity of faith in the Dharma, and confirmed purity of faith in the Sangha. Even fewer have realized the fruit of stream-entry, the fruit of once-returning, the fruit of non-returning, or arhatship. Few have aroused the rightly determined aspiration to attain a pratyekabuddha’s enlightenment, and fewer still have aroused the rightly determined aspiration to attain unsurpassed, perfect enlightenment. Fewer still, after arousing this aspiration, diligently study and practice in order to advance in the practices leading to enlightenment. Fewer still among those who diligently study and practice the practices leading to enlightenment deeply believe in and accept this prajnaparamita. Fewer still, after deeply believing in and accepting it, practice prajnaparamita. Fewer still, after practicing it, gradually become established on the stage of non-retrogression. Fewer still, after abiding on that stage, swiftly realize unsurpassed, perfect enlightenment.

Kauśika, only great bodhisattvas who have become established on the stage of non-retrogression and seek to realize unsurpassed, perfect enlightenment can deeply revere, believe in, and accept profound prajnaparamita; sincerely listen to it, receive and retain it, read and recite it, diligently and earnestly study and practice it, and contemplate it in accordance with reason. They can also expound it to others in accord with their capacities and offer it the finest garlands and even shining lamps, making offerings to it, venerating, honoring, and praising it.

Kauśika, with the pure and unobstructed Buddha-eye, I survey the boundless worlds throughout the ten directions. Although immeasurable and innumerable sentient beings arouse the aspiration for enlightenment and cultivate the bodhisattva practices, because they remain far removed from profound prajnaparamita and far removed from skillful means, even if one, two, or three sentient beings attain the stage of a non-retrogressing bodhisattva, most fall to the stages of śrāvakas or pratyekabuddhas, whose aspirations and practices are inferior and lowly.

Why is this? Kauśika, it is because the unsurpassed, perfect enlightenment of the Buddhas possesses boundless merits and is extremely difficult to realize. Sentient beings of faulty wisdom, indolence, inferior diligence, and inferior resolute faith, who are themselves inferior, cannot realize it.

Therefore, Kauśika, good men and good women and others who arouse the aspiration for enlightenment, cultivate the bodhisattva practices, wish to abide on the stage of a non-retrogressing bodhisattva, and swiftly realize unsurpassed, perfect enlightenment without obstruction should constantly listen to this prajnaparamita, receive and retain it, read and recite it, diligently and earnestly study and practice it, contemplate it in accordance with reason, delight in questioning Dharma teachers, and joyfully explain it to others. They should also constantly copy it, adorn it with precious substances, make offerings to it, venerate, honor, and praise it.

Why is this? Kauśika, these good men and good women reflect: “In the past, when the Tathagata dwelt on the bodhisattva stage, he constantly and diligently studied and practiced the profound meaning of prajnaparamita such as this, and thereby attained unsurpassed, complete, perfect enlightenment. Today, we too should diligently study and practice prajnaparamita such as this, for it is our great teacher. By following it in study and practice, our aspirations will be fulfilled.”

Kauśika, whether a Buddha abides in the world or has entered nirvana, great bodhisattvas should rely upon this profound prajnaparamita and diligently study and practice it.

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

“Blessed One, if good men or good women wholeheartedly listen to, uphold, read, recite, diligently study and practice, properly contemplate, and extensively expound this profound prajnaparamita for sentient beings, or if they copy it, adorn it with precious substances, and make offerings to it with the finest flower garlands, lamps, and other offerings, honoring, revering, and praising it, how much merit do these good men and good women gain through those causes and conditions?”

The Buddha then told Śakra, Lord of the Devas:

“These good men and good women gain immeasurable, boundless, inconceivable, and incalculable merit, which cannot be reckoned even by means of numbers or analogies.

“Furthermore, Kauśika, suppose good men or good women, in the presence of Tathagatas or after they have entered nirvana, wishing to make offerings to the Buddha or to his relics, build precious stupas from the seven finest precious substances, ornament them with various precious jewels arranged together, and throughout their lives make offerings to them with the finest flower garlands, lamps, and other offerings, honoring, revering, and praising them. What do you think? Do these good men and good women gain much merit through those causes and conditions?”

Śakra, Lord of the Devas, replied:

“Blessed One, it is very great. Well-Gone One, it is very great.”

The Buddha said:

“Kauśika, suppose good men or good women, with pure minds, reverently believe in and understand the profound meaning of this prajnaparamita. Seeking unsurpassed, complete, perfect enlightenment, they wholeheartedly listen to, uphold, read, recite, diligently study and practice, properly contemplate, expound, and extensively reveal it to sentient beings. They carefully contemplate it with superior wisdom.

Wishing the true Dharma to abide long in the world, wishing the Buddha-eye never to perish, wishing the true Dharma never to disappear, wishing to protect and sustain bodhisattvas so that they may increase, and wishing the pure Dharma-eye never to perish from the world, they copy this profound prajnaparamita and adorn it with precious substances. They further make offerings to it with the finest flower garlands, powdered incense, scented ointments, garments, jeweled necklaces, banners, canopies, rare and marvelous precious gems, music, and lamps, honoring, revering, and praising it.

These good men and good women gain exceedingly great merit, immeasurably and boundlessly surpassing that of the former persons.

“Furthermore, Kauśika, let us set this aside. Suppose good men or good women, in the presence of a Tathagata or after he has entered nirvana, wishing to make offerings to the Buddha or to his relics, build precious stupas from the seven finest precious substances and ornament them with various precious jewels arranged together.

“Suppose such stupas filled the whole of Jambudvīpa, or the four great continents, or a small chiliocosm, or a medium chiliocosm, or the entire great trichiliocosm, and throughout their lives they made offerings to them with the finest flower garlands, lamps, and other offerings, honoring, revering, and praising them. What do you think? Would these good men and good women gain much merit through those causes and conditions?”

Śakra, Lord of the Devas, replied:

“Blessed One, it is very great. Well-Gone One, it is very great.”

The Buddha said:

“Kauśika, suppose good men or good women, with pure minds, reverently believe in and understand the profound meaning of this prajnaparamita. Seeking unsurpassed, complete, perfect enlightenment, they wholeheartedly listen to, uphold, read, recite, diligently study and practice, properly contemplate, expound, and extensively reveal it to sentient beings. They carefully contemplate it with superior wisdom.

Wishing the true Dharma to abide long in the world, wishing the Buddha-eye never to perish, wishing the true Dharma never to disappear, wishing to protect and sustain bodhisattvas so that they may increase, and wishing the pure Dharma-eye never to perish from the world, they copy this profound prajnaparamita, adorn it with precious substances, and make offerings to it with the finest flower garlands, powdered incense, scented ointments, garments, jeweled necklaces, banners, canopies, rare and marvelous precious gems, music, and lamps, honoring, revering, and praising it.

These good men and good women gain exceedingly great merit, immeasurably and boundlessly surpassing that of the former persons.

“Furthermore, Kauśika, let us set this aside. Suppose all sentient beings in this Jambudvīpa, or all sentient beings in the four great continents, or all sentient beings in a small chiliocosm, or all sentient beings in a medium chiliocosm, or all sentient beings in the great trichiliocosm, in the presence of a Tathagata or after he has entered nirvana, wishing to make offerings to the Buddha or to his relics, build precious stupas from the seven finest precious substances, ornament them with various precious jewels arranged together, and throughout their lives make offerings to them with the finest flower garlands, lamps, and other offerings, honoring, revering, and praising them.

What do you think? Would all those sentient beings in Jambudvīpa, or in the four great continents, or in the small chiliocosm, or in the medium chiliocosm, or in the great chiliocosm gain much merit through those causes and conditions?”

Śakra, Lord of the Devas, replied:

“Blessed One, it is very great. Well-Gone One, it is very great.”

The Buddha said:

“Kauśika, suppose good men or good women, with pure minds, reverently believe in and understand the profound meaning of this prajnaparamita. Seeking unsurpassed, complete, perfect enlightenment, they wholeheartedly listen to, uphold, read, recite, diligently study and practice, properly contemplate, expound, and extensively reveal it to sentient beings. They carefully contemplate it with superior wisdom.

Wishing the true Dharma to abide long in the world, wishing the Buddha-eye never to perish, wishing the true Dharma never to disappear, wishing to protect and sustain bodhisattvas so that they may increase, and wishing the pure Dharma-eye never to perish from the world, they copy this profound prajnaparamita, adorn it with precious substances, and make offerings to it with the finest flower garlands, powdered incense, scented ointments, garments, jeweled necklaces, banners, canopies, rare and marvelous precious gems, music, and lamps, honoring, revering, and praising it.

These good men and good women gain exceedingly great merit, immeasurably and boundlessly surpassing that of the former persons.

“Furthermore, Kauśika, let us set this aside. Suppose all kinds of sentient beings in this Jambudvīpa, neither earlier nor later but all at once, attained human birth. Each of them, wishing to make offerings to the Buddha or to his relics, would, in the presence of a Tathagata or after he had entered nirvana, build precious stupas from the seven finest precious substances for the sake of making offerings to the Buddha or to his relics, and adorn them with various precious jewels arranged together.”

Thus, suppose all sentient beings filling Jambudvipa or the four great continents, neither earlier nor later, were all to obtain human birth. Each of them, wishing to make offerings to the Buddha or to his relics, would, while the Tathagata was present or after he had entered nirvana, build a precious stupa from the seven kinds of supreme and wondrous jewels for the sake of making offerings to the Buddha or his relics, adorning it with various precious gems artfully intermingled.

Thus, suppose all sentient beings filling a small chiliocosm or a medium chiliocosm, neither earlier nor later, were all to obtain human birth. Each of them, wishing to make offerings to the Buddha or to his relics, would, while the Tathagata was present or after he had entered nirvana, build a precious stupa from the seven kinds of supreme and wondrous jewels for the sake of making offerings to the Buddha or his relics, adorning it with various precious gems artfully intermingled.

Thus, suppose all sentient beings filling a medium chiliocosm or a great trichiliocosm, neither earlier nor later, were all to obtain human birth. Each of them, wishing to make offerings to the Buddha or to his relics, would, while the Tathagata was present or after he had entered nirvana, build a precious stupa from the seven kinds of supreme and wondrous jewels for the sake of making offerings to the Buddha or his relics, adorning it with various precious gems artfully intermingled.

Suppose all these people, filling the great chiliocosm, were each to bring supreme and wondrous flower garlands, and so forth, up to bright lamps, and for one eon or more than one eon were all to make offerings to, revere, honor, and praise those precious stupas. What do you think? Would the sentient beings of Jambudvipa, the four great continents, the small chiliocosm, the medium chiliocosm, or the great chiliocosm acquire much merit through these causes and conditions?

Sakra, Lord of the Devas, replied:

“World-Honored One! It would be exceedingly great. Sugata! It would be exceedingly great.”

The Buddha said:

“Kausika! Suppose good men, good women, and others, with pure minds and reverent faith and understanding, were to approach this profound prajnaparamita and its meaning. Seeking unsurpassed, complete, perfect enlightenment, they would listen wholeheartedly, accept and retain it, read and recite it, diligently cultivate and study it, reflect upon it correctly, expound it, and reveal it widely to sentient beings.

They would carefully contemplate it with superior wisdom. Wishing the true Dharma to abide long in the world, the Buddha-eye not to perish, the true Dharma not to disappear, bodhisattvas to be protected and caused to flourish, and the pure Dharma-eye not to perish from the world, they would copy out this profound prajnaparamita, adorn it with precious substances, and make offerings to, revere, honor, and praise it with supreme and wondrous flower garlands, powdered incense, unguents, garments, jeweled necklaces, banners, pennants, precious canopies, rare and wondrous precious gems, music, and bright lamps.

These good men, good women, and others would acquire merit far surpassing that of the former persons—immeasurably and boundlessly greater.”

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

“World-Honored One! So it is. Sugata! So it is.

“When these good men, good women, and others make offerings to, revere, honor, and praise the profound prajnaparamita, it should be known that they thereby make offerings to, revere, honor, and praise the knowledge of all-knowing wisdom of all Buddhas of the past, future, and present.

“World-Honored One! Let us set this matter aside. Suppose all sentient beings throughout the great trichiliocosm, wishing to make offerings to the Buddha or to his relics, were each, while the Tathagatas were present or after they had entered nirvana, to build precious stupas from the seven precious substances.

Suppose all sentient beings as numerous as the sands of the Ganges throughout the Buddha-worlds of the ten directions, neither earlier nor later, were all to obtain human birth. Each of them, wishing to make offerings to a Tathagata or, after he had entered nirvana, to make offerings to the Buddha or his relics, would build a precious stupa from the seven kinds of supreme and wondrous jewels, adorning it with various precious gems artfully intermingled.

Suppose all these people, filling Buddha-worlds throughout the ten directions as numerous as the sands of the Ganges, were each to bring supreme and wondrous flower garlands, and so forth, up to bright lamps, and for one eon or more than one eon were to make offerings to, revere, honor, and praise those stupas. Although the merit acquired by these sentient beings through these causes and conditions would be immeasurably great, it would still be limited.

“This is because these good men, good women, and others, with pure minds and reverent faith and understanding, approach this profound prajnaparamita and its meaning. Seeking unsurpassed, complete, perfect enlightenment, they listen wholeheartedly, accept and retain it, read and recite it, diligently and energetically cultivate and study it, reflect upon it correctly, expound it, and reveal it widely to sentient beings.

They carefully contemplate it with superior wisdom. Wishing the true Dharma to abide long in the world, the Buddha-eye not to perish, the true Dharma not to disappear, bodhisattvas to be protected and caused to flourish, and the pure Dharma-eye not to perish from the world, they copy out this profound prajnaparamita, adorn it with precious substances, and make offerings to, revere, honor, and praise it with supreme and wondrous flower garlands, powdered incense, unguents, garments, jeweled necklaces, banners, pennants, precious canopies, rare and wondrous precious gems, music, and bright lamps.

These good men, good women, and others acquire merit far surpassing that of the former persons—immeasurably, boundlessly, inconceivably, and incalculably greater; it cannot be reckoned even through numerical analogies.”

The Buddha then told Sakra, Lord of the Devas:

“So it is! So it is! It is exactly as you have said. Kausika! The merit acquired by these good men, good women, and others in relation to the profound prajnaparamita is immeasurable, boundless, inconceivable, and incalculable; it cannot be reckoned even through numerical analogies.

“Why is this? Kausika! It is because the profound prajnaparamita can give rise to the Tathagata’s knowledge of all-knowing wisdom, and the Tathagata’s knowledge of all-knowing wisdom can give rise to the relics of the Buddhas.

“Therefore, Kausika, suppose good men, good women, and others, with pure minds and reverent faith and understanding, were able to approach this profound prajnaparamita and its meaning. Seeking unsurpassed, complete, perfect enlightenment, they would listen wholeheartedly, accept and retain it, read and recite it, diligently and energetically cultivate and study it, reflect upon it correctly, expound it, and reveal it widely to sentient beings.

They would carefully contemplate it with superior wisdom. Wishing the true Dharma to abide long in the world, the Buddha-eye not to perish, the true Dharma not to disappear, bodhisattvas to be protected and caused to flourish, and the pure Dharma-eye not to perish from the world, they would copy out this profound prajnaparamita, adorn it with precious substances, and make offerings to, revere, honor, and praise it with supreme and wondrous flower garlands, powdered incense, unguents, garments, jeweled necklaces, banners, pennants, precious canopies, rare and wondrous precious gems, music, and bright lamps.

Compared with the merit of those former persons who built and made offerings to precious stupas, the merit of these good men, good women, and others would be a hundred times, a thousand times, and so forth, greater—even surpassing it by an incalculable number of times.”

At that time, forty thousand devas in the assembly spoke together to Sakra, Lord of the Devas:

“Great Seer! One should listen wholeheartedly to this profound prajnaparamita, accept and uphold it, read and recite it, diligently and earnestly cultivate and study it, contemplate it in accordance with reason, expound and explain it extensively to others, and make offerings to, revere, honor, and praise it.

“Why is this? Whoever can listen wholeheartedly to this profound prajnaparamita, accept and uphold it, read and recite it, diligently and earnestly cultivate and study it, contemplate it in accordance with reason, expound and explain it extensively to others, and make offerings to, revere, honor, and praise it, causes all unwholesome dharmas to diminish and wholesome dharmas to increase.”

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

“You should listen wholeheartedly to this profound prajnaparamita, accept and uphold it, read and recite it, diligently and earnestly cultivate and study it, contemplate it in accordance with reason, expound and explain it extensively to others, and make offerings to, revere, honor, and praise it.

“Why is this? If the asuras and other violent beings should think, ‘We should wage war against the gods of the Thirty-Three,’ then each member of your celestial host should wholeheartedly recite and recollect this profound prajnaparamita, and make offerings to, revere, honor, and praise it. At that time, the malicious intentions arising in the asuras and other violent beings will immediately be extinguished.”

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

“World-Honored One! The profound prajnaparamita is the Great Divine Mantra, the Great Mantra of Illumination, the Unsurpassed Mantra, the Unequaled Mantra Equal to the Unequaled, and the king of all mantras. It is supremely precious and excellent, most exalted and subtle. It can eradicate all things, yet cannot be eradicated by anything. Why is this? Because the profound prajnaparamita can eradicate all evil and unwholesome dharmas and can bring all excellent wholesome dharmas to perfection.”

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

“So it is! So it is! It is exactly as you have said. Why is this? Kausika, all Buddhas of the past, future, and present rely upon this profound prajnaparamita, the Great King of Divine Mantras, to attain unsurpassed, perfect enlightenment, turn the wondrous Dharma wheel, and liberate sentient beings. I, too, relied upon this profound prajnaparamita, the Great King of Divine Mantras, to attain unsurpassed, perfect enlightenment and teach the unsurpassed Dharma to gods and humans.

“Kausika, through reliance upon the profound prajnaparamita, the Great King of Divine Mantras, there appear in the world the factors associated with the ten wholesome courses of karma, the four dhyanas, the four immeasurables, the four formless absorptions, the thirty-seven dharmas conducive to enlightenment, the six superknowledges, and immeasurable and boundless other Buddha-dharmas.

“Kausika, in brief, all eighty-four thousand aggregates of wholesome Dharma appear in the world through reliance upon the profound prajnaparamita, the Great King of Divine Mantras.

“Kausika, the Buddha’s knowledge of all things, naturally arisen wisdom, and inconceivable wisdom all appear in the world through reliance upon the profound prajnaparamita, the Great King of Divine Mantras.

“Kausika, through reliance upon the profound prajnaparamita, the Great King of Divine Mantras, bodhisattvas appear in the world. Through reliance upon bodhisattvas, there appear in the world the factors of enlightenment associated with the ten wholesome courses of karma, the four dhyanas, the four immeasurables, the four formless absorptions, the thirty-seven dharmas conducive to enlightenment, the six superknowledges, and immeasurable and boundless other Buddha-dharmas.

“If no Tathagata, Arhat, Perfectly Enlightened One appears in the world, bodhisattvas alone, because they previously heard the profound prajnaparamita, possess equal spiritual power, have perfected excellent skillful means, and have compassion for the world and sentient beings, establish and set forth the factors of enlightenment associated with the ten wholesome courses of karma, the four dhyanas, the four immeasurables, the four formless absorptions, the thirty-seven dharmas conducive to enlightenment, the six superknowledges, and immeasurable and boundless other Buddha-dharmas.

“Kausika, it is like the night when, through the full moon, light shines upon the stars and constellations, medicinal plants, and so forth, causing each to grow according to its own capacity.

“Thus, after a Tathagata, Arhat, Perfectly Enlightened One has entered nirvana and the true Dharma has become hidden, but before a subsequent Buddha appears in the world, the many practices of wondrous conduct found in the world all appear through reliance upon bodhisattvas. The many skillful means possessed by bodhisattvas can all be perfected through reliance upon prajnaparamita.

“Therefore, prajnaparamita is the root of all excellent wholesome dharmas.

“Furthermore, Kausika, if good men, good women, and others listen wholeheartedly to this profound prajnaparamita, accept and uphold it, read and recite it, diligently and earnestly cultivate and study it, contemplate it in accordance with reason, copy it, and expound and disseminate it widely, they will accomplish excellent merit and receive worldly and supramundane benefits in the present and future.”

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

“World-Honored One! How will these good men, good women, and others accomplish excellent merit and receive worldly and supramundane benefits in the present and future?”

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

“In their present lives, these good men, good women, and others will not be harmed by any poison, curse, or sorcery. They will not be burned by fire, swept away by water, or injured by knives or clubs. Even the four hundred and four illnesses will not cause their premature death, except when, because of fixed karma from previous lives, they must undergo its ripened result in the present life.

“Kausika, if these good men, good women, and others become entangled in official proceedings or are threatened by bandits, and they wholeheartedly recite and recollect the profound prajnaparamita, then if they go before those persons, they certainly will not be punished or harmed by them, and those persons will be unable to find any fault in them.

“Why is this? Kausika, it is because the awe-inspiring spiritual power of the profound prajnaparamita Dharma causes this to be so.

“Kausika, when these good men, good women, and others wish to approach kings, princes, or great ministers, if they wholeheartedly recite and recollect the profound prajnaparamita, then the kings and others will certainly greet them joyfully, make offerings to them, revere, honor, and praise them.

“Why is this? Kausika, because these good men, good women, and others have realized prajnaparamita, they constantly give rise to loving-kindness and compassion toward sentient beings. Through these causes and conditions, even when they are in dangerous wildernesses, they cannot be harmed by evil humans, nonhuman beings, or others.

“Kausika, these good men, good women, and others will obtain many such kinds of excellent merit and present benefits.

“Kausika, wherever these good men, good women, and others may be born, they will never be separated from excellent wholesome dharmas, will not fall into the lower realms, will benefit sentient beings, and will gradually attain the knowledge of all-knowing wisdom.

“Kausika, these good men, good women, and others will accomplish many such kinds of excellent merit and benefits in future lives.”

At that time, many brahmins of other paths came to where the Buddha was in order to find fault with him. Seeing them, Sakra, Lord of the Gods, thought, “Many brahmins of other paths have now come to this Dharma assembly to find fault with the Buddha. Could they be intending to obstruct prajnaparamita? I should recite and recollect the profound prajnaparamita that I received from the Buddha, causing those followers of other paths to withdraw.”

Having thought this, he immediately recited the profound prajnaparamita.

At that time, many non-Buddhist brahmins in the distance respectfully paid homage to the Blessed One, circumambulated the Buddha clockwise, and then withdrew.

When Śāriputra saw this, he thought: For what reason did those people depart as soon as they arrived?

Knowing his thought, the Buddha said to Śāriputra:

“Śāriputra! Those non-Buddhists came to find fault with me, but because Śakra, Lord of the Gods, recited and recollected the prajnaparamita, they were caused to withdraw.

“Śāriputra! When I examine these non-Buddhists, I do not see even the slightest wholesome quality in them. Harboring only malicious intentions, they came to my presence in order to find fault with me.

“Śāriputra! When I survey the entire world, I see no heavenly mara, non-Buddhist, or other sentient being who, harboring malicious intentions, can come seeking faults while the prajnaparamita is being taught and cause harm. Because of the majestic power of the prajnaparamita, no one can inflict harm.”

At that time, the evil Mara thought: Today, at the Buddha’s dwelling place, the four assemblies surround him, and gods of the Desire Realm and the Form Realm have all gathered for the teaching of the prajnaparamita. Among them, there will certainly be great bodhisattvas who personally approach the Buddha and receive predictions of bodhi. They will attain unsurpassed, perfect enlightenment, turn the wondrous Dharma wheel, and leave my realm empty. I should go there and destroy their eyes.

Having thought thus, he conjured four mighty and formidable divisions of troops and proceeded to the Buddha’s dwelling place.

When Śakra, Lord of the Gods, saw them, he thought: These troops have certainly been conjured by the evil maras. They intend to disturb the Buddha and obstruct the prajnaparamita. Why is this? These four divisions are equipped with such magnificent and extraordinary adornments that no royal army could equal them. They must certainly have been conjured by the evil maras to watch for the Buddha’s faults and harm the sentient beings cultivating there. I should recite and recollect the profound prajnaparamita that I received from the Buddha, causing those evil maras to retreat.

Having thought this, Śakra, Lord of the Gods, immediately recited the profound prajnaparamita. At that time, all the evil maras gradually withdrew and returned whence they had come. They were driven away by the majestic power of the profound prajnaparamita, the great king of divine spells.

Then innumerable gods of the Heaven of the Thirty-three rose together into the sky, conjured celestial flowers of wondrous sound, and scattered them over the Buddha. Joining their palms respectfully, they addressed the Buddha:

“Blessed One! We beseech you to cause this prajnaparamita to abide for a long time among the people of Jambudvipa, and to spread the prajnaparamita widely throughout all the people of Jambudvipa. It should be known that in this world the Three Jewels—the Buddha, Dharma, and Sangha—will then never perish, bringing supreme benefit, peace, and happiness to the world.”

At that time, each of the gods conjured celestial flowers of wondrous sound and scattered them over the Buddha. Then, one after another, they addressed the Buddha:

“Blessed One! Sentient beings who cultivate the prajnaparamita will not be watched by any evil mara or any of their retinues seeking to find fault with them.”

Then Śakra, Lord of the Gods, addressed the Buddha:

“Blessed One! Regarding sentient beings who merely hear the name and virtues of the prajnaparamita, it should be known that such sentient beings have previously made offerings to innumerable Buddhas, made vast vows before those Buddhas, and accumulated many roots of goodness before they could accomplish this. It could not be attained by creating only meager roots of goodness. How much more is this so for those who are able to listen to, accept and uphold, read and recite, diligently study and cultivate, contemplate in accordance with reason, copy and expound, disseminate widely, make offerings to, revere, honor, and praise it! It should be known that the merit and wisdom of such sentient beings are inconceivable.

“Why is this? Because those who seek the Buddhas’ knowledge of all-aspects should seek it within the principles of the prajnaparamita. Just as sentient beings who wish to find a great precious jewel must diligently employ skillful means to search for it in the vast ocean, so too those who seek the knowledge of all-aspects should seek it in the prajnaparamita.”

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

“So it is! So it is! It is exactly as you have said. All Buddhas who realize the knowledge of all-aspects attain its accomplishment by relying upon the prajnaparamita. Therefore, the prajnaparamita is the supreme fundamental Dharma of all Buddhas.”

Then Ānanda addressed the Buddha:

“Blessed One! For what reason do you not praise the paramitas of generosity, pure ethical conduct, patience, diligence, and meditative concentration, as well as other virtues, but praise only the prajnaparamita?”

The Buddha said:

“Ānanda! Because this prajnaparamita can serve as the foremost guide for the preceding five paramitas and all other virtues, I praise it.

“Moreover, Ānanda, what do you think? If one cultivates generosity through prajnaparamita without dedicating it to the knowledge of all-aspects, can this be called the true cultivation of generosity through prajnaparamita?”

Ānanda addressed the Buddha:

“Blessed One! It cannot. Only by cultivating generosity through prajnaparamita while dedicating it to the knowledge of all-aspects can it be called the true cultivation of generosity through prajnaparamita.”

The Buddha said:

“Ānanda! What do you think? If one cultivates generosity through prajnaparamita without dedicating it to the knowledge of all-aspects, can such cultivation be called the paramitas of generosity and so forth?”

Ānanda addressed the Buddha:

“Blessed One! It cannot. Only when one cultivates generosity through prajnaparamita while dedicating it to the knowledge of all-aspects can such cultivation be called the paramitas of generosity and so forth.”

The Buddha said:

“Ānanda! What do you think? If one cultivates roots of goodness without dedicating them to the knowledge of all-aspects, can such roots of goodness be brought to complete perfection?”

Ānanda addressed the Buddha:

“Blessed One! They cannot. Only when one cultivates roots of goodness while dedicating them to the knowledge of all-aspects can such roots of goodness be brought to complete perfection.”

The Buddha said:

“Ānanda! What do you think? Apart from the prajnaparamita, can one properly dedicate merit to the knowledge of all-aspects?”

Ānanda addressed the Buddha:

“Blessed One! One cannot. Only through the prajnaparamita can one properly dedicate merit to the knowledge of all-aspects.”

The Buddha said:

“Ānanda! What do you think? Are the majestic power and virtues of the profound prajnaparamita conceivable?”

Ānanda addressed the Buddha:

“Blessed One! They are inconceivable. The majestic power and virtues of the profound prajnaparamita are inconceivable, and no other roots of goodness can equal them.”

The Buddha said:

“Ānanda! For this reason, I say that the prajnaparamita can serve as the foremost guide for the preceding five paramitas and all other virtues, and can bring the preceding five paramitas and all other virtues to complete perfection. Therefore, I praise it. In praising the prajnaparamita, I also praise the preceding five paramitas and all other virtues.”

Then Ānanda addressed the Buddha:

“Blessed One! What does it mean to cultivate generosity through prajnaparamita and all other virtues while dedicating them to the knowledge of all-aspects?”

The Buddha said:

“Ānanda! One should cultivate generosity through prajnaparamita and all other virtues, dedicating them to the knowledge of all-aspects by employing nonduality as a skillful means, non-arising as a skillful means, and non-apprehension as a skillful means.”

The Venerable Ānanda addressed the Buddha:

“Blessed One! What nonduality should be employed as a skillful means, what non-arising should be employed as a skillful means, and what non-apprehension should be employed as a skillful means when cultivating generosity through prajnaparamita and all other virtues while dedicating them to the knowledge of all-aspects?”

The Buddha said:

“Khanh Hy! Taking the nonduality of form through consciousness as a skillful means, non-arising as a skillful means, and non-apprehension as a skillful means, one should dedicate the merit toward the knowledge of all knowledge and cultivate generosity through prajnaparamita, together with all other meritorious qualities. This is because the nature of such dharmas as form is entirely empty. The empty nature of form and the other dharmas, and generosity, are nondual.

Khanh Hy, you should know: only through profound prajnaparamita can merit be dedicated toward the knowledge of all knowledge. Because merit is dedicated toward the knowledge of all knowledge, generosity and the other practices attain the complete perfection of boundless merit.

Therefore, prajnaparamita is honored as the foremost guide of generosity and all other meritorious qualities.

Khanh Hy, you should know: it is like an open tract of ground upon which seeds are scattered; through the harmonious convergence of conditions, they grow. You should know that the open ground is their supporting basis, enabling the seeds to grow.

In the same way, prajnaparamita and the dedication of merit toward the knowledge of all knowledge serve as the supporting basis, enabling generosity and all other meritorious qualities to grow. Therefore, prajnaparamita is said to be the foremost guide of generosity and all other meritorious qualities.

For this reason, I extensively praise profound prajnaparamita, rather than the other meritorious qualities. To praise prajnaparamita is to praise all dharmas.”

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