大般若波羅蜜多經

03

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

“World-Honored One! Even the Tathagata, the Worthy One, the Perfectly Enlightened One, has not yet finished speaking of the sublime merits of the profound prajnaparamita.

“Why is this? Because, according to what I have received from the World-Honored One, the sublime merits of the profound prajnaparamita are vast and inexhaustible. The accumulated merits of any good men or good women who, with utmost sincerity, listen to, receive and uphold, read and recite, diligently and energetically cultivate and study, contemplate in accordance with reason, copy, expound, and widely disseminate the profound prajnaparamita, and who further make offerings to it of various supremely exquisite flower garlands, lamps, and so forth, are likewise inexhaustible.”

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

“Excellent! Excellent! It is just as you have said. Kauśika, I have not fully spoken of the sublime qualities of the profound prajnaparamita mentioned previously. Why is this? Kauśika, it is because the complete and boundless sublime qualities of the profound prajnaparamita cannot be exhausted through analysis and exposition.

“Kauśika, neither have I fully spoken of the sublime merits, mentioned previously, acquired by good men or good women who, with utmost sincerity, listen to, receive and uphold, read and recite, diligently and energetically cultivate and study, contemplate in accordance with reason, copy, expound, and widely disseminate this profound prajnaparamita, and who further make offerings to it of various supremely exquisite flower garlands, lamps, and so forth.

“Why is this? Kauśika, any good men or good women who, with pure minds, reverently accept the profound prajnaparamita in faith and seek unsurpassed, perfect enlightenment; who, with utmost sincerity, listen to, receive and uphold, read and recite, diligently and energetically cultivate and study, contemplate in accordance with reason, expound, and extensively reveal it to sentient beings;

and who carefully contemplate it with superior wisdom—wishing the True Dharma to abide in the world for a long time, the Buddha-eye never to perish, the True Dharma never to disappear, bodhisattvas to be protected and enabled to increase, and the pure Dharma-eye never to perish from the world—therefore copy this profound prajnaparamita, adorn it with various precious substances, and further make offerings to it of various supremely exquisite flower garlands, lamps, and so forth, honoring, revering, and praising it: I declare that in the present and future they will acquire immeasurable and boundless sublime merits.”

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

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

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

“Whenever good men or good women receive and uphold, read and recite the profound prajnaparamita, and extensively expound and reveal it to others, immeasurable hundreds of thousands of devas, wishing to hear the Dharma, will gather there. Filled with immense joy, they will reverently receive this profound prajnaparamita. Through the majestic power of these gods, the eloquence of those who teach the Dharma will increase, enabling them to proclaim it without exhaustion. Those who take no pleasure in speaking will be made to delight in speaking, and those weary in body and mind will be made vigorous.

“Kauśika, by receiving and upholding, reading and reciting the profound prajnaparamita, and extensively expounding and revealing it to others, these good men and good women will obtain such benefits in the present life.

“Furthermore, Kauśika, when these good men and good women expound this profound prajnaparamita among the four assemblies, their minds will know no timidity, and they will fear no challenge whatsoever.

“Why is this? Because they are protected by the profound prajnaparamita, the great king of divine mantras, and because within the complete and vast treasury of the mysteries of the profound prajnaparamita all dharmas are distinctly explained. These good men and good women abide in emptiness and therefore never perceive any person who poses a challenge, any circumstance in which a challenge occurs, or any words of challenge. Nor do they perceive anyone in relation to the profound prajnaparamita, and they likewise do not perceive any error in the profound prajnaparamita. Therefore, they cannot be challenged and subdued by any adherent of non-Buddhist paths.

“Kauśika, these good men and good women who expound the profound prajnaparamita to others will obtain such benefits in the present life.

“Furthermore, Kauśika, the minds of any good men or good women who, with utmost sincerity, listen to, receive and uphold, read and recite, diligently and energetically cultivate and study, contemplate in accordance with reason, copy, expound, and widely disseminate the profound prajnaparamita will neither be obscured nor retreat, nor will they be afraid.

“Why is this? Because these good men and good women have no attachment to any dharma, they do not perceive any dharma that could cause them to be obscured, to retreat, or to be afraid.

“Kauśika, because these good men and good women listen with utmost sincerity to the prajnaparamita and proceed through to widely disseminating it, they obtain such benefits in the present life.

“Furthermore, Kauśika, if any good men or good women, with utmost sincerity, listen to, receive and uphold, read and recite, diligently and energetically cultivate and study, contemplate in accordance with reason, copy, expound, and widely disseminate the prajnaparamita, and further make offerings to it of various supremely exquisite flower garlands, lamps, and so forth, these good men and good women will always be loved and respected by their parents, teachers and elders, relatives, friends, kings, ministers, śramaṇas, and brahmins.

They will also be remembered and protected by the Buddhas, bodhisattvas, śrāvakas, and pratyekabuddhas of the ten directions. They will further be guarded and protected by worldly beings, gods, Māras, Brahmās, humans, and nonhumans. All calamities will be extinguished, and the divergent doctrines of non-Buddhist paths will be unable to subdue them.

“Kauśika, because these good men and good women listen with utmost sincerity to the prajnaparamita and proceed through to making offerings to it, they will obtain such benefits in the present life.

“Furthermore, Kauśika, whenever good men or good women copy this profound prajnaparamita, adorn it with precious substances, place it in a pure location, and make offerings to, honor, revere, and praise it, then throughout this trichiliocosm and the boundless other lands of the ten directions, those among the hosts of gods, from the Heaven of the Four Great Kings through the Heaven of Abundant Fruit, who have already generated the aspiration for unsurpassed enlightenment will constantly come to that place to behold, venerate, read, and recite the profound prajnaparamita. They will make offerings to, honor, revere, and praise it, circumambulate it to the right, join their palms in homage, and then depart.

“The gods of the Pure Abodes will also constantly come there to behold, venerate, read, and recite the profound prajnaparamita. They will make offerings to, honor, revere, and praise it, circumambulate it to the right, join their palms in homage, and then depart.

“Moreover, dragons, mighty yakṣas, and, to speak more broadly, nonhumans and other beings will also constantly come there to behold, venerate, read, and recite the profound prajnaparamita. They will make offerings to, honor, revere, and praise it, circumambulate it to the right, join their palms in homage, and then depart.”

O Kausika! These good men and good women, and so forth, think thus: “Now all the devas, nagas, and, in full, humans and non-humans throughout this trichiliocosm and the boundless other lands of the ten directions have all come here to behold, venerate, read, and recite the profound prajnaparamita that I have copied; to make offerings to it, revere, honor, and praise it; to circumambulate it to the right, join their palms in homage, and then depart. In this way, I have established the gift of Dharma.”

Having reflected thus, they rejoice exceedingly, causing their merit and virtue to increase manyfold.

O Kausika! Because boundless devas, nagas, yakshas, asuras, and others constantly follow and protect these good men and good women, wherever they go they will not be harmed by humans or non-humans. The only exceptions are evil karmic causes fixed in previous lives whose results must be experienced in the present life, or grave evil consequences that are transformed into lighter retribution to be borne in this present life.

O Kausika! Through the mighty spiritual power of the profound prajnaparamita, these good men and good women attain such various excellent merits and virtues in this very life.

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

“World-Honored One! By what causes and conditions do these good men and good women know that devas, nagas, yakshas, and asuras from this trichiliocosm and the boundless other worlds of the ten directions have all come to that place to behold, venerate, read, and recite the prajnaparamita that they have copied; to make offerings to it, revere, honor, and praise it; and, joyfully joining their palms, to circumambulate it to the right and protect it?”

The Buddha then told Sakra, Lord of the Gods:

“If these good men and good women see wondrous light at a place where such profound prajnaparamita is kept, or smell an extraordinarily pervasive fragrance there, or hear melodious music, they should know that devas and nagas endowed with awe-inspiring virtue and great spiritual power have come to that place to behold, venerate, read, and recite the profound prajnaparamita copied by those people; to make offerings to it, revere, honor, and praise it; and, joyfully joining their palms, to circumambulate it to the right and protect it.

“Furthermore, O Kausika! If these good men and good women arrange that place so that it is clean, beautiful, and splendidly adorned, and with utmost sincerity and reverence make offerings to the profound prajnaparamita, they should know that devas and nagas endowed with awe-inspiring virtue and great spiritual power will then come to that place to behold, venerate, read, and recite the profound prajnaparamita copied and preserved by those people; to make offerings to it, revere, honor, and praise it; and, joyfully joining their palms, to circumambulate it to the right and protect it.

“O Kausika! Wherever such devas and nagas endowed with vast awe-inspiring virtue and spiritual power arrive, any evil ghosts or deviant spirits there will become frightened and withdraw, not daring to remain. Because of these causes and conditions, the minds of these good men and good women become expansive, and pure and excellent resolve arises in them. Their cultivation of wholesome karma becomes many times more luminous, and nothing they undertake is obstructed.

“Therefore, O Kausika, wherever this profound prajnaparamita is placed, the surrounding area should be cleared of filth, swept, wiped, and washed, sprinkled with fragrant water, and furnished with a jeweled seat upon which the scripture is placed. Incense should be burned and flowers scattered; jeweled banners and canopies should be hung; curtains, parasols, and wind bells should be suspended among them; and that place should be adorned with marvelous, rare, and precious gems, gold, silver, treasures, garments, necklaces, music, bright lamps, and a profusion of colors.

“If anyone is able to make offerings to the prajnaparamita in this way, immeasurable devas and nagas endowed with awe-inspiring virtue and great spiritual power will come to that place to behold, venerate, read, and recite the profound prajnaparamita copied and preserved by those people; to make offerings to it, revere, honor, and praise it; and, joyfully joining their palms, to circumambulate it to the right and protect it.

“Furthermore, O Kausika! If these good men and good women make offerings to, revere, honor, and praise such profound prajnaparamita, their bodies and minds will certainly not become weary. Their bodies and minds will be peaceful and joyful, harmonious and at ease, light and agile.

“If they concentrate their minds upon the prajnaparamita, then when they sleep at night they will have no evil dreams, but will see only auspicious dreams. That is, they will behold the Tathagata, the Arhat, the Perfectly Enlightened One, whose body is the color of genuine gold and adorned with the excellent marks, radiating great light that illuminates everything. Shravakas and bodhisattvas surround him before and behind.

“In the assembly, they hear the Buddha teach the six paramitas, beginning with generosity, and teachings whose meaning accords with roots of virtue. Or in a dream they see the Bodhi tree, immense and adorned with various jewels. A great bodhisattva approaches that tree, sits there in the lotus posture, attains unsurpassed, perfect enlightenment, turns the sublime Dharma wheel, and liberates sentient beings.

“Or in a dream they see immeasurable hundreds of thousands, hundreds of millions, and myriads of millions of great bodhisattvas discussing and discerning the meanings and principles of the various dharmas.

“Or in a dream they see that throughout the lands of the ten directions there are immeasurable hundreds of thousands, hundreds of millions, and myriads of millions of Buddhas. They also hear someone say that in those worlds there are Tathagatas, Arhats, Perfectly Enlightened Ones, each reverently surrounded by many hundreds of thousands, hundreds of millions, and myriads of millions of great bodhisattvas and shravaka disciples, teaching the Dharma in this way.

“Or in a dream they see that throughout the lands of the ten directions there are immeasurable hundreds of thousands, hundreds of millions, and myriads of millions of Buddhas about to enter nirvana. After those Buddhas enter nirvana, donors make offerings to their relics, using the seven supreme and wondrous treasures to construct immeasurable hundreds of thousands, hundreds of millions, and myriads of millions of great jeweled stupas. At each great jeweled stupa, they also offer immeasurable garlands of the finest flowers, bright lamps, and all manner of other offerings throughout immeasurable kalpas, revering, honoring, and praising it.

“O Kausika! When these good men and good women behold such auspicious dream signs, their bodies and minds remain peaceful and joyful whether asleep or awake. Celestial spirits sustain their vitality and cause them to feel that their bodies are light. Because of these causes and conditions, they do not become desirous of food, drink, medicine, clothing, or bedding, and their minds remain light and unburdened regarding the four requisites.

“This is like a yogin entering a sublime samadhi, whose body and mind are suffused by the power of that samadhi. After emerging from samadhi, even upon encountering delicious food, the yogin’s mind remains light and has few desires. So it is with these people.

“Why is this? O Kausika! Throughout this trichiliocosm and the boundless other worlds of the ten directions, these good men and good women are compassionately protected by all Tathagatas, Arhats, Perfectly Enlightened Ones, shravakas, pratyekabuddhas, bodhisattvas, devas, nagas, yakshas, asuras, and others endowed with great spiritual power and excellent awe-inspiring virtue. They infuse the bodies and minds of those people with wondrous vital essence, causing their resolve to become courageous and their bodies strong and healthy.

“O Kausika! Any good men and good women who wish to attain such excellent merits and virtues in this very life should always listen attentively to this profound prajnaparamita, receive and retain it, read and recite it, diligently and energetically study and cultivate it, reflect upon it in accordance with reason, and expound it extensively for sentient beings. They should also offer various garlands of the finest flowers, bright lamps, and all manner of other offerings to it, revering, honoring, and praising it.”

O Kausika! Although some good men and good women may be unable to listen to, accept and uphold, read and recite, diligently and earnestly cultivate and study, properly contemplate, or extensively expound prajnaparamita to sentient beings, nevertheless, wishing that the True Dharma may long abide in the world, that the Buddha-eye may not perish, that the True Dharma may not disappear, that bodhisattvas may be protected and caused to increase, and that the pure Dharma-eye may remain in the world without perishing, they copy and preserve the profound prajnaparamita, adorn it with various precious things, and furthermore make offerings to it with the finest flower garlands, lamps, and other such things, revering, honoring, respecting, and praising it;

they too acquire the excellent merits previously described.

Why is this? O Kausika! It is because these good men and good women are able to bring abundant benefit to immeasurable and boundless sentient beings.

Therefore, O Kausika! If any good men or good women wish to acquire excellent merit in the present and future, they should reverently accept with pure faith the profound prajnaparamita. For the sake of seeking unsurpassed, perfect enlightenment, they should listen to it wholeheartedly, accept and uphold it, read and recite it, diligently and earnestly cultivate and study it, properly contemplate it, and extensively expound and reveal it to sentient beings.

They should examine it carefully with higher wisdom. Wishing that the True Dharma may long abide in the world, that the Buddha-eye may not perish, that the True Dharma may not disappear, that bodhisattvas may be protected and caused to increase, that the meaning of the Dharma may be transmitted and taught to sentient beings in its fullness, and that the many kinds of sentient beings may be extensively disciplined so that the Buddha-eye is not diminished, they should copy and preserve this profound prajnaparamita, adorn it with various precious things, and furthermore make offerings to it with the finest flower garlands, lamps, and other such things, revering, honoring, respecting, and praising it.

If any good men or good women can act in this manner, they will acquire boundless, excellent merit in the present and future.

IV. CHAPTER ON EXTOLLING MERIT

Furthermore, O Kausika! Suppose relics of the Buddha filling this entire Jambudvipa were placed as one portion, and a written copy of the Dharma teaching of profound prajnaparamita were placed as another portion. Which of these two portions would you choose?

Sakra, Lord of the Devas, replied:

“Blessed One! In my view, one should choose the profound prajnaparamita. Why is this? I faithfully accept, revere, and make offerings to all relics of the Buddha. Yet the bodies and relics of all Buddhas arise from the Dharma teaching of profound prajnaparamita and come into being through the meritorious, awe-inspiring power acquired by cultivating and becoming permeated with the Dharma teaching of profound prajnaparamita. Therefore, they receive offerings, reverence, honor, respect, and praise from the entire world—from devas, humans, asuras, and others.

“All assemblies of great bodhisattvas diligently cultivate and study this Dharma teaching of profound prajnaparamita and properly contemplate it, thereby attaining unsurpassed, perfect enlightenment. Through this prajnaparamita, all Tathagatas, Arhats, Perfectly Enlightened Ones thoroughly realize suchness, the dharmadhatu, the nature of dharmas, and ultimate reality, and accomplish the Dharma body. Because they realize the Dharma body, they are called Buddhas. Because the relics of the Buddhas depend upon the Dharma body, they receive the reverence and offerings of the world.

“Blessed One! It is like when I sit upon the throne of the Lord of Devas in the Hall of Excellent Dharma in the Heaven of the Thirty-Three and expound the True Dharma to the assemblies of devas. At that time, immeasurable devas come to me to listen to the Dharma. They make offerings, reverently circumambulate me to the right, and then depart. If I am not upon that Dharma seat, the devas still come there. Although they do not see me, they regard the place as though I were present. They all reverently make offerings and say, ‘This is the throne upon which Sakra sits to teach the Dharma to the devas. We should regard the Lord of Devas as being present here.’ They then make offerings, circumambulate it to the right, bow down, and depart.

“The profound prajnaparamita is also like this. Wherever someone copies, accepts and upholds, reads and recites, or extensively expounds it to sentient beings, one should know that immeasurable and innumerable devas, nagas, yakshas, asuras, and others from this realm and from boundless worlds throughout the ten directions all come and assemble there. Even if no one is expounding the Dharma, they still come to that place out of reverence for the Dharma, make offerings, reverently circumambulate it to the right, and then depart.

“Blessed One! The profound prajnaparamita serves as the cause, condition, and basis for the practices of great bodhisattvas and for the Buddha’s wisdom of all-knowledge, enabling them to be fully realized. Therefore, I say: Even if relics of the Buddha filling this entire Jambudvipa were placed as one portion and a written copy of the Dharma teaching of profound prajnaparamita were placed as another portion, of these two portions I would choose the profound prajnaparamita.

“Furthermore, Blessed One! Let us set aside the case of relics of the Buddha filling this entire Jambudvipa being placed as one portion. Suppose relics of the Buddha filling the four great continents were placed as one portion, or relics of the Buddha filling a small chiliocosm were placed as one portion, or relics of the Buddha filling a medium chiliocosm were placed as one portion, or relics of the Buddha filling a great chiliocosm were placed as one portion, while someone’s written copy of the Dharma teaching of profound prajnaparamita were placed as another portion.

Of these two portions, I would choose the profound prajnaparamita. Why is this? I faithfully accept, revere, and make offerings at the places where relics of all Buddhas are enshrined.

Yet the Dharma bodies and relics of all Buddhas arise from the Dharma teaching of profound prajnaparamita. Through the meritorious, awe-inspiring power acquired by cultivating and becoming permeated with the Dharma teaching of profound prajnaparamita, they receive offerings, reverence, honor, respect, and praise from the entire world—from devas, humans, asuras, and others.

“Furthermore, Blessed One! Any good men or good women who wholeheartedly listen to, accept and uphold, read and recite, diligently and earnestly cultivate and study, properly contemplate, copy, extensively expound, and propagate the profound prajnaparamita will not fall into the evil destinies in future lives. They will remain far removed from the stages of sravakas and pratyekabuddhas and will not fear injury from any calamity or epidemic. They are like debtors who, fearing their creditors, draw near to and serve a king and, relying upon the king’s power, become free from fear. The king represents prajnaparamita, while the debtors represent those good men and good women who, by relying upon prajnaparamita, remain far removed from the evil destinies and all fears.

“Blessed One! It is as though a person relies upon a king and, being accepted by the king, receives offerings, reverence, honor, respect, and praise from the people of the world. The relics of the Buddha are also like this: because they have been permeated through cultivation of the profound prajnaparamita, devas, humans, asuras, and others all make offerings to, revere, honor, respect, and praise them. The king represents prajnaparamita, while the relics of the Buddha represent the person who relies upon the king.

“Blessed One! The wisdom of all-knowledge realized by all Buddhas is also accomplished through prajnaparamita. Therefore, I choose the profound prajnaparamita.

“Furthermore, Blessed One! The profound prajnaparamita possesses great spiritual power and benefits sentient beings throughout the trichiliocosm. Wherever it abides, Buddhas are present there performing the deeds of a Buddha. This is called bringing benefit and happiness to all sentient beings.”

World-Honored One! It is like a priceless great divine jewel, endowed with immeasurable sublime and wondrous powers. Wherever this divine jewel is present, neither humans nor nonhumans can cause harm.

If a good man, good woman, or another person is seized and possessed by a spirit and suffers anguish in body and mind, someone may then hold up this divine jewel for that person to see. Through the awesome power of the divine jewel, the spirit immediately departs.

Or if someone suffers from fever, wind, phlegm, or a feverish illness caused by a combination of wind and phlegm, when this divine jewel is fastened to the person’s body, all such illnesses are eliminated.

This divine jewel can illuminate dark places, bring coolness in hot weather, and provide warmth during cold rains. Wherever this divine jewel is present, the climate there becomes temperate, being neither cold nor hot.

Wherever this divine jewel is present, snakes, scorpions, and other venomous creatures dare not dwell. If a man or woman has been poisoned and suffers pain and distress, this divine jewel should be shown to the sick person. Through the awesome power of the divine jewel, the poison is neutralized.

If sentient beings suffer bodily afflictions such as leprosy, malignant sores, clustered boils, blindness, diseases of the eyes, ears, nose, throat, body, or joints, when they wear this divine jewel, all these illnesses are cured.

Or if the water in ponds, springs, wells, and the like is turbid and foul or is about to dry up, when this divine jewel is placed in the water, it immediately becomes full, clear, fragrant, and pure, endowed with the eight excellent qualities.

If fabrics of blue, yellow, red, white, pink, purple, azure, or green, woven in various colors, are used to wrap this divine jewel before it is placed in water, the water changes to the colors of those various fabrics.

Such a priceless great divine jewel possesses boundless awesome power, which could never be fully described. If the divine jewel is placed in a chest or casket, it also causes all the objects within to become fully endowed with immeasurable and boundless powers. Even if the chest or casket is later left empty, because the divine jewel was once placed there, the objects associated with that casket will still be greatly cherished by many people.

At that time, Ananda asked Sakra, Lord of the Gods:

– Does such a divine jewel exist only in the heavenly realm, or does it also exist in the human realm?

Sakra, Lord of the Gods, replied:

– This divine jewel exists in both the human and heavenly realms. A divine jewel in the human realm is small in form but heavy, whereas one in the heavenly realm is large in form but light.

Furthermore, a jewel in the human realm is imperfect in appearance, whereas one in the heavenly realm is perfectly round and complete. The sublime powers of a divine jewel in the heavenly realm are immeasurably greater than those of one in the human realm.

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

– World-Honored One! The profound prajnaparamita is also like this. It is the foundation of all merit and virtue and can eliminate immeasurable evil and unwholesome dharmas. Wherever it is present, it dispels the physical and mental anguish of sentient beings, and neither humans nor nonhumans can harm them.

World-Honored One! The Tathagata’s attainment of the wisdom of all-knowledge, as well as immeasurable and boundless other virtues, all arose from the profound and vast, immeasurable and boundless powers revealed by prajnaparamita, the Great King of Divine Mantras. Because the Buddha’s relics were imbued through cultivation with these virtues, they became a basis upon which such virtues abide. After the Buddha’s nirvana, they are worthy of receiving offerings, reverence, veneration, and praise from the entire world—from gods, humans, asuras, and others.

Furthermore, World-Honored One! Setting aside the Buddha’s relics throughout the trichiliocosm, suppose that all the Buddha’s relics filling worlds as numerous as the sands of the Ganges throughout the ten directions were made into one portion, while a written copy of this profound Dharma gateway of prajnaparamita constituted another portion. Between these two portions, I would choose the profound prajnaparamita.

Why is this? Although I have faith in, delight in, make offerings to, and revere the Buddha’s relics, the Dharma body of all Buddhas and their relics are both born from the profound Dharma gateway of prajnaparamita. It is only because they were imbued through cultivation with the meritorious and awesome power of profound prajnaparamita that they receive offerings, reverence, veneration, and praise from the entire world—from gods, humans, asuras, and others.

Furthermore, World-Honored One! The profound prajnaparamita can give rise to the Tathagata’s wisdom of all-knowledge. The wisdom of all-knowledge realized by the Tathagata can give rise to the Buddha’s body and relics. Therefore, to make offerings to profound prajnaparamita is to make offerings to the wisdom of all-knowledge and to the relics of all Buddhas of the past, future, and present.

Furthermore, World-Honored One! Good men, good women, and others who wish to behold immeasurable and innumerable Tathagatas, Arhats, Perfectly Enlightened Ones throughout the ten directions should practice prajnaparamita and cultivate prajnaparamita.

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

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

Kausika! In the past, all Tathagatas, Arhats, Perfectly Enlightened Ones relied upon this profound prajnaparamita and attained unsurpassed, perfect enlightenment. In the future, all Tathagatas, Arhats, Perfectly Enlightened Ones will likewise rely upon this profound prajnaparamita and attain unsurpassed, perfect enlightenment. At present, all Tathagatas, Arhats, Perfectly Enlightened Ones throughout the boundless worlds of the ten directions also rely upon this profound prajnaparamita and directly realize unsurpassed, perfect enlightenment. I, the Tathagata, Arhat, Perfectly Enlightened One, have likewise relied upon this profound prajnaparamita and attained unsurpassed, perfect enlightenment.

Sakra, Lord of the Gods, said:

– World-Honored One! This profound prajnaparamita is the Great Paramita, the Unsurpassed Paramita, and the Unequaled Paramita. All Tathagatas, Arhats, Perfectly Enlightened Ones and all assemblies of great bodhisattvas rely upon this profound prajnaparamita to know the distinctions among the mental activities of sentient beings.

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

– So it is! So it is! It is exactly as you have said. Kausika! Throughout the period in which great bodhisattvas cultivate profound prajnaparamita, they are able to know, in accordance with reality, all distinctions among the mental activities of sentient beings.

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

– World-Honored One! Should great bodhisattvas practice prajnaparamita alone, or should they also practice the other five paramitas?

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

– Kausika! Great bodhisattvas should fully practice all six paramitas. Yet when practicing generosity, pure morality, patient acceptance, diligence, meditative concentration, and contemplation of all dharmas, they should always take prajnaparamita as foremost.

Kausika! It is like the trunks, branches, flowers, leaves, and fruits of the trees in Jambudvipa. Although their various forms and kinds differ, they all equally provide cool shade, are endowed with great beneficial qualities, and serve as a refuge for all people.

So too, although each of the six paramitas differs from the others, when they are safeguarded by the skillful means of prajnaparamita and dedicated to the wisdom of all-knowledge, all their distinguishing characteristics are unobtainable. They are then endowed with great merit and virtue and serve as a refuge for all.

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

– World-Honored One! Profound prajnaparamita accomplishes vast and sublime virtues; accomplishes all sublime virtues; perfectly accomplishes sublime virtues; accomplishes immeasurable sublime virtues; accomplishes boundless sublime virtues; accomplishes innumerable sublime virtues; accomplishes unequaled sublime virtues; and accomplishes inexhaustible sublime virtues.

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

– Indeed! Indeed! It is exactly as you have said.

V. CHAPTER ON THE GATEWAY OF MERIT

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

– World-Honored One! Suppose good men, good women, and others, seeking unsurpassed, perfect enlightenment, accept with pure minds, reverence, and faith the profound prajnaparamita; listen to it wholeheartedly; uphold, read, and recite it; diligently and energetically cultivate and study it; reflect upon it in accordance with reason; and expound and extensively reveal it to sentient beings. With superior wisdom, they carefully contemplate it because they wish the True Dharma to long abide in the world, the Buddha-eye not to perish, the True Dharma not to disappear, bodhisattvas to be protected and enabled to develop, and the pure Dharma-eye in the world not to perish. They therefore copy out the profound prajnaparamita and adorn it with various precious substances. They also make offerings to it with the finest flower garlands, lamps, and so forth, revering, honoring, venerating, and praising it. They further reflect: “The vast and excellent merit perfected by the profound prajnaparamita is exceedingly difficult to obtain. It should not be cast aside, but should be personally preserved, offered to, revered, contemplated, read, and recited.” Suppose other good men, good women, and others copy out this profound prajnaparamita, adorn it with various precious substances, make offerings to it, revere, honor, venerate, and praise it, and then give it to others to uphold and widely disseminate. Of these two accumulations of merit, which is greater?

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

– I shall now ask you a question in return; answer as you see fit. Suppose some good men, good women, and others request and obtain relics of the Buddha from another person, place them in a precious casket, and set them in a pure place. They then make offerings to them with the finest flower garlands, lamps, and so forth, revering, honoring, venerating, and praising them. Or suppose other good men, good women, and others request and obtain relics of the Buddha from another person and distribute to others portions as small as a mustard seed, enabling those persons reverently to receive them and properly place them in a pure place. They then make offerings to them with the finest flower garlands, lamps, and so forth, revering, honoring, venerating, and praising them. What do you think? Of these two accumulations of merit, whose is greater?

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

– World-Honored One! As I understand the meaning of what the Buddha has taught, of these two accumulations of merit, that of the latter person is greater.

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

– Excellent! Excellent! It is exactly as you have said. Kauśika! Regarding the profound prajnaparamita, suppose one personally upholds it, makes offerings to it, and reveres it, or gives it to others and widely disseminates it. Of these two accumulations of merit, that of the latter person is greater. Why? Because, through transmitting it to others, immeasurable and innumerable sentient beings gain benefit and happiness.

Furthermore, Kauśika! If someone can truthfully explain the profound meaning of this profound prajnaparamita, distinguish and expound it for others, and enable them to understand it correctly, that person gains abundant merit. If that person further transmits the gift of Dharma to others, the merit becomes hundreds of thousands of times greater. This Dharma teacher should be revered just as the Buddha is revered.

Furthermore, Kauśika! Any good men, good women, and others who copy and uphold the profound prajnaparamita should be known as vessels of the Dharma. If they adorn it with various precious substances, make offerings to and revere it, personally go elsewhere to transmit and bestow the Dharma upon others, and encourage them diligently to read and recite it, these good men, good women, and others gain immeasurable and boundless merit.

Furthermore, Kauśika! Suppose good men, good women, and others teach and transform the sentient beings of Jambudvīpa, causing them to abide in the ten wholesome courses of karma. What do you think? Would the merit gained by those good men, good women, and others through this cause and condition be great?

Śakra, Lord of the Devas, replied:

– World-Honored One! It would be exceedingly great. Well-Gone One! It would be exceedingly great.

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

– Suppose good men, good women, and others, seeking unsurpassed, perfect enlightenment, accept with pure minds, reverence, and faith the profound prajnaparamita, copy it, and distribute it. They also expound it to others, dispel their doubts concerning its profound meaning, and exhort and instruct sentient beings: “You should diligently cultivate the true path of the bodhisattva, which is called prajnaparamita. If you can diligently cultivate and study this path, you will swiftly attain unsurpassed, perfect enlightenment, deliver boundlessly many sentient beings, realize ultimate reality, completely exhaust all outflows, and enter nirvana without remainder.” The merit gained by these good men, good women, and others is far greater than the former merit.

Furthermore, Kauśika! Let alone the sentient beings of Jambudvīpa. Suppose good men, good women, and others teach and transform the sentient beings throughout the four great continents, causing them all to abide in the ten wholesome courses of karma. What do you think? And so forth, as extensively explained…

Furthermore, Kauśika! Let alone the sentient beings throughout the four great continents. Suppose good men, good women, and others teach and transform the sentient beings of a small chiliocosm, causing them to abide in the ten wholesome courses of karma. What do you think? And so forth, as extensively explained…

Furthermore, Kauśika! Let alone the sentient beings of a small chiliocosm. Suppose good men, good women, and others teach and transform the sentient beings of a medium chiliocosm, causing them all to abide in the ten wholesome courses of karma, and so forth, as more extensively explained. What do you think?

Furthermore, Kauśika! Let alone the sentient beings of a medium chiliocosm. Suppose good men, good women, and others teach and transform the sentient beings of a great chiliocosm, causing them all to abide in the ten wholesome courses of karma, and so forth, as more extensively explained. What do you think?

Furthermore, Kauśika! Let alone the sentient beings of a great chiliocosm. Suppose good men, good women, and others teach and transform the sentient beings in worlds throughout the ten directions, as numerous as the sands of the Ganges, causing them all to abide in the ten wholesome courses of karma. What do you think? Would the merit gained by those good men, good women, and others through this cause and condition be great?

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

– World-Honored One! It would be exceedingly great. Well-Gone One! It would be exceedingly great.

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

– Suppose good men, good women, and others, seeking unsurpassed, perfect enlightenment, accept with pure minds, reverence, and faith this profound prajnaparamita, copy it, distribute it, and expound it to others, dispelling their doubts concerning its profound meaning. They instruct and admonish sentient beings: “You should diligently cultivate the true path of the bodhisattva, which is called prajnaparamita. If you diligently and energetically cultivate and study this path, you will swiftly attain unsurpassed, perfect enlightenment, deliver boundlessly many sentient beings, realize ultimate reality, completely exhaust all outflows, and enter nirvana without remainder.” The merit gained by these good men, good women, and others is far greater than the former merit.

Furthermore, Kauśika! Suppose good men, good women, and others teach and transform all the sentient beings of Jambudvīpa, causing them to abide in the four dhyanas, the four immeasurables, the four formless concentrations, and the five kinds of supernormal knowledge. What do you think? Would the merit gained by those good men, good women, and others through this cause and condition be great?

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

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

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

– Those good men and good women who, with pure minds, reverently accept with faith the profound prajnaparamita and, seeking unsurpassed, perfect enlightenment, copy it and expound it to others so that their doubts concerning its profound meaning may be dispelled, instructing and admonishing sentient beings: “You should diligently cultivate the true bodhisattva path, namely prajnaparamita. If you can diligently cultivate and study this path, you will swiftly attain unsurpassed, perfect enlightenment, deliver boundlessly many kinds of sentient beings, realize ultimate reality, completely exhaust all outflows, and enter nirvana without remainder,” acquire merit far greater than the merit previously described.

Furthermore, Kauśika, set aside the sentient beings of Jambudvīpa. Suppose good men or good women were to teach and transform all the sentient beings throughout the four great continents, causing them all to abide in the four dhyanas, the four immeasurables, the four formless concentrations, and the five superknowledges, and so forth, as extensively explained. What do you think?

Furthermore, Kauśika, set aside the sentient beings throughout the four great continents. Suppose good men or good women were to teach and transform all the sentient beings in a small chiliocosm, causing them all to abide in the four dhyanas, the four immeasurables, the four formless concentrations, and the five superknowledges, and so forth, as extensively explained. What do you think?

Furthermore, Kauśika, set aside the sentient beings in a small chiliocosm. Suppose good men or good women were to teach and transform all the sentient beings in a medium chiliocosm, causing them to abide in the four dhyanas, the four immeasurables, the four formless concentrations, and the five superknowledges, and so forth, as extensively explained. What do you think?

Furthermore, Kauśika, set aside the sentient beings in a medium chiliocosm. Suppose good men or good women were to teach and transform all the sentient beings in a great chiliocosm, causing them all to abide in the four dhyanas, the four immeasurables, the four formless concentrations, and the five superknowledges, and so forth, as extensively explained. What do you think?

Furthermore, Kauśika, set aside the sentient beings in a great chiliocosm. Suppose good men or good women were to teach and transform all the sentient beings throughout worlds in the ten directions as numerous as the sands of the Ganges, causing them all to abide in the four dhyanas, the four immeasurables, the four formless concentrations, and the five superknowledges, and so forth, as extensively explained. What do you think? Would the merit acquired by these good men and good women through these causes and conditions be great?

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

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

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

– Those good men and good women who, with pure minds, reverently accept with faith the profound prajnaparamita and, seeking unsurpassed, perfect enlightenment, copy and distribute it and expound it to others so that they may no longer have doubts concerning its profound meaning, instructing and admonishing sentient beings: “You should diligently cultivate the true bodhisattva path, namely prajnaparamita. If you can diligently cultivate and study this path, you will swiftly attain unsurpassed, perfect enlightenment, deliver boundlessly many kinds of sentient beings, realize ultimate reality, completely exhaust all outflows, and enter nirvana without remainder,” acquire merit far greater than the merit previously described.

Furthermore, Kauśika, if good men or good women listen wholeheartedly to the profound prajnaparamita, retain, read, and recite it, diligently cultivate and study it, and contemplate it in accordance with reason, their merit surpasses that of one who extensively teaches and guides all the sentient beings in Jambudvīpa, causing them all to abide in the ten wholesome courses of karma, the four dhyanas, the four immeasurables, the four formless concentrations, and the five superknowledges.

It also surpasses the merit of teaching and transforming all the sentient beings throughout the four great continents, causing them all to abide in the ten wholesome courses of karma, the four dhyanas, the four immeasurables, the four formless concentrations, and the five superknowledges.

It also surpasses the merit of teaching and guiding all the sentient beings in a small chiliocosm, causing them all to abide in the ten wholesome courses of karma, the four dhyanas, the four immeasurables, the four formless concentrations, and the five superknowledges.

It also surpasses the merit of teaching and guiding all the sentient beings in a medium chiliocosm, causing them all to abide in the ten wholesome courses of karma, the four dhyanas, the four immeasurables, the four formless concentrations, and the five superknowledges.

It also surpasses the merit of teaching and guiding all the sentient beings in a great chiliocosm, causing them all to abide in the ten wholesome courses of karma, the four dhyanas, the four immeasurables, the four formless concentrations, and the five superknowledges.

It also surpasses the merit of teaching and guiding all the sentient beings throughout worlds in the ten directions as numerous as the sands of the Ganges, causing them all to abide in the ten wholesome courses of karma, the four dhyanas, the four immeasurables, the four formless concentrations, and the five superknowledges.

Furthermore, Kauśika, if good men or good women expound and explain the profound prajnaparamita to others through immeasurable Dharma gateways, clearly demonstrating, interpreting, and distinguishing its meaning so that they may easily understand it, they acquire far greater merit than those who themselves listen to, retain, read, and recite it, diligently cultivate and study it, and contemplate it in accordance with reason. Through the profound prajnaparamita, they acquire immeasurably greater manifold merit.

Furthermore, Kauśika, if good men or good women themselves wholeheartedly listen to, retain, read, and recite the profound prajnaparamita, diligently cultivate and study it, and contemplate it in accordance with reason, and also extensively proclaim, explain, demonstrate, interpret, and clearly distinguish its meaning to others through immeasurable gateways so that they may easily understand it, their merit is immeasurably and boundlessly greater than the merit previously described.

Furthermore, Kauśika, suppose good men or good women copy, adorn, retain, read, and recite the profound prajnaparamita, while other good men or good women copy, adorn, and distribute the profound prajnaparamita among sentient beings. The merit acquired by the latter is immeasurably and boundlessly greater than that of the former.

Furthermore, Kauśika, suppose good men or good women copy, adorn, and disseminate the profound prajnaparamita among sentient beings, while other good men or good women fully comprehend the meaning of the profound prajnaparamita and constantly expound it to others using many profound expressions and meanings. The merit acquired by the latter is immeasurably and boundlessly greater than that of the former.

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

– World-Honored One! Should good men and good women also use profound expressions and meanings when expounding the profound prajnaparamita to others?

The Buddha said:

– Kauśika! So it is! So it is! If good men or good women can expound this profound prajnaparamita to others using various profound expressions and meanings, they acquire boundlessly great merit.

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

– World-Honored One! To which sentient beings should the profound meaning of this prajnaparamita be expounded?

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

– If any good sons, good daughters, and others do not understand the profound meaning of prajnaparamita, one should expound the profound meaning of prajnaparamita to those good sons, good daughters, and others.

Why is this? Kausika, in future times, when good sons, good daughters, and others who seek unsurpassed, complete enlightenment hear others expound what merely resembles prajnaparamita, their minds will become confused, and they will fall back midway.

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

– Blessed One, what is called that which resembles prajnaparamita, and what is meant by expounding that which resembles prajnaparamita?

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

– In future times, there will be bhiksus who are unable to devote themselves to cultivating the training in morality, the training of mind, and the training in wisdom. Their wisdom will be as inferior as that of cattle and sheep. Although they wish to expound the true prajnaparamita to sentient beings, they will perversely teach that which merely resembles prajnaparamita.

How do bhiksus perversely expound that which resembles prajnaparamita?

Such bhiksus tell those who have aroused the aspiration for unsurpassed enlightenment that form is called impermanent because it undergoes destruction, and that feeling, perception, volitional formations, and consciousness are called impermanent because they undergo destruction. They further say: “To practice in this manner is to practice prajnaparamita.”

Kausika, this is called perversely proclaiming that which resembles prajnaparamita.

Kausika, one should not contemplate form as impermanent on account of the destruction of form; nor should one contemplate feeling, perception, volitional formations, and consciousness as impermanent on account of the destruction of feeling, perception, volitional formations, and consciousness.

If one thus contemplates form through consciousness as impermanent, know that one is practicing that which resembles prajnaparamita.

Furthermore, Kausika, suppose good sons, good daughters, and others expound generosity through prajnaparamita to those who have aroused the aspiration for unsurpassed enlightenment, saying: “Good son, come here! I shall teach you to cultivate and train in generosity through prajnaparamita. If you cultivate and train according to my instructions, you will swiftly attain firm establishment in the bodhisattva grounds, from the first ground through the tenth ground. You will acquire immeasurable other qualities of a Buddha, swiftly enter the bodhisattva’s certainty of the true nature beyond arising, and surpass the stages of the sravakas and pratyekabuddhas.”

Kausika, those people employ characteristics and attainment as expedient means and, relying upon the conception of temporal divisions, teach the cultivation of generosity through prajnaparamita. This is called perversely expounding that which resembles prajnaparamita.

Furthermore, Kausika, suppose any good sons, good daughters, and others tell those of the bodhisattva lineage: “If you listen wholeheartedly to prajnaparamita, uphold, read, and recite it, diligently cultivate and train in it, and reflect upon it correctly, you will acquire boundless, excellent merit.”

Kausika, when those people speak thus while employing characteristics and attainment as expedient means, this is called perversely teaching that which resembles prajnaparamita.

Furthermore, Kausika, suppose these good sons, good daughters, and others tell those of the bodhisattva lineage: “Whatever roots of virtue you possess in relation to all the Buddhas, the Blessed Ones, of the past, future, and present, from the initial arousal of the aspiration until the ultimate consummation, you should rejoice in them all, gather them together, and dedicate them for the sake of all sentient beings to unsurpassed, complete enlightenment.”

Kausika, when those people speak thus while employing characteristics and attainment as expedient means, this is called perversely teaching that which resembles prajnaparamita.

Therefore, Kausika, if any good sons, good daughters, and others, employing non-attainment as an expedient means, expound to sentient beings the profound and true prajnaparamita without distortion, they will acquire immeasurable and boundless merit and will be able to bring benefit and happiness to sentient beings.

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