大般若波羅蜜多經

III. THE STUPA TREASURE CHAPTER

At that time, Śakra, Lord of the Gods, and the other devas among the hosts of the gods of the Desire Realm; the Great Brahma Kings and the other devas among the hosts of the gods of the Form Realm; and the other divine sages rejoiced and exulted. With one voice, they proclaimed aloud:

“Wonderful! Wonderful! The nature of all dharmas is profound and subtle! The Tathagata has appeared in the world and, through the sustaining power of his spiritual might, has enabled Subhuti and the others to proclaim and teach that if bodhisattvas do not depart from prajnaparamita, we shall honor and make offerings to them as we would to the Buddha, the Blessed One!”

The Buddha then said to the devas and the others:

“So it is! So it is! If bodhisattvas do not depart from prajnaparamita, you devas should make offerings to them as you would to the Buddha, the Blessed One. You devas should know that long ago, in the presence of Dipankara Buddha, at a crossroads in the royal capital of Padma, I saw Dipankara Buddha, offered him five lotus blossoms, and spread my hair over the mud. I heard the essential, true Dharma and did not depart from prajnaparamita. At that time, that Tathagata bestowed upon me this prediction: ‘In a future age, after innumerable kalpas, you shall become a Tathagata named Śākyamuni, and you shall proclaim prajnaparamita, bringing great benefit to sentient beings.’”

The devas and the others together addressed the Buddha:

“How wonderful, Blessed One! How rare, Sugata! This prajnaparamita is endowed with great spiritual power, enabling bodhisattvas swiftly to generate and preserve the knowledge of all-knowing wisdom.”

At that time, the Blessed One, knowing that the four assemblies, the devas, and the others had gathered, and wishing them all to bear witness, said to Śakra, Lord of the Gods:

“Kausika! If good men or good women sincerely listen to, receive, retain, read, and recite prajnaparamita; diligently cultivate and study it; contemplate it in accordance with the Dharma; and also copy it and expound it to others, then Mara, his retinue, humans, nonhumans, and others who seek to find faults in them will be utterly unable to do so. Calamities, epidemics, and the like will also be unable to harm them. Any sons of the gods who have generated the aspiration for unsurpassed, complete enlightenment but have not yet carefully listened to, received, retained, read, and recited the profound prajnaparamita should go to such good men or good women and sincerely listen to, receive, retain, read, and recite it until thoroughly proficient, and then expound it to others.

“Furthermore, Kausika! If good men or good women sincerely listen to, receive, retain, read, and recite prajnaparamita; diligently cultivate and study it; contemplate it in accordance with the Dharma; and also copy it and expound it to others, then whether they are in an empty dwelling, a desolate wilderness, on a perilous road, or in a dangerous place, devas and benevolent spirits will constantly come to protect them and free them from fear.”

At that time, the Four Great Heavenly Kings, Śakra, the Brahma Kings, and the others reverently joined their palms and together addressed the Buddha:

“If good men or good women sincerely listen to, receive, retain, read, and recite prajnaparamita; diligently cultivate and study it; contemplate it in accordance with the Dharma; and also copy it and expound it to others, our retinues will constantly follow and protect them, allowing no calamity to cause them harm.”

Śakra, Lord of the Gods, addressed the Buddha:

“How extraordinary, Blessed One! How exceedingly rare, Sugata! Such good men and good women venerate prajnaparamita and thereby preserve the merits of the Dharma in the present life in this manner.

“Blessed One! If good men or good women preserve prajnaparamita, they thereby fully preserve the paramitas of generosity, pure morality, patient acceptance, diligence, meditation, and prajnaparamita.”

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

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

“Furthermore, Kausika! If good men or good women sincerely listen to, receive, retain, read, and recite prajnaparamita; diligently cultivate and study it; contemplate it in accordance with the Dharma; and also copy it and expound it to others, they will acquire merit. Listen attentively and reflect well, and I shall explain it to you.”

Śakra, Lord of the Gods, said:

“May the Blessed One instruct us. We shall delight in listening.”

The Buddha said to Kausika:

“If evil non-Buddhist brahmins, wicked Maras or members of Mara’s retinue, or other vicious persons of overweening pride wish to do them harm, no sooner do those persons conceive such an intention than they themselves encounter calamity. Thus, their designs gradually dissolve and bear no fruit. Why is this? Kausika! It is because these good men and good women always sincerely listen to, receive, retain, read, and recite prajnaparamita; diligently cultivate and study it; contemplate it in accordance with the Dharma; and also copy it and expound it to others. For this reason, those who give rise to evil intentions will themselves encounter calamity, and their designs will bear no fruit.

“Kausika! These good men and good women who venerate prajnaparamita acquire such excellent merits and benefits. It is like a wondrous divine medicine called Mạt-kỳ, whose power can neutralize all poisons.

Wherever this wondrous medicine is placed, poisonous creatures cannot approach. Suppose a great venomous snake, driven by hunger, crawls about in search of food. When it encounters a creature and is about to devour it, that creature, fearing death, hastens to the place where the wondrous divine medicine is kept.

As soon as the snake smells the medicine, it retreats. Why is this? Kausika!

It is because this excellent medicine is endowed with great power, neutralizes all poisons, and benefits and preserves life. You should know that prajnaparamita is likewise endowed with great power. If good men or good women sincerely listen to, receive, retain, read, and recite prajnaparamita; diligently cultivate and study it; contemplate it in accordance with the Dharma; and also copy it and expound it to others, then evil persons who wish to harm others will certainly be thwarted and rendered powerless, for the spiritual might of prajnaparamita can subdue them all.

“Kausika! The Four Great Heavenly Kings, the hosts of gods, and other divine sages will constantly come to protect these good men and good women, allowing no calamity to cause them harm. The Buddhas and bodhisattvas will also constantly protect and remain mindful of them.

All their Dharma-conforming aspirations will be completely fulfilled. Their speech will possess majestic authority, and all who hear them will respectfully accept it. They will speak with deliberation and discernment, never indulging in noisy, confused chatter.

They will steadfastly attend upon spiritual friends and fully understand how to repay kindness. Their minds will not be obscured by greed, jealousy, anger, afflictions, flattery, arrogance, deceit, and the like. Why is this?

Kausika! It is because the mighty power of prajnaparamita disciplines their bodies and minds, enabling them to distance themselves from the fettering latent tendencies of greed, hatred, delusion, and the like. These good men and good women will be fully endowed with right mindfulness and clear comprehension regarding loving-kindness, compassion, sympathetic joy, and equanimity.

They will constantly reflect: ‘I should not allow myself to be swayed by the forces of greed, misconduct, anger, indolence, distraction, and delusion. If I am swayed by them, my generosity, pure morality, patient acceptance, diligence, meditation, and wondrous wisdom will not be perfected. I would be unable even to adorn and purify my physical form, much less attain unsurpassed, complete enlightenment.

Therefore, I must not allow myself to be swayed by those forces.’

“Through reflecting in this way, these good men and good women constantly abide in right mindfulness, and evil afflictions do not obscure their minds.”

Kausika! If good men, good women, and others can listen with sincere attention, accept and uphold, read and recite, diligently cultivate and study, and contemplate the prajnaparamita in accordance with the Dharma, and moreover copy it and expound it to others, they will obtain such supreme meritorious benefits.

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

“World-Honored One! Such prajnaparamita is exceedingly rare, for it can discipline bodhisattvas, cause them to relinquish arrogance, and dedicate their merit toward the quest for the knowledge of all knowledge.”

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

“How is prajnaparamita exceedingly rare, able to discipline bodhisattvas, cause them to relinquish arrogance, and dedicate their merit toward the quest for the knowledge of all knowledge?”

Sakra, Lord of the Devas, replied:

“If bodhisattvas do not rely upon prajnaparamita, they lack skillful means. Thus, although they cultivate wholesome dharmas, they still give rise to arrogance and cannot dedicate their merit toward the quest for the knowledge of all knowledge. If bodhisattvas constantly rely upon prajnaparamita, they possess skillful means. Thus, their cultivation of wholesome dharmas can discipline their arrogance, and they can dedicate their merit toward the quest for the knowledge of all knowledge.”

The Buddha said to Sakra, Lord of the Devas:

“Just so! Just so! It is as you have said.

“Kausika! If good men, good women, and others can listen with sincere attention to and accept, uphold, read, and recite the prajnaparamita, they will not be harmed by any calamity. If, while serving in an army and engaged in battle, they sincerely recite and recollect this prajnaparamita and compassionately protect and remain mindful of sentient beings, they will not be slain or harmed by blades or staves.

They will give rise to loving-kindness toward all enemies; should their enemies harbor malicious intentions, those enemies will naturally retreat in defeat. It is utterly impossible that these good men, good women, and others should be struck and wounded by blades, staves, bows, or arrows on the battlefield and lose their lives. Why is this?

Kausika! Because this prajnaparamita is a great divine mantra, an unsurpassed mantra. Whoever can diligently cultivate and study this mantra will neither harm themselves, nor harm others, nor harm both, and will swiftly realize unsurpassed, complete, perfect enlightenment.

Thereby they will attain the knowledge of all knowledge, discern the differing mental dispositions and practices of sentient beings, and, as appropriate, turn the unsurpassed Dharma wheel, enabling them to practice in accordance with the teachings and obtain great benefit.

“Furthermore, Kausika! If good men, good women, and others copy this prajnaparamita, place it in a clean place, honor and make offerings to it, and also diligently accept, uphold, read, and recite it, humans, nonhumans, and others who seek to find fault with them will be entirely unable to do so, except when they must undergo the results of evil karma from previous lives.

“Kausika! Suppose a person or an animal enters the precincts of the Bodhi tree or comes near those precincts; humans, nonhumans, and others will be unable to harm them. Why is this?

Kausika! Because all Buddhas of the three times have sat in this place, attained great enlightenment, and proclaimed to sentient beings freedom from timidity, fear, enmity, and harm, as well as peace and happiness of body and mind. You should know that wherever the prajnaparamita is present, it is likewise so: devas, nagas, asuras, and others always come to guard and protect that place.

You should know that such a place is itself a precious stupa. All sentient beings should pay homage to, honor, make offerings to, revere, and praise it, and should never abandon it even temporarily. Why is this?

Kausika! Because it is a refuge and support for sentient beings.”

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

“Suppose some good men, good women, and others copy the prajnaparamita, adorn it with all manner of beautiful ornaments, honor it, make offerings to it, revere and praise it, and present as offerings all kinds of supremely exquisite flower garlands, even the light of lamps. Suppose other good men, good women, and others, after the Buddha’s nirvana, build a stupa beautifully adorned with the seven treasures, place within it a precious casket filled with the Buddha’s relics, and honor it, make offerings to it, revere and praise it. They likewise present as offerings all kinds of supremely exquisite flower garlands, even the light of lamps. Of these two deeds, which produces the greater merit?”

The Buddha said to Sakra, Lord of the Devas:

“I shall ask you, and you may answer as you see fit. What do you think? Through cultivating and studying in reliance upon what principles are the knowledge of all knowledge attained, unsurpassed, complete, perfect enlightenment realized, and the body of the Tathagata obtained as their basis?”

Sakra, Lord of the Devas, replied:

“They are all obtained through cultivating and studying in reliance upon the prajnaparamita.”

The Buddha said to Sakra, Lord of the Devas:

“Just so! Just so! It is as you have said. Kausika! It is not merely because of attaining the body adorned with excellent marks that one is called the Tathagata, Worthy One, Completely and Perfectly Enlightened One. Rather, it is precisely through realizing the knowledge of all knowledge that one is called the Tathagata, Worthy One, Completely and Perfectly Enlightened One.

“Kausika! The Tathagata’s attainment of the knowledge of all knowledge arises precisely because prajnaparamita serves as its cause. The Buddha’s body adorned with excellent marks is merely its supporting basis. Without relying upon the Buddha’s body adorned with excellent marks, it would have no basis from which to arise. Therefore, prajnaparamita is precisely the cause that gives rise to the knowledge of all knowledge. In order that this knowledge may continually manifest without interruption, the Buddha’s body adorned with excellent marks is cultivated. For this reason, after my nirvana, devas, nagas, spirits, humans, nonhumans, and others honor my relics.

“Kausika! If good men, good women, and others copy this prajnaparamita, adorn it with all manner of beautiful ornaments, accept, uphold, read, and recite it, and also present all kinds of supremely exquisite flower garlands, even the light of lamps, while honoring it, making offerings to it, revering and praising it, they thereby make offerings to the knowledge of all knowledge, to the supporting basis of the Buddha’s body adorned with excellent marks, and to the Buddha’s relics after his nirvana. Why is this? Kausika! Because the knowledge of all knowledge, the Buddha’s body adorned with excellent marks, and his relics all have prajnaparamita as their foundation.

“Therefore, Kausika, the merit gained by one who copies the prajnaparamita, adorns it with all manner of beautiful ornaments, honors it, and makes offerings to it surpasses the merit gained by building with the seven treasures a stupa in which to enshrine and honor the Tathagata’s relics. Why is this? Kausika! Because to make offerings to the prajnaparamita is precisely to make offerings to the knowledge of all knowledge, to the Buddha’s body adorned with excellent marks, and to his relics.”

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

“World-Honored One! The people of Jambudvipa are unable to copy, accept, uphold, read, recite, honor, and make offerings to this prajnaparamita. Could it be that they do not know of the supreme meritorious benefits that have been described?”

The Buddha said to Sakra, Lord of the Devas:

“I shall ask you, and you may answer as you see fit. What do you think? In Jambudvipa, how many people have accomplished confirmed purity regarding the Buddha, confirmed purity regarding the Dharma, and confirmed purity regarding the Sangha? How many have attained the fruit of stream-entry through the fruit of arhatship? How many have decisively resolved to proceed toward a pratyekabuddha’s enlightenment? How many have decisively resolved to proceed toward unsurpassed enlightenment?”

Sakra, Lord of the Devas, replied:

“In Jambudvipa, only a few have accomplished the three kinds of confirmed purity; fewer still have attained the fruit of stream-entry through the fruit of arhatship. Even fewer have decisively resolved to proceed toward a pratyekabuddha’s enlightenment, and fewer still have decisively resolved to proceed toward unsurpassed enlightenment.”

The Buddha said:

– Kausika! So it is! So it is! It is just as you have said. Kausika! In Jambudvipa, very few people give rise to the resolute aspiration directed toward unsurpassed, perfect enlightenment. Among them, only a few, having given rise to that aspiration, diligently cultivate and train in the practices leading to bodhi. Among them, only a few, while diligently cultivating and training in the practices leading to bodhi, wholeheartedly accept this prajnaparamita with faith. Among them, only a few, having wholeheartedly accepted it with faith, practice prajnaparamita. Among them, only a few, having practiced it, gradually become established in the stage of non-retrogression. Among them, only a few, having become established in this stage, swiftly realize unsurpassed, perfect enlightenment.

Kausika! Only those bodhisattvas who have become established in the stage of non-retrogression and seek to realize unsurpassed, perfect enlightenment are able wholeheartedly to accept this prajnaparamita with faith, uphold it, recite it, reverently make offerings to it, copy it, and expound it.

Kausika! Among immeasurable and boundless kinds of sentient beings who give rise to the aspiration for bodhi, only one, two, or three become established in the stage of non-retrogression, while most fall back and abide in the stages of sravakas or pratyekabuddhas. Therefore, you should know that good men, good women, and others who give rise to the aspiration for bodhi and cultivate the bodhisattva practices, who wish to abide in the non-retrogressive stage of a bodhisattva and swiftly realize unsurpassed, perfect enlightenment without obstruction, should copy, listen to, uphold, and recite prajnaparamita, reverently make offerings to it, and expound it to others.

Why is this? Kausika! These bodhisattvas should reflect: “When the Tathagata formerly dwelt in the bodhisattva stage, he constantly and diligently cultivated and trained in prajnaparamita in this way.

We too should diligently cultivate and train in the same way. This prajnaparamita is our Great Teacher. By training in accordance with it, our aspirations will be fulfilled.”

Kausika! All bodhisattvas, whether while a Buddha remains in the world or after his parinirvana, should always rely upon profound prajnaparamita and diligently cultivate and train in it.

Kausika! Suppose that, after the parinirvana of the Tathagatas, good men, good women, and others, wishing to make offerings to the Buddha’s relics, construct splendid stupas of the seven precious substances, adorned throughout with all kinds of rare and exquisite jewels. Furthermore, throughout their lives, they reverently make offerings to, honor, and praise them with all kinds of exquisite celestial garlands, even to the light of lamps. What do you think? Would these good men, good women, and others gain much merit from these causes and conditions?

Sakra, Lord of the Gods, replied:

– Very much, World-Honored One! Very much, Well-Gone One!

The Buddha said to Kausika:

– Suppose there are good men, good women, and others who copy this prajnaparamita, adorn it with all kinds of exquisite jewels, and uphold and recite it. Furthermore, they reverently make offerings to, honor, and praise it with all kinds of supremely exquisite garlands, even to the light of lamps. These good men, good women, and others gain immeasurably and incalculably more merit than the former.

Kausika! Set this matter aside. Suppose that, after the parinirvana of the Tathagatas, good men, good women, and others, wishing to make offerings to the Buddha’s relics, construct splendid stupas of the seven precious substances, adorned throughout with all kinds of jewels, enough to fill one Jambudvipa, or the four great continents, or a small chiliocosm, or a medium chiliocosm, or a great trichiliocosm. Throughout their lives, they reverently make offerings to, honor, and praise them all with every kind of exquisite celestial garland, even to the light of lamps. What do you think? Would these good men, good women, and others gain much merit from these causes and conditions?

Sakra, Lord of the Gods, replied:

– Very much, World-Honored One! Very much, Well-Gone One!

The Buddha said to Kausika:

– Suppose there are good men, good women, and others who copy this prajnaparamita, adorn it with all kinds of exquisite jewels, and uphold and recite it. Furthermore, they reverently make offerings to, honor, and praise it with all kinds of supremely exquisite garlands, even to the light of lamps. These good men, good women, and others gain immeasurably and incalculably more merit than the former.

Kausika! Set this matter aside. Suppose that all kinds of sentient beings throughout a great trichiliocosm simultaneously obtain human bodies, and each of them, wishing to make offerings to the Buddha’s relics, constructs after the parinirvana of the Tathagatas splendid stupas of the seven precious substances, adorned throughout with all kinds of rare and exquisite jewels. Each person’s stupas would be sufficient to fill the entire great trichiliocosm. Throughout their lives, they would also reverently make offerings to, honor, and praise them with all kinds of exquisite celestial garlands, even to the light of lamps. What do you think? Would these sentient beings gain much merit from these causes and conditions?

Sakra, Lord of the Gods, replied:

– Very much, World-Honored One! Very much, Well-Gone One!

The Buddha said:

– Kausika! Suppose there are good men, good women, and others who copy this prajnaparamita, adorn it with all kinds of exquisite jewels, and uphold and recite it. Furthermore, they reverently make offerings to, honor, and praise it with all kinds of supremely exquisite garlands, even to the light of lamps. These good men, good women, and others gain immeasurably and incalculably more merit than the former.

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

– World-Honored One! So it is! Well-Gone One! So it is! If good men, good women, and others reverently make offerings to, honor, and praise profound prajnaparamita, one should know that they are thereby reverently making offerings to, honoring, and praising the omniscient wisdom of all Buddhas of the past, future, and present.

World-Honored One! Set this matter aside. Suppose that all sentient beings in worlds as numerous as the sands of the Ganges throughout the ten directions simultaneously obtain human bodies, and each of them, wishing to make offerings to the Buddha’s relics, constructs after the parinirvana of each Tathagata splendid stupas of the seven precious substances, adorned throughout with all kinds of rare jewels.

Each person’s stupas would be sufficient to fill Buddha-worlds as numerous as the sands of the Ganges throughout the ten directions. Furthermore, for one kalpa or more than one kalpa, they would reverently make offerings to, honor, and praise them with all kinds of exquisite celestial garlands, even to the light of lamps. Although the merit gained by these sentient beings from such causes and conditions would be immeasurable, if other good men, good women, and others were to copy this prajnaparamita, adorn it with exquisite jewels, and uphold and recite it, and furthermore reverently make offerings to, honor, and praise it with all kinds of supremely exquisite garlands, even to the light of lamps, the merit they would gain would be immeasurably and incalculably greater than the former.

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

– So it is! So it is! It is just as you have said. Kausika! The merit and roots of goodness acquired by these good men, good women, and others through making offerings to prajnaparamita are immeasurable and boundless, beyond calculation and beyond conception. Why is this? Because profound prajnaparamita can give rise to the omniscient wisdom of the Tathagata, the Arhat, the Perfectly Enlightened One. The omniscient wisdom of the Tathagata, the Arhat, the Perfectly Enlightened One, can give rise to the relics of the Buddhas.

Therefore, Kausika, if good men, good women, and others are able to copy out the prajnaparamita, adorn it beautifully with various precious substances, uphold and recite it, and also respectfully make offerings to, honor, and praise it with all kinds of supremely wondrous flower garlands, even lamps and lights, the merit they gain surpasses the previously mentioned merit of building stupas and making offerings to them by a hundredfold, a thousandfold, even by an immeasurable number of times.

IV. CHAPTER ON THE DIVINE MANTRA

At that time, among the assembly, forty thousand devas spoke with one voice to Sakra, Lord of the Devas:

– Great seer, you should always listen to, uphold, recite, respectfully make offerings to, honor, and praise this profound prajnaparamita. Why? Because if anyone can listen wholeheartedly to, uphold, recite, respectfully make offerings to, honor, and praise this profound prajnaparamita, all unwholesome dharmas will diminish and wholesome dharmas will increase.

The Buddha said to Sakra, Lord of the Devas:

– You should wholeheartedly listen to, uphold, recite, respectfully make offerings to, honor, and praise this profound prajnaparamita. Why? If the asuras and their wicked retinues should give rise to the thought, “We must wage war against the devas of the Heaven of the Thirty-Three,” then each of you should sincerely recite and recollect this profound prajnaparamita and respectfully make offerings to, honor, and praise it. At that time, the evil thoughts arising in those asuras and their retinues will naturally vanish.

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

– If that is so, then the profound prajnaparamita is a great divine mantra, a great mantra of illumination, an unsurpassed mantra, and an unequalled mantra.

The Buddha said to Sakra, Lord of the Devas:

– So it is! So it is! It is just as you say. Why? Kausika, all Buddhas of the three times rely upon this profound prajnaparamita, the king of great divine mantras, to attain unsurpassed, complete, perfect enlightenment and teach the wondrous Dharma to sentient beings.

Kausika, relying upon the profound prajnaparamita, the ten wholesome courses of karma, the four dhyanas, the four immeasurables, the four formless absorptions, the five superknowledges, and immeasurable and boundless other Buddha-dharmas come to appear in the world.

Kausika, relying upon the profound prajnaparamita, the king of great divine mantras, bodhisattvas come to appear in the world. Relying upon bodhisattvas, the ten wholesome courses of karma, the four dhyanas, the four immeasurables, the four formless absorptions, the five superknowledges, and immeasurable and boundless other Buddha-dharmas then come to appear in the world.

Kausika, when the Tathagatas, Arhats, Completely and Perfectly Enlightened Ones do not appear in the world, bodhisattvas alone, through the empowering force of the profound prajnaparamita that they heard in the past, skillfully expound the ten wholesome courses of karma, the four dhyanas, and so forth, causing sentient beings to practice and train diligently.

Kausika, it is like the full moon at night, whose light illuminates all the stars and causes trees, grasses, and so forth to flourish through its power. Likewise, after the Tathagatas, Arhats, Completely and Perfectly Enlightened Ones of former times have entered nirvana, when the true Dharma no longer remains and before another Tathagata appears, all wholesome practices and right practices in the world arise in reliance upon bodhisattvas. The bodhisattvas’ skillful means are all perfected in reliance upon prajnaparamita. Therefore, prajnaparamita is the root of all excellent wholesome dharmas.

Furthermore, Kausika, if good men, good women, and others can wholeheartedly listen to, uphold, and recite the prajnaparamita, they will obtain various benefits in this very life. Poisons, fire, water, weapons, calamities, epidemics, and the like will be entirely unable to harm them. If they encounter trouble with officials or are oppressed by enemies or bandits, and they wholeheartedly recite and recollect the profound prajnaparamita, then even if they must go into their presence, those people will be entirely unable to reproach, punish, or harm them. Though those people seek to find fault with them, they will be entirely unable to do so. Why? Kausika, it is because the majestic divine power of the profound prajnaparamita brings this about.

Kausika, if these good men, good women, and others wish to go into the presence of a king, prince, minister, or others, and they wholeheartedly recite and recollect the profound prajnaparamita, the king and others will certainly be delighted to greet them and will respectfully make offerings to, honor, and praise them. Why? Kausika, because the profound prajnaparamita always brings forth various deeds of loving-kindness and compassion toward sentient beings. For this reason, those who seek to find fault with them through innumerable means will be entirely unable to do so.

At that time, many non-Buddhist brahmins who wished to find fault with the Buddha came to where the Buddha was. Sakra, Lord of the Devas, saw them and thought, “This multitude of non-Buddhist brahmins has come to this Dharma assembly to investigate and find fault with the Buddha. Might they not create difficulties and obstacles for the prajnaparamita? I should recite and recollect the profound prajnaparamita that I received from the Buddha so that those followers of false teachings will withdraw.”

Having thought this, he immediately recited the profound prajnaparamita. At that very moment, the multitude of non-Buddhist brahmins paid homage from afar, circumambulated the Blessed One clockwise, and withdrew.

Sariputra saw what had happened and thought, “For what reason did those non-Buddhists withdraw as soon as they arrived?”

The Buddha knew Sariputra’s thought and said to him:

– Those non-Buddhists came to find fault with me, but Sakra, Lord of the Devas, recited and recollected the prajnaparamita, thereby causing them to withdraw. Sariputra, I see not even the slightest wholesome dharma in those non-Buddhists. They came to me solely because they harbored evil intentions and wished to find fault. Sariputra, whenever the prajnaparamita is taught, I do not see any heavenly mara, non-Buddhist sentient being, or anyone else in the entire world who, while harboring evil intentions and coming to find fault, can gain an opportunity to do so. Because of the majestic power of the prajnaparamita, they are unable to cause disruption.

At that time, Mara the Evil One secretly thought, “The Buddha is now respectfully surrounded by the fourfold assembly, and devas of the Desire Realm and Form Realm have all gathered here while he expounds the prajnaparamita. Among them there must certainly be great bodhisattvas who, in the Buddha’s presence, will personally receive predictions of enlightenment. They will attain unsurpassed, complete, perfect enlightenment and turn the wheel of the wondrous Dharma, thereby emptying my realm. I must go and disrupt their fellowship.” Having thought this, Mara the Evil One conjured four elite and valiant armies and went to where the Buddha was.

Sakra, Lord of the Devas, saw this and thought, “Could this apparition created by Mara the Evil One be intended solely to harm the Buddha and create difficulties and obstacles for the prajnaparamita? Why? These four armies are arrayed with such imposing majesty and valor that no royal army can equal them. They must certainly have been conjured by Mara the Evil One. Mara the Evil One constantly watches for an opportunity to find fault with the Buddha and to disrupt sentient beings’ cultivation of wholesome karma. I should recite and recollect the profound prajnaparamita that I received from the Buddha so that Mara the Evil One will withdraw.”

Having thought this, Sakra, Lord of the Devas, immediately recited the profound prajnaparamita. At that very moment, Mara the Evil One gradually withdrew, for he was overwhelmed by the majestic power of the profound prajnaparamita, the king of great divine mantras.

At that time, immeasurable devas of the Heaven of the Thirty-Three simultaneously conjured beautiful celestial incense and flowers and scattered them into the sky as offerings to the Buddha. With palms joined respectfully, they spoke to the Buddha in unison:

– May this prajnaparamita long abide in the realm of the people of Jambudvipa, until prajnaparamita has spread throughout the human world of Jambudvipa. Know that wherever it abides, the Jewels of the Buddha, Dharma, and Sangha will never disappear, enabling the world to attain supreme benefit and peace.

At that time, those devas each manifested exquisite heavenly incense and flowers, offered them to the Buddha, and addressed him:

– Blessed One! If sentient beings cultivate prajnaparamita, all evil maras and their retinues, though seeking faults in those practitioners, will find no opportunity to harm them.

Sakra, Lord of the Devas, addressed the Buddha:

– If sentient beings merely hear the name and virtues of prajnaparamita, know that such sentient beings have previously made offerings to innumerable Buddhas, formed vast vows in the presence of those Buddhas, and cultivated many roots of virtue; only thus could they accomplish such a thing. It could not be attained through merely a few roots of virtue. How much more so if they can listen to, accept and retain, read and recite it, diligently cultivate and study it, and contemplate it in accordance with the Dharma; moreover, if they copy it, expound it to sentient beings, and reverently make offerings to, honor, and praise it. Why? Because those who seek the Buddhas’ knowledge of all-knowing wisdom should seek it within the profound principle of prajnaparamita, just as sentient beings wishing to find precious jewels should skillfully and diligently search for them in the great ocean.

The Buddha told Sakra, Lord of the Devas:

– So it is! So it is! It is just as you have said. All Buddhas attain the knowledge of all-knowing wisdom by relying upon prajnaparamita.

Then Ananda addressed the Buddha:

– For what reason does the Tathagata not praise generosity through meditative concentration paramita, but praise prajnaparamita alone?

The Buddha told Ananda:

– Because this prajnaparamita can serve as the guiding principle and teacher of the preceding five paramitas, I particularly praise it.

Furthermore, Ananda, what do you think? If one cultivates generosity through prajna without dedicating the merit toward the knowledge of all-knowing wisdom, can this be called the true cultivation of generosity through prajnaparamita?

Ananda replied:

– No, Blessed One!

The Buddha told Ananda:

– What do you think? Apart from prajnaparamita, can one truly dedicate merit toward the knowledge of all-knowing wisdom?

Ananda replied:

– No, Blessed One!

The Buddha told Ananda:

– For this reason, I say that prajnaparamita can serve as the guiding principle and teacher of the preceding five paramitas; therefore, I particularly praise it.

Ananda, know that it is like the earth: seeds are scattered upon it, and when the requisite conditions come together, they grow. Know that the earth supports the growth of the seeds and serves as their foundation because it enables them to develop. In the same way, prajnaparamita and the dedication of merit toward the knowledge of all-knowing wisdom serve as the foundation for generosity paramita and the others, causing them to grow and enabling them to become established. Therefore, it is said that prajnaparamita can serve as the guiding principle and teacher of the preceding five paramitas; hence, I particularly praise it.

Ananda, know that profound prajnaparamita can also safeguard the knowledge of all-knowing wisdom; therefore, I particularly praise it.

Sakra, Lord of the Devas, addressed the Buddha:

– Today, the Tathagata, the Worthy One, the Perfectly Enlightened One, has still not fully described the supreme virtues and benefits of prajnaparamita. Why? Because from the Blessed One I have received the teaching that the supreme virtues and benefits of prajnaparamita are exceedingly profound and vast, without limit or boundary.

Good men and others who wholeheartedly listen to, accept and retain, read and recite profound prajnaparamita, diligently cultivate and study it, contemplate it in accordance with the Dharma, copy it, and expound it to others, or who make offerings to it with various exquisite garlands and even the light of lamps, likewise attain merit without limit or boundary.

The Buddha told Sakra, Lord of the Devas:

– I do not say that this profound prajnaparamita possesses only the supreme virtues and benefits previously described. This profound prajnaparamita is endowed with boundless supreme virtues and benefits that could never be exhaustively distinguished and explained. Nor do I say that good men and others who wholeheartedly listen to, and so forth, up to making offerings to profound prajnaparamita possess only the merit previously described, for the blessings they attain are without limit or boundary.

Sakra, Lord of the Devas, addressed the Buddha:

– Blessed One! We devas shall always follow, protect, and safeguard these good men, good women, and others, preventing all human and nonhuman beings and every adverse condition from harming them.

The Buddha told Sakra, Lord of the Devas:

– If good men, good women, and others accept and retain, read and recite profound prajnaparamita and extensively proclaim, explain, and teach it to others, then innumerable hundreds of thousands of devaputras will assemble there to hear the Dharma, joyfully and respectfully receiving such profound prajnaparamita. Through the majestic power of the devas, these devaputras will increase the eloquence of the Dharma teacher, enabling that teacher to proclaim it inexhaustibly; they will cause those who do not delight in teaching to delight in teaching, and cause those weary in body and mind to regain strength.

Kausika! By accepting and retaining, reading and reciting profound prajnaparamita and extensively proclaiming, explaining, and teaching it to others, these good men, good women, and others attain such supreme benefits of the Dharma in this very life.

Furthermore, Kausika! If good men, good women, and others proclaim such profound prajnaparamita amid the fourfold assembly, their minds will be fearless, and they will not be refuted or subdued by any doctrines of non-Buddhist paths. Why? Because they are protected by profound prajnaparamita, the king of great mantras. Since they abide in the Dharma of emptiness, they ultimately perceive neither a challenger, one who is challenged, nor any challenge. Nor do they perceive anyone capable of finding fault with profound prajnaparamita. Nor do they perceive any fault in profound prajnaparamita.

Kausika! By proclaiming profound prajnaparamita to the assembly, these good men, good women, and others attain such supreme benefits of the Dharma in this very life.

Furthermore, Kausika! If good men, good women, and others wholeheartedly listen to, accept and retain, read and recite profound prajnaparamita, diligently cultivate and study it, contemplate it in accordance with the Dharma, copy it, and extensively expound it to others, their minds will not become despondent; nor will they grieve, sorrow, or feel remorse; nor will they be startled or afraid. Why? Because these good men, good women, and others perceive no dharma capable of causing despondency, grief, or fear, for they have no attachment to any dharma.

Kausika! Because these good men, good women, and others wholeheartedly listen to, and so forth, up to expounding prajnaparamita to others, they attain such supreme benefits of the Dharma in this very life.

Furthermore, Kausika! Any good man or good woman who can wholeheartedly listen to, uphold, read, recite, diligently cultivate, study, and contemplate prajnaparamita in accordance with the Dharma, and who also copies it and expounds it to others, and moreover makes offerings of various supremely exquisite garlands, up to and including the light of lamps, will always be cherished and respected by parents, teachers, elders, friends, kings, ministers, Sramanas, Brahmins, and others.

Such a person will also be safeguarded and kept in mind by the Buddhas, bodhisattvas, sravakas, and pratyekabuddhas throughout the ten directions. They will further be guarded and protected by devas, Maras, Brahmas, humans, nonhumans, and others in the world; all calamities will naturally be extinguished, and the doctrines of non-Buddhist paths will be unable to refute or defeat them.

Kausika! Because these good men and good women wholeheartedly listen to, and so forth, up to and including making offerings to prajnaparamita, they obtain such excellent and beneficial qualities in this very life.

Furthermore, Kausika! If good men or good women copy such profound prajnaparamita, adorn it beautifully with various precious substances, place it in a clean location, and reverently make offerings to, honor, and praise it, then at that time, in this trichiliocosm and throughout boundless other worlds in the ten directions, devas from the Heaven of the Four Great Kings up to the Heaven of Abundant Fruit who have generated the aspiration for unsurpassed bodhi will come to that place to behold, bow to, and recite it; reverently make offerings to, honor, and praise it; circumambulate it clockwise; bow, join their palms, and then withdraw.

The devas of the Pure Abodes will also constantly come there to behold, bow to, and recite it; reverently make offerings to, honor, and praise it; circumambulate it clockwise; bow, join their palms, and then withdraw. Nagas, mighty yaksas of great awe-inspiring virtue, and, in full detail, humans, nonhumans, and others will also constantly come there to behold, bow to, and recite it; reverently make offerings to, honor, and praise it; circumambulate it clockwise; bow, join their palms, and then withdraw.

Kausika! These good men and good women should think: “Throughout this trichiliocosm and the boundless other worlds in the ten directions, all devas, nagas, and, in full detail, humans, nonhumans, and others constantly come here to behold, bow to, and recite the profound prajnaparamita that I have copied; reverently make offerings to, honor, and praise it; circumambulate it clockwise; bow, join their palms, and then withdraw. In this way, I have indeed established the gift of Dharma.” Having thought thus, they rejoice with delight, causing the merit they obtain to increase many times over.

Kausika! Because devas, nagas, yaksas, asuras, and others from boundless worlds constantly follow and protect these good men and good women, neither humans nor nonhumans can harm them in their dwelling places. The only exceptions are evil karmic causes created in previous lives that have ripened in this life, or extremely grave evil karma from previous lives that has been transformed so that its retribution is lightly experienced in this life.

Kausika! Through the mighty spiritual power of prajnaparamita, these good men and good women obtain such excellent and beneficial qualities in this very life.

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

“By what signs can these good men and good women know that devas, nagas, yaksas, asuras, and others from this trichiliocosm and the boundless other worlds in the ten directions have come to their dwelling place to behold, bow to, and recite the profound prajnaparamita they have copied; reverently make offerings to, honor, and praise it; join their palms, circumambulate it clockwise, and joyfully safeguard and keep them in mind?”

The Buddha told Sakra, Lord of the Devas:

“These good men and good women may see wondrous light at the place where this profound prajnaparamita is kept, or smell an extraordinarily rich fragrance there, or hear exquisite music. They should then know that devas, nagas, and others possessing great spiritual power and magnificent awe-inspiring virtue have come to that place to behold, bow to, and recite the profound prajnaparamita they have copied; reverently make offerings to, honor, and praise it; join their palms, circumambulate it clockwise, and joyfully safeguard and keep them in mind.

“Furthermore, Kausika! If these good men and good women cultivate pure and radiant conduct, beautifully adorn that place, and wholeheartedly make offerings to profound prajnaparamita, they should know that devas, nagas, and others possessing great spiritual power and magnificent awe-inspiring virtue have come to that place to behold, bow to, and recite the profound prajnaparamita copied by them; reverently make offerings to, honor, and praise it; join their palms, circumambulate it clockwise, and joyfully safeguard and keep them in mind.

“Kausika! When devas, nagas, and others endowed with such great spiritual power and magnificent awe-inspiring virtue come to that place, any malevolent spirits or evil ghosts there become frightened and retreat, not daring to remain. For this reason, the minds of these good men and good women immediately become expansive, excellent pure understanding arises in them, and their cultivation of wholesome karma becomes increasingly radiant.

Whatever they undertake will be free from obstruction. Therefore, Kausika, wherever profound prajnaparamita is kept, the surrounding impurities should be removed; the place should be swept, cleansed, put in order, and sprinkled with fragrant water. A precious seat should be arranged upon which to place it, and incense should be burned and flowers scattered as offerings.

“Furthermore, Kausika! If these good men and good women constantly reverently make offerings to, honor, and praise such profound prajnaparamita, their bodies and minds will certainly be free from weariness, peaceful and joyful, supple, and light. With their minds fixed upon prajnaparamita, when they sleep at night they will have no evil dreams, but will see only auspicious dreams.

“That is to say, they may see the Tathagata, the Arhat, the Perfectly Enlightened One, with a body the color of pure gold, adorned with the excellent marks, emitting a great light that universally illuminates all things, and reverently surrounded by sravakas and bodhisattvas. They themselves may be among the assembly, hearing the Buddha expound generosity and the other six paramitas, together with the meanings of other teachings corresponding to wholesome roots.

“Or in a dream they may see the Bodhi tree, lofty and vast in stature and beautifully adorned with various precious substances. A great bodhisattva may come beneath the tree, prepare a seat, sit cross-legged, attain unsurpassed, perfect enlightenment, turn the wondrous wheel of Dharma, and liberate sentient beings.

“Or in a dream they may see immeasurable, innumerable bodhisattvas discussing, determining, and discerning the meanings of innumerable teachings. Or in a dream they may see immeasurable, innumerable bodhisattvas practicing the six paramitas, bringing sentient beings to maturity, purifying and adorning Buddha lands, and dedicating their merit while safeguarding the wisdom of omniscience.

“Or in a dream they may see worlds throughout the ten directions, each containing immeasurable myriads of kotis of Buddhas, and they may also hear voices proclaiming:

“‘In a world of such-and-such a name, there is a Tathagata, the Arhat, the Perfectly Enlightened One, bearing such-and-such a name, attended by countless hundreds of thousands of sravakas and bodhisattvas, who reverently draw near as he expounds the Dharma in this manner.’ Or in a dream they may see, throughout the worlds of the ten directions, immeasurable myriads of kotis of Buddhas entering parinirvana. After each of those Buddhas has entered parinirvana, donors, wishing to make offerings to the Buddha’s relics, build immeasurable great stupas beautifully fashioned from the seven precious substances. At each stupa, throughout immeasurable kalpas, they reverently make offerings of immeasurable supremely exquisite garlands, up to and including the light of lamps, and honor and praise it.”

Kausika! These good men and good women, having seen such auspicious signs of various kinds in dreams, whether asleep or awake, are at ease in body and mind. Deities and others augment their strength, enabling them to know for themselves that their bodies have become light and buoyant.

For this reason, they are not greatly attached to food, drink, medicine, clothing, or bedding. In regard to the four kinds of offerings, their minds are light and unburdened, like those of masters of yoga who have entered a sublime and excellent meditative concentration. Because the power of that concentration permeates their bodies and minds, even after emerging from concentration and encountering delicious food, their minds remain light and unburdened.

So too are these persons. Why is this? Kausika!

It is because these good men and good women are compassionately protected and kept in mind by the Buddhas, bodhisattvas, pratyekabuddhas, sravakas, devas, nagas, yakshas, asuras, and others throughout this trichiliocosm, as well as throughout the boundless other worlds in the ten directions. With their wholesome power, they invisibly infuse their bodies and minds, causing their resolve and spirit to become courageous and vigorous and their physical strength to become robust.

Kausika! Good men and good women who wish to attain such excellent and beneficial qualities here and now should constantly listen to, uphold, read, and recite the profound prajnaparamita; diligently cultivate and study it; contemplate it in accordance with the Dharma; and extensively expound, instruct, and teach it to all sentient beings.

Kausika! Although some good men and good women may be unable to listen to, uphold, read, and recite the prajnaparamita, diligently cultivate and study it, contemplate it in accordance with the Dharma, or extensively expound, instruct, and teach it to sentient beings, they may nevertheless wish the true Dharma to abide long in the world, bringing benefit and happiness to sentient beings without perishing. They should therefore transcribe this profound prajnaparamita and adorn it beautifully with various precious substances. Furthermore, if they reverently make offerings to it with immeasurable garlands of the finest flowers, up to and including the radiance of lamps, honor and venerate it, and praise it, they too will obtain the excellent benefits described above.

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