大般若波羅蜜多經

02

The Buddha said to Bodhisattva Manjushri:

– Suppose this great trichiliocosm of Endurance were ground into minute particles, and each minute particle were a noble being. Suppose good men, good women, and others, with pure minds, were to offer and give to that assembly of noble beings all kinds of supremely exquisite worldly provisions—food, drink, clothing, beds, medicines, and so forth—throughout the entirety of their lives, whether long or short. After those noble beings entered nirvana, suppose those good men and good women gathered all their relics, erected jeweled stupas, adorned them, and made offerings to them. Or suppose they took the seven precious substances, in quantities equal to the number of minute particles in the aforementioned great trichiliocosm, piled them as high as the Akanishtha Heaven, and offered all those precious substances to each of those noble beings, making offerings continuously, without interruption, throughout every day and night until the end of their own lives.

Manjushri! What do you think? Would those good men, good women, and others acquire much merit through these causes and conditions?

Manjushri said to the Buddha:

– World-Honored One! It would be exceedingly great. Sugata! It would be exceedingly great. Even the merit from the giving previously described would be difficult to conceive, much less the amount of merit acquired here.

The Buddha said to Bodhisattva Manjushri:

– Any good man, good woman, or other person who accepts and upholds this sutra and then expounds and disseminates it will acquire merit a hundred times, a thousand times, even innumerable times greater than the merit from the former giving.

Manjushri! If this merit is not dedicated toward seeking the Buddha's fruit of bodhi, one will, for as many kalpas as there are particles of dust, become a king of the Heaven of Mastery over Others' Creations. Again, for a great many kalpas equal in number to particles of dust, one will become a king of the Heaven of Delight in Creation.

Again, for a great many kalpas equal in number to particles of dust, one will become a king of the Tushita Heaven. Again, for a great many kalpas equal in number to particles of dust, one will become a king of the Yama Heaven. Again, for a great many kalpas equal in number to particles of dust, one will become Shakra, king of the gods, to say nothing of becoming a wheel-turning king.

If one dedicates that merit toward seeking all-knowing wisdom, one can perfect the skillful means of prajnaparamita and will realize unsurpassed, complete, perfect enlightenment.

Manjushri! Suppose all the people throughout this continent of Jambudvipa were stream-enterers, once-returners, non-returners, arhats, or pratyekabuddhas, so numerous that, like rice, grain, hemp, bamboo, grass, reeds, rushes, sugarcane, forests, and so forth, they filled the land without leaving any empty space. Suppose a vicious person, overcome by rage, were to kill all those noble beings. Manjushri! What do you think? Would that person incur much wrongdoing through this deed?

Manjushri said to the Buddha:

– World-Honored One! It would be exceedingly great. Sugata! It would be exceedingly great. Even one who kills a single noble being falls into the great Avici Hell and suffers there for one kalpa, much less one who kills so many noble beings. That person's wrongdoing would be beyond reckoning.

The Buddha said to Bodhisattva Manjushri:

– Anyone who slanders this sutra incurs wrongdoing a hundred times, a thousand times, even innumerable times graver than the former wrongdoing.

Manjushri! Suppose all the people throughout the continent of Purvavideha were stream-enterers, once-returners, non-returners, arhats, or pratyekabuddhas, so numerous that, like rice, grain, hemp, bamboo, grass, reeds, rushes, sugarcane, forests, and so forth, they filled the land without leaving any empty space. Suppose a violent person, overcome by rage, were to kill all those noble beings. Manjushri! What do you think? Would that person incur much wrongdoing through this deed?

Manjushri said to the Buddha:

– World-Honored One! It would be exceedingly great. Sugata! It would be exceedingly great. Even one who kills a single noble being falls into the great Avici Hell and suffers there for an entire kalpa, much less one who kills so many noble beings. That person's wrongdoing would be beyond reckoning.

The Buddha said to Bodhisattva Manjushri:

– Anyone who slanders this sutra incurs wrongdoing a hundred times, a thousand times, even innumerable times graver than the former wrongdoing.

Manjushri! Suppose all the people throughout the continent of Aparagodaniya were stream-enterers, once-returners, non-returners, arhats, or pratyekabuddhas, so numerous that, like rice, grain, hemp, bamboo, grass, reeds, rushes, sugarcane, forests, and so forth, they filled the land without leaving any empty space. Suppose a violent person, overcome by rage, were to kill all those noble beings. Manjushri! What do you think? Would that person incur much wrongdoing through this deed?

Manjushri then said to the Buddha:

– World-Honored One! It would be exceedingly great. Sugata! It would be exceedingly great. Even one who kills a single noble being falls into the great Avici Hell and suffers there for an entire kalpa, much less one who kills so many noble beings. That person's wrongdoing would be beyond reckoning.

The Buddha said to Bodhisattva Manjushri:

– Anyone who slanders this sutra incurs wrongdoing a hundred times, a thousand times, even innumerable times graver than the former wrongdoing.

Manjushri! Suppose all the people throughout the continent of Uttarakuru were stream-enterers, once-returners, non-returners, arhats, or pratyekabuddhas, so numerous that, like rice, grain, hemp, bamboo, grass, reeds, rushes, sugarcane, forests, and so forth, they filled the land without leaving any empty space. Suppose a vicious person, overcome by rage, were to kill all those noble beings. Manjushri! What do you think? Would that person incur much wrongdoing through this deed?

Manjushri then said to the Buddha:

– World-Honored One! It would be exceedingly great. Sugata! It would be exceedingly great. Even one who kills a single noble being falls into the great Avici Hell and suffers there for an entire kalpa, much less one who kills so many noble beings. That person's wrongdoing would be beyond reckoning.

The Buddha said to Bodhisattva Manjushri:

– Anyone who slanders this sutra incurs wrongdoing a hundred times, a thousand times, even innumerable times graver than the former wrongdoing.

Manjushri! Suppose these four great continents were ground into minute particles, and each minute particle were a Buddha. Suppose a wicked being with wrong views gave rise to a vicious resolve to kill all those Buddhas, plunder all the wealth of the Dharma treasury, and destroy the Dharma King and the Dharma medicine of the world. Manjushri! What do you think? Would that wicked being incur much wrongdoing?

Manjushri then said to the Buddha:

– World-Honored One! It would be exceedingly great. Sugata! It would be exceedingly great. That being would incur immeasurable, boundless, inconceivable wrongdoing beyond all reckoning. I would not even wish to hear of such a deed, much less speak of whether the wrongdoing it entails is great or small. Even one who harms a single Buddha falls into the great Avici Hell and suffers there for many kalpas, much less one who kills so many Buddhas, World-Honored Ones. That being would certainly undergo suffering in the great Avici Hell with no prospect of ever emerging.

The Buddha said to Bodhisattva Manjushri:

– If anyone slanders or obstructs this sutra, prevents it from being widely disseminated, or prevents offerings from being made to it, that person incurs wrongdoing a hundred times, a thousand times, even innumerable times graver than the former wrongdoing.

Manjushri! Suppose all sentient beings in the great trichiliocosm, throughout hundreds of thousands of innumerable great kalpas, were to fully cultivate all the practices of the bodhisattvas and all attain unsurpassed, complete, perfect enlightenment. Still, because of the crushing weight of that wicked being's evil karma, that being would not yet be freed from suffering in the great hell.

Manjusri! Throughout the realms of the ten directions, there is no Avici hell in which those evil beings will not pass through many kalpas of suffering, much less the other hells, the animal realm, and the realm of hungry ghosts. Why? Because those foolish people destroy the Dharma-body mother of all Buddhas throughout the ten directions and the three times. After undergoing severe suffering for as many kalpas as there are dust motes, as previously described, and then emerging from the three evil destinies, they will be born among humans afflicted with grave illnesses that no medicine can cure. Furthermore, for as many kalpas as there are dust motes, at birth they will have no tongue, or no hands, and so forth, continuing thus throughout that number of kalpas.

Manjusri! Even if, through spiritual power, I were to remain in the world for a kalpa or more than a kalpa and speak of the karmic retribution of beings who slander and obstruct this sutra, I could not exhaustively describe it. Manjusri! Those with wisdom who wish to attain peace and happiness in the present and future should never slander or obstruct this sutra.

XV. CHAPTER ON THE TWO PRACTICES

At that time, the Buddha said to Manjusri:

– Good man! When great bodhisattvas practice profound prajnaparamita, they should fully perfect prajnaparamita. Why? Because great bodhisattvas have two kinds of practice:

1- Perfecting prajna.

2- Teaching and transforming sentient beings.

The bodhisattva Manjusri then asked the Buddha:

– Blessed One! How do great bodhisattvas perfect prajna and teach and transform sentient beings?

The Buddha said to the bodhisattva Manjusri:

– Good man! From the time great bodhisattvas first practice prajna until the very end, they remain free from deliberate mental effort, expounding the Dharma inexhaustibly and without interruption, enabling sentient beings to escape the evil states of the three realms and abide in wholesome states, or helping them attain the noble fruits of the Three Vehicles.

Manjusri! This is called the great bodhisattvas’ practice of profound prajnaparamita by which they teach and transform sentient beings. Manjusri! When great bodhisattvas practice profound prajnaparamita and perfect boundless, unconditioned prajna, this is called their personal practice of prajna. Why? Because by practicing in this way, they can bring all virtues to perfection.

Manjusri then asked the Buddha:

– Blessed One! When great bodhisattvas practice prajnaparamita, what Dharma do they cultivate in order to correspond with all-knowing wisdom?

The Buddha said to the bodhisattva Manjusri:

– Good man! When great bodhisattvas practice profound prajnaparamita and cultivate the true Dharma of all-knowing wisdom, it is beyond conceptualization, wondrous and signless, its meaning profound and impossible to scrutinize, and extremely difficult to penetrate. It perpetually abides in tranquil quiescence, is cool and all-pervasive, without discrimination, attachment, or obstruction; it accords with principle, grasps at nothing, and attains within all dharmas the quiescence that is unsurpassed and without equal.

Manjusri! When practicing profound prajnaparamita, if great bodhisattvas cultivate this practice, they correspond with all-knowing wisdom.

Manjusri again asked the Buddha:

– Blessed One! In what spheres do great bodhisattvas practice profound prajnaparamita?

The Buddha said to the bodhisattva Manjusri:

– Good man! Great bodhisattvas resolutely practice profound prajnaparamita within the profound sphere, the vast sphere, and the sphere of merit and virtue.

Manjusri! The profound sphere is the unconditioned essence, neither attached to the two extremes nor separate from them. Its intrinsic nature is pure and liberated from all obstructions; it is inconceivable, immeasurable, and not shared by any sravaka or pratyekabuddha.

Manjusri! The vast sphere consists of all the virtues of the Buddha Tathagatas, with the two dharmas of great compassion and prajna as its nature. Free from discriminative characteristics and without deliberate mental effort, it benefits sentient beings and never forsakes them even for a moment. Every Dharma that is expounded accords with the wishes of those who hear it.

Manjusri! The sphere of merit and virtue means that great bodhisattvas practicing profound prajnaparamita correspond with all virtues: the thirty-two excellent marks and the eighty minor characteristics. In accordance with the faculties, inclinations, dispositions, practices, and differing physical forms of sentient beings, the Buddha’s majestic spiritual power manifests accordingly.

That is, he manifests ascending to Tusita Heaven; or manifests descending from the heavenly realm to Jambudvipa; or manifests dwelling in the womb; or manifests being newly born; or manifests as a youth; or manifests going forth on excursions; or manifests renouncing the household life; or manifests practicing austerities; or manifests arriving and sitting beneath the Bodhi tree; or manifests attaining unsurpassed, complete, perfect enlightenment; or manifests turning the Dharma wheel; or manifests entering nirvana.

All these various manifestations are for the sake of liberating sentient beings from birth and death. Manjusri! This is called the sphere of profound prajnaparamita cultivated by great bodhisattvas.

Manjusri then asked the Buddha:

– Blessed One! It is truly extraordinary. This profound prajnaparamita of bodhisattvas is the inconceivable sphere of the Buddha.

The Buddha said to the bodhisattva Manjusri:

– So it is! So it is! It is exactly as you say. Profound prajnaparamita is an exclusive and inconceivable Dharma. Why? Because no ordinary being, sravaka, or pratyekabuddha can fully penetrate it; it is not their sphere. Apart from the Buddha, the Blessed One, no one can attain it. Why? Because the meaning of the true suchness of all dharmas is exceedingly profound, sovereign, and unmoving. It encompasses the entire uncontaminated realm and enables all kinds of sentient beings to receive complete benefit and happiness. Therefore, it is called the sphere of the Buddhas. It transcends the course of language, encompasses ultimate truth, and is far removed from investigation, discrimination, and conceptualization. No worldly dharma can compare with it or serve as an adequate analogy for it. It is supreme among all dharmas, neither dwelling within samsara nor abiding in nirvana.

Manjusri! When practicing profound prajnaparamita, great bodhisattvas encounter five inconceivable matters:

1. Intrinsic nature.

2. Location and direction.

3. Abidings.

4. Identity and difference.

5. Benefit and happiness.

Manjusri! What is the inconceivability of intrinsic nature?

The true suchness of form cannot be found, nor can anything apart from the true suchness of form be found. The same is true of feeling, perception, formations, and consciousness.

The true suchness of the eye cannot be found, nor can anything apart from the true suchness of the eye be found. The same is true of the ear, nose, tongue, body, and mind.

The true suchness of visible forms cannot be found, nor can anything apart from the true suchness of visible forms be found. The same is true of sounds, odors, tastes, tangible objects, and dharmas.

The true suchness of eye-consciousness cannot be found, nor can anything apart from the true suchness of eye-consciousness be found. The same is true of ear-, nose-, tongue-, body-, and mind-consciousness.

The true suchness of the earth dhatu cannot be found, nor can anything apart from the true suchness of the earth dhatu be found. The same is true of the water, fire, wind, space, and consciousness dhatus.

The true suchness of existent dharmas cannot be found, nor can the true suchness of nonexistent dharmas be found. Therefore, intrinsic nature is said to be inconceivable.

Manjusri! What is the inconceivability of location and direction?

If this true suchness abides in the Desire Realm, it is inconceivable; if it is apart from the Desire Realm, it is also inconceivable. The same is true of the Form Realm and the Formless Realm. If it abides in the eastern direction, it is inconceivable; if it is apart from the eastern direction, it is also inconceivable. The same is true of the southern, western, and northern directions, the four intermediate directions, and the directions above and below. Therefore, location and direction are said to be inconceivable.

Manjushri! What are the inconceivable abidings?

They are the inconceivable abiding in bliss, the inconceivable abiding in quiescence, the inconceivable abiding with mind, and the inconceivable abiding without mind. Therefore, they are called the inconceivable abidings.

Manjushri! What is called the inconceivability of oneness and difference? The Tathagatas of the three times abide together in one place; their intrinsic nature is pure, and they encompass the untainted realm. Whether they are one or different is inconceivable. Therefore, this is called the inconceivability of oneness and difference.

Manjushri! What is inconceivable benefit and well-being?

Spiritual power and wisdom share the same Dharma-realm. Prajnaparamita and skillful means are equal in their two aspects and can bring immeasurable benefit and well-being to sentient beings. This cannot be expressed in words and transcends the sphere of language. Yet, in accordance with the differing capacities and dispositions of beings, many modes of teaching and many forms of manifestation are produced. The thirty-two excellent marks and the eighty minor characteristics are manifested in accordance with the minds of sentient beings.

Manjushri said to the Buddha:

– World-Honored One! What are called the thirty-two excellent marks and the eighty minor characteristics?

The Buddha told Bodhisattva Manjushri:

– Good man! The excellent marks of the Tathagata are immeasurable and boundless. Were I to explain them extensively, I could never exhaust them. However, in accordance with the preferences of the world, I shall speak only of the thirty-two excellent marks and the eighty minor characteristics.

Manjushri! What are called the thirty-two marks?

1. The soles of the Tathagata's feet are full, firm, well formed, and beautiful, like the base of a casket. Whether the ground is high or low, wherever his feet tread, it becomes entirely level and makes full contact with his soles.

2. On the soles of the Tathagata's feet are thousand-spoked wheel patterns, complete with perfectly rounded rims and hubs.

3. The Tathagata's hands and feet are all as soft as cotton, surpassing those of all others.

4. The Tathagata's fingers and toes are slender, long, rounded, and more beautiful than those of ordinary people, signifying longevity.

5. Between each of the Tathagata's fingers and toes is a web of skin joining them, marked with lines like embroidery of pure gold, resembling those of the king of geese.

6. The Tathagata's heels are broad, long, rounded, and full, proportionate to the insteps and unlike those of other sentient beings.

7. The Tathagata's insteps are high and full, beautiful and soft, and proportionate to the heels.

8. The Tathagata's calves are slender and rounded like the legs of the king of deer.

9. The Tathagata's arms are long, straight, rounded, and full like the trunk of the king of elephants. When he stands upright, his hands reach his knees.

10. The Tathagata's male organ is concealed within a sheath, as with a horse, dragon, or king of elephants.

11. From each pore grows a single hair, soft, lustrous, deep blue, and curling to the right.

12. The Tathagata's bodily hair and head hair are smooth and even, curling upward and to the right, soft, lustrous, and deep blue. His body shines golden, magnificently adorned and exceedingly pleasing.

13. The skin of the Tathagata's body is thin, smooth, fine, and supple; neither dust nor water can adhere to it.

14. The skin of the Tathagata's body is entirely the color of pure gold, shining like the Dais of Wondrous Gold and adorned with various precious things. Everyone delights in beholding it.

15. The Tathagata's seven places—his two palms, two soles, two shoulders, and the crown of his head—are all full, radiant, soft, and exceedingly pleasing.

16. The Tathagata's neck and shoulders are rounded, full, and wondrously beautiful.

17. The Tathagata's shoulders and armpits are full and firm.

18. The Tathagata's bearing is upright, imposing, and majestic.

19. The Tathagata's bodily form is tall, broad, dignified, and majestic.

20. The breadth of the Tathagata's body is proportionate to its height, and it is rounded and full like a nyagrodha tree.

21. The Tathagata's chin, chest, and upper body are even, and his majestic bearing is expansive like that of the king of lions.

22. Light radiates from the Tathagata's body to a distance of one fathom all around.

23. The Tathagata possesses forty teeth, all even, close-set, and whiter than conch shell or snow.

24. The Tathagata's four canine teeth are pure white, translucent, and sharp.

25. The Tathagata always experiences the supreme taste among all flavors. Because the channel of his throat is straight, it can convey the supreme taste into the thousand subtle sinews and vessels throughout his body.

26. The Tathagata's tongue is broad, long, thin, and clean; when extended, it can cover his face as far as his ears.

27. The Tathagata's voice is resonant, powerful, and refined. Whether the assembly is large or small, everyone can hear it. Its resonance resounds like a celestial drum, while his words are wondrously gentle and clear like the song of the kalavinka bird.

28. The Tathagata's eyelashes are like those of the king of oxen, deep blue, evenly aligned, and unentangled.

29. The Tathagata's eyes are deep blue, clear, bright, and distinct.

30. The Tathagata's face is round and full like the moon, and his radiant blue eyebrows curve like the bow of the Lord of the Devas.

31. Between the Tathagata's eyebrows is a white tuft of hair curling to the right, soft as white cotton and beautiful as conch shell or snow.

32. On the crown of the Tathagata's head is a rounded protuberance rising like a topknot.

These are called the thirty-two marks of the Tathagata.

Manjushri! What are the eighty minor characteristics?

1. The Tathagata's nails are narrow and long, thin and lustrous, like red copper flowers.

2. The Tathagata's fingers and toes are rounded, slender, long, straight, and soft, with no joints protruding.

3. The Tathagata's fingers and toes are all even and not irregular, and the spaces between them are full.

4. The Tathagata's hands and feet are rounded and full, perfectly formed, soft, pure, and radiant like lotus flowers.

5. The Tathagata's sinews and vessels are firmly knit together but concealed and not visible.

6. The Tathagata's ankle bones are concealed.

7. The Tathagata walks with steady steps and an unhurried bearing like the king of elephants.

8. The Tathagata walks with dignified and majestic deportment like the king of lions.

9. The Tathagata walks peacefully and with measured steps, neither too long nor too short, like the king of oxen.

10. The Tathagata walks with majestic deportment, advancing and stopping like the king of swans.

11. When the Tathagata looks back, he always turns to the right, rotating his entire body like the king of elephants or a dragon.

12. The joints of the Tathagata are successively rounded and even, arranged with unsurpassed perfection.

13. The Tathagata's bones are closely joined without gaps, like a coiled dragon.

14. The Tathagata's knees are firm, rounded, and beautiful.

15. The Tathagata's private parts bear beautiful markings, possess complete potency, and are perfectly clean.

16. The Tathagata's body is lustrous, smooth, soft, radiant, pure, and beautiful, and dust does not adhere to it.

17. The Tathagata's dignified bearing is majestic, fearless, and without timidity.

18. All parts of the Tathagata's body are firm, substantial, and perfectly fitted together.

19. The Tathagata's body is stable and complete, neither swaying nor moving, whole and free from impairment.

20. The Tathagata's bodily form is like that of a king of seers, dignified, majestic, and brilliantly radiant, never dim.

21. The Tathagata's body is surrounded by a halo; whether walking or engaged in other activities, his body always radiates light.

22. The Tathagata's abdomen is square and straight, without defect, soft, unobtrusive, and adorned with all the marks.

23. The Tathagata's navel is deep and round, spiraling to the right, pure and radiant.

24. The Tathagata's navel is deep, neither protruding nor sunken, and beautiful all around.

25. The Tathagata's skin is entirely free from sores and disease, and also lacks unsightly marks such as moles, freckles, growths, and the like.

26. The Tathagata's palms are full and soft, and the soles of his feet are flat and even.

27. The lines on the Tathagata's hands are deep, long, distinct, and straight, smooth and unbroken.

28. The Tathagata's lips are red like the bimba fruit, and the upper and lower lips are symmetrical.

29. The Tathagata's face is neither long nor short, neither large nor small, but full and majestic.

30. The Tathagata's tongue is soft, thin, broad, and long, and is the color of red copper.

31. The Tathagata's voice is deep and resonant like the roar of the king of elephants, majestically shaking all beings.

32. The Tathagata's intonation is wondrously beautiful and complete, like an echo in a deep valley.

33. The Tathagata's nose is high, long, and straight, and his nostrils are not visible.

34. The Tathagata's teeth are square, straight, white, and beautiful.

35. The Tathagata’s teeth are rounded and white, lustrous and pure, keen and sharp.

36. The Tathagata’s eyes are clear, with the blue and white distinctly defined.

37. The Tathagata’s eyes are broad and long like the petals of a blue lotus, exceedingly beautiful and pleasing.

38. The Tathagata’s upper and lower eyelashes are even and straight, thick, and not white.

39. The Tathagata’s eyebrows are long, dense, fine, soft, and not white.

40. The Tathagata’s eyebrows are smooth and orderly, azure like lapis lazuli.

41. The Tathagata’s eyebrows are high and luminous, shaped like the crescent moon.

42. The Tathagata’s ears are thick, broad, large, and long, with rounded lobes hanging down.

43. The Tathagata’s two ears are even and wondrously beautiful, free from every defect.

44. The Tathagata’s dignified bearing causes all who behold him to feel loving reverence, without harm or defilement.

45. The Tathagata’s forehead is broad, perfectly rounded, level, and wondrously beautiful in form.

46. The upper part of the Tathagata’s body is as perfect as that of a lion king and fully endowed with majesty.

47. The hair on the Tathagata’s head is long, thick, azure, and not white.

48. The Tathagata’s hair is fragrant, pure, fine, soft, smooth, and curled.

49. The Tathagata’s hair is uniformly long, neither tangled nor matted.

50. The Tathagata’s hair is firm and strong, does not break, and never falls out.

51. The Tathagata’s hair is smooth, radiant, and wondrously beautiful, and no dust or grime adheres to it.

52. The Tathagata’s body is stable and strong like the body of Narayana.

53. The Tathagata’s body is tall, great, upright, and straight.

54. All the apertures of the Tathagata’s body are pure, rounded, and beautiful.

55. The Tathagata’s body possesses supreme strength unequaled by anyone.

56. One never tires of beholding the marks of the Tathagata’s body.

57. The Tathagata’s face is full, broad, and long in perfect proportion, clear and radiant like the autumn full moon.

58. The Tathagata’s countenance is serene and radiant, fresh and lustrous; he always smiles before speaking and is ever agreeable, never contrary.

59. The Tathagata’s countenance is radiant and joyful, never frowning, irritable, or otherwise displeased.

60. The Tathagata’s body is pure, without filth or foul odor.

61. The pores of the Tathagata’s body constantly emit a subtle and exquisite fragrance.

62. The Tathagata’s mouth constantly emits a supremely delightful fragrance.

63. The shape of the Tathagata’s head is rounded and beautiful like a matulunga fruit and also resembles a celestial parasol.

64. The hair on the Tathagata’s body is azure, lustrous, and pure like the feathers on a peacock’s neck and like an ornament of copper-red silk.

65. When the Tathagata teaches the Dharma, his voice accords with beings, whether great or small, yet neither increases nor diminishes; it accords with principle and is free from attachment.

66. No one can see the crown of the Tathagata’s head.

67. The Tathagata’s fingers and toes are slender and clearly defined, majestic and beautiful like copper-red in color.

68. When the Tathagata walks, his feet remain four inches above the ground, yet their imprints appear upon it.

69. The Tathagata’s body is firm and strong and does not rely upon others; it neither moves frivolously nor twists and sways.

70. The Tathagata’s majestic virtue resounds afar and shakes all things; those of malicious intent rejoice upon hearing it, and the frightened find peace upon seeing him.

71. The Tathagata’s voice accords with the intentions of beings and bestows gentle, joyful words that are neither too high nor too low.

72. The Tathagata always teaches the Dharma in accordance with the languages and aspirations of beings.

73. The Tathagata teaches the Dharma in a single voice, yet every being understands it according to their own capacity.

74. The Tathagata teaches the Dharma in due sequence; everything has its causes and conditions, and no word is imperfect.

75. The Tathagata regards all beings with equality: encountering good, he praises it; encountering evil, he censures it, yet without preference or aversion.

76. Whatever the Tathagata does, he first examines it and only afterward acts, in accordance with proper principles, enabling others to discern it with complete purity.

77. All sentient beings can never exhaust their contemplation of the Tathagata’s excellent marks.

78. The bone at the crown of the Tathagata’s head is firm, strong, rounded, and full.

79. The Tathagata’s countenance remains forever youthful and never ages, new layers continually replacing the old.

80. The Tathagata’s hands, feet, and chest all bear the auspicious mark of virtue that turns in a circle—the svastika—with lines like embroidered silk and the color of red jewels.

These are called the Tathagata’s eighty excellent characteristics.

XVI. CHAPTER ON PRAISE

At that time, the great bodhisattva Manjusri rose from his seat, bowed at the Buddha’s feet, arranged his robe to expose his left shoulder, knelt with his right knee upon the ground, joined his palms respectfully, and addressed the Buddha:

– The Tathagata’s virtues are truly rare, incomparable, and inconceivable. The Buddhas of the past, present, and future are no different in this respect. If sentient beings are able to behold the Tathagata or hear of his virtues, they too become inconceivable. Once again, today I have seen the Buddha turn the great Wheel of Dharma. This is truly unprecedented, and so I rejoice with great delight.

Having spoken these words, the great bodhisattva immediately rose into the sky to a height of seven tala trees, joined his palms, and praised him:

Among all sentient beings,

The Buddha alone is most honored.

There is none who is his equal,

Much less anyone who surpasses him.

Both self and dharmas are empty;

This wondrous principle is unequaled.

Only our Buddha, the Blessed One,

Equals the unequaled.

Afflictions and habitual tendencies

Are all utterly exhausted, with none remaining.

He knows all dharmas,

Understanding them completely and clearly.

Whether in wisdom or in teaching Dharma,

No one can equal the Buddha.

Throughout the trichiliocosm,

The Buddha alone is most honored.

The ten powers, fearlessnesses, and all the rest

Are real and never false.

Sakra and Brahma alike

Can never equal him.

The Blessed One’s great beneficent virtue

Pervades all sentient beings.

This is inconceivable;

Certainly no one can equal him.

He constantly employs subtle, wondrous wisdom

And skillful means

To teach and transform sentient beings,

Causing them all to attain benefit and happiness.

At that time, in the assembly was a divine son named Wondrous Form. He immediately rose from his seat, bowed at the Buddha’s feet, arranged his robe to expose his left shoulder, knelt with his right knee upon the ground, joined his palms toward the Buddha, and praised him in verse:

Some say that the world is equal to the Buddha,

But those words are false and untrue.

If one says the Dharma King is supremely honored,

These words are certain, true, and without deceit.

Among gods and humans who pose their challenges,

None can refute our Great Teacher.

The Sugata subdued Mara and vanquished the heterodox,

Guiding the world to liberation.

With four pure eloquences, he speaks without end,

Bestowing the wondrous medicine of amrita upon sentient beings.

Surveying all dharmas, his wisdom is unobstructed;

It never diminishes or is lost for even a single moment.

With impartial great compassion, he regards sentient beings;

His mind is ever pure and undefiled by the world.

He fully knows their faculties, inclinations, and dispositions,

And responds according to what they delight in hearing.

Afflictions differ and are not of one kind;

He reveals immeasurable methods to counteract them.

The Buddha alone skillfully teaches their causes and conditions,

Always for the benefit and happiness of sentient beings.

Those who encounter the Buddha and hear the Dharma yet do not attain the noble state—

Such sentient beings are truly difficult to liberate.

The Tathagata of great renown should be revered with yearning;

Whoever beholds him gains limitless benefit.

The Buddha’s wisdom always purifies the mind;

By hearing the true Dharma, one escapes birth and death.

Hearing the Buddha’s name is a great auspicious sign;

Those who constantly recollect the Blessed One are ever joyful.

Those who arouse the resolve to turn toward the Buddha give rise to wisdom;

Practicing as taught, they perfect the wisdom of all modes.

The aggregate of moral discipline is pure and undefiled.

His meditative concentration is foremost, his mind brilliantly luminous.

His supreme wisdom is difficult to shake;

The pure ocean of Dharma is like amrita.

All sentient beings delight in heedlessness;

The Buddhas are diligent and have transcended the world.

They cherish sentient beings as an only child;

Their profound beneficence can never be repaid.

First he taught the Dharma to destroy the enemy of afflictions;

Then he subdued the celestial Mara’s illusory hosts.

The Blessed One has taught the faults of the three realms

And extensively revealed the immeasurable virtues of nirvana.

Such teaching is difficult to hear throughout hundreds of thousands of great kalpas;

Therefore, I now praise and bow in utmost sincerity.

At that time, in the assembly there was a devaputra named Good Renown. He rose from his seat, bowed at the Buddha’s feet, bared his left shoulder, knelt with his right knee on the ground, joined his palms toward the Buddha, and praised him in verse:

The Tathagata impartially practices great loving-kindness;

If any can be liberated through wisdom, he liberates them.

Devadatta was liberated first;

How much more so other sentient beings.

Now I do not wish to let this opportunity pass in vain,

But shall cultivate the great practices to repay the Buddha’s kindness.

If one merely personally realizes the undefiled cessation,

The Buddha’s kindness has not yet been repaid.

If one practices according to the Buddha’s teaching,

Only then may one be called a true child of the Buddha.

For sentient beings, the Buddha long endured suffering;

His supreme, great kindness is difficult to repay.

With great loving-kindness, he clearly revealed the true and wondrous Dharma,

Enabling beings to cultivate themselves and liberate others.

If the Buddha had not appeared in the world,

All sentient beings would undergo great suffering;

There would be only the evil destinies, with neither gods nor humans,

And all that would be heard would be sounds of suffering.

None would escape suffering throughout the realms,

Because afflictions bind sentient beings.

Wishing to untie every poisonous knot,

The Buddha instead binds himself with the cord of great compassion.

The Tathagata is the world’s great field of merit;

By relying upon the Dharma and practicing rightly, one leaves the evil destinies.

If one disobeys the Buddha’s words and does not practice,

One will certainly not be born among gods or humans.

If anyone harbors an evil mind toward the Buddha,

Or takes no delight in hearing the profound Dharma,

That sentient being is truly worthy of pity,

And will certainly remain forever in darkness.

As the Buddha, the World-Honored One, knows through his own wisdom,

Only the Tathagata clearly understands those beings.

The Buddha’s wisdom cannot be measured or compared;

I bow my head in homage to the Buddhas of the ten directions.

Fearlessnesses, wisdom, powers, and unique qualities—

Only the Buddha, the World-Honored One, possesses them completely.

Adorned with excellent marks, emitting a wondrous fragrance,

His appearance never wearies the beholder and surpasses every form.

The three gates remain open without even a moment’s cessation.

I now bow to the Buddha’s pure flower.

Only the Buddha rightly understands supreme awakening

And has forever escaped every peril.

The Buddha is foremost and unsurpassed;

I bow my head and take refuge in the One Perfect in Wisdom and Merit.

With the water of the true Dharma’s merit,

The Buddha washes away every stain and impurity.

The World-Honored One has always been pure within and without;

I now bow to his truly pure body.

At that time, the great Brahma king, lord of the Sahā world, rose from his seat, bowed at the Buddha’s feet, bared his left shoulder, knelt with his right knee on the ground, joined his palms toward the Buddha, and praised him in verse:

The Tathagata is replete with supreme merit and wisdom;

He never ceases bringing benefit and happiness to sentient beings,

But continually showers ambrosia to relieve their hunger and thirst.

I now bow my head to the One who benefits beings.

Among those worthy of reverence in the world, he is supreme.

All those beings who come to make offerings to the Buddha

Perfect every wholesome quality and exhaust every evil.

I now reverently bow to the Incomparable One.

Wishing to rescue all sentient beings,

There was no practice he did not cultivate and master.

He transcended birth and death and attained peace and happiness.

I now bow to the Savior of the world.

I bow to his wondrous golden-hued body.

I bow to the One who teaches the Dharma of ambrosia.

I bow to his pure and stainless wisdom.

I bow to the entire forest of merit.

The Buddha then said to the great Brahma king:

“Excellent! Excellent! What you have said in praise of the Tathagata is true and not false. Why is this? Throughout immeasurable kalpas, the Buddhas, the World-Honored Ones, cultivated many kinds of merit and wisdom, and therefore their fruition is perfectly complete. Why is this? The Tathagata is fully endowed with generosity, pure moral discipline, patient endurance, diligence, meditative concentration, and prajnaparamita. His three kinds of karma—bodily, verbal, and mental—are all pure; therefore, he has penetrated suchness and the ultimate reality. Because he abides in the ultimate reality, nothing he says is false.”

The great Brahma king then bowed at the Buddha’s feet, reverently joined his palms, and said to the Buddha:

“World-Honored One, I humbly beseech you to employ the power of your spiritual mastery so that this prajnaparamita may long abide in the world for the benefit and happiness of all.”

The Buddha said to the great Brahma king:

“All Tathagatas throughout the ten directions and the three times employ their great spiritual powers to protect and remain mindful of the profound prajnaparamita together, so that it may long abide in the world and bring benefit and happiness to all. Māras, Brahmins, non-Buddhist practitioners, and śramanas cannot destroy or obstruct it. Why is this?

I recall that in the past there was a Buddha named Jewel Moon Tathagata, fully endowed with the ten epithets. His land was named Indestructible, and the kalpa was named Joyful Praise. That Buddha had two bhiksu disciples who were great Dharma masters and skillfully taught the profound Dharma.

The first was named Flourishing Wisdom, and the second was named Truth Bestowed. They constantly followed that Buddha in turning the wheel of the true Dharma. Throughout an entire kalpa they proclaimed this profound prajnaparamita, and hundreds of thousands of kotis of Māra hosts throughout the trichiliocosm were taught and transformed, bringing forth the aspiration for bodhi.

For this reason, the heavenly Māras lacked the power to destroy or obstruct it.”

The great bodhisattva Tranquil Wisdom then rose from his seat, bowed at the Buddha’s feet, bared his left shoulder, knelt with his right knee on the ground, reverently joined his palms, and said to the Buddha:

“World-Honored One, where does Jewel Moon Tathagata dwell? Does he still abide in the world, or has he already entered nirvana?”

The World-Honored One said to Tranquil Wisdom:

“Good man, more than a thousand billion Buddha worlds to the east, there once was a world named Indestructible. In that world, the Tathagata had a lifespan of ten thousand kalpas. In that world, the Buddha constantly taught this profound prajnaparamita.

The heavenly Māras, non-Buddhist practitioners, and others were unable to obstruct this scripture, and all brought forth the aspiration for supreme, perfect awakening. The bhiksu Flourishing Wisdom is now Mañjuśrī, and the bhiksu Truth Bestowed is now the heavenly king Most Victorious. These two bodhisattvas have employed various skillful means to protect the profound prajnaparamita and cause it to abide long in the world.

Whenever this profound prajnaparamita is taught in any Buddha realm throughout the ten directions, these two bodhisattvas immediately go there to hear and receive it. Likewise, today, as I teach this Dharma gate, they followed the great radiance I emitted and have come to assemble here.”

XVII. CHAPTER ON ENTRUSTMENT

The Buddha then said to Ānanda:

“You should receive and uphold the profound prajnaparamita and never allow it to be forgotten.”

Ānanda then rose from his seat, bowed at the Buddha’s feet, bared his left shoulder, knelt with his right knee on the ground, reverently joined his palms, and said to the Buddha:

“World-Honored One, how should this scripture be received and upheld?”

The Buddha said to Ānanda:

“There are ten methods for receiving and upholding this scripture:

1. Copying it in writing.

2. Making offerings to it.

3. Teaching it to others.

4. Listening attentively to it.

5. Seeking it out and reading it.

6. Receiving and upholding it.

7. Expounding it extensively.

8. Chanting and reciting it.

9. Contemplating it.

10. Cultivating it.

“Rely upon these ten methods to receive and uphold this scripture. Just as, in the world, all grasses, trees, flowers, fruits, medicines, and so forth depend upon the great earth, so too do all supreme wholesome dharmas depend upon prajnaparamita. Just as the seven treasures always appear when a wheel-turning king abides in the world, so too, when the profound prajnaparamita abides in the world, the Three Jewels will not perish.”

The great assembly then gazed upon the honored countenance of the World-Honored One and wept, lamenting:

“After the Tathagata’s passing, who will be able to shoulder the heavy responsibility of the World-Honored One’s great Dharma? Such a person must cultivate throughout immeasurable, boundless great kalpas before attaining supreme, perfect awakening.”

In the assembly were twelve thousand bodhisattvas who, in order to protect this Dharma, immediately rose from their seats, bowed at the Buddha’s feet, bared their left shoulders, knelt with their right knees on the ground, reverently joined their palms, and spoke in verse:

We shall relinquish our bodies and lives,

Seeking no merit in future lives,

To protect and uphold the Buddha’s teaching,

This profound true Dharma.

In the assembly were five hundred devaputras led by the Worthy King. They too rose from their seats, bowed at the Buddha’s feet, bared their left shoulders, knelt with their right knees on the ground, reverently joined their palms, and spoke in verse:

In order to liberate all sentient beings,

We shall fulfill the vow of great compassion.

Uphold and preserve the Buddha’s teaching,

This profound true Dharma.

At that time, Lord Shakra, Brahma King Triji, and King Vaishravana all rose from their seats, bowed at the Buddha’s feet, arranged their robes to bare their left shoulders, knelt with their right knees upon the ground, joined their palms respectfully, and spoke this verse:

The wondrous medicine of prajnaparamita

Can cure every illness.

The World-Honored One has now expounded it;

We vow to receive and uphold it.

The Vajra-bearing deity also rose from his seat, bowed at the Buddha’s feet, arranged his robe to bare his left shoulder, knelt with his right knee upon the ground, joined his palms respectfully, and spoke this verse:

The Dharma is originally without names or words,

Yet the Buddha expounds it through names and words.

This true teaching born of great compassion,

I now vow to receive and uphold.

The Buddha then said to Brahma King Triji:

“Brahma, you should know that the Buddha praises three things as supremely unsurpassed. What are these three?

1. Generating the aspiration for bodhi.

2. Upholding and preserving the true Dharma.

3. Practicing in accordance with the teaching.

“These three dharmas are truly unsurpassed. Only one who practices them makes a true offering to the Buddha. Even if I were to remain in the world for a kalpa or more than a kalpa, I could not fully describe that person’s merit.

Even the merit of upholding a single four-line verse of the Tathagata’s teaching cannot be fully described, much less that of upholding the profound prajnaparamita, the mother of all Buddhas of the three times. Why is this? Because all Buddhas of the three times are born from prajnaparamita.

Making offerings through the Dharma is the true offering to the Buddha. Offerings of wealth and possessions are not true offerings. Therefore, an offering of the Dharma is the supreme offering.

If anyone upholds and preserves the Buddha’s true Dharma, you should know that such a person will dwell in peace and happiness throughout the three times.

“Therefore, Brahma, you must always protect and uphold the profound prajnaparamita. Because you uphold and preserve the Dharma, you will encounter a thousand Buddhas during the Auspicious Kalpa and will be invited to serve as host. Brahma, you should know that in this defiled world, the merit gained by upholding and preserving the true Dharma for even a moment surpasses that gained by doing so in a Pure Land for a kalpa or more than a kalpa. Therefore, you must diligently uphold and preserve the true Dharma.”

The World-Honored One further said to Lord Shakra:

“Kaushika, wherever the profound prajnaparamita is present, you should know that there the Tathagata was born, there attained bodhi, there turned the Dharma wheel, and there also entered nirvana. Why is this? Kaushika, it is because all bodhisattvas, all wholesome dharmas, and all Tathagatas are born from this. If any Dharma teacher expounds this profound prajnaparamita, that very place is a place where the Buddha has walked. All sentient beings should honor and draw near to that Dharma teacher as they would the Buddha, rejoicing, showing reverence, making offerings, and offering praise. Even if I were to remain in the world for a kalpa or more than a kalpa, I could not fully describe the merit of the Dharma teacher who propagates this sutra.

“Kaushika, wherever this Dharma teacher goes, even if good men and others were to draw their blood and let it fall upon the ground as an offering, it still could not be called excessive. Why is this? Because the unsurpassed Dharma wheel is difficult to receive and uphold.”

Lord Shakra said to the Buddha:

“World-Honored One, in the future age, wherever this sutra is expounded, my retinue and I will protect the Dharma teacher and safeguard that place. Whenever we see this sutra enshrined anywhere, we will regard that place in the same way as the four places previously mentioned.”

The World-Honored One then praised Lord Shakra:

“That you can do this is excellent, excellent indeed! I entrust this sutra to you and charge you with its care. In future ages, you must protect it and ensure its circulation.”

Lord Shakra said to the Buddha:

“World-Honored One, we devas have been born into fortunate realms entirely through prajnaparamita, and it is also through this that we generate the aspiration for bodhi. Therefore, without sparing our bodies or lives, we will protect the World-Honored One’s profound teaching.”

The Buddha again praised Lord Shakra:

“Excellent! Excellent! Act just as you have said.”

When the World-Honored One had finished expounding this sutra, Heavenly King Supreme Victory, the great bodhisattvas from realms throughout the ten directions, all shravakas, devas, nagas, yakshas, gandharvas, asuras, garudas, kinnaras, mahoragas, humans, nonhumans, and others heard the Buddha’s teaching, greatly rejoiced, faithfully accepted it, and reverently put it into practice.

Fascicle 573

THE END