摩訶般若波羅蜜經

CHAPTER: THE PRECIOUS DHARMA, THE GREAT ILLUMINATION

THIRTY-TWO

The Buddha said to Śakra, Lord of the Devas: “Kauśika! If a good man or good woman, having heard this prajnaparamita, receives and upholds it, draws near to it, reads and recites it, expounds it, and correctly recollects it, without departing from the mind of all-knowledge, then when entering battle, because that person recites the prajnaparamita, even amid the ranks of the army that person will never lose their life, and neither swords nor arrows will cause harm.

Why is this? This good man or good woman constantly practices the six paramitas, removing the swords and arrows of their own sensual desire and also removing the swords and arrows of others’ sensual desire; removing the swords and arrows of their own anger and also removing the swords and arrows of their own anger, and also removing the swords and arrows of others’ anger; removing the swords and arrows of their own delusion and also removing the swords and arrows of others’ delusion; removing the swords and arrows of their own wrong views and also removing the swords and arrows of others’ wrong views; removing their own swords and arrows of entangling defilements and also removing the swords and arrows of others’ entangling defilements;

removing their own swords and arrows of fetters and also removing the swords and arrows of others’ fetters.

Kauśika! For this reason, this good man or good woman will not be harmed by swords or arrows.

Furthermore, Kauśika! If a good man or good woman, having heard this prajnaparamita, receives and upholds it, draws near to it, reads and recites it, expounds it, and correctly recollects it, without departing from the mind of all-knowledge, then no poison, sorcery, pit of fire, deep water, or slashing blade can cause that person harm.

Why is this? Because this prajnaparamita is the great illuminating mantra, the unsurpassed mantra.

If a good man or good woman studies this great illuminating mantra, that person will neither afflict nor harm their own body, nor afflict or harm others, nor afflict or harm both themselves and others.

Why is this? Because this good man or good woman does not perceive a self and does not perceive a sentient being; even a knower and a seer are all unfindable. That person does not perceive form, and so forth, up to and including all-knowledge-of-all-aspects.

Because nothing is perceived, that person neither afflicts nor harms their own body, nor afflicts or harms others, nor afflicts or harms both themselves and others.

By studying this great illuminating mantra, that person attains unsurpassed bodhi, contemplates the minds of all sentient beings, and teaches the Dharma according to their needs.

Why is this? Because the Buddhas of the past studied this great illuminating mantra and attained unsurpassed bodhi; the Buddhas of the future will study this great illuminating mantra and attain unsurpassed bodhi; and the Buddhas of the present study this great illuminating mantra and attain unsurpassed bodhi.

Furthermore, Kauśika! If someone merely copies this scripture of the prajnaparamita and enshrines it in their home, without receiving and upholding it, reading or reciting it, expounding it, or correctly recollecting it, no human or nonhuman being can destroy that place.

Why is this? Because this prajnaparamita is protected by all the Deva Kings, all the Brahmā Kings, and all the devas throughout the great trichiliocosm, as well as throughout immeasurable and innumerable worlds in the ten directions.

Wherever this prajnaparamita is enshrined, the devas all come to make offerings, show reverence, bow in homage, and then depart.

Merely by copying the prajnaparamita and enshrining it in their home, that good man or good woman gains such merit and virtue in this very life.

It is like a person or an animal that comes beneath the bodhi tree: humans and nonhumans who approach with malicious intent cannot cause them harm.

Why is this? Because the place of this bodhi tree is where the Buddhas of the past attained unsurpassed bodhi, and where the Buddhas of the future and the Buddhas of the present also attain unsurpassed bodhi. After attaining Buddhahood, they all bestow freedom from fear upon all sentient beings, enabling immeasurable and innumerable sentient beings to obtain blessings and happiness among humans and devas, and also enabling immeasurable and innumerable sentient beings to attain the fruit of stream-entry, up to the fruit of unsurpassed bodhi.

Through the majestic power of the prajnaparamita, that place receives reverence, homage, and offerings.”

Śakra, Lord of the Devas, said: “Blessed One! Suppose a good man or good woman copies and makes offerings to the prajnaparamita, while another good man or good woman, after the Buddha’s parinirvana, erects a stupa and makes offerings to his relics. Which of these two gains the greater merit?”

The Buddha said: “Kauśika! I shall ask you a question in return; answer as you see fit.

By studying what path did the Buddha attain unsurpassed bodhi and this body adorned with the excellent marks?”

Śakra, Lord of the Devas, said: “Blessed One! By studying the prajnaparamita, the Buddha attained unsurpassed bodhi and the body adorned with the excellent marks.”

The Buddha said: “So it is! Kauśika! By studying the prajnaparamita, the Buddha attained all-knowledge-of-all-aspects.

Kauśika! One is not called a Buddha because of a body possessing the excellent marks. It is precisely because one has attained all-knowledge-of-all-aspects that one is called a Buddha.

Kauśika! The Buddha’s all-knowledge-of-all-aspects arises from the prajnaparamita.

Kauśika! This body of the Buddha is the basis upon which all-knowledge-of-all-aspects depends. Through this body, the Buddha attained all-knowledge-of-all-aspects. Therefore, one should understand that this body of the Buddha is the basis upon which all-knowledge-of-all-aspects depends. For this reason, after the Buddha enters nirvana, his relics will receive offerings.

Furthermore, Kauśika! If a good man or good woman, having heard this prajnaparamita, copies it, receives and upholds it, reads and recites it, correctly recollects it, reveres it, makes offerings to it, honors it, and praises it, that person thereby makes offerings to all-knowledge-of-all-aspects.

For this reason, a good man or good woman should copy this prajnaparamita, and should receive and uphold it, draw near to it, read and recite it, correctly recollect it, revere it, make offerings to it, and praise it.

After the Buddha enters nirvana, a good man or good woman may erect a stupa, make offerings to his relics, bow in reverence, and offer praise.

Yet if another good man or good woman copies and receives and upholds this prajnaparamita, reverently accepts it, makes offerings to it, and praises it, that person gains exceedingly great merit.

Why is this? Because from within this prajnaparamita arise inner emptiness, up to the emptiness of nonexistence and existence; from it arise the four foundations of mindfulness, up to the eighteen distinctive qualities of a Buddha; from it arise all samadhis, all meditative concentrations, and all dharanis. The bringing of sentient beings to spiritual maturity and the purification of Buddha lands both arise from within this prajnaparamita.

The bodhisattva’s accomplishment of all practices also arises from within this prajnaparamita. All the meritorious fruits enjoyed among humans and devas, up to the devas of Akaniṣṭha Heaven, are born from this prajnaparamita. The noble fruits, from stream-entry up to Buddhahood, as well as the Buddhas’ all-knowledge-of-all-aspects, all arise from within this prajnaparamita.”

Śakra, Lord of the Devas, said: “Blessed One! The people of Jambudvipa do not make offerings to or praise the prajnaparamita. Is this because they do not know that making offerings to it brings such great benefit?”

The Buddha said: “Kauśika! Among the people of Jambudvipa, how many possess unshakable faith in the Buddha, the Dharma, and the Sangha? How many are free from doubt? How many have gained decisive understanding?”

Śakra, Lord of the Devas, said: “Blessed One! Among the people of Jambudvipa, few possess unshakable faith in the Buddha, the Dharma, and the Sangha; likewise, few are free from doubt or have gained decisive understanding.”

The Buddha said: “Kauśika! Among the people of Jambudvipa, how many have attained the thirty-seven factors conducive to awakening, the three gates of liberation, the eight liberations, the nine successive meditative attainments, the four unobstructed knowledges, and the six superknowledges?”

How many people in Jambudvipa have severed the three fetters and attained the path of stream-entry? How many have severed the three fetters, weakened greed, hatred, and delusion, and attained the path of once-returning? How many have severed the five lower fetters and attained the path of non-returning? How many have severed the five lower fetters and attained the path of arhatship? How many seek the path of a pratyekabuddha? How many have brought forth the aspiration for unsurpassed bodhi?”

The Lord of the Devas replied: “In Jambudvipa, few people attain the thirty-seven factors conducive to awakening, and even fewer bring forth the aspiration for unsurpassed bodhi.”

The Buddha said: “So it is. Kauśika! In Jambudvipa, few people possess unshakable faith in the Buddha, Dharma, and Sangha, free from doubt and firm in understanding. Few also attain the thirty-seven factors conducive to awakening, and even fewer bring forth the aspiration for unsurpassed bodhi.

“Among those who bring forth this aspiration, even fewer actually practice the bodhisattva conduct.

“Why is this? It is because, in their former lives, those beings in Jambudvipa did not see a Buddha, did not hear the Dharma, did not make offerings to the Sangha of bhikshus, did not practice generosity, did not observe the precepts, did not cultivate patience, diligence, meditative concentration, or wisdom; did not hear teachings on inner emptiness through the emptiness of nonexistence and existence; did not hear or cultivate the four foundations of mindfulness through the exclusive qualities; did not hear or cultivate the gateways of samadhi or the gateways of dharani; and did not cultivate knowledge of all modes.

“For the foregoing reasons, few beings possess unshakable faith in the Three Jewels, and even fewer bring forth the aspiration for unsurpassed bodhi.

“Among those who bring forth this aspiration, even fewer actually practice the bodhisattva path.

“Among those who practice the bodhisattva path, even fewer attain unsurpassed bodhi.

“Kauśika! With the Buddha-eye I see that, in the worlds of the east, immeasurable and innumerable beings bring forth the aspiration for unsurpassed bodhi and practice the bodhisattva path. Yet because they are separated from the power of skillful means of the prajnaparamita, very few become established at the stage of non-retrogression, while most fall into the ranks of the śrāvakas or pratyekabuddhas. It is likewise in the other nine directions.

“Therefore, good men and good women who bring forth the aspiration to seek unsurpassed bodhi should hear the prajnaparamita and should accept and uphold it, draw near to it, read and recite it, expound it, and properly recollect it. They should furthermore transcribe, revere, honor, praise, and make offerings to the prajnaparamita.

“They should also hear, accept, and uphold, up to and including make offerings to, the other wholesome dharmas encompassed within the prajnaparamita. What are these other wholesome dharmas? They are precisely the dana-paramita through the dhyana-paramita; inner emptiness through the emptiness of nonexistence and existence; the gateways of samadhi; the gateways of dharani; the four foundations of mindfulness through the exclusive qualities; and great loving-kindness and great compassion.

“Such immeasurable wholesome dharmas are all encompassed within the prajnaparamita. They too should be heard and accepted and upheld, up to and including properly recollected, praised, and honored with offerings.

“Good men and good women should reflect: ‘When the Buddha was a bodhisattva, he studied and practiced the prajnaparamita together with immeasurable wholesome dharmas in just this way.’

“Why is this? It is because the prajnaparamita together with immeasurable wholesome dharmas is what I revere; it is the Dharma seal of all Buddhas and is also the Dharma seal of śrāvakas and pratyekabuddhas.

“By studying the prajnaparamita through knowledge of all modes, all Buddhas reach the other shore.

“Pratyekabuddhas and śrāvakas also study the prajnaparamita through all-knowledge and thereby reach the other shore.

“Kauśika! Therefore, whether while the Buddha remains in the world or after the Buddha has entered nirvana, good men and good women should rely upon the prajnaparamita, the dhyana-paramita, the kshanti-paramita, the shila-paramita, and the dana-paramita, up to and including knowledge of all modes.

“Why is this? It is because the prajnaparamita through knowledge of all modes is that upon which all śrāvakas, pratyekabuddhas, bodhisattvas, Buddhas, and the entire world with its devas, humans, and asuras should rely.

“After the Buddha has entered nirvana, suppose a good man or good woman, in order to make offerings to the Buddha, erects a stupa made of the seven precious substances, one yojana high, and makes offerings to it with flowers, incense, jeweled necklaces, banners, canopies, and celestial music, revering, honoring, and praising it.

“Kauśika! Through these causes and conditions, would that good man or good woman gain much merit?”

The Lord of the Devas said: “Blessed One! Very much indeed, very much indeed!”

The Buddha said: “Yet it would still not equal the merit of a good man or good woman who hears this prajnaparamita, transcribes, accepts and upholds it, draws near to it, reads and recites it, properly recollects it without departing from the aspiration for sarvajñā, and reveres, honors, praises, and makes offerings to it.

“Kauśika! Let alone a single stupa made of the seven precious substances. After the Buddha has entered nirvana, suppose good men and good women, in order to make offerings to the Buddha, erect throughout Jambudvipa stupas made of the seven precious substances, each one yojana high, and make offerings to them with flowers, incense, jeweled necklaces, banners, canopies, and celestial music, revering, honoring, and praising them. Would those good men and good women gain much merit?”

The Lord of the Devas replied: “Blessed One! The merit of those good men and good women would be very great.”

The Buddha said: “Yet it would still not equal the merit of good men and good women who hear the prajnaparamita, up to and including make offerings to, honor, and praise it.

“Kauśika! Let alone erecting stupas throughout a single Jambudvipa. After the Buddha has entered nirvana, suppose good men and good women, in order to make offerings to the Buddha, erect throughout the four continents stupas made of the seven precious substances, each one yojana high.

“Would these good men and good women gain much merit?”

The Lord of the Devas replied: “Blessed One! Very much.”

The Buddha said: “Yet it would still not equal the merit of good men and good women who transcribe the prajnaparamita, up to and including make offerings to it.

“Kauśika! Let alone erecting stupas made of the seven precious substances throughout the four continents.

“After the Buddha has entered nirvana, suppose good men and good women, in order to make offerings to the Buddha, erect throughout a small chiliocosm stupas made of the seven precious substances, each one yojana high. Would these good men and good women gain much merit?”

The Lord of the Devas replied: “Blessed One! Very much.”

The Buddha said: “Yet it would still not equal the merit of good men and good women who transcribe the prajnaparamita, up to and including make offerings to it.

“Kauśika! Let alone erecting stupas made of the seven precious substances throughout a small chiliocosm.

“After the Buddha has entered nirvana, suppose good men and good women, in order to make offerings to the Buddha, erect throughout a medium chiliocosm stupas made of the seven precious substances, each one yojana high. Would these good men and good women gain much merit?”

The Lord of the Devas replied: “Blessed One! Very much.”

The Buddha said: “Yet it would still not be as great as the merit of good men and good women who make offerings to the prajnaparamita.

“Kauśika! Let alone filling a medium chiliocosm with stupas made of the seven precious substances.

“After the Buddha has entered nirvana, suppose good men and good women, in order to make offerings to the Buddha, erect throughout a great chiliocosm stupas made of the seven precious substances, each one yojana high, and then make offerings to them throughout their lives. Would these good men and good women gain much merit?”

The Lord of the Devas replied: “Blessed One! Very much indeed, very much indeed.”

The Buddha said: “Yet it would still not equal the merit of good men and good women who transcribe this prajnaparamita and then accept and uphold, revere, honor, praise, and make offerings to it.

“Kauśika! Let alone filling a great chiliocosm with stupas made of the seven precious substances.”

After the Buddha entered nirvana, if every single sentient being throughout the great trichiliocosm, for the sake of making offerings to the Buddha, were to erect a stupa of the seven treasures and make offerings to it throughout their lives, their merit would still not equal that of a good man or good woman who copies and upholds the prajnaparamita, up to and including properly recollecting it, without departing from the mind of all-knowledge, and who also reveres, honors, praises, and makes offerings to it.”

Sakra, Lord of the Devas, said: “World-Honored One! It is exactly so. If anyone makes offerings to, honors, and praises this prajnaparamita, that person thereby makes offerings to the Buddhas of the past, future, and present.

World-Honored One! After the Buddha enters nirvana, suppose every single sentient being throughout lands as numerous as the sands of the Ganges in the ten directions, for the sake of making offerings to the Buddha, were to erect a stupa of the seven treasures one yojana high and then make offerings to those precious stupas for a kalpa or for less than a kalpa.

World-Honored One! Would those who make such offerings gain much merit?”

The Buddha said: “Very much.”

The Lord of Devas said: “If a good man or good woman copies this prajnaparamita, up to and including properly recollecting it, and reveres, honors, praises, and makes offerings to it, that person will gain even far greater merit. Why is this? Because all wholesome dharmas are contained within the prajnaparamita.

These include the wholesome dharmas of the ten wholesome courses of action, the four dhyanas, the four immeasurable minds, the four formless concentrations, the thirty-seven factors conducive to enlightenment, the three gates of liberation, the Four Noble Truths, the six superknowledges, the eight liberations, the nine successive concentrations, the six paramitas, the eighteen kinds of emptiness, the gates of samadhi, the gates of dharani, the ten powers of knowledge, the four fearlessnesses, the four unobstructed knowledges, great loving-kindness and great compassion, the eighteen unique qualities, all-knowledge, knowledge of the paths, and knowledge of all aspects.

World-Honored One! This is called the Dharma seal of all Buddhas. By studying this Dharma, all sravakas, pratyekabuddhas, and Buddhas of the three times reach the other shore.”

CHAPTER ON EXPOUNDING THE PRACTICE

THIRTY-THREE

At that time, the Buddha told Sakra, Lord of the Devas: “It is exactly so. Kausika! Good men and good women who copy this prajnaparamita and study, uphold, read, recite, draw near to, expound, and properly recollect it, and who also make offerings to it with flowers, incense, jeweled necklaces, banners, canopies, and music, will gain countless, immeasurable, inconceivable, inestimable, and boundless merit.

Why is this?

Because the all-knowledge and knowledge of all aspects of all Buddhas are born from this prajnaparamita.

Because the bodhisattvas’ dhyana paramita through dana paramita are all born from prajna.

Because the emptiness of the internal through the emptiness of nonexistence and existence are all born from the prajnaparamita.

Because the four foundations of mindfulness through the eighteen unique qualities, as well as the Buddha’s five eyes, are all born from the prajnaparamita.

Because the maturing of sentient beings, purification of Buddha lands, knowledge of the paths, knowledge of all aspects, all Buddha-dharmas, the Sravaka Vehicle, the Pratyekabuddha Vehicle, and the Buddha Vehicle are all born from the prajnaparamita.

Kausika! Therefore, the merit gained by copying and even making offerings to this prajnaparamita surpasses the merit gained by making offerings to the precious stupas described earlier. Not even one part in a hundred thousand myriad parts can compare with it; indeed, no calculation or analogy can equal it.

Why is this?

Because if the prajnaparamita remains in the world, the precious Buddha, the precious Dharma, and the precious Sangha of bhiksus will never be cut off.

Because if the prajnaparamita remains in the world, the ten wholesome courses of action, the four dhyanas, the four immeasurable minds, the four formless concentrations, the six paramitas, the four foundations of mindfulness through the eighteen unique qualities, all-knowledge, and knowledge of all aspects will all appear in the world.

Because if the prajnaparamita remains in the world, there will be great clans, elders, householders, devas from the Four Great Kings Heaven through the Akanistha Heaven, the fruit of stream-entry through the fruit of arhatship, the path of the pratyekabuddha, the path of the bodhisattva, the unsurpassed path of Buddhahood, the turning of the Dharma wheel, the maturing of sentient beings, and the purification of Buddha lands.”

CHAPTER ON EXHORTATION TO UPHOLD

THIRTY-FOUR

At that time, all the devas throughout the great trichiliocosm, from those of the Four Great Kings Heaven through those of the Akanistha Heaven, said to Sakra, Lord of the Devas, and the other devas: “You should accept, uphold, draw near to, read, recite, expound, and properly recollect this prajnaparamita.

Why is this?

Because by accepting and upholding this prajnaparamita, up to and including properly recollecting it, all the wholesome dharmas one cultivates will be brought to fulfillment. The hosts of devas will increase, while the asuras will diminish.

Because by accepting and upholding this prajnaparamita, up to and including properly recollecting it, the lineage of the Buddha will not be cut off, the lineage of the Dharma will not be cut off, and the lineage of the Sangha will not be cut off.

Because the lineages of the Buddha, Dharma, and Sangha are not cut off, the six paramitas, the four foundations of mindfulness through the eighteen unique qualities will appear in the world, and the fruit of stream-entry through the fruit of Buddhahood will appear in the world.”

The Buddha told the Lord of Devas: “Kausika! You should accept, uphold, read, recite, and properly recollect this prajnaparamita.

Why is this?

If the asuras conceive the intention to wage war against the devas of the Trayastrimsa Heaven, you should recite and recollect the prajnaparamita. The evil intentions of the asuras will immediately vanish, and they will no longer wish to fight.

If a deva son or deva daughter manifests the five signs of impending death and is about to fall into an undesirable realm of existence, you should read and recite the prajnaparamita in that being’s presence. By hearing the prajnaparamita, that deva son or deva daughter will increase in merit and thus be reborn in the original abode. This is because hearing the prajnaparamita brings great benefit.

Kausika! If a good man, good woman, deva son, or deva daughter hears this prajnaparamita, then, through the merit thereby gained, that being will gradually attain unsurpassed, complete enlightenment.

Why is this?

Because the Buddhas of the past and their disciples all studied this prajnaparamita, attained unsurpassed bodhi, and entered nirvana without remainder.

The Buddhas of the future and present, together with their disciples, likewise all study this prajnaparamita, attain unsurpassed bodhi, and enter nirvana without remainder.

Kausika! This prajnaparamita encompasses all wholesome dharmas, namely, the dharmas of the sravakas, the dharmas of the pratyekabuddhas, the dharmas of the bodhisattvas, and the Buddha-dharmas.”

The Lord of Devas said: “World-Honored One! The prajnaparamita is the great illumination mantra, the unsurpassed illumination mantra, and the unequaled mantra equal to the unequaled.

Why is this?

Because this prajnaparamita can eliminate all unwholesome dharmas and bestow all wholesome dharmas.”

The Buddha said: “It is exactly so. Kausika! The prajnaparamita is the great illumination mantra, the unsurpassed illumination mantra, and the unequaled mantra equal to the unequaled.

Why is this?

Because all Buddhas of the past, future, and present attain unsurpassed bodhi by virtue of this illumination mantra.

By virtue of this illumination mantra, there exist in the world the ten wholesome courses of karma, the four dhyanas, the immeasurable minds, the four formless concentrations, dana paramita through the unique qualities, the Dharma-nature, Dharma-suchness, the characteristic of dharmas, the abiding of dharmas, the position of dharmas, ultimate reality, the five eyes, the fruit of stream-entry through all-knowledge and knowledge of all aspects.

Kausika! Because of the great bodhisattvas, the ten wholesome courses of action, the four dhyanas, up to knowledge of all aspects, and stream-enterers up to Buddhas appear in the world.

It is like the full moon shining brightly, by whose light the stars are also able to shine.

All wholesome dharmas up to knowledge of all aspects that exist in the world, during an age when no Buddha appears in the world, arise from the bodhisattvas.

The power of skillful means possessed by these great bodhisattvas is entirely born from the prajnaparamita.

The great bodhisattva uses this power of skillful means to practice dana paramita through dhyana paramita, to practice inner emptiness through the emptiness of non-existent and existent dharmas, and to practice the four foundations of mindfulness through the eighteen unique qualities of a Buddha, without attaining the states of a shravaka or pratyekabuddha. The bodhisattva can also bring beings to maturity, purify a Buddha-land, bring lifespan to fulfillment, bring the land to fulfillment, bring the bodhisattva retinue to fulfillment, and attain omniscience in all its aspects.

All such things arise from prajnaparamita. Furthermore, Kausika, if good men and good women hear prajnaparamita, uphold it, draw near to it, and even correctly recollect it, they will accomplish merit in this life and in future lives.”

The Lord of the Devas said, “Blessed One, what merit in this present life is gained by good men and good women who uphold prajnaparamita and even correctly recollect it?”

The Buddha said, “Kausika, if good men and good women uphold prajnaparamita and even correctly recollect it, they will never die from poisoning; weapons will not harm them; water will not drown them, nor will fire burn them; and even the four hundred and four kinds of illness will not afflict them, apart from the karmic consequences of their previous lives.

“If legal proceedings arise, when these good men and good women appear before the authorities, no one will be able to reproach them. Why is this? It is because of the awesome power of prajnaparamita.

“If good men and good women recite prajnaparamita and appear before kings, princes, or great ministers, those kings, princes, and great ministers will all receive them joyfully and converse with them cordially. Why is this? It is because these good men and good women always cherish loving-kindness, compassion, sympathetic joy, and equanimity toward beings.

“Kausika, such is the merit in this present life gained by good men and good women who uphold prajnaparamita and correctly recollect it.

“What is their merit in future lives?

“Good men and good women who uphold prajnaparamita and correctly recollect it will never be separated from the ten wholesome paths of karma, the four dhyanas, the four immeasurable minds, the four formless concentrations, the six paramitas, the four foundations of mindfulness, and so forth through the eighteen unique qualities of a Buddha. They will never fall into the three evil destinies. Their bodily appearance will be perfect and complete.

They will never be born into a poor, lowly, or degraded family. They will always possess the thirty-two marks. They will always be born by transformation in a land where a Buddha is present.

They will never be separated from the bodhisattvas’ supernormal powers. If they wish to travel from one Buddha-land to another Buddha-land to make offerings to the Buddhas and hear the Buddhas teach the Dharma, their wishes will be fulfilled. In every land they reach, they will be able to bring beings to maturity and purify the Buddha-land, gradually attaining unsurpassed bodhi.

“Kausika, such is their merit in future lives.

“Therefore, good men and good women should uphold this prajnaparamita, draw near to it, recite it, and correctly recollect it. They should make offerings to it of flowers, incense, banners, canopies, and music, while never abandoning the mind of omniscience. These good men and good women will accomplish merit in this life and in future lives, even attaining unsurpassed, perfect enlightenment.”

CHAPTER THIRTY-FIVE

DISPELLING MARA AND THE HERETICS

At that time, the Brahmanical ascetics among the heretics wished to come and seek out the Buddha’s faults.

The Lord of the Devas thought, “These Brahmanical ascetics among the heretics wish to come and seek out the Buddha’s faults. I should recite and recollect the prajnaparamita that the Buddha has just taught. Then these Brahmanical ascetics among the heretics will certainly be utterly unable to obstruct the teaching of prajnaparamita.”

Having thought this, the Lord of the Devas immediately recollected prajnaparamita.

At that time, the Brahmanical ascetics among the heretics circumambulated the Buddha from afar and then turned back.

Shariputra thought, “Why did these Brahmanical ascetics among the heretics circumambulate the Buddha from afar and then turn back?”

The Buddha told Shariputra, “Because Shakra, Lord of the Devas, recited and recollected prajnaparamita, the Brahmanical ascetics among the heretics circumambulated the Buddha from afar and then turned back.

“Shariputra, I did not see the slightest wholesome intention in those Brahmanical ascetics among the heretics. They came bearing malicious intentions, wishing to seek out the Buddha’s faults.

“Shariputra, while prajnaparamita is being taught, I do not see anyone in the entire world—whether devas, maras, or brahmas, or anyone among the assemblies of shramanas or brahmins—who, bearing malicious intentions, could come and disrupt it.

“Why is this? In this great trichiliocosm, the Four Great Heavenly Kings through the devas of the Maheshvara Heaven, together with the shravakas, pratyekabuddhas, bodhisattvas, and Buddhas, all protect this prajnaparamita.

“Why is this? It is because the devas through the Buddhas all arise from prajnaparamita.

“Furthermore, Shariputra, throughout lands as numerous as the sands of the Ganges in the ten directions, the devas through the Buddhas also protect prajnaparamita together. Why is this? It is because the devas through the Buddhas of the ten directions also all arise from prajnaparamita.”

At that time, an evil mara thought, “The Buddha is now assembled with the fourfold assembly and with the devas of the Desire Realm and the Form Realm. Among them there must be great bodhisattvas who have received predictions that they will attain unsurpassed bodhi. I must go there and destroy their aspiration for the path.”

Having thought this, the evil mara conjured the four divisions of an army and advanced toward the Buddha.

The Lord of the Devas knew that these were not the troops of King Bimbisara or King Prasenajit, nor were they troops of the Shakya or Licchavi clans. “These must be troops conjured by the evil mara. This evil mara continually seeks opportunities to harm beings. I must recite and recollect prajnaparamita.”

The Lord of the Devas immediately recited and recollected prajnaparamita.

When the evil mara heard the sound of the recitation and recollection, his forces gradually dispersed and withdrew.

The devas from the Heaven of the Four Great Kings through the Akanishtha Heaven in this realm, as well as those throughout realms as numerous as the sands of the Ganges in the ten directions, all conjured celestial flowers and scattered them from the sky over the Buddha. Together they proclaimed, “May prajnaparamita long remain in Jambudvipa!

“Why is this? When the people of Jambudvipa uphold prajnaparamita, prajnaparamita remains in the world. For as long as prajnaparamita abides, the Jewels of the Buddha, Dharma, and Sangha will also abide in Jambudvipa without perishing, and the path of the great bodhisattva will also be clearly discerned and understood.

“Furthermore, wherever good men or good women transcribe a volume of prajnaparamita, that place will certainly shine with light and be far removed from darkness.”

The Buddha told the Lord of the Devas and all the devas, “So it is. Kausika and sons of devas, when the people of Jambudvipa uphold prajnaparamita, for as long as their upholding of it endures, the Three Jewels will also endure. Moreover, wherever good men or good women transcribe a volume of the Prajnaparamita Sutra, that place will certainly shine with light and be far removed from darkness.”

The sons of devas conjured celestial flowers, scattered them over the Buddha, and said, “Blessed One, if good men and good women uphold prajnaparamita and even correctly recollect it, neither the mara king nor his subjects will be able to harm them.

“Blessed One, we too shall protect these people, for we regard them as the Buddha or as those next in succession to the Buddha.”

The Lord of the Devas said, “Blessed One, good men and good women who uphold prajnaparamita and even correctly recollect it should be known to have performed abundant meritorious deeds in previous lives in the presence of the Buddhas, to have drawn near to and made offerings to the Buddhas, and to be watched over and remembered by spiritual friends.

“Blessed One, the omniscience of the Buddhas should be sought within prajnaparamita, and prajnaparamita should likewise be sought within omniscience.”

Why is this so? Because prajnaparamita is not different from all-knowledge, and all-knowledge is not different from prajnaparamita. Prajnaparamita and all-knowledge are neither two nor different.

Therefore, we devas regard these people as Buddhas or as those next in succession to the Buddha.”

The Buddha said: “So it is! O Kausika! The all-knowledge of the Buddhas is precisely prajnaparamita, and prajnaparamita is precisely all-knowledge.

Why is this so? O Kausika! The all-knowledge of the Buddhas is entirely born from prajnaparamita. Prajnaparamita is not different from all-knowledge, and all-knowledge is not different from prajnaparamita. Prajnaparamita and all-knowledge are neither two nor different.”

CHAPTER ON HONORING THE GUIDE

THIRTY-SIX

Ananda said: “O Blessed One! Why do you not praise dana paramita through to the eighteen exclusive qualities, but praise only prajnaparamita?”

The Buddha said: “For the five paramitas through to the eighteen exclusive qualities, prajnaparamita is the chief guide of them all.

Ananda! If giving is not dedicated to all-knowledge, can it be called dana paramita? If morality, patience, vigor, meditation, and wisdom are not dedicated to all-knowledge, can they be called sila paramita and the other paramitas?”

Ananda replied: “O Blessed One! No.”

The Buddha said: “From this, you should know that prajnaparamita is the chief guide of the five paramitas through to the eighteen exclusive qualities, and therefore it should be praised.”

Ananda said: “O Blessed One! How do giving through wisdom, when dedicated to all-knowledge, become dana paramita through prajnaparamita?”

The Buddha said: “When giving is dedicated to all-knowledge by means of the nonduality of dharmas, it is called dana paramita. Because giving is unborn and unobtainable, when it is dedicated to all-knowledge, it is called dana paramita.

Likewise, when wisdom is dedicated to all-knowledge by means of the nonduality of dharmas, it is called prajnaparamita. Because wisdom is unborn and unobtainable, when it is dedicated to all-knowledge, it is called prajnaparamita.”

Ananda said: “O Blessed One! How is giving, performed by means of nondual dharmas, through to wisdom, practiced by means of nondual dharmas, and dedicated to all-knowledge, called dana paramita through prajnaparamita?”

The Buddha said: “Ananda! It is because form is nondual, because feeling, perception, formations, and consciousness are nondual, and likewise because unsurpassed bodhi is nondual.

Why is this so?

Because the characteristic of form as form is empty. Dana paramita and form are neither two nor different; likewise, unsurpassed bodhi and dana paramita are neither two nor different. The other five paramitas are also thus.

Therefore, Ananda, prajnaparamita alone is praised as the chief guide of the five paramitas through to the knowledge of all modes.

Ananda! It is like the earth: when seeds are scattered upon it and all the necessary causes and conditions come together, they sprout. Those seeds depend upon the earth in order to sprout.

So too, the five paramitas arise in dependence upon prajnaparamita. The four foundations of mindfulness through to the knowledge of all modes all arise in dependence upon prajnaparamita. Therefore, prajnaparamita is the chief guide of the five paramitas through to the eighteen exclusive qualities.”

Sakra, Lord of the Devas, said: “O Blessed One! The Buddha has not fully described the merit of those who receive and retain prajnaparamita through to those who correctly recollect it.

Why is this so? Because those who receive and retain prajnaparamita through to correctly recollecting it receive the unsurpassed path of the Buddhas of the three times. Those who wish to attain all-knowledge must seek it within prajnaparamita. Those who wish to attain prajnaparamita must seek it within all-knowledge.

O Blessed One! Because prajnaparamita is received and retained through to being correctly recollected, the ten wholesome courses of action, the four dhyanas, the four immeasurable minds, the four formless concentrations, and through to the eighteen exclusive qualities appear in the world.

Because prajnaparamita is received and retained through to being correctly recollected, eminent people of distinguished lineage, the devas of the Four Great Kings, and through to the devas of Akanistha Heaven exist in the world.

Because prajnaparamita is received and retained through to being correctly recollected, stream-enterers, once-returners, non-returners, arhats, pratyekabuddhas, and great bodhisattvas exist in the world.

Because prajnaparamita is received and retained through to being correctly recollected, Buddhas, Blessed Ones, appear in the world.”

The Buddha said: “O Kausika! When people receive and retain prajnaparamita through to correctly recollecting it, I do not say that they acquire only this much merit.

O Kausika! Good men and good women who receive and retain prajnaparamita through to correctly recollecting it, without departing from the mind of all-knowledge, perfect immeasurable aggregates of morality, immeasurable aggregates of concentration, wisdom, liberation, and the knowledge and vision of liberation. You should know that such people are like the Buddha.

All the aggregates of morality, concentration, wisdom, liberation, and the knowledge and vision of liberation possessed by sravakas and pratyekabuddhas do not equal even one part in a hundred thousand myriad kotis of those possessed by such people; no calculation, number, or analogy can compare with them.

O Kausika! If good men or good women copy and receive and retain a scripture of prajnaparamita, and then make offerings to it, honor it, and revere it, they also acquire merit in this life and in future lives.”

Sakra, Lord of the Devas, said: “O Blessed One! I shall constantly guard those good men and good women who receive and retain prajnaparamita through to correctly recollecting it without departing from the mind of all-knowledge, and who make offerings to, honor, and revere prajnaparamita.”

The Buddha said: “O Kausika! When good men and good women wish to read, recite, and expound prajnaparamita, immeasurable hundreds of thousands of devas all come to hear the Dharma.

When good men and good women expound the Dharma of prajnaparamita, the devas increase their courage.

If those Dharma teachers become weary, because the devas increase their courage, they are able to continue their exposition.

Good men and good women who receive and retain prajnaparamita through to correctly recollecting it and make offerings to it also acquire merit in this present life.

Furthermore, O Kausika! When those good men and good women expound prajnaparamita amid the fourfold assembly, their hearts are not timid. When challenged in debate, they are likewise unafraid. Why is this so? Because those good men and good women are protected by prajnaparamita.

Within prajnaparamita, all dharmas are also distinguished: whether mundane or supramundane, contaminated or uncontaminated, wholesome or unwholesome, conditioned or unconditioned, whether dharmas of the sravakas, dharmas of the pratyekabuddhas, dharmas of the bodhisattvas, or dharmas of the Buddhas.

Because those good men and good women abide in inner emptiness through to the emptiness of nonexistence and existence, they do not perceive anyone who can obstruct or challenge prajnaparamita; nor do they perceive anyone who is challenged in debate, nor do they perceive prajnaparamita.

Because those good men and good women are protected by prajnaparamita, no one can challenge and defeat them.

While receiving and retaining prajnaparamita through to correctly recollecting it, those good men and good women are not dismayed, startled, or afraid.

Why is this so? Because those good men and good women do not perceive any dharma that could be lost, nor do they perceive any dharma that could cause alarm or fear.

O Kausika! Good men and good women who receive and retain prajnaparamita through to correctly recollecting it and make offerings to it also acquire merit in this present life.”

“Furthermore, Kausika! A good man or good woman who receives and upholds, rightly recollects, copies, and makes offerings to this scripture of the prajnaparamita will be loved by parents, relatives, and friends; respected by sramanas and brahmins; cherished and honored by the Buddhas, great bodhisattvas, arhats, and even stream-enterers; and also cherished and honored by all beings in the world, including devas, Maras, Brahmas, and asuras.

Such a person will practice the dana paramita without interruption. Likewise, the sila paramita through the prajnaparamita will never be interrupted.

Such a person will cultivate internal emptiness without interruption, through the emptiness of nonexistence and existence without interruption; cultivate the foundations of mindfulness through the unique qualities of a Buddha without interruption; cultivate the various gates of samadhi without interruption; cultivate the various gates of dharani without interruption; cultivate the bodhisattvas’ supernormal powers without interruption; bring beings to maturity and purify Buddha-lands without interruption; and even cultivate all-knowledge without interruption. Such a person will also be able to subdue those who challenge and slander the Dharma.

Kausika! A good man or good woman who receives and upholds, and even makes offerings to, the prajnaparamita will obtain such merit in this life and in lives to come.

Furthermore, Kausika! At the dwelling of a good man or good woman who has copied this scripture, the devas of the Heaven of the Four Great Kings, the Trayastrimsa Heaven, and even the Akanistha Heaven, together with all the devas throughout this great trichiliocosm and the worlds of the ten directions who have aroused the aspiration for unsurpassed bodhi, will come there to behold the scripture of the prajnaparamita. They will receive and uphold it, read and recite it, expound it, make offerings to it, bow in homage, and then return.

Moreover, devas, nagas, and the beings of the eight classes in this world and in the worlds of the ten directions will also come there to behold the scripture of the prajnaparamita. They will receive and uphold it, read and recite it, expound it, make offerings to it, bow in homage, and then return.

This good man or good woman will think: ‘The devas and spirits of the eight classes in this world and in the worlds of the ten directions have all come to behold the scripture of the prajnaparamita, receive and uphold it, read and recite it, expound it, make offerings to it, and bow in homage. In this way, I have bestowed the gift of the Dharma.’

Kausika! The devas throughout this great trichiliocosm and the devas in the worlds of the ten directions—from the Heaven of the Four Great Kings to the Akanistha Heaven—who have aroused the aspiration for unsurpassed bodhi will all protect these good men and good women, preventing evil persons and evil events from harming them, except when such persons bear grave offenses from previous lives.

Kausika! These good men and good women will also obtain merit in this present life. The sons of devas who have aroused the aspiration for unsurpassed bodhi will all come to their dwelling.

Why is this? Because the sons of devas who have aroused the aspiration for unsurpassed bodhi all wish to rescue and protect all beings, never abandon any being, and bring peace and happiness to all beings.”

Sakra, Lord of the Devas, said: “World-Honored One! How can these good men and good women know that the devas of this world and the devas in the worlds of the ten directions have come to behold the prajnaparamita, receive and uphold it, read and recite it, expound it, make offerings to it, and bow in homage?”

The Buddha said: “Kausika! If a good man or good woman sees a great, pure radiance, that person may know with certainty that devas have come at that time to behold the prajnaparamita, receive and uphold it, read and recite it, expound it, make offerings to it, and bow in homage.

Moreover, if these good men and good women perceive a subtle and wondrous, extraordinary fragrance, they may also know with certainty that devas have come at that time to behold it, receive and uphold it, read and recite it, expound it, make offerings to it, and bow in homage.

Furthermore, Kausika! Because the conduct of these good men and good women is pure, the devas come to behold the prajnaparamita, receive and uphold it, read and recite it, expound it, joyfully make offerings to it, and bow in homage.

If minor spirits are present in that place, they immediately depart, for they cannot withstand the great majestic virtue of the devas.

Because devas of great virtue come there, these good men and good women arouse the great aspiration. Therefore, wherever the prajnaparamita is present, the surroundings must be kept clean. Lamps should be lit, fragrant incense burned, beautiful flowers scattered, perfumed oil sprinkled upon the ground, and the place adorned with jeweled canopies, banners, and pennants.

While expounding the Dharma, these good men and good women will never become weary. They will feel their bodies at ease and their minds peaceful and joyful. They will lie down to rest in accordance with the Dharma, sleep peacefully, and have no nightmares. In dreams they will see a Buddha endowed with the thirty-two excellent marks and eighty minor characteristics, respectfully surrounded by an assembly of bhiksus. The Buddha will expound the Dharma for the Sangha.

These good men and good women will hear and receive the teachings: the six paramitas, the four foundations of mindfulness, through the eighteen unique qualities of a Buddha. They will also discern the meanings of the six paramitas through the meaning of the unique qualities of a Buddha.

In dreams, these good men and good women will also see an exquisitely adorned bodhi tree. They will see bodhisattvas come beneath the bodhi tree, attain complete and perfect enlightenment, and turn the Dharma wheel. They will also see hundreds of thousands of myriads of bodhisattvas assemble together to compile the true Dharma and deliberate, saying: ‘In this way should all-knowledge be sought; in this way should beings be brought to maturity; in this way should Buddha-lands be purified.’ They will also see innumerable hundreds of thousands of myriads of kotis of Buddhas throughout the ten directions.

They will hear in which direction and land each Buddha dwells, what that Buddha is called, and how many bodhisattvas and sravakas respectfully surround that Buddha as the Buddha expounds the Dharma for the great assembly. They will also see innumerable hundreds of thousands of myriads of kotis of Buddhas throughout the ten directions entering nirvana. They will also see the innumerable hundreds of thousands of myriads of kotis of seven-jeweled stupas of those Buddhas.

They will further see offerings being made to those jeweled stupas with incense, flowers, banners, canopies, and other articles, together with reverence, honor, and praise.

Kausika! Because these good men and good women behold such auspicious visions in dreams, they are peaceful while asleep and peaceful while awake. As the devas augment their strength, they feel that their bodies are light and at ease. They do not greatly crave food, drink, clothing, bedding, or medicines. Their minds are indifferent toward the four requisites offered to them. It is like a bhiksu practicing meditation: after emerging from meditative concentration, his mind remains in harmony with that concentration; he does not crave food or drink, and his mind remains detached.

Why is this? Because the devas naturally use the subtle essence of food to augment the strength of such persons.

The Buddhas of the ten directions, together with devas, nagas, yaksa spirits, asuras, gandharvas, garudas, kimnaras, and mahoragas, also augment the strength of such persons.

Kausika! Therefore, good men and good women who wish to obtain such merit in this present life should receive and uphold, draw near to, read and recite, expound, and rightly recollect the prajnaparamita, without ever departing from the mind of all-knowledge.

If they are unable to receive and uphold it through rightly recollecting it, these good men and good women should copy the scripture and then revere, honor, praise, and make offerings to it with flowers, incense, necklaces, banners, pennants, and jeweled canopies.

Kausika! If good men and good women hear this prajnaparamita and then receive and uphold it, read and recite it, expound it, rightly recollect it, copy the scripture, revere, honor, and praise it, and make offerings to it with flowers, incense, necklaces, banners, and canopies, their merit will be that of presenting the four requisites to the Buddhas of the ten directions and their disciples, and also of building stupas of the seven jewels after those Buddhas and disciples have entered nirvana.”