摩訶般若波羅蜜經

THE RELICS CHAPTER

CHAPTER THIRTY-SEVEN

The Buddha said to Sakra, Lord of the Devas: “Kausika! If relics of the Buddha sufficient to fill all of Jambudvipa were made one portion, and someone copied the Prajnaparamita Sutra as another portion, which of these two portions would you choose?”

Sakra replied: “World-Honored One! I would choose the Prajnaparamita Sutra.

Why is this?

It is not that I do not revere and honor the relics of the Buddha, but because these relics arise from prajnaparamita and are cultivated and permeated by prajnaparamita, these relics are therefore revered, honored, praised, and presented with offerings.”

Sariputra asked Sakra: “This prajnaparamita cannot be apprehended. It has no form, no shape, no counterpart, and only one characteristic—namely, no characteristic. Why, then, do you wish to choose it?

Why is this?

This prajnaparamita does not exist through grasping or through relinquishing, nor through increase or decrease, gathering or dispersing, loss or benefit, defilement or purity.

This prajnaparamita neither grants the Buddha-dharmas nor relinquishes the dharmas of ordinary beings. It neither grants the dharmas of a pratyekabuddha, the dharmas of an arhat, or the dharmas of those in training, nor relinquishes the dharmas of ordinary beings. It neither grants the unconditioned nature nor relinquishes the conditioned nature. It grants neither inner emptiness through the emptiness of nonexistence and existence, nor the four foundations of mindfulness through all-knowledge, and it does not relinquish the dharmas of ordinary beings.”

Sakra said: “It is just so, Venerable Sariputra! If someone knows that this prajnaparamita neither grants the Buddha-dharmas nor relinquishes the dharmas of ordinary beings, and likewise neither grants the dharma of all-knowledge nor relinquishes the dharmas of ordinary beings, that great bodhisattva is able to practice prajnaparamita and cultivate prajnaparamita.

Why is this? Because prajnaparamita does not engage in dual dharmas. The nondual Dharma is prajnaparamita. The nondual Dharma is the paramita of dhyana through the paramita of dana.”

The Buddha praised him: “Excellent, excellent! Kausika! It is just as you have said. Prajnaparamita does not engage in dual dharmas. The nondual Dharma is prajnaparamita, and likewise it is the paramita of dana.

Kausika! If someone wishes to apprehend the Dharma-nature as having two characteristics, then that person wishes to apprehend prajnaparamita as having two characteristics.

Why is this? Because the Dharma-nature and prajnaparamita are neither two nor different; and so it is likewise with the paramita of dana.

If someone wishes to apprehend true reality and the inconceivable nature as having two characteristics, then that person wishes to apprehend prajnaparamita as having two characteristics.

Why is this? Because prajnaparamita, true reality, and the inconceivable nature are neither two nor different. It is likewise so with the paramita of dana.”

Sakra said: “World-Honored One! The entire world—humans, devas, and asuras—should bow in reverence to prajnaparamita and present it with offerings.

Why is this? Because it is from within prajnaparamita that great bodhisattvas learn unsurpassed bodhi.

World-Honored One! I often sit in the Hall of Excellent Dharma.

Whenever I am not seated in the Hall of Excellent Dharma, the devaputras who come to make offerings to me face the seat where I sit, bow reverently, circumambulate it, and then depart. These devaputras think, ‘The Lord of the Devas often sits upon this seat and teaches the Dharma to the devas of the Heaven of the Thirty-Three.’

World-Honored One! In the same way, wherever this Prajnaparamita Sutra is copied, and wherever this prajnaparamita is received and retained, read, recited, or expounded, devas, nagas, and the eight classes of beings all come to bow reverently before prajnaparamita, present it with offerings, and then depart.

Why is this? Because from within this prajnaparamita the Buddhas arise, as do all the pleasing necessities required by all sentient beings.

The relics of the Buddha also serve as causes and conditions for all-knowledge.

For these reasons, World-Honored One, of the two portions I would choose the portion consisting of prajnaparamita.

Furthermore, World-Honored One! When I receive, retain, read, and recite prajnaparamita, if my mind enters into the Dharma, I do not perceive at that time any characteristic of fear.

Why is this? Because this prajnaparamita has no characteristics and cannot be expressed in words.

World-Honored One! That which has no characteristics and cannot be expressed in words is prajnaparamita, and likewise it is all-knowledge.

World-Honored One! If prajnaparamita possessed characteristics rather than being without characteristics, then the Buddhas should not have known that all dharmas have no characteristics and cannot be expressed in words, attained unsurpassed bodhi, and then taught their disciples that all dharmas likewise have no characteristics and cannot be expressed in words.

World-Honored One! Precisely because prajnaparamita truly has no characteristics and cannot be expressed in words, the Buddhas attain unsurpassed bodhi and then teach their disciples that all dharmas likewise have no characteristics and cannot be expressed in words.

World-Honored One! Therefore, the entire world—humans, devas, and asuras—should honor, praise, revere, and make offerings to this prajnaparamita with incense, flowers, jeweled necklaces, banners, canopies, and other such things.

World-Honored One! If anyone receives and retains prajnaparamita, draws near to it, reads and recites it, properly recollects it, copies it, and makes offerings to it with flowers, incense, jeweled necklaces, banners, and canopies, that person will not fall among the denizens of hell, hungry ghosts, or animals, nor will that person fall into the stages of a sravaka or pratyekabuddha. Until attaining unsurpassed bodhi, that person will constantly behold the Buddhas, journeying from one Buddha-land to another, revering, honoring, praising, and making offerings to the Buddhas.

World-Honored One! If relics of the Buddha sufficient to fill the entire great trichiliocosm were made one portion, and a copy of the Prajnaparamita Sutra were made another portion, I would still choose prajnaparamita from between these two portions.

Why is this? Because the relics of the Buddhas arise from within this prajnaparamita. Therefore, the relics are revered, honored, praised, and presented with offerings.

Because good men and good women revere and make offerings to the relics, they enjoy blessings and happiness among devas and humans, never fall into the three evil destinies, and, in accordance with their aspirations, gradually enter nirvana through the Dharma of the Three Vehicles.

Therefore, World-Honored One, seeing a Buddha presently abiding in the world and seeing the Prajnaparamita Sutra are the same and not different, because prajnaparamita and the Buddha are neither two nor different.

World-Honored One! When the Buddha abides in the world, he manifests in three ways and teaches the twelve divisions of scripture, from sutra through upadesa.

When good men and good women receive and retain, read and recite, and expound this prajnaparamita, it is the same as the Buddha abiding in the world and is no different.

Why is this? Because from within this prajnaparamita arise the three kinds of manifestation and the twelve divisions of scripture.

Furthermore, when someone receives and retains prajnaparamita and then expounds it to others, this too is the same as what was stated above and is no different.

Why is this? Because from within prajnaparamita arise the Buddhas, and also the twelve divisions of scripture, from sutra through upadesa.

World-Honored One! Suppose someone makes offerings to the Buddhas in worlds throughout the ten directions as numerous as the sands of the Ganges, revering, honoring, and praising them. Suppose another person copies the Prajnaparamita Sutra and reveres, honors, praises, and makes offerings to it with flowers, incense, banners, and canopies. These two people acquire equal merit.

Why is this? Because all the Buddhas of the ten directions arise from within prajnaparamita.”

“World-Honored One! When good men and good women hear this prajnaparamita, accept and retain it, read and recite it, correctly recollect it, and also expound it to others, they will no longer fall into the three evil destinies, nor will they fall into the stages of shravakas or pratyekabuddhas.

Why is this? One should know that these persons already abide at the stage of non-retrogression.

This prajnaparamita removes all suffering, distress, debility, and illness.

World-Honored One! If good men and good women copy this scripture of prajnaparamita and also accept and retain it, read and recite it, revere, honor, praise, and make offerings to it, they will be freed from all fear.

It is like a debtor who stays near a king, attending upon and serving him; the creditor will instead revere and make offerings to that person. The person is no longer afraid because he relies upon the king’s awesome power.

So too, because they are permeated by the cultivation of prajnaparamita, the relics of all Buddhas are given offerings and reverence. The relics are like the debtor, while prajnaparamita is like the king. By remaining near the king, the debtor receives offerings.

In the same way, because the relics rely upon the permeating cultivation of prajnaparamita, they receive offerings.

The all-aspect wisdom of all Buddhas is also perfected through the permeating cultivation of prajnaparamita.

For such reasons, of these two portions, I choose the portion of prajnaparamita.

Why is this?

World-Honored One! From prajnaparamita arise the relics and the thirty-two marks of all Buddhas.

From prajnaparamita also arise the ten powers, the four fearlessnesses, the four unobstructed knowledges, the eighteen distinctive qualities, and the great loving-kindness and great compassion of all Buddhas.

From prajnaparamita arise the other five paramitas, and through it they also acquire the designation ‘paramita.’

From prajnaparamita arises the all-aspect wisdom of all Buddhas.

World-Honored One! If, anywhere in the great trichiliocosm, someone accepts and retains prajnaparamita, makes offerings to it, reveres, honors, and praises it, neither humans nor ghosts and spirits there will be able to harm that person, and that person will gradually enter nirvana.

Prajnaparamita possesses such great benefit and is able to perform the work of the Buddha throughout the great trichiliocosm.

World-Honored One! Wherever prajnaparamita is present, the Buddha himself is present there.

It is like a place where a priceless mani jewel is kept: nonhuman beings cannot cause harm there. If a person suffers from an illness of heat, cold, wind, or a mixed illness of heat, wind, and cold, and this jewel is given to the sick person to wear, that person will immediately be healed.

This jewel also makes a dark place bright, a hot time cool, and a cold time warm.

Wherever this jewel is present, it is neither cold nor hot, the climate is temperate and agreeable, and there are no venomous creatures.

If anyone is bitten by a venomous snake, when the jewel is brought near, the venom immediately disappears.

If anyone suffers from diseased or blind eyes, when the jewel is brought near, the eyes immediately become clear and the illness is completely cured.

If a person suffers from leprosy or malignant sores, when that person is given this jewel to wear, the person is healed.

If this jewel is placed in water, the water immediately becomes a single color.

If this jewel is wrapped in a blue material and placed in water, the water immediately becomes blue.

If this jewel is wrapped in a yellow, red, white, pink, or multicolored material and placed in water, the water immediately assumes that color.

If this jewel is placed in turbid water, the turbid water immediately becomes clear.”

Venerable Ananda asked Shakra, Lord of the Devas, “Is that mani jewel an object of heaven or an object of the human world?”

Shakra replied, “It is a jewel of heaven. The people of Jambudvipa also possess such jewels, but their powers are not complete in every respect.

The jewel in the heavenly realm is pure, light, and exquisite, beyond all comparison.

When this jewel is placed in a case and later removed, the case is still treasured by people because it has been perfumed by the jewel’s qualities.

So too, World-Honored One! Wherever someone copies this scripture of prajnaparamita, no affliction or harm will occur in that place.

After the Buddha enters nirvana, his relics receive offerings entirely through the power of prajnaparamita; the power of dhyana-paramita; the power of dhyana-paramita through dana-paramita; inner emptiness through the emptiness of nonexistence and existence; the four foundations of mindfulness through the eighteen distinctive qualities; all-knowledge; the characteristics of dharmas; the abiding of dharmas; the position of dharmas; the Dharma-nature; ultimate reality; the inconceivable nature; and through all-aspect wisdom.

Good men and good women think: ‘These relics of the Buddha are the abode of all-aspect wisdom, great loving-kindness, and great compassion; they are the abode of the qualities that have forever extinguished all fetters and habitual tendencies.’ For this reason, the relics are revered and receive offerings.

World-Honored One! The relics are the abode of the precious paramita qualities; the abode of the paramita that is neither defiled nor pure; the abode of the paramita that neither arises nor ceases; the abode of the paramita that neither enters nor emerges; the abode of the paramita that neither increases nor decreases; and the abode of the paramita that neither comes, goes, nor abides.

The relics of the Buddha are the abode of the paramita of the characteristics of all dharmas. Because they are permeated by the cultivation of the paramita of the characteristics of all dharmas, the relics are honored and receive offerings.

World-Honored One! Let alone relics filling the entire great trichiliocosm. Suppose the relics of the Buddha filled worlds as numerous as the sands of the Ganges and constituted one portion, while someone’s copy of the scripture of prajnaparamita constituted another portion. Of these two portions, I would choose the portion of prajnaparamita.

Why is this? Because from this prajnaparamita arise the relics of all Buddhas. Because the relics are permeated by the cultivation of this prajnaparamita, they receive offerings.

World-Honored One! If good men and good women make offerings to, revere, honor, and praise the relics, they will receive boundless meritorious rewards, enjoy blessings and happiness in the human and heavenly realms, and, through the causes and conditions of this merit, will ultimately bring suffering to an end.

If good men and good women accept and retain this prajnaparamita, read and recite it, explain it, and correctly recollect it, they will fully perfect dhyana-paramita through dana-paramita; they will fully perfect the four foundations of mindfulness through the eighteen distinctive qualities; and they will surpass the stages of shravakas and pratyekabuddhas and abide at the bodhisattva stage.

Having come to abide at the bodhisattva stage, they will attain the bodhisattva’s supernormal powers and travel from one Buddha-land to another.

This bodhisattva assumes bodies for the sake of sentient beings. According to what is required for sentient beings to be brought to accomplishment, this bodhisattva may become a Wheel-Turning Sage King, a kshatriya, or a brahmin in order to bring sentient beings to accomplishment.

World-Honored One! It is not out of contempt, arrogance, or irreverence that I do not choose the relics. When good men and good women make offerings to prajnaparamita, they are thereby making offerings to the relics themselves.

World-Honored One! If someone wishes to behold the Dharma bodies and physical bodies of all the Buddhas presently dwelling in the immeasurable and innumerable worlds of the ten directions, that person should hear prajnaparamita, accept and retain it, read and recite it, correctly recollect it, and expound it to others. Such good men and good women will behold the Dharma bodies and physical bodies of all the Buddhas presently dwelling in the immeasurable worlds of the ten directions.

Good men and good women who practice prajnaparamita should also cultivate the samadhi of mindfulness of the Buddha in accordance with the characteristics of dharmas.

Good men and good women who wish to behold the Buddhas of the present should accept and retain this prajnaparamita, up to and including correctly recollecting it.”

“World-Honored One! There are two kinds of characteristics of dharmas: the characteristics of conditioned dharmas and the characteristics of unconditioned dharmas. What are called the characteristics of conditioned dharmas? They are precisely the wisdom concerning internal emptiness through the wisdom concerning the emptiness of non-dharmas and dharmas; the wisdom concerning the four foundations of mindfulness through the wisdom concerning the eighteen exclusive qualities; the wisdom concerning wholesome dharmas and unwholesome dharmas; the wisdom concerning outflowing dharmas and non-outflowing dharmas; and the wisdom concerning worldly dharmas and supramundane dharmas. These are called the characteristics of conditioned dharmas.

“What are called the characteristics of unconditioned dharmas? They are precisely the intrinsic nature of all dharmas. This intrinsic nature neither arises nor ceases, is neither defiled nor pure, and neither increases nor decreases. What is called the intrinsic nature of all dharmas? The nature of nonexistence in all dharmas is the intrinsic nature of all dharmas. These are called the characteristics of unconditioned dharmas.”

The Buddha said, “Just so. Kauśika! The Buddhas of the past attained unsurpassed bodhi through the prajnaparamita. The disciples of the Buddhas of the past also attained, through the prajnaparamita, the path of stream-entry through the path of arhatship, as well as the path of the pratyekabuddha.

“The Buddhas of the future and present, together with their disciples, are likewise.

“Why is this? Because the meaning of the Three Vehicles is extensively taught within the prajnaparamita; because it is a dharma without characteristics; because it is a dharma that neither arises nor ceases; because it is a dharma that is neither defiled nor pure; because it is a dharma that is neither fashioned nor initiated; because it is a dharma that neither enters nor departs, neither increases nor diminishes, and is neither grasped nor relinquished. Because it is a conventional dharma, it is not the ultimate truth.

“Why is this?

“This prajnaparamita is neither this nor that; neither high nor low; neither equal nor unequal; neither characteristic nor non-characteristic; neither worldly nor supramundane; neither outflowing nor non-outflowing; neither conditioned nor unconditioned; neither wholesome nor unwholesome; and neither past, future, nor present.

“Kauśika! The prajnaparamita neither adopts the dharmas of śrāvakas and pratyekabuddhas nor abandons the dharmas of ordinary beings.”

Śakra, Lord of the Devas, said, “World-Honored One! When a great bodhisattva practices the prajnaparamita, he clearly knows the minds of all sentient beings, yet he does not apprehend sentient beings, up to and including a knower or a seer.

“This great bodhisattva does not apprehend form, feeling, perception, formations, or consciousness; does not apprehend the eye through the mind; does not apprehend forms through dharmas; does not apprehend eye-contact or the feeling that arises from causes and conditions; does not apprehend the four foundations of mindfulness through the exclusive qualities; does not apprehend unsurpassed bodhi; does not apprehend the Buddha-Dharma; and does not apprehend the Buddha.

“Why is this?

“The prajnaparamita does not appear for the sake of attaining any dharma.

“Why is this?

“Because the nature of the prajnaparamita is nonexistent and cannot be apprehended. The place in which the dharmas employed cannot be apprehended is itself also unapprehendable.”

The Buddha said, “Just so. Kauśika! It is as you have said. When a great bodhisattva constantly practices the prajnaparamita, even unsurpassed bodhi cannot be apprehended, much less a bodhisattva or the dharmas of a bodhisattva.”

Śakra, Lord of the Devas, said, “World-Honored One! Does a great bodhisattva practice only the prajnaparamita and not the other paramitas?”

The Buddha said, “Kauśika! A great bodhisattva practices all six paramitas because there is nothing to be attained.

“When practicing the dana paramita, he sees neither a giver, a recipient, nor a gift.

“When practicing the śila paramita, he sees neither moral precepts, one who observes the precepts, nor one who violates the precepts.

“Up to and including when he practices the prajnaparamita, he sees neither wisdom, one who possesses wisdom, nor one who lacks wisdom.

“Kauśika! When a great bodhisattva practices giving, it is precisely the prajnaparamita that illuminates and guides his giving; therefore, he fulfills the dana paramita.

“When a great bodhisattva practices moral discipline, it is precisely the prajnaparamita that illuminates and guides his moral discipline; therefore, he fulfills the śila paramita.

“When a great bodhisattva practices patience, it is precisely the prajnaparamita that illuminates and guides his patience; therefore, he fulfills the kṣānti paramita.

“When a great bodhisattva practices diligence, it is precisely the prajnaparamita that illuminates and guides his diligence; therefore, he fulfills the vīrya paramita.

“When a great bodhisattva practices dhyana, it is precisely the prajnaparamita that illuminates and guides his dhyana; therefore, he fulfills the dhyana paramita.

“When a great bodhisattva contemplates all dharmas, it is precisely the prajnaparamita that illuminates and guides his contemplative wisdom; therefore, he fulfills the prajnaparamita.

“This is because all dharmas, from form through the wisdom of all modes, are unattainable.

“Kauśika! It is like the jambu tree: its leaves, flowers, fruits, and colors have many different distinctions, yet the shade of the tree has no distinctions.

“When the paramitas enter the prajnaparamita and reach all-wisdom, they likewise have no distinctions, because there is nothing to be attained.”

Śakra, Lord of the Devas, said, “World-Honored One! The prajnaparamita accomplishes great merit, accomplishes all merit, accomplishes immeasurable merit, accomplishes boundless merit, and accomplishes incomparable merit.

“World-Honored One! Suppose a good man or good woman copies this scripture of the prajnaparamita, then reveres, makes offerings to, honors, and praises it, and also personally recollects it in accordance with the words of the prajnaparamita scripture.

“Suppose another good man or good woman copies this scripture of the prajnaparamita and then gives it to someone else.

“World-Honored One! Which of these two persons gains more merit?”

The Buddha said, “Kauśika! I shall now ask you a question in return. Answer as you see fit.

“Suppose one person makes offerings to, reveres, honors, and praises the relics of the Buddhas. Suppose another person divides the relics into portions as small as mustard seeds and gives them to others to make offerings to. Which person gains more merit?”

Śakra, Lord of the Devas, said, “World-Honored One! According to the meaning of the Dharma as I have heard the Buddha teach it, one person personally makes offerings to the relics. If another person divides the relics into portions as small as mustard seeds and gives them to others to make offerings to, this latter person gains exceedingly great merit.

“Seeing that this merit would benefit sentient beings, the Buddha entered the vajra samadhi and shattered his vajra body into relics.

“Why is this? After the Buddha enters parinirvana, anyone who makes offerings to a relic of the Buddha, even one as small as a mustard seed, gains boundless merit and ultimately reaches the end of suffering.”

The Buddha said, “Just so. Kauśika! Suppose a good man or good woman copies the scripture of the prajnaparamita and then makes offerings to and reveres it. Suppose another person copies the scripture of the prajnaparamita and gives it to others to study. This latter good man or good woman gains exceedingly great merit.

“If a good man or good woman expounds the prajnaparamita to others according to its meaning, enabling them to understand it, that person’s merit surpasses that of the preceding person.

“Those who listen to the prajnaparamita should regard this person as they would the Buddha. They should also regard that person as one who excels in the pure life.

“Why is this? One should know that the prajnaparamita is itself the Buddha. The prajnaparamita is not different from the Buddha, and the Buddha is not different from the prajnaparamita.

“The Buddhas of the past, future, and present all studied within the prajnaparamita and thereby attained unsurpassed bodhi.

“Śrāvakas study this prajnaparamita and thereby attain the path of arhatship.

“Those seeking the path of the pratyekabuddha study this prajnaparamita and thereby attain the path of the pratyekabuddha.

“Bodhisattvas study the prajnaparamita and thereby enter the bodhisattva stage.

“Kauśika! Therefore, good men and good women who wish to revere and make offerings to the Buddhas of the present should make offerings to the prajnaparamita.”

Seeing this benefit, when I first attained unsurpassed bodhi, I thought: “Who is worthy of being made offerings to, revered, honored, praised, and relied upon?”

Kausika! In all the worlds, among devas, Maras, Brahmas, sramanas, and brahmins, I saw no one equal to the Buddha, much less anyone superior.

I further thought: “It was through this Dharma of mine that I attained Buddhahood. I shall make offerings to, revere, praise, and rely upon this Dharma, and abide therein.”

What is this Dharma?

It is precisely prajnaparamita.

Kausika! Even the Buddha himself makes offerings to, reveres, honors, praises, and relies upon prajnaparamita. How much more, then, should good men and good women who wish to attain unsurpassed bodhi make offerings to, revere, honor, and praise prajnaparamita.

Why is this?

Because from prajnaparamita great bodhisattvas arise.

From great bodhisattvas, Buddhas arise.

Kausika! Therefore, good men and good women—whether they seek the path of the Buddha, the path of the pratyekabuddha, or the path of the sravaka—should all make offerings to, revere, honor, and praise prajnaparamita with flowers, incense, necklaces, and even banners and canopies.”

CHAPTER ON THE GIFT OF DHARMA

THIRTY-EIGHT

The Buddha said to Sakra, Lord of the Devas: “Kausika! If a good man or good woman were to teach all the people of one Jambudvipa to practice the path of the ten wholesome deeds, would that person gain much merit?”

The Lord of the Devas replied: “Blessed One! That person would gain exceedingly great merit.”

The Buddha said: “Kausika! Yet it would not equal the merit of one who copies and upholds a volume of the Prajnaparamita Sutra, then gives it to others and encourages them to read, recite, and explain it.

Why is this?

In prajnaparamita, the undefiled dharmas are extensively taught. Good men and good women cultivate and study them herein, have studied them, will study them, and are now studying them; have entered, will enter, and are now entering the fixed state of the true Dharma; and have attained, will attain, and are now attaining the fruit of stream-entry, up to and including the fruit of arhatship. The same applies to those who seek the path of the pratyekabuddha.

Great bodhisattvas who seek unsurpassed bodhi have entered, will enter, and are now entering the fixed state of the true Dharma; and have attained, will attain, and are now attaining unsurpassed bodhi.

Kausika! What are the undefiled dharmas?

They are the four foundations of mindfulness, up to and including the eighteen distinctive qualities of a Buddha.

Good men and good women who study these dharmas have attained, will attain, and are now attaining unsurpassed bodhi.

Kausika! If a good man or good woman were to instruct one person so that the person attained the fruit of stream-entry, the merit gained would exceed that of teaching all the people of one Jambudvipa to practice the path of the ten wholesome deeds.

Why is this? Because teaching all the people of one Jambudvipa to practice the path of the ten wholesome deeds does not enable them to leave forever the suffering of the three evil destinies.

But instructing one person so that the person attains the fruit of stream-entry enables that person to leave forever the suffering of hell beings, hungry ghosts, hungry ghosts, and animals.

The same applies up to and including the fruit of arhatship and the path of the pratyekabuddha.

Kausika! If good men and good women were to instruct all the people of one Jambudvipa so that they attained the fruits of stream-entry, stream-entry, once-returning, non-returning, arhatship, and the path of the pratyekabuddha, their merit would not equal the exceedingly great merit of instructing one person so that the person attained unsurpassed bodhi.

Why is this?

Through the causes and conditions provided by bodhisattvas, stream-enterers up to and including pratyekabuddhas arise. Through the causes and conditions provided by bodhisattvas, Buddhas arise.

Kausika! Therefore, know that a good man or good woman who copies a volume of the Prajnaparamita Sutra, gives it to others, and encourages them to read, recite, and explain it gains exceedingly great merit.

Why is this?

Because in this prajnaparamita, wholesome dharmas are extensively taught. By studying these wholesome dharmas, one is born into great families among humans or among the devas in the heavenly realms, up to and including the Heaven of Neither Perception nor Non-Perception.

By studying these wholesome dharmas, the four foundations of mindfulness, up to and including knowledge of all modes, arise; stream-enterers up to and including pratyekabuddhas arise; and Buddhas arise.

Furthermore, Kausika! Let alone teaching the people of one Jambudvipa: if good men and good women were to teach all beings throughout the four continents to practice the path of the ten wholesome deeds, their merit would not equal the exceedingly great merit of one who copies a volume of the Prajnaparamita Sutra, gives it to others, and encourages them to read, recite, and explain it. The remaining points are as previously stated.

Let alone the four continents: if good men and good women were to teach all beings in a small trichiliocosm, a medium trichiliocosm, a great trichiliocosm, and even worlds as numerous as the sands of the Ganges to practice the path of the ten wholesome deeds, their merit would not equal the exceedingly great merit of one who copies a volume of the Prajnaparamita Sutra, gives it to others, and encourages them to read, recite, and explain it. The remaining points are as previously stated.

Furthermore, Kausika! If a person were to teach all beings in one Jambudvipa and firmly establish them in the four dhyanas, the four immeasurable minds, the four formless concentrations, and the five superknowledges, would that person gain much merit?”

The Lord of the Devas replied: “Blessed One! That person would gain exceedingly great merit.”

The Buddha said: “Yet it would not equal the exceedingly great merit gained by a good man or good woman who copies a volume of the Prajnaparamita Sutra, gives it to others, and encourages them to read, recite, and explain it.

Why is this? Because in this prajnaparamita, the wholesome dharmas are extensively taught. The remaining points are as previously stated. The comparison of merit is likewise the same even when all beings in worlds as numerous as the sands of the Ganges throughout the ten directions are taught to practice the path of the ten wholesome deeds.

Furthermore, Kausika! If a good man or good woman upholds, reads, recites, explains, and correctly recollects prajnaparamita,

that person gains more merit than one who teaches all beings in Jambudvipa to practice the path of the ten wholesome deeds and establishes them in the four dhyanas, up to and including the five superknowledges.

One who correctly recollects, upholds, draws near to, and even correctly recollects prajnaparamita does so neither by means of duality nor by means of nonduality.

One upholds, draws near to, and even correctly recollects dhyana-paramita, virya-paramita, ksanti-paramita, sila-paramita, and dana-paramita, not by means of duality.

For the sake of unsurpassed bodhi, one correctly recollects inner emptiness, up to and including knowledge of all modes, not by means of duality.

Furthermore, Kausika! If good men and good women employ many causes and conditions to expound the meaning of prajnaparamita to others, discerningly explaining and revealing it so that they may understand,

what is the meaning of prajnaparamita?

The meaning of prajnaparamita is this:

It should not be contemplated through the mark of duality. It is neither the mark of existence nor the mark of nonexistence; neither entering nor emerging; neither increasing nor diminishing; neither defiled nor pure; neither arising nor ceasing; neither grasping nor relinquishing; neither abiding nor not abiding; neither right nor real; neither false nor conjoined; neither dispersed nor attached; neither unattached nor true; neither untrue nor a dharma; neither a non-dharma nor suchness; neither not-suchness nor the ultimate limit of reality; and neither not the ultimate limit of reality.

Good men and good women who employ many causes and conditions to expound, discern, explain, and reveal this meaning of prajnaparamita so that others may understand gain exceedingly great merit, surpassing that gained by personally upholding, reading, reciting, and even correctly recollecting it.

Furthermore, Kausika! Good men and good women who personally uphold and even correctly recollect prajnaparamita, and who also employ many causes and conditions to expound, discern, explain, and reveal it so that others may understand, gain exceedingly great merit.”

The Heavenly Lord said, “O Blessed One! Should good men and good women expound, reveal, and distinguish the meaning of prajnaparamita in this way so that others may understand it?”

The Buddha said, “Just so. Kauśika! Good men and good women who expound, reveal, and distinguish the meaning of prajnaparamita in this way so that others may understand it gain immeasurable and boundless merit.

Suppose someone were to make offerings to immeasurable and innumerable Buddhas throughout the ten directions, respectfully providing whatever they require, honoring, revering, and praising them, and offering flowers and incense, even banners and canopies.

If another person were, through many causes and conditions, to extensively explain the meaning of prajnaparamita, revealing and distinguishing it so that others might understand, that person would gain far greater merit.

Why is this?

Because the Buddhas of the past, future, and present studied this prajnaparamita and thereby attained, will attain, and now attain unsurpassed perfect enlightenment.

Furthermore, Kauśika! If good men and good women were to practice dana paramita for immeasurable, boundless, and innumerable kalpas, their merit would not equal the far greater merit of good men and good women who expound the meaning of prajnaparamita, revealing and distinguishing it so that others may understand.

Why is this? Because there is nothing to be attained.

What is meant by there being something to be attained?

Kauśika! If a great bodhisattva practices giving with a notion of attainment, then, when giving, that bodhisattva conceives of ‘I, the giver,’ the recipient, and the object given. This is called attaining dana, but not attaining paramita.

When observing the precepts, one conceives, ‘I observe the precepts; these are the precepts.’ This is called attaining sila, but not attaining paramita.

When practicing patience, one conceives, ‘I practice patience; for the sake of that person, I practice patience.’ This is called attaining ksanti, but not attaining paramita.

When practicing diligence, one conceives, ‘I practice diligence; for the sake of that matter, I diligently exert myself.’ This is called attaining virya, but not attaining paramita.

When cultivating meditation, one conceives, ‘I cultivate meditation; what is cultivated is meditation.’ This is called attaining dhyana, but not attaining paramita.

When cultivating wisdom, one conceives, ‘I cultivate wisdom; what is cultivated is wisdom.’ This is called attaining prajna, but not attaining paramita.

Good men and good women who practice in this way do not perfect dana paramita, and likewise do not perfect prajnaparamita.”

The Heavenly Lord said, “O Blessed One! How does a great bodhisattva cultivate and perfect dana paramita, and likewise perfect prajnaparamita?”

The Buddha said, “Kauśika! When giving, a great bodhisattva sees no giver, sees no recipient, and sees no object given. Such a person perfects dana paramita.

Likewise, when cultivating wisdom, a great bodhisattva sees no wisdom and sees no wisdom that is cultivated. Such a person perfects prajnaparamita.

Good men and good women who practice prajnaparamita in this way should expound its meaning for others, revealing and distinguishing it so that they may understand. The other five paramitas are also like this.

Why is this?

Because in a future age, some who wish to teach prajnaparamita will instead teach a semblance of prajnaparamita.

Some good men and good women who have generated the aspiration for unsurpassed perfect enlightenment will hear this semblance of prajnaparamita and lose the true path.

Therefore, a great bodhisattva should fully expound the meaning of prajnaparamita for such people, revealing and distinguishing it so that they may understand.”

The Heavenly Lord Śakra Devānām Indra said, “O Blessed One! What constitutes a semblance of prajnaparamita?”

The Buddha said, “When good men and good women teach prajnaparamita as something that can be attained, this is a semblance of prajnaparamita.”

The Heavenly Lord said, “How is it that when good men and good women teach prajnaparamita as something that can be attained, this constitutes a semblance of prajnaparamita?”

The Buddha said, “Good men and good women declare that form is impermanent and that feeling, perception, formations, and consciousness are impermanent, and that practicing accordingly is the practice of prajnaparamita. A practitioner seeks to apprehend the impermanence of form and seeks to apprehend the impermanence of feeling, perception, formations, and consciousness. This is the practice of a semblance of prajnaparamita.

They declare that the eye is impermanent, through to the mind being impermanent; that forms are impermanent, through to dharmas being impermanent; that the eye dhatu, form dhatu, and eye-consciousness dhatu are impermanent, through to the mind dhatu, dharma dhatu, and mind-consciousness dhatu being impermanent; that the earth element is impermanent, through to the consciousness element being impermanent; that eye-contact is impermanent, through to mind-contact being impermanent; and that feeling arising through the causes and conditions of eye-contact is impermanent, through to feeling arising through the causes and conditions of mind-contact being impermanent.

Just as they speak of impermanence, so too do they speak of suffering and non-self.

When practitioners practice dana paramita, they do so regarding form through to feeling arising through the causes and conditions of mind-contact as impermanent, suffering, and non-self. They claim that being able to practice in this way is the practice of prajnaparamita.

Just as with the practice of dana paramita, so too, when practicing sila paramita through prajnaparamita, when practicing the four dhyanas through the four formless concentrations, and when practicing the four foundations of mindfulness through omniscience, they also speak in terms of impermanence, suffering, and non-self, and claim that being able to practice in this way is the practice of prajnaparamita.

Kauśika! What has been described above is called a semblance of prajnaparamita.

Furthermore, Kauśika! In a future age, good men and good women will teach a semblance of prajnaparamita, saying, ‘All of you should cultivate prajnaparamita. When you cultivate prajnaparamita, you will attain the First Ground through the Tenth Ground.’ They will say the same of dhyana paramita through dana paramita.

On hearing an explanation such as this, practitioners who hold to a semblance of attainment cultivate this prajnaparamita by means of generalized characteristics. This is called a semblance of prajnaparamita.

Furthermore, Kauśika! Good men and good women who wish to teach prajnaparamita will say, ‘After you cultivate prajnaparamita, you will surpass the śrāvakas and pratyekabuddhas.’ This is called teaching a semblance of prajnaparamita.

Furthermore, Kauśika! For the sake of seeking the path to Buddhahood, good men and good women will explain, ‘After you cultivate prajnaparamita, you will enter the bodhisattva stage and attain the patient acceptance of the non-arising of dharmas. Having attained the patient acceptance of the non-arising of dharmas, you will abide in the bodhisattva’s supernormal powers, journeying from one Buddha-land to another to make offerings to, honor, revere, and praise the Buddhas.’ This is an explanation of a semblance of prajnaparamita.

Furthermore, Kauśika! For the sake of seeking the path to Buddhahood, good men and good women will explain, ‘If you study this prajnaparamita, uphold it, recite it, and keep it properly in mind, you will gain immeasurable, boundless, and innumerable merits.’ This is called teaching a semblance of prajnaparamita.

Furthermore, Kauśika! For the sake of seeking the path to Buddhahood, good men and good women will say, ‘Just as the Buddhas of the past, future, and present dedicate all the merits and wholesome roots accumulated from their initial generation of bodhicitta until their attainment of Buddhahood to unsurpassed perfect enlightenment, so should you.’ This is an explanation of a semblance of prajnaparamita.”

The Heavenly Lord said, “O Blessed One! For good men and good women seeking the path to Buddhahood, what is it to refrain from teaching a semblance of prajnaparamita?”

The Buddha said, “Kauśika! If good men and good women seeking the path to Buddhahood explain prajnaparamita in this way: ‘Good sons! When you cultivate prajnaparamita, do not contemplate form as impermanent.

Why is this? Because the intrinsic nature of form is empty. That intrinsic nature of form is not a dharma. If it is not a dharma, it is called prajnaparamita.

Within prajnaparamita, form is neither permanent nor impermanent.

Why is this? Because within prajnaparamita, even form cannot be apprehended, much less permanence or impermanence.’

Feeling, perception, formations, and consciousness are explained in the same way.

An explanation such as this is called refraining from teaching a semblance of prajnaparamita.”

Furthermore, Kausika! A good man or good woman seeking the Buddha path should say: “As you cultivate prajnaparamita, with regard to all dharmas, neither pass beyond them nor come back to them.”

Why is this?

Because in prajnaparamita, there is no dharma that can pass beyond or remain. This is because the self-nature of all dharmas is empty. The emptiness of self-nature is not a dharma. If it is not a dharma, then it is prajnaparamita.

Within prajnaparamita, there is no dharma that can enter or leave, arise or cease.

To explain it in this way is called not teaching a semblance of prajnaparamita.

Even when this is extensively explained, being entirely contrary to a mere semblance, it is called not teaching a semblance of prajnaparamita.

Kausika! A good man or good woman should understand the meaning of prajnaparamita in this way.

If one teaches the meaning of prajnaparamita in this way, one gains merit surpassing that described before.

Kausika! Suppose someone were to teach and transform all beings in Jambudvipa, throughout the four continents, in a small chiliocosm, a medium chiliocosm, and a great chiliocosm, and even teach and transform all beings in as many lands throughout the ten directions as there are sands in the Ganges, enabling them all to attain the fruit of stream-enterer, the fruit of once-returner, the fruit of non-returner, the fruit of arhatship, or the fruit of a pratyekabuddha.

What do you think? Would this person gain much merit?”

The Lord of the Gods replied: “World-Honored One! This person would gain exceedingly great merit.”

The Buddha said: “Yet it would not equal the merit of a good man or good woman who, by means of many causes and conditions, explains this meaning of prajnaparamita to others, reveals and distinguishes it for them, and enables them to understand it, saying: ‘Come and receive this prajnaparamita. Diligently read and recite it, explain it, and recollect it correctly. Practice in accordance with what is taught herein in prajnaparamita.’

Why is this? Because from prajnaparamita arise stream-enterers through the path of pratyekabuddhas.

Furthermore, Kausika! A good man or good woman may teach and transform the beings in one Jambudvipa, and even the beings in as many lands throughout the ten directions as there are sands in the Ganges, causing them to arouse the aspiration for bodhi and even enabling them to reach the stage of non-retrogression. Although that person gains exceedingly great merit, it still does not equal the merit of one who teaches prajnaparamita to others, using causes and conditions to reveal and distinguish it so that they may understand, and instructing them to practice according to the teachings of prajnaparamita, whereby they will attain omniscience and unsurpassed bodhi.

Why is this? Because from prajnaparamita arise great bodhisattvas who have first aroused the aspiration, and even great bodhisattvas who have attained non-retrogression.

Furthermore, Kausika! Suppose the beings in one Jambudvipa, and even those in as many worlds throughout the ten directions as there are sands in the Ganges, were to arouse the aspiration to seek unsurpassed bodhi. If a good man or good woman were extensively to explain to them the meaning of prajnaparamita, revealing and distinguishing it so that they might understand, that person would gain great merit.

If someone were to expound prajnaparamita for a single non-retrogressing bodhisattva, revealing and distinguishing it so that the bodhisattva might understand, that person would gain exceedingly great merit.

Furthermore, Kausika! Suppose all beings in one Jambudvipa, and even those in as many worlds throughout the ten directions as there are sands in the Ganges, had attained non-retrogression. If a good man or good woman were to explain the meaning of prajnaparamita to these beings, and among them there were one bodhisattva who wished swiftly to realize unsurpassed bodhi, then whoever explained the meaning of prajnaparamita to that bodhisattva would gain the greatest merit of all.”

The Lord of the Gods replied: “World-Honored One! As a great bodhisattva draws ever nearer to unsurpassed bodhi, that bodhisattva should all the more be taught and guided to practice the six paramitas; should all the more be taught and guided to practice inner emptiness through the emptiness of non-dharmas and dharmas; and should be taught and guided to practice the four foundations of mindfulness through the eighteen unique qualities of a Buddha. Moreover, one should make offerings of robes, bedding, food and drink, medicines, and whatever else is needed.

A good man or good woman who makes offerings to this great bodhisattva through the gift of Dharma and the gift of material goods will gain merit, because this great bodhisattva will swiftly attain unsurpassed bodhi.”

The Venerable Subhuti said: “Excellent, excellent! Kausika! For the sake of the noble disciples, you have encouraged and comforted the great bodhisattvas. For the sake of unsurpassed bodhi, they should be benefited through the gift of Dharma and the gift of material goods. It is indeed fitting that this should be so.

Why is this? Because from among the bodhisattvas arise the Buddhas and the noble Sangha.

If a bodhisattva does not arouse the aspiration for unsurpassed bodhi, that bodhisattva cannot train in the six paramitas through the eighteen unique qualities of a Buddha and cannot attain unsurpassed bodhi.

If unsurpassed bodhi cannot be attained, then there will be no sravakas or pratyekabuddhas.

Kausika! For this reason, great bodhisattvas train in the six paramitas through the eighteen unique qualities of a Buddha.

Through training in the six paramitas through the eighteen unique qualities of a Buddha, they attain unsurpassed bodhi.

Through the attainment of unsurpassed bodhi, the three evil destinies of hell beings, hungry ghosts, and animals are brought to an end. There then appear in the world noble and eminent lineages; the various heavenly realms from the Heaven of the Four Great Kings through the Heaven of Neither Perception nor Non-Perception; dana-paramita; inner emptiness through the emptiness of non-dharmas and dharmas; the four foundations of mindfulness through the eighteen unique qualities of a Buddha; and the vehicles of the sravakas, pratyekabuddhas, and Buddhas.”