摩訶般若鈔經

Chapter Three: Merit

At that time, the Nhơn Chỉ devas, the Brahma devas, Ba Da Hòa Ðề Thiêm, the Y Sa devas, and the Na Ðề Càn devas all together exclaimed three times in praise of the Dharma:

– The Dharma expounded by the venerable Subhuti is truly profound. The Tathagata is born from this Dharma. Whoever is able to hear this Dharma, uphold, read, recite, and practice it, we reverently regard that person as the Tathagata. We respectfully regard that person as a great bodhisattva who upholds the Perfection of Wisdom.

The Buddha told the devas:

– So it is! So it is! In the past, in the presence of Buddha Dipankara, I attained the Perfection of Wisdom, and Buddha Dipankara then bestowed upon me the prediction: “In the future, you will become a guide and teacher for all beings, enabling them all to attain the wisdom of a Buddha. After immeasurable and innumerable kalpas, you will become a Buddha named Shakyamuni, foremost in honor among devas and humans. You will establish the world securely in the supremely luminous Dharma, and therefore you will be called Buddha.”

The devas addressed the Buddha:

– O Deva of Devas! How excellent! A great bodhisattva who practices the Perfection of Wisdom attains omniscience.

In the great assembly, the Buddha told the bhikshus, bhikshunis, upasakas, and upasikas:

– I now take the four assemblies of disciples as witnesses, and also the devas of the Desire Realm, the Brahma devas, and the A Pha Hội devas as witnesses who know this.

The Buddha told Shakra, Lord of the Devas:

– Kausika! If a good man or good woman studies, upholds, reads, and recites the Perfection of Wisdom, then neither Mara, a heavenly Mara, nor any nonhuman being will ever be able to harm that good man or good woman. Nor will they be able to cause that person to suffer an untimely death.

Furthermore, Kausika! Among the devas in the Heaven of the Thirty-Three, those who practice the Buddha path but have not yet studied, read, or recited the Perfection of Wisdom should go together to where such a good man or good woman dwells. If one who studies and upholds the Perfection of Wisdom goes to dwell in solitary mountains or forests, that person will certainly have no fear or dread.

The Four Heavenly Kings addressed the Buddha:

– Together we shall protect good men and good women who study, uphold, read, and recite the Perfection of Wisdom.

Brahma Ma Bát and the devas of the Brahma Realm together addressed the Buddha:

– Together we shall protect good men and good women who study, uphold, read, and recite the Perfection of Wisdom.

Shakra, Lord of the Devas, addressed the Buddha:

– I myself shall protect good men and good women who study, uphold, read, and recite the Perfection of Wisdom.

Shakra, Lord of the Devas, again addressed the Buddha:

– It is truly extraordinary, O Deva of Devas! If good men and good women study the Perfection of Wisdom, they immediately attain the Dharma in this very life. O Deva of Devas! Those who uphold the Perfection of Wisdom uphold all six perfections.

The Buddha said:

– So it is. Kausika! Those who uphold the Perfection of Wisdom uphold all six perfections. Furthermore, Kausika, if good men or good women study, uphold, read, and recite the Perfection of Wisdom—Kausika, listen attentively as I describe the merit they attain, in words that are good in the beginning, good in the middle, and good in the end.

Shakra, Lord of the Devas, said:

– I shall reverently follow the Blessed One’s instruction.

The Buddha said:

– Kausika! Anyone who wishes to destroy or disturb my Dharma continually gives rise to evil intentions and seeks to come and destroy it, but before that person can arrive, that person will perish along the way. Because these good men and good women study and uphold the Perfection of Wisdom, anyone who approaches with evil intentions and continually seeks to destroy or disturb them will find that those evil intentions cease of themselves and are subdued; such a person will certainly be unable to reach them.

Kausika! Any good man or good woman who practices in this way will perceive all things, by virtue of studying, upholding, reading, and reciting the Perfection of Wisdom.

Kausika! It is like a medicine called Ma Chi. Suppose a hungry snake crawls about in search of food and, while searching, encounters a worm. The snake wants to eat the worm, but the worm crawls to where the Ma Chi medicine is. As soon as the snake smells the fragrance of the medicine, it turns and flees. Why is this? Because the medicine’s power immediately dispels the snake’s venom; the snake’s venom is checked by the medicine’s power.

So it is, Kausika! If a good man or good woman studies, upholds, reads, and recites the Perfection of Wisdom, anyone who wishes to harm that person will immediately be overcome, repelled by the awe-inspiring spiritual power of the Perfection of Wisdom.

The Buddha said:

– Suppose someone plots to go and harm that person, yet cannot succeed, because the Four Heavenly Kings together protect this good man or good woman. If a person contemplates and deeply enters the Perfection of Wisdom, that person’s deeds and speech will be free and unhindered, like amrita. Whatever that person says will be respected by everyone. That person will be neither angry nor arrogant. The Four Heavenly Kings together protect this good man or good woman. The speech of one who studies, upholds, reads, and recites the Perfection of Wisdom is never false or inconsistent. Whatever that person says is like amrita. That person speaks no frivolous words and is neither angry nor arrogant. Why is this? Because through studying the Perfection of Wisdom, that person takes no delight in arrogance, reliance upon others, or anger. This good man or good woman reflects: “If anyone comes to quarrel with me, I must always keep my distance and feel ashamed within myself, thinking: These are unwholesome people with whom I cannot associate.” That person further reflects: “I seek the Buddha path and must not follow words spoken in anger, so that I may quickly attain a wholesome mind.” Any good man or good woman who acts in this way will perceive all merit in this very life. The same is true of one who studies, reads, recites, and upholds the Perfection of Wisdom.

Shakra, Lord of the Devas, addressed the Buddha:

– How extraordinary, O Deva of Devas! Only one who practices the Perfection of Wisdom can transcend all evils and ascend ever higher. That person’s conduct is free and unhindered, without equal.

The Buddha told Shakra, Lord of the Devas:

– Furthermore, Kausika! Good men and good women who study, uphold, read, and recite the Perfection of Wisdom will certainly have no fear even amid grave calamities. Suppose such a person enters the midst of an army in battle; that person will not be struck by weapons or projectiles.

The Buddha said:

– What I teach is neither false nor otherwise. If, while invoking and reciting the Perfection of Wisdom, a good man or good woman should face death at that very moment, or should be in the house of enemies who wish to cause harm, the Buddha’s words will remain unchanged. That good man or good woman will certainly not suffer an untimely death there. Suppose someone there attempts to harm that person with a bow and arrows or other weapons; they will utterly fail. Why is this? Because the Perfection of Wisdom is a very great mantra, a supremely honored mantra. Good men and good women who study this mantra neither entertain evil thoughts themselves nor think of the faults of others. One who never entertains evil thoughts is a hero among humankind. Such a person will personally attain Buddhahood and will protect all beings. One who studies this mantra will quickly attain Buddhahood.

Furthermore, Kausika! If a person copies, studies, and upholds the Sutra of the Perfection of Wisdom, neither humans nor nonhuman beings will be able to harm that person, except where that person bears unavoidable karmic offenses from a former life. Or suppose someone enters from any direction the place where a Buddha attained enlightenment: ghosts, spirits, birds, and beasts that wish to trouble that person will be unable to cause harm. Why is this? Because the Buddhas of the past, present, and future all attain Buddhahood there. Therefore, no terrifying fear exists in that place. The Perfection of Wisdom is likewise: wherever it is present, everyone there reverently pays homage to it and protects it.

Shakra, Lord of the Devas, addressed the Buddha:

– Revered One among gods! Suppose a person copies the Prajnaparamita, receives and upholds the scripture scroll, takes refuge in it, bows before it, and reverently enshrines it, making offerings of fine flowers and incense, powdered incense, perfumed incense, burning incense, silks, flower canopies, banners, and pennants. Suppose another person builds a stupa to enshrine the relics of the Tathagata, the Perfectly Enlightened One, takes refuge in it, bows before it, and makes offerings of fine incense and flowers, powdered incense, perfumed incense, burning incense, silks, flower canopies, banners, and pennants...

The Buddha said to Kausika:

– Is the merit of a person who does this great? Answer as you see fit. What do you think, Kausika? From what Dharma of training did the Tathagata, the Perfectly Enlightened One, attain Omniscience, appear in the world, become a Buddha, and realize unsurpassed bodhi?

Sakra, Lord of the Gods, replied:

– By training in the Prajnaparamita, the Tathagata attained unsurpassed bodhi and became the Perfectly Enlightened One.

The Buddha said to Sakra, Lord of the Gods:

– Not only do the relics of the Tathagata arise from Omniscience, but the Buddha Tathagata himself also arises from Omniscience.

Thus it is, Kausika! The relics of Omniscience arise from the Prajnaparamita. The Tathagata, the Unsurpassed Perfectly Enlightened One, also arises from Omniscience. After I, in this body of a Buddha, enter parinirvana, my relics will also receive offerings. Any good man or good woman who copies the Prajnaparamita, studies, receives and upholds it, personally enshrines it and pays homage to it, and makes offerings of fine flowers and incense, powdered incense, perfumed incense, burning incense, silks, flower canopies, banners, and pennants has thereby made offerings to Omniscience.

Furthermore, Kausika! If a person copies the Prajnaparamita and receives and upholds the scripture scroll, even without reading or reciting it, but merely makes offerings and pays homage to it, the merit thereby attained by that good man or good woman is beyond comparison. Why? Because that person has made offerings to Omniscience.

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

– So it is, Revered One among gods! The people of Jambudvipa do not make offerings to or reverently enshrine the Prajnaparamita. These people do not understand that the Prajnaparamita is precious and that doing so brings merit beyond comparison.

The Buddha said to Sakra, Lord of the Gods:

– What do you think, Kausika? How many people in Jambudvipa have faith in the Buddha, faith in the Dharma, and faith in the bhiksu Sangha?

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

– Few people in Jambudvipa possess faith. Those who have faith in the Buddha, faith in the Dharma, and faith in the bhiksu Sangha are very few. Those who practice toward the fruitions of stream-enterer, once-returner, non-returner, arhat, or pratyekabuddha are even fewer. Those who practice the Buddha path are fewer still.

The Buddha taught:

– So it is, Kausika! Even those who seek the Buddha path are few. Immeasurable and innumerable beings do not seek the Buddha path. Among those who wish to seek the stage of non-retrogression, only one or two actually attain it. Therefore, Kausika, if a good man or good woman seeks the Buddha path and studies, receives, upholds, reads, and recites the Prajnaparamita Sutra, you should bow before, honor, and reverently attend upon that person. Why? Because that person clearly understands the Prajnaparamita. The Tathagatas of the past, the unsurpassed perfectly enlightened ones, when they were bodhisattvas, originally trained by practicing in accordance with the Prajnaparamita. At that time, I too trained in it. After the Tathagata enters parinirvana, great bodhisattvas will together receive and uphold the Prajnaparamita.

Kausika! After the Tathagata enters parinirvana, suppose a good man or good woman takes his relics and builds a stupa of the seven precious substances as an offering, throughout that person's life taking refuge in it, bowing before it, and reverently enshrining it, while making offerings of fine heavenly flowers and incense, powdered incense, perfumed incense, burning incense, silks, flower canopies, and heavenly banners and pennants. Thus, Kausika, what do you think? Would the merit gained through such deeds be great?

Sakra, Lord of the Gods, replied:

– Revered One among gods! It would be very great, very great.

The Buddha taught:

– Yet it would not equal the exceedingly great merit gained by a good man or good woman who copies the Prajnaparamita, receives and upholds the scripture scroll, takes refuge in it, bows before it, reverently enshrines it, and makes offerings of fine incense and flowers, powdered incense, perfumed incense, burning incense, silks, flower canopies, banners, and pennants.

The Buddha taught:

– Kausika! Set aside this single stupa. Kausika! Suppose stupas made of the seven precious substances filled all of Jambudvipa, and a good man or good woman, throughout that person's life, took refuge in them, bowed before them, reverently enshrined them, and made offerings of fine heavenly flowers, powdered incense, perfumed incense, burning incense, silks, flower canopies, banners, and pennants. Kausika! What do you think? Would that merit be great?

Sakra, Lord of the Gods, replied:

– Revered One among gods! It would be very great, very great.

The Buddha taught:

– Yet it would not equal the exceedingly great merit gained by a good man or good woman who copies the Prajnaparamita, receives and upholds the scripture scroll, takes refuge in it, bows before it, reverently enshrines it, and makes offerings of fine incense and flowers, powdered incense, perfumed incense, burning incense, silks, flower canopies, banners, and pennants.

The Buddha taught:

– Set aside the stupas throughout Jambudvipa. Suppose stupas made of the seven precious substances filled the four continents under heaven. Kausika! If a good man or good woman, throughout that person's life, took refuge in them, bowed before them, reverently enshrined them, and made offerings of fine heavenly flowers, powdered incense, perfumed incense, burning incense, silks, flower canopies, banners, and pennants, would that merit be great?

Sakra, Lord of the Gods, replied:

– It would be very great, Revered One among gods!

The Buddha taught:

– Yet it would not equal the exceedingly great merit gained by a good man or good woman who copies the Prajnaparamita, receives and upholds the scripture scroll, takes refuge in it, bows before it, reverently enshrines it, and makes offerings of fine incense and flowers, powdered incense, perfumed incense, burning incense, flower canopies, banners, and pennants...

The Buddha taught:

– Set aside the stupas throughout the four continents under heaven. Kausika! Suppose that to one world another world were added, and this continued until a thousand worlds in all four directions were filled with stupas made of the seven precious substances. If a good man or good woman, throughout that person's life, took refuge in them, bowed before them, reverently enshrined them, and made offerings of fine heavenly flowers, powdered incense, perfumed incense, burning incense, silks, flower canopies, banners, and pennants, Kausika, what do you think? Would that merit be great?

Sakra, Lord of the Gods, replied:

– It would be very great, very great, Revered One among gods!

The Buddha taught:

– Yet it would not equal the exceedingly great merit gained by a good man or good woman who copies the Prajnaparamita, receives and upholds the scripture scroll, takes refuge in it, bows before it, reverently enshrines it, and makes offerings of fine incense and flowers, powdered incense, perfumed incense, burning incense, silks, flower canopies, banners, and pennants...

The Buddha taught:

– Set aside the stupas throughout a thousand worlds. Furthermore, Kausika, suppose a thousand minor world-realms were formed into two thousand world-realms, and all four directions were filled with stupas made of the seven precious substances. If a good man or good woman, throughout that person's life, took refuge in them, bowed before them, reverently enshrined them, and made offerings of fine heavenly flowers, powdered incense, perfumed incense, burning incense, silks, flower canopies, and heavenly banners and pennants, Kausika, what do you think? Would that merit be great?

Sakra, Lord of the Gods, replied:

– Revered One among gods! It would be very great, very great.

The Buddha taught:

– Yet it would not equal the exceedingly great merit gained by a good man or good woman who copies the Prajnaparamita, receives and upholds the scripture scroll, takes refuge in it, bows before it, reverently enshrines it, and makes offerings of fine incense and flowers, powdered incense, perfumed incense, burning incense, silks, flower canopies, banners, and pennants...

The Buddha taught:

– Set aside the stupas throughout the two thousand world-realms. Kausika! Suppose a great trichiliocosm were filled in all four directions with stupas made of the seven precious substances, and a good man or good woman, throughout that person's life, took refuge in them, bowed before them, reverently enshrined them, and made offerings of fine heavenly flowers, powdered incense, perfumed incense, burning incense, silks, flower canopies, and heavenly banners and pennants. Kausika, what do you think? Would that merit be great?

Sakra, Lord of the Gods, replied:

– Revered One among gods! It would be very great, very great.

The Buddha taught:

– This does not equal the merit of a good man or good woman who copies the Prajnaparamita, receives and upholds the scripture scroll, takes refuge in it, bows reverently before it, enshrines it, and makes offerings of fine flowers and incense, powdered incense, perfumed incense, burning incense, silks, flower canopies, banners, and streamers; their merit is exceedingly great.

The Buddha said:

– Set aside the jeweled stupas throughout the three-thousand-great-thousand world-system. Kausika! Suppose all the bodhisattvas in the three-thousand-great-thousand world-system became human beings, and each one built a stupa of the seven treasures. Throughout their lives, these people would make offerings with heavenly instrumental music, dancing and singing, powdered incense, perfumed incense, burning incense, silks, flower canopies, banners, and streamers. Kausika! What do you think? Would the merit of these people be great?

Sakra Devendra replied:

– Revered One Among Gods! The blessings and merit created by these people would be exceedingly, exceedingly great!

The Buddha said:

– This does not equal the merit of a good man or good woman who copies the Prajnaparamita, receives and upholds the scripture scroll, takes refuge in it, bows reverently before it, enshrines it, and makes offerings of fine flowers and incense, powdered incense, perfumed incense, burning incense, silks, flower canopies, banners, and streamers; their merit is exceedingly great.

Sakra Devendra said to the Buddha:

– Revered One Among Gods! So it is, so it is! Those who take refuge in the Prajnaparamita, bow reverently before it, and enshrine it have thereby made offerings to the Buddhas of All-Knowing Wisdom of the past, present, and future.

Sakra Devendra again said to the Buddha:

– Set aside the people throughout the three-thousand-great-thousand world-system, each of whom builds a stupa of the seven treasures. Suppose there were Buddha-realms as numerous as the sands of the Ganges, all filled with people, and each person built a stupa of the seven treasures and made offerings to it. For one kalpa and then another kalpa, they would make offerings of fine heavenly flowers, powdered incense, perfumed incense, burning incense, silks, flower canopies, banners, streamers, and all kinds of instrumental music from the heavens above and the world below. The blessings and merit of these people would not equal those of a good man or good woman who copies the Prajnaparamita, receives and upholds the scripture scroll, takes refuge in it, bows reverently before it, enshrines it, and makes offerings of fine flowers and incense, powdered incense, perfumed incense, burning incense, silks, flower canopies, banners, and streamers. The merit gained by the latter would surpass that of the former.

The Buddha said to Sakra Devendra:

– So it is. Kausika! None of this equals the merit that a good man or good woman gains from this Dharma, which is exceedingly great: incalculable, inconceivable, limitless, and immeasurable. Why is this? Kausika! It is because the Tathagata, the Perfectly Enlightened One possessed of All-Knowing Wisdom, arises from the Prajnaparamita.

Thus, Kausika, any good man or good woman who copies the Prajnaparamita, receives and upholds the scripture scroll, takes refuge in it, bows reverently before it, enshrines it, and makes offerings of fine flowers and incense, powdered incense, perfumed incense, burning incense, silks, flower canopies, banners, and streamers—Kausika, people such as these have all been brought to this through merit from previous lives.

The Buddha said:

– Suppose stupas of the seven treasures were built throughout a hundred times as many Buddha-realms as the sands of the Ganges; or a thousand times that number, beyond all reckoning; or a hundred thousand times that number, beyond all reckoning; or ten thousand kotis of times that number, beyond all reckoning; or innumerable times that number, beyond all reckoning. Yet, compared with offerings made to the Prajnaparamita, all the offerings above would not equal them.

At that time, forty thousand devas assembled together with Sakra Devendra and all said to Sakra Devendra:

– Venerable One, you should protect the Prajnaparamita and train in the Prajnaparamita.

The Buddha told Sakra Devendra:

– You should train in, receive and uphold, read, and recite the Prajnaparamita. Why? If the asuras conceive the intention of leading their armies into battle against the devas of the Heaven of the Thirty-Three, then, Kausika, you should recollect and recite the Prajnaparamita. The asuras will immediately halt their forces and withdraw.

Sakra Devendra said to the Buddha:

– Revered One Among Gods! The Prajnaparamita is a very great mantra. The Prajnaparamita is a most exalted mantra. No mantra can compare with the Prajnaparamita.

The Buddha said:

– So it is. Kausika! The Prajnaparamita is a very great mantra. The Prajnaparamita is a most exalted mantra. The Prajnaparamita is a mantra with which no other mantra can compare. Kausika! All Tathagatas, Perfectly Enlightened Ones of the past attained the Buddha Way through this mantra. All future Tathagatas, Perfectly Enlightened Ones will train in this mantra and thereby attain Buddhahood. All Buddhas of the present attain Buddhahood through this mantra.

Kausika! This mantra gives rise to ten wholesome qualities that illuminate the world. They are: the Four Dhyanas, the Four Truths, the Four Bases of Spiritual Power, and the Five Superknowledges, which illuminate the world. Great bodhisattvas, through skillful means paramita, give rise to ten wholesome qualities that illuminate the world.

Furthermore, Kausika! Any good man or good woman who trains in, receives and upholds, reads, and recites the Prajnaparamita will, in this very life, come to hear the Dharma.

Sakra Devendra said to the Buddha:

– How will they come to hear the Dharma in this very life?

The Buddha said:

– Such a person will certainly not suffer an untimely death, certainly not die from poisoning, not die by drowning, and not die from weapons or projectiles. If a person encounters a district official and is arrested by that official, they should recite and recollect the Prajnaparamita; wherever they go, they will certainly suffer no harm. Why? Because they are protected by the Prajnaparamita. If a person is summoned and rebuked by a district official, they should recollect the Prajnaparamita. At that very moment, the king, crown prince, or close minister will summon them to an audience; they will be able to speak truthful words, and everyone will rejoice. Why? Because they have trained in the Prajnaparamita. With a compassionate heart, they think lovingly of all people and even of the most trifling words; therefore, although others may wish to harm them, they will be unable to do so.

While the Buddha was teaching this, a non-Buddhist teacher saw the Buddha and wished to come and cause disruption. Sakra Devendra thought, “Throughout my life, I have always been able to remain beside the Buddha and receive, uphold, read, and recite the Prajnaparamita. This non-Buddhist teacher is coming with the firm intention of disrupting me and preventing me from receiving and upholding the Prajnaparamita.” Following the Buddha’s instruction, Sakra Devendra read and recited the Prajnaparamita. The non-Buddhist teacher then kept his distance, circled once around the place where the Revered One Among Gods was dwelling, and fled back by a shortcut.

Sariputra thought, “Why did that non-Buddhist teacher turn back midway?” The Buddha knew Sariputra’s thought and said:

– This non-Buddhist teacher came with an unwholesome intention. Sakra Devendra recollected the Prajnaparamita; therefore, the non-Buddhist teacher turned back midway.

Mara the Evil One thought, “The Tathagata, the Perfectly Enlightened One, is seated together with the four assemblies of disciples and the devas of the Desire Realm and the Brahma Realm; there are no other people among them. The great bodhisattvas are now receiving predictions of enlightenment. They will become leaders among humankind and will attain the Buddha Way. I shall go and disrupt them.”

Mara the Evil One conjured a four-horse chariot and slowly advanced toward the Buddha.

Sakra Devendra thought, “Mara the Evil One is riding a four-horse chariot and wishes to approach the Buddha. It is unlike the four-horse chariot of King Bimbisara, unlike the four-horse chariot of King Prasenajit, and also unlike the four-horse chariot of Sakyakulavardhana. This chariot has been created by Mara. Mara constantly schemes to destroy the Buddha Way and bring disorder among the people of the world.” Because Sakra Devendra always aspired to read and recite the Prajnaparamita, he immediately recollected the Prajnaparamita, and his wish was fulfilled; Mara the Evil One at once fled back.

The devas of the Heaven of the Thirty-Three scattered heavenly flowers through the air as offerings to the Buddha, and they all said:

– May the Prajnaparamita long abide in Jambudvipa so that all people may hear and behold it.

They again offered various heavenly flowers to the Buddha and said:

– Those who practice the Prajnaparamita and protect the Prajnaparamita cannot be harmed by Mara or by the heavenly Maras.

Sakra Devendra said to the Buddha:

– The merit and virtue gained by one who hears the Perfection of Wisdom are by no means slight; how much more so for one who studies, receives and upholds, reads and recites it, and then teaches it to others. This person must have seen a Buddha in a former life and followed that Buddha to hear the Perfection of Wisdom; how much more so if one studies, receives and upholds, reads and recites it, and then practices according to what is taught therein. Such a person has thereby made offerings to the Tathagata. Why is this? Because one who wishes to attain Omniscience must proceed from the Perfection of Wisdom. Just as one who wishes to obtain a great abundance of precious treasures, O God among Gods, must seek them in the great ocean, so one who wishes to obtain the precious treasure of Omniscience, O God among Gods, must seek it through the Perfection of Wisdom of the Tathagata, the Perfectly and Completely Awakened One.

The Buddha said:

– So it is. So it is, Kausika! The Tathagata's unsurpassed perfect and complete awakening arises from the Perfection of Wisdom.

Ananda said to the Buddha:

– O God among Gods! Why does the Tathagata not teach the perfection of generosity? Nor does he teach the perfections of morality, patience, diligence, and meditation? The Tathagata does not speak of these terms at all, but refers to them collectively only as the Perfection of Wisdom.

The Buddha said to Ananda:

– Because the Perfection of Wisdom is the foremost among the five perfections. What do you think, Ananda? If generosity is not practiced with Omniscience, can it be called the perfection of generosity? If pure morality, patience, diligence, meditation, and wisdom are not practiced with Omniscience, can they be called the perfections of morality, patience, diligence, and meditation?

Ananda replied:

– So it is. So it is, O God among Gods! There is no perfection that is generosity apart from this. Omniscience is the perfection of generosity. There are no perfections that are morality, patience, diligence, meditation, and wisdom apart from this. Omniscience is the perfection of morality, patience, diligence, meditation, and wisdom. Omniscience is the Perfection of Wisdom.

The Buddha said to Ananda:

– Therefore, the Perfection of Wisdom is the foremost among the five perfections. It is like tilling the earth in order to sow seeds therein, while the seeds also grow from it. Thus, Ananda, the Perfection of Wisdom is the source from which the five perfections arise. Omniscience is accomplished through the Perfection of Wisdom. Therefore, Ananda, the Perfection of Wisdom is most honored among the five perfections and freely guides them.

Sakra Devendra said to the Buddha:

– The Tathagata, the Perfectly and Completely Awakened One, has taught: The merit of any good man or good woman who follows the instructions of the Perfection of Wisdom, studies, receives and upholds, reads and recites it, can never be fully described.

The Buddha told Kausika:

– I am not speaking of one who reads and recites it, for that person's merit cannot be fully described. I am speaking only of the merit of the offerings made by any good man or good woman who copies the Perfection of Wisdom, receives and upholds the scripture, takes refuge in it, bows before it, reveres it, and makes offerings to it of exquisite flowers, powdered incense, perfumed incense, burning incense, silk fabrics, flower canopies, banners, and pennants.

Sakra Devendra said to the Buddha:

– I vow to protect such a person—that is, any good man or good woman who copies the Perfection of Wisdom, receives and upholds the scripture, takes refuge in it and reveres it, and makes offerings to it of exquisite flowers, powdered incense, perfumed incense, burning incense, silk fabrics, flower canopies, banners, and pennants.

The Buddha said:

– Kausika! When any good man or good woman recites the Perfection of Wisdom, countless hundreds of thousands of devas come to that person's dwelling to hear this Dharma. If someone does not understand the Dharma and wishes to question the Dharma teacher, then as soon as that thought arises, through the wisdom of the Dharma that person immediately gains clear understanding. This good man or good woman thus hears the Dharma in this very life.

Furthermore, Kausika! Any good man or good woman who expounds the Perfection of Wisdom to the four assemblies of disciples will encounter no difficulty whatsoever. Whatever threatening manifestation may appear, that person will certainly remain unafraid. Why is this? Because, through the protection of the Perfection of Wisdom, that manifestation will immediately withdraw.

The Buddha said:

– I do not see anything whatsoever that is the Perfection of Wisdom, much less any manifestation of the Perfection of Wisdom. Naturally, it cannot be seen, for it is concealed by the Perfection of Wisdom. Any good man or good woman who does not dare disparage it and whose mind is free of fear is one who, in this very life, sees that all dharmas create merit.

Furthermore, Kausika! Any good man or good woman who loves and respects parents, sramanas, practitioners of the Way, spiritual friends, brothers, and relatives both within and outside the family, when those persons intend to speak of evil deeds, teaches them the upright and impartial Dharma.

Thus, Kausika, that good man or good woman creates the Dharma of merit in this very life.

Furthermore, Kausika! When any good man or good woman copies the Perfection of Wisdom and receives and upholds the copied scripture, devas from the Heaven of the Four Heavenly Kings who seek the Buddha Way will come to that person's dwelling, respectfully inquire about and request to receive the Perfection of Wisdom, bow before it, circumambulate it, and then withdraw.

Devas from the Trayastrimsa Heaven who seek the Buddha Way will come to that person's dwelling, respectfully inquire about and request to receive the Perfection of Wisdom, bow before it, circumambulate it, and then withdraw.

Devas from the Giam Heaven who seek the Buddha Way will come to that person's dwelling, respectfully inquire about and request to receive the Perfection of Wisdom, bow before it, circumambulate it, and then withdraw. This good man or good woman will know that immeasurable and countless devas, nagas, yakshas, gandharvas, asuras, garudas, kimnaras, mahoragas, humans, and nonhumans from the Buddha-lands will come to that person's dwelling, respectfully inquire about and request to receive the Perfection of Wisdom, bow before it, circumambulate it, and then withdraw. This is generosity.

Devas from the Tusita Heaven who seek the Buddha Way will come to that person's dwelling, respectfully inquire about and request to receive the Perfection of Wisdom, pay homage, circumambulate it, and then depart.

Devas from Ni Ma La De who seek the Buddha Way will come to that person's dwelling, respectfully inquire about and request to receive the Perfection of Wisdom, pay homage, circumambulate it, and then depart.

Devas from Ba La Ni Mat Hoa Da Bat Tri who seek the Buddha Way will come to that person's dwelling, respectfully inquire about and request to receive the Perfection of Wisdom, pay homage, circumambulate it, and then depart.

The devas from Pham Ca Di Heaven, Pham Phu Lau Heaven, Pham Ba San Heaven, Maha Brahma Heaven, Lo Heaven, Ba Loi Da Heaven, Lo Ba Ma Na Heaven, A Pha Tuyen Tu Heaven, Ba Loi Da Thu Ha Heaven, A Ba Ma Thu Heaven, Thu Ha Ca Heaven, Duy Phien La Heaven, A Ty Heaven, A Da Thu Heaven, Thu Da Thi Heaven, A Ca Ni Sac Heaven, and so forth, will all come to that person's dwelling, respectfully inquire about and request to receive the Perfection of Wisdom, pay homage, circumambulate it, and then each withdraw. Even the devas from A Ni Sac Tra will regularly descend.

Kausika! How much more so will all the devas of the desire realm and the form realm throughout the three-thousand-great-thousand world-system come together, respectfully inquire about and request to receive the Perfection of Wisdom, pay homage, circumambulate it, and then each withdraw! The dwelling of this good man or good woman will always be securely protected, and no one will cause disturbance there. Except for what comes unbidden because of that person's past-life karma, no one else will be able to unsettle that person. Because this good man or good woman gains the Dharma of merit in this very life, that person will know when the devas arrive.

Sakra Devendra asked:

– O God among Gods! How and by what means will this good man or good woman know when the devas come to request and receive the teaching, bow before it, revere it, and make offerings?

The Buddha said:

– Good man or good woman! If you see a radiance, you should know that devas, nagas, yakshas, or gandharvas have come to request and receive the Perfection of Wisdom, bow before it, and revere it. If that person becomes joyful and inspired, then that person should know that the devas have arrived.

Furthermore, Kausika! When good men and good women are in a place where no fragrance has been perceived, if they suddenly perceive a fragrance, they will know that spirits have arrived.

Furthermore, Kausika! Because good men and good women bathe and cleanse their bodies, the spirits are greatly delighted and constantly come to where they are. They rejoice as though a lesser deva had departed and a greater deva had arrived.

This analogy illustrates how exceedingly noble, brilliant, and radiant their spiritual power is. Those good men and good women constantly abide in pure joy; their bodies are firm and free from illness, their dwellings are always peaceful and secure, and they never have evil dreams. In their dreams they see nothing strange; they see only the Buddha and the Dharma and hear only the Prajnaparamita.

They see only a Buddha about to attain enlightenment; they see only a Buddha turning the Dharma wheel; they see only Buddhas, after attaining Buddhahood, turning the Dharma wheel; they see only innumerable bodhisattvas; they see only successive teachings on the Six Paramitas explaining wisdom; they see only that they will attain Buddhahood; they see only other Buddha lands; they hear only the noble teachings of the Buddha; and they see the Tathagatas, Worthy Ones, Perfectly Enlightened Ones throughout the ten directions, each in a land amid countless hundreds of thousands of disciples and countless kotis of disciples, teaching the Dharma among them.

Therefore, Kausika! After good men and good women see such things in their dreams, they immediately attain peace and security. When they awaken, their bodies feel light and at ease, and they no longer think about food or drink; their bodies feel as though they have eaten delicious food and are fully satisfied. It is like a bhiksu who has attained meditative absorption: upon emerging mindfully from absorption, his mind is light, joyful, and at ease; he no longer thinks about food or drink, but naturally feels as though he has eaten delicious food.

Thus, Kausika, when these good men and good women awaken, they no longer give much thought to food or drink. They think to themselves: “My body feels as though it has eaten many delicious foods.” Why is this, Kausika? Because evil maras and spirits dare not approach them. These good men and good women have personally perceived, in this very life, the meritorious qualities of the Dharma through studying and reciting the Prajnaparamita. Others may copy it but not read or recite it; they merely accept and retain the scripture, take refuge in it, bow their heads before it, venerate it, and make offerings of beautiful flowers and incense, perfumed incense, burning incense, silken fabrics, flower canopies, banners, and streamers.

Furthermore, Kausika! Suppose that all of Jambudvipa were filled with relics of the Tathagata, and the Prajnaparamita Sutra were the alternative. Which of the two would you accept?

Sakra, Lord of the Devas, replied:

– I would rather accept the Prajnaparamita. Why? I do not mean that I dare not honor the relics.

O Deva of Devas! Yet the relics arise from the Prajnaparamita and thereby receive offerings. Just as when I alone am seated among the devas, or when at times I am absent from the Dharma seat, devas who come there still bow their heads before and venerate the Dharma seat—the place where they received instruction—and then withdraw.

Thus it is, O Deva of Devas! When the Prajnaparamita gives rise to something, it gives rise to the relics of the Tathagata, the Worthy One, the Perfectly Enlightened One, for the Tathagata, the Worthy One, the Perfectly Enlightened One, arises from the wisdom of all-knowledge. Suppose all of Jambudvipa were filled with relics of the Tathagata.

O Deva of Devas! Suppose the three-thousand-great-thousand world system were filled with relics, constituting one portion, while the Prajnaparamita Sutra constituted the second portion. Of those two portions, I would accept the Prajnaparamita. Why? Because the relics arise from it and thereby receive offerings.

O Deva of Devas! It is like a person overwhelmed by debt who is also a close acquaintance of the king and is greatly loved and cherished by him. None of that person’s creditors would demand repayment from him, nor would he have anything more to fear. Why? Because this person constantly remains beside the king and is therefore protected by the king’s awesome power.

O Deva of Devas! Relics arise from the Prajnaparamita, and because of the Prajnaparamita they receive offerings. It is like the attendants of a king, whom everyone respects. Because the relics of the Tathagata arise from all-knowledge, they consequently receive offerings.

O Deva of Devas! The wisdom of all-knowledge is likewise. The Tathagata, the Worthy One, the Perfectly Enlightened One, arises from the Prajnaparamita. Knowing this, of the two portions I would choose the Prajnaparamita. One who accepts and practices the Prajnaparamita is like one who possesses a priceless mani jewel.

O Deva of Devas! No treasure equals the treasure possessed by such a person. Wherever this precious jewel is placed, spirits cannot damage it.

If any good man or good woman, whether old or young, takes and wears the mani jewel upon the body, the spirits immediately retreat far away. If one is afflicted by heat and puts the mani jewel upon the body, the heat immediately subsides. If one is afflicted by wind and puts the mani jewel upon the body, the wind immediately ceases.

If one is afflicted by cold and puts the mani jewel upon the body, the cold will not increase and will be completely dispelled. If the mani jewel is placed in a dark place at night, it illuminates that entire place. When a place is hot, if the mani jewel is placed there, it immediately becomes cool.

When a place is cold, if the mani jewel is placed there, it immediately becomes warm. Wherever the mani jewel is placed, poisons can do no harm. If any man or woman, whether old or young, is bitten by a snake or python, placing the mani jewel upon the bite causes the venom to disperse by itself.

O Deva of Devas, this mani jewel is exceedingly precious. If a person suffers from painful eyes or blindness, placing the mani jewel near the eyes immediately removes all pain from them.

Thus it is, O Deva of Devas! The virtues of the mani jewel are exceedingly lofty and far-reaching. When it is placed in water, the water immediately assumes the jewel’s color. Even if the mani jewel is carefully wrapped in countless layers of thick silk and placed in water, the water immediately assumes the jewel’s color. If the water is impure, it immediately becomes clear and pure. Nothing can compare with the virtues of the mani jewel.

Ananda asked Sakra, Lord of the Devas:

– What do you think, Kausika? There are mani jewels in the heavens and mani jewels in Jambudvipa. Although both are mani jewels, what difference is there between them?

Sakra, Lord of the Devas, replied to the Venerable Ananda:

– The mani jewels of heaven are not the same as those of the human realm. The inherent radiance of a mani jewel in Jambudvipa is scarcely worth mentioning. As I have said, there are differences among them. The virtues of the heavenly jewel are far nobler—ten times, a hundred thousand times, ten thousand kotis of times, even incalculable myriads of kotis of times greater. As I have said, if this mani jewel is placed inside a casket or box, its radiance shines through to the outside. Even if the jewel is later removed, the radiance within the casket continues to shine as before. The Prajnaparamita is the wisdom of all-knowledge. Even after the Tathagata, the Worthy One, the Perfectly Enlightened One, enters parinirvana, his relics continue to receive offerings. The relics are the casket containing all-knowledge.

Furthermore, O Deva of Devas! Suppose the three-thousand-great-thousand world system were filled with relics, and even Buddha lands as numerous as the sands of the Ganges were filled with relics, all together constituting one portion, while the Prajnaparamita Sutra constituted another portion. If I had to choose one of the two, I would accept the Prajnaparamita. Why? Because the Tathagata arises from the Prajnaparamita, and the relics arise from the Prajnaparamita and thereby receive offerings. O Deva of Devas, if good men and good women wish to behold, in this very life, the immeasurable and innumerable lands of the Buddhas, they should practice in accordance with the Dharma of the Prajnaparamita. They should contemplate in this way!

The Buddha said to Sakra, Lord of the Devas:

– It is exactly so. Kauśika! The Tathagatas of the past who attained unsurpassed, perfect enlightenment all realized Buddhahood through the Perfection of Wisdom. The Tathagatas of the future who will attain unsurpassed, perfect enlightenment will all realize Buddhahood through the Perfection of Wisdom. The Tathagatas presently attaining unsurpassed, perfect enlightenment throughout immeasurable and innumerable Buddha-lands likewise all realize Buddhahood through the Perfection of Wisdom.

Śakra Devānām Indra said to the Buddha:

– Great indeed is the Perfection of Wisdom, O God among Gods! It clearly knows all human beings, even the tiniest insects.

The Buddha said:

– Because great bodhisattvas know this, they practice the Perfection of Wisdom day and night.

Śakra Devānām Indra asked:

– Why do they practice only the Perfection of Wisdom and not the other perfections?

The Buddha said:

– Great bodhisattvas practice all six perfections, but for great bodhisattvas the Perfection of Wisdom is the most honored of all. Wherever generosity is practiced, the Perfection of Wisdom surpasses all. Moral discipline means being free from breaches and transgressions. Patience means guarding oneself. Diligence means not being indolent. Meditation means being undistracted and seeing all dharmas. A great bodhisattva is one who practices the Perfection of Wisdom.

Kauśika! It is like the innumerable trees in Jambudvīpa, with their innumerable colors: the leaves of each kind differ, their flowers differ, their fruits differ, and the seeds of each kind differ, yet the shade they cast does not differ but is entirely the same.

Thus it is, Kauśika! Through the five perfections, omniscience arises from the Perfection of Wisdom. The perfections support one another in succession without distinction.

Śakra Devānām Indra said to the Buddha:

– O God among Gods! No virtue is infinitely more exalted than the Perfection of Wisdom. O God among Gods! No virtue is more incalculable than the Perfection of Wisdom. O God among Gods! Nothing surpasses the Perfection of Wisdom. Suppose someone copies out the Perfection of Wisdom, accepts and retains the scripture scroll, takes refuge in it, bows before and reverently serves it, and makes offerings of powdered incense, fragrant unguents, burning incense, silks, flower canopies, banners, and pennants. Meanwhile, another person copies out the Perfection of Wisdom and gives the copied scripture scroll to someone else. How much merit does that person gain?

The Buddha said:

– Kauśika! I shall ask you a question; answer as you see fit. Suppose someone makes offerings to the relics of the Tathagata and also distributes them to others so that they may make offerings together. Meanwhile, another person personally makes offerings to the relics but does not distribute them so that others may also make offerings. Is that person's merit great?

Śakra Devānām Indra replied:

– O God among Gods! The good man or good woman who makes offerings to the relics and also distributes them to others so that they too may make offerings gains merit far surpassing that of the other person.

The Buddha said:

– It is exactly so, Kauśika! Suppose a good man or good woman copies out the Perfection of Wisdom, accepts and retains the scripture scroll, bows before and reverently serves it, and makes offerings of beautiful flowers and incense, powdered incense, fragrant unguents, burning incense, silks, flower canopies, banners, and pennants. If that person also distributes copies of the scripture scroll to others so that they too may make offerings, that person's merit is exceedingly great.

Furthermore, Kauśika! If a Dharma teacher thoroughly comprehends its meaning and then expounds the scripture and Dharma to instruct everyone, that merit is exceedingly, exceedingly great!

Furthermore, Kauśika! Suppose all the good men and good women in Jambudvīpa were taught to accept and observe the Ten Wholesome Courses of Action. What do you think, Kauśika? Would that merit be great?

Śakra Devānām Indra replied:

– Very great, very great, O God among Gods!

The Buddha said:

– It would not equal the merit of a good man or good woman who copies out the Perfection of Wisdom, gives the scripture scroll to others and encourages them to copy it, or reads and recites it for them to hear. That merit would be many times greater.

Furthermore, Kauśika! Set aside the people of Jambudvīpa, the four continents, the small-thousand world system, the medium-thousand world system, the great three-thousand-thousand world system, and even Buddha-realms as numerous as the sands of the Ganges. Suppose all the good men and good women within them were taught to accept and observe the Ten Wholesome Courses of Action. What do you think, Kauśika? Would that merit be great?

Śakra Devānām Indra replied:

– Very great, very great, O God among Gods!

The Buddha said:

– The merit of a good man or good woman who copies out the Perfection of Wisdom, gives the scripture scroll to others and encourages them to copy it, or reads it for them to hear would be many times greater.

Furthermore, Kauśika! Set aside the people of Jambudvīpa. Suppose all these good men and good women were taught to practice the four dhyānas, the Four Noble Truths, the four bases of spiritual power, and the five superknowledges. What do you think, Kauśika? Would that merit be great?

Śakra Devānām Indra replied:

– Very great, very great, O God among Gods!

The Buddha said:

– It would not equal the merit of a good man or good woman who copies out the Perfection of Wisdom, gives the scripture scroll to others and encourages them to copy it, or reads it for them to hear. That merit would be many times greater still.

Furthermore, Kauśika! Set aside the four continents, including Jambudvīpa, the great three-thousand-thousand world system, and even Buddha-realms as numerous as the sands of the Ganges. Suppose all the good men and good women within them were taught to practice the four dhyānas, the Four Noble Truths, the four bases of spiritual power, and the five superknowledges, enabling them all to attain accomplishment. What do you think, Kauśika? Would that merit be great?

Śakra Devānām Indra replied:

– Very great, very great, O God among Gods!

The Buddha said:

– It would not equal the merit of a good man or good woman who copies out the Perfection of Wisdom, gives the scripture scroll to others and encourages them to copy it, or reads it for them to hear. That merit would be greater still.

Furthermore, Kauśika! If someone reads and recites the Perfection of Wisdom and also teaches others to study it, that person's merit increases many times over.

Furthermore, Kauśika! If someone personally studies the Perfection of Wisdom and also instructs others in this wisdom, that person's merit increases many times over.

Śakra Devānām Indra said to the Buddha:

– O God among Gods! What does it mean to study the Perfection of Wisdom and teach the wisdom contained within it?

The Buddha said:

– It means explaining it to those who do not understand so that they may understand. Good men and good women in future lives who wish to attain unsurpassed, perfect enlightenment should study the Perfection of Wisdom, but evil teachers may instruct them contrary to it, teaching them to study only subsidiary branches of the Perfection of Wisdom.

Śakra Devānām Indra said to the Buddha:

– What are the subsidiary branches of the Perfection of Wisdom?

The Buddha said:

– In the future age, bhikṣus who wish to study the Perfection of Wisdom will be instructed contrary to it by evil teachers.

Śakra Devānām Indra asked:

– What does it mean to instruct them contrary to it?

The Buddha said:

– They teach people that form is impermanent, causing them to seek impermanence within form itself. They teach that feeling, perception, formations, and consciousness are impermanent, causing them to seek impermanence within consciousness itself. They teach that practicing in this way is the practice of the Perfection of Wisdom. Kauśika! These are subsidiary branches of the Perfection of Wisdom.

The Buddha said:

– Such people contemplate the decay of form in order to seek the impermanence of form. They contemplate the decay of feeling, perception, formations, and consciousness, seeking the impermanence of consciousness within consciousness itself. Upon clearly seeing people practicing in this way, one who is intelligent and wise should instruct them in the Perfection of Wisdom. That person's merit increases many times over.

Furthermore, Kauśika! Therefore, suppose a good man or good woman were to enable the people of Jambudvīpa to attain the path of stream-entry. What do you think, Kauśika? Would that merit be great?

– Very great, very great, O God among Gods!

The Buddha said:

– It does not equal the merit of a good man or good woman who copies the Perfection of Wisdom, gives the scripture scroll to others and asks them to copy it, instructs them to study it, or reads it aloud for them to hear. That merit is many times greater. Why is this? Because stream-enterers arise from the Perfection of Wisdom.

Furthermore, Kausika! Setting aside Jambudvipa, suppose that throughout the three-thousand-great-thousand world system, and even throughout Buddha lands as numerous as the sands of the Ganges, all the people were instructed and enabled to attain the path of stream-entry. Would that merit be great?

Sakra, Lord of the Gods, replied:

– It would be exceedingly great, O God of Gods!

The Buddha said:

– It would not equal the merit of a good man or good woman who copies the Perfection of Wisdom, gives the scripture scroll to others and asks them to copy it, instructs them to study it, or reads it aloud for them to hear. The merit gained by that person would be greater still. Why is this? Because, through the virtue of All-Knowledge, the Dharma that is heard can be brought to fulfillment. By means of the Perfection of Wisdom one attains Buddhahood and thereby surpasses the path of stream-entry.

Furthermore, Kausika! If a person enabled all beings to attain the paths of once-returning, non-returning, and arhatship, would that merit be great?

Sakra, Lord of the Gods, replied:

– It would be exceedingly great, exceedingly great, O God of Gods!

The Buddha said:

– It would not equal the merit of a good man or good woman who copies the Perfection of Wisdom, gives the scripture scroll to others and asks them to copy it, or reads it aloud for them to hear. That merit would be exceedingly great. Thus, from this Dharma, each and every person attains all those fruits. This is what the Perfection of Wisdom reaches. Why is this? Because the Dharma of All-Knowledge is attained by studying the Dharma of All-Knowledge, and it can also be taught so as to bring to fulfillment the paths of stream-entry, once-returning, non-returning, arhatship, and pratyekabuddhahood.

Set aside the people of Jambudvipa. Kausika! Suppose that throughout the three-thousand-great-thousand world system, and even throughout Buddha lands as numerous as the sands of the Ganges, all good men and good women were instructed and enabled to attain the paths of stream-entry, once-returning, non-returning, arhatship, and pratyekabuddhahood.

What do you think, Kausika? Would that merit be great?

Sakra, Lord of the Gods, replied:

– It would be exceedingly great, exceedingly great, O God of Gods!

The Buddha said:

– It would not equal the merit of a good man or good woman who copies the Perfection of Wisdom, gives the scripture scroll to others and asks them to copy it, instructs them to study it, or reads it aloud for them to hear. That merit would be greater still. Why is this? Because all those attainments arise from the Perfection of Wisdom. Through the virtue of the Dharma of All-Knowledge, the paths of stream-entry, once-returning, non-returning, arhatship, and pratyekabuddhahood are attained. Therefore, that person’s merit increases exceedingly.

Furthermore, Kausika! Causing all the people of Jambudvipa to arouse the bodhisattva aspiration would not equal the merit of a good man or good woman who gives the Perfection of Wisdom scripture to others and asks them to copy it, instructs them to study it, expounds it for them to hear, or gives the scripture to non-retrogressing bodhisattvas so that, by studying it, they may deeply enter the Perfection of Wisdom. Those who study and understand the Perfection of Wisdom will increase greatly in understanding, attain immeasurable comprehension, and thereby achieve fulfillment. Therefore, this person’s merit increases exceedingly.

Set aside Jambudvipa in the three-thousand-great-thousand world system, Kausika. Even if all the people throughout Buddha lands as numerous as the sands of the Ganges aroused the aspiration to practice for unsurpassed, complete enlightenment, this would not equal the merit of a good man or good woman who gives the Perfection of Wisdom scripture to others and asks them to copy it, instructs them to study it, expounds it for them to hear, and gives the scripture to non-retrogressing bodhisattvas so that, by studying it, they may deeply enter the Perfection of Wisdom. Those who study and understand the Perfection of Wisdom will increase exceedingly in understanding, attain immeasurable comprehension, and thereby achieve fulfillment. Therefore, this person’s merit increases exceedingly.

Furthermore, Kausika! Even if all the people of Jambudvipa aroused the aspiration to practice for unsurpassed, complete enlightenment, this would not equal the merit of a good man or good woman who gives them the Perfection of Wisdom scripture and asks them to copy it, teaches them the wisdom contained therein so that they may study it, and gives them the Great Bodhisattvas’ Perfection of Wisdom Scripture for the Non-Retrogressing, explaining to them the wisdom contained therein. That merit would increase many times over.

Set aside Jambudvipa in the three-thousand-great-thousand world system. Even if all the people throughout Buddha lands as numerous as the sands of the Ganges aroused the aspiration for unsurpassed enlightenment, this would not equal the merit of a good man or good woman who gives the Perfection of Wisdom scripture to others and asks them to copy it, instructs them to study it so that they may enter wisdom, or gives them the Great Bodhisattvas’ Perfection of Wisdom Scripture for the Non-Retrogressing and teaches them the wisdom contained therein. That person’s merit would increase exceedingly.

Furthermore, Kausika! Suppose all the people of Jambudvipa were made equal to non-retrogressing bodhisattvas progressing toward unsurpassed, complete enlightenment, and a good man or good woman joyfully instructed others to enter deeply into the Perfection of Wisdom. What do you think, Kausika? Would that merit be great?

Sakra, Lord of the Gods, replied:

– It would be exceedingly great, exceedingly great, O God of Gods!

The Buddha said:

– If among these people there were a bodhisattva who said, “I wish swiftly to attain Buddhahood,” then even if that bodhisattva were to attain Buddhahood swiftly, it would not equal the merit of one who enters deeply into the Perfection of Wisdom. That person’s merit would increase many times over.

Set aside Jambudvipa in the three-thousand-great-thousand world system. Even if all the people throughout Buddha lands as numerous as the sands of the Ganges were like non-retrogressing bodhisattvas progressing toward unsurpassed, complete enlightenment, and someone instructed good men and good women to enter deeply into the Perfection of Wisdom, what do you think, Kausika? Would that merit be great?

Sakra, Lord of the Gods, replied:

– It would be exceedingly great, exceedingly great, O God of Gods!

The Buddha said:

– If among them there were a bodhisattva who said, “I wish swiftly to attain Buddhahood,” then even if that bodhisattva were to attain Buddhahood swiftly, it would still not equal the merit of one who gives the Perfection of Wisdom scripture to others. That merit would be many times greater.

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

– It is indeed so, O God of Gods! The great bodhisattva who now abides near the Buddha is a person of great peace and security. The merit of one who makes offerings of robes, food and drink, seats, bedding, and medicines to such a person does not equal the merit of one who teaches the Perfection of Wisdom to others; the latter merit is far greater. Why is this? O God of Gods! Because that person attained the Perfection of Wisdom, that person is now able to sit near the Buddha.

Subhuti said to Sakra, Lord of the Gods:

– Excellent! Excellent, Kausika! Only the most honored among the disciples—the great bodhisattva—can perceive matters in this way. The sravakas attain fulfillment through this. These people do not seek the Buddha path. A great bodhisattva should not study the six paramitas among them. One who does not study this Dharma cannot attain Buddhahood. One who studies this Dharma will swiftly attain unsurpassed, complete enlightenment and thereby become a Buddha.