大般若波羅蜜多經

02

Why is this so? Kauśika! Those good men and good women should reflect: In the past, when the Tathagata was at the bodhisattva stage, because he constantly and diligently cultivated and trained in prajnaparamita and in the perfections of meditative concentration, vigor, patience, pure discipline, and generosity, he attained unsurpassed perfect enlightenment.

In the past, when the Tathagata was at the bodhisattva stage, because he constantly and diligently abided in inner emptiness, outer emptiness, inner-and-outer emptiness, the emptiness of emptiness, great emptiness, ultimate emptiness, the emptiness of the conditioned, the emptiness of the unconditioned, absolute emptiness, boundless emptiness, the emptiness of dispersion, the emptiness of non-change, the emptiness of intrinsic nature, the emptiness of individual characteristics, the emptiness of common characteristics, the emptiness of all dharmas, the emptiness of the ungraspable, the emptiness of nonexistence, the emptiness of self-nature, and the emptiness of the self-nature of nonexistence, he attained unsurpassed perfect enlightenment.

In the past, when the Tathagata was at the bodhisattva stage, because he constantly and diligently abided in suchness, the dharmadhatu, Dharma-nature, the nature free from falsity, the nature free from change, the nature of equality, the nature of separation from arising, the fixed order of dharmas, the abiding order of dharmas, the true limit, the realm of space, and the inconceivable realm, he attained unsurpassed perfect enlightenment.

In the past, when the Tathagata was at the bodhisattva stage, because he constantly and diligently abided in the Noble Truth of suffering and the Noble Truths of its origin, cessation, and the path, he attained unsurpassed perfect enlightenment. In the past, when the Tathagata was at the bodhisattva stage, because he constantly and diligently cultivated and trained in the four meditative concentrations, the four immeasurables, and the four formless absorptions, he attained unsurpassed perfect enlightenment.

In the past, when the Tathagata was at the bodhisattva stage, because he constantly and diligently cultivated and trained in the eight liberations, the eight spheres of mastery, the nine successive attainments, and the ten totalities, he attained unsurpassed perfect enlightenment. In the past, when the Tathagata was at the bodhisattva stage, because he constantly and diligently cultivated and trained in the four foundations of mindfulness, the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of enlightenment, and the Noble Eightfold Path, he attained unsurpassed perfect enlightenment.

In the past, when the Tathagata was at the bodhisattva stage, because he constantly and diligently cultivated and trained in the liberation gateway of emptiness and the liberation gateways of signlessness and wishlessness, he attained unsurpassed perfect enlightenment. In the past, when the Tathagata was at the bodhisattva stage, because he constantly and diligently cultivated and trained in the five kinds of eyes and the six superknowledges, he attained unsurpassed perfect enlightenment.

In the past, when the Tathagata was at the bodhisattva stage, because he constantly and diligently cultivated and trained in the ten powers of a Buddha, the four fearlessnesses, the four unobstructed understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen distinctive qualities of a Buddha, he attained unsurpassed perfect enlightenment. In the past, when the Tathagata was at the bodhisattva stage, because he constantly and diligently cultivated and trained in the Dharma of never forgetting and the nature of perpetual equanimity, he attained unsurpassed perfect enlightenment.

In the past, when the Tathagata was at the bodhisattva stage, because he constantly and diligently cultivated and trained in all dharani gateways and all samadhi gateways, he attained unsurpassed perfect enlightenment. In the past, when the Tathagata was at the bodhisattva stage, because he constantly and diligently cultivated and trained in the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects, he attained unsurpassed perfect enlightenment.

In the past, when the Tathagata was at the bodhisattva stage, because he constantly and diligently cultivated and trained in immeasurable and boundless other Buddha-dharmas, he attained unsurpassed perfect enlightenment. In the past, when the Tathagata abided at the bodhisattva stage, because he constantly and diligently abided in immeasurable other Dharma gateways consonant with prajnaparamita, such as the skandhas, ayatanas, and dhatus, he attained unsurpassed perfect enlightenment.

Now, because we seek unsurpassed perfect enlightenment, we too must follow the Buddha in constantly and diligently applying ourselves to, cultivating, training in, and abiding in this profound prajnaparamita. Such profound prajnaparamita is certainly our true great teacher; by constantly and diligently training in it, all our aspirations will be fulfilled. Such profound prajnaparamita is the true Dharma seal of all Tathagatas, Arhats, Perfectly Enlightened Ones; it is also the true Dharma seal of all those who have attained the fruits of a pratyekabuddha, arhat, non-returner, once-returner, stream-enterer, and so forth.

Because all Tathagatas, Arhats, Perfectly Enlightened Ones constantly and diligently cultivated and trained in such profound prajnaparamita, they attained, will attain, and are presently attaining unsurpassed perfect enlightenment. Because all those who have attained the fruits of a pratyekabuddha, arhat, non-returner, once-returner, stream-enterer, and so forth constantly and diligently cultivated and trained in such profound prajnaparamita, they reached, will reach, and are presently reaching the other shore of enlightenment.

Kauśika! For this reason, good men and good women, whether during the Buddha’s presence in the world or after his nirvana, should rely upon prajnaparamita and constantly and diligently cultivate and train in it; they should rely upon the perfections of meditative concentration, vigor, patience, pure discipline, and generosity and constantly and diligently cultivate and train in them. Why is this so? Because prajnaparamita and the other perfections are the basis for the peace, benefit, and happiness of all śrāvakas, pratyekabuddhas, great bodhisattvas, devas, humans, asuras, and others.

Kauśika! Good men and good women, whether during the Buddha’s presence in the world or after his nirvana, should rely upon inner emptiness and constantly and diligently cultivate and train in it; they should rely upon outer emptiness, inner-and-outer emptiness, the emptiness of emptiness, great emptiness, ultimate emptiness, the emptiness of the conditioned, the emptiness of the unconditioned, absolute emptiness, boundless emptiness, the emptiness of dispersion, the emptiness of non-change, the emptiness of intrinsic nature, the emptiness of individual characteristics, the emptiness of common characteristics, the emptiness of all dharmas, the emptiness of the ungraspable, the emptiness of nonexistence, the emptiness of self-nature, and the emptiness of the self-nature of nonexistence,

and constantly and diligently cultivate and train in them.

Why is this so? Because inner emptiness and the other forms of emptiness are the basis for the peace, benefit, and happiness of all śrāvakas, pratyekabuddhas, great bodhisattvas, devas, humans, asuras, and others.

Kauśika! Good men and good women, whether during the Buddha’s presence in the world or after his nirvana, should rely upon suchness and constantly and diligently cultivate and train in it; they should rely upon the dharmadhatu, Dharma-nature, the nature free from falsity, the nature free from change, the nature of equality, the nature of separation from arising, the fixed order of dharmas, the abiding order of dharmas, the true limit, the realm of space, and the inconceivable realm, and constantly and diligently cultivate and train in them. Why is this so? Because suchness and the other principles are the basis for the peace, benefit, and happiness of all śrāvakas, pratyekabuddhas, great bodhisattvas, devas, humans, asuras, and others.

Kauśika! Good men and good women, whether during the Buddha’s presence in the world or after his nirvana, should rely upon the Noble Truth of suffering and constantly and diligently cultivate and train in it; they should rely upon the Noble Truths of the origin of suffering, its cessation, and the path, and constantly and diligently cultivate and train in them. Why is this so? Because the Noble Truth of suffering and the other Noble Truths are the basis for the peace, benefit, and happiness of all śrāvakas, pratyekabuddhas, great bodhisattvas, devas, humans, asuras, and others.

Kauśika! Good men and good women, whether during the Buddha’s presence in the world or after his nirvana, should rely upon the four meditative concentrations and constantly and diligently cultivate and train in them; they should rely upon the four immeasurables and the four formless absorptions and constantly and diligently cultivate and train in them. Why is this so? Because the four meditative concentrations and the other practices are the basis for the peace, benefit, and happiness of all śrāvakas, pratyekabuddhas, great bodhisattvas, devas, humans, asuras, and others.

Kausika! Good men and good women and others, whether while a Buddha abides in the world or after his nirvana, should rely upon the eight liberations and constantly cultivate and study them; they should rely upon the eight bases of mastery, the nine successive meditative attainments, and the ten totalities, and constantly cultivate and study them. Why? Because the eight liberations and the rest are the basis for the benefit and happiness of all sravakas, pratyekabuddhas, great bodhisattvas, and devas, humans, asuras, and others.

Kausika! Good men and good women and others, whether while a Buddha abides in the world or after his nirvana, should rely upon the four foundations of mindfulness and constantly cultivate and study them; they should rely upon the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of enlightenment, and the eightfold noble path, and constantly cultivate and study them. Why? Because the four foundations of mindfulness and the rest are the basis for the benefit and happiness of all sravakas, pratyekabuddhas, great bodhisattvas, and devas, humans, asuras, and others.

Kausika! Good men and good women and others, whether while a Buddha abides in the world or after his nirvana, should rely upon the gateway to liberation through emptiness and constantly cultivate and study it; they should rely upon the gateways to liberation through signlessness and wishlessness and constantly cultivate and study them. Why? Because the gateway to liberation through emptiness and the rest are the basis for the benefit and happiness of all sravakas, pratyekabuddhas, great bodhisattvas, and devas, humans, asuras, and others.

Kausika! Good men and good women and others, whether while a Buddha abides in the world or after his nirvana, should rely upon the five kinds of eyes and constantly cultivate and study them; they should rely upon the six superknowledges and constantly cultivate and study them. Why? Because the five kinds of eyes and the rest are the basis for the benefit and happiness of all sravakas, pratyekabuddhas, great bodhisattvas, and devas, humans, asuras, and others.

Kausika! Good men and good women and others, whether while a Buddha abides in the world or after his nirvana, should rely upon the ten powers of a Buddha and constantly cultivate and study them; they should rely upon the four fearlessnesses, the four unobstructed understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen distinctive qualities of a Buddha, and constantly cultivate and study them. Why? Because the ten powers of a Buddha and the rest are the basis for the benefit and happiness of all sravakas, pratyekabuddhas, great bodhisattvas, and devas, humans, asuras, and others.

Kausika! Good men and good women and others, whether while a Buddha abides in the world or after his nirvana, should rely upon the quality of never forgetting and constantly cultivate and study it; they should rely upon the nature of perpetual equanimity and constantly cultivate and study it. Why? Because the quality of never forgetting and the rest are the basis for the benefit and happiness of all sravakas, pratyekabuddhas, great bodhisattvas, and devas, humans, asuras, and others.

Kausika! Good men and good women and others, whether while a Buddha abides in the world or after his nirvana, should rely upon all dharani gateways and constantly cultivate and study them; they should rely upon all samadhi gateways and constantly cultivate and study them. Why? Because all dharani gateways and the rest are the basis for the benefit and happiness of all sravakas, pratyekabuddhas, great bodhisattvas, and devas, humans, asuras, and others.

Kausika! Good men and good women and others, whether while a Buddha abides in the world or after his nirvana, should rely upon the knowledge of all things and constantly cultivate and study it; they should rely upon the knowledge of the aspects of the paths and the knowledge of all aspects and constantly cultivate and study them. Why? Because the knowledge of all things and the rest are the basis for the benefit and happiness of all sravakas, pratyekabuddhas, great bodhisattvas, and devas, humans, asuras, and others.

Kausika! Good men and good women and others, whether while a Buddha abides in the world or after his nirvana, should rely upon the other immeasurable and boundless qualities of a Buddha and constantly cultivate and study them. Why? Because these other immeasurable and boundless qualities of a Buddha are the basis for the benefit and happiness of all sravakas, pratyekabuddhas, great bodhisattvas, and devas, humans, asuras, and others.

Kausika! Good men and good women and others, whether while a Buddha abides in the world or after his nirvana, should rely upon the immeasurable Dharma gateways that accord with the profound prajnaparamita, such as the skandhas, dhatus, ayatanas, and so forth, and constantly cultivate and study them. Why? Because the immeasurable Dharma gateways that accord with the profound prajnaparamita, such as the skandhas, ayatanas, dhatus, and so forth, are the basis for the benefit and happiness of all sravakas, pratyekabuddhas, great bodhisattvas, and devas, humans, asuras, and others.

At that time, Sakra, Lord of the Devas, addressed the Buddha: “Blessed One! If good men and good women and others, without departing from the mind of omniscience and employing non-apprehension as a skillful means, listen wholeheartedly to this prajnaparamita, receive and retain it, read and recite it, diligently cultivate and study it, reflect upon it in accordance with reason, proclaim and widely disseminate it for sentient beings, or copy it out, and then arrange offerings, reverently make offerings to it, honor and praise it;

and if they further make offerings of various flower garlands, fragrant ointments, powdered incense, and so forth, garments, necklaces, banners, pennants, precious canopies, various rare and precious jewels, music, and supremely wondrous lamps—how much merit would those good men and good women and others acquire through these causes and conditions?”

The Buddha said: “Kausika! I shall ask you in return, and you may answer according to your understanding. Suppose good men and good women and others, after the Tathagata has entered nirvana, wishing to make offerings to the Buddha’s relics, build a precious stupa from the seven most excellent kinds of jewels and adorn it with every variety of precious gem.

The stupa is one yojana high and half as wide as it is high. Throughout their lives, they reverently make offerings to it, honor it, and praise it with various flower garlands, fragrant ointments, powdered incense, garments, necklaces, banners, pennants, precious canopies, various precious jewels, music, lamps, and other exquisite celestial offerings. What do you think, would the merit produced by those good men and good women and others through these causes and conditions be great?”

Sakra, Lord of the Devas, replied: “Blessed One! It would be exceedingly great! Sugata! It would be exceedingly great.”

The Buddha said: “Kausika! If good men and good women and others, without departing from the mind of omniscience and employing non-apprehension as a skillful means, listen wholeheartedly to this prajnaparamita, receive and retain it, read and recite it, diligently cultivate and study it, reflect upon it in accordance with reason, proclaim and widely disseminate it for sentient beings, or copy it out, and then arrange offerings, reverently make offerings to it, honor and praise it;

and if they further make offerings of various flower garlands, fragrant ointments, powdered incense, and so forth, garments, necklaces, banners, pennants, precious canopies, various precious jewels, music, and exquisite lamps—the merit produced by those good men and good women and others through these causes and conditions would be immeasurably and boundlessly greater than that of the former people.”

The Buddha said: “Kausika! Apart from this, suppose there are good men and good women who, after the Tathagatas have entered nirvana, wishing to make offerings to the Buddha’s relics, use the seven most precious substances to construct jeweled stupas adorned with every kind of precious gem, each stupa one yojana in height and half that measure in width, filling the whole continent of Jambudvipa so that no space remains; and throughout their lives they reverently make offerings to them, honor them, and praise them with all kinds of flower garlands, scented pastes, powdered incense, garments, necklaces, banners, canopies, precious gems, celestial music, and wondrous lamps. What do you think? Would the merit produced by these causes and conditions for those good men and good women be great?”

Sakra, Lord of the Devas, replied: “World-Honored One! It would be exceedingly great! Well-Gone One! It would be exceedingly great.”

The Buddha said: “Kausika! If good men and good women, without departing from the aspiration for all-knowledge and employing non-attainment as skillful means, sincerely listen to this prajnaparamita, accept and uphold it, read and recite it, diligently study and practice it, reflect upon it in accordance with principle, expound it for sentient beings and disseminate it widely, or copy it out, and then arrange offerings, reverently make offerings to it, honor it, and praise it;

and if they further make offerings with all kinds of flower garlands, scented pastes, powdered incense, garments, necklaces, banners, canopies, precious gems, music, and wondrous lamps, then the merit produced for those good men and good women by these causes and conditions would be immeasurably and boundlessly greater than that of the former persons.

The Buddha said: “Kausika! Beyond the continent of Jambudvipa, suppose there are good men and good women who, after the Tathagatas have entered nirvana, wishing to make offerings to the Buddha’s relics, use the seven most precious substances to construct jeweled stupas adorned with every kind of precious gem, each stupa one yojana in height and half that measure in width, filling all four continents so that no space remains; and throughout their lives they reverently make offerings to them, honor them, and praise them with all kinds of flower garlands, scented pastes, powdered incense, garments, necklaces, banners, canopies, precious gems, celestial music, and wondrous lamps.

What do you think? Would the merit produced by these causes and conditions for those good men and good women be great?”

Sakra, Lord of the Devas, replied: “World-Honored One! It would be exceedingly great! Well-Gone One! It would be exceedingly great.”

The Buddha said: “Kausika! If good men and good women, without departing from the aspiration for all-knowledge and employing non-attainment as skillful means, sincerely listen to this prajnaparamita, accept and uphold it, read and recite it, diligently study and practice it, reflect upon it in accordance with principle, expound it for sentient beings and disseminate it widely, or copy it out, and then arrange offerings, reverently make offerings to it, honor it, and praise it;

and if they further make offerings with all kinds of flower garlands, scented pastes, powdered incense, garments, necklaces, banners, canopies, precious gems, music, and wondrous lamps, then the merit acquired by those good men and good women through these causes and conditions would be immeasurably and boundlessly greater than that of the former persons.

The Buddha said: “Kausika! Beyond the realm of the four continents, suppose there are good men and good women who, after the Tathagatas have entered nirvana, wishing to make offerings to the Buddha’s relics, use the seven most precious substances to construct jeweled stupas adorned with every kind of precious gem, each stupa one yojana in height and half that measure in width, filling an entire small chiliocosm so that no space remains; and throughout their lives they reverently make offerings to them, honor them, and praise them with all kinds of flower garlands, scented pastes, powdered incense, garments, necklaces, banners, canopies, precious gems, celestial music, and wondrous lamps.

What do you think? Would the merit acquired by these causes and conditions for those good men and good women be great?”

Sakra, Lord of the Devas, replied: “World-Honored One! It would be exceedingly great! Well-Gone One! It would be exceedingly great.”

The Buddha said: “Kausika! If good men and good women, without departing from the aspiration for all-knowledge and employing non-attainment as skillful means, sincerely listen to this prajnaparamita, accept and uphold it, read and recite it, diligently study and practice it, reflect upon it in accordance with principle, expound it for sentient beings and disseminate it widely, or copy it out, arrange offerings, reverently make offerings to it, honor it, and praise it;

and if they further make offerings with all kinds of flower garlands, scented pastes, powdered incense, garments, necklaces, banners, canopies, precious gems, music, and wondrous lamps, then the merit acquired by those good men and good women through these causes and conditions would be immeasurably and boundlessly greater than that of the former persons.

The Buddha said: “Kausika! Beyond a small chiliocosm, suppose there are good men and good women who, after the Tathagatas have entered nirvana, wishing to make offerings to the Buddha’s relics, use the seven most precious substances to construct jeweled stupas adorned with every kind of precious gem, each stupa one yojana in height and half that measure in width, filling an entire medium chiliocosm so that no space remains; and throughout their lives they reverently make offerings to them, honor them, and praise them with all kinds of flower garlands, scented pastes, powdered incense, garments, necklaces, banners, canopies, precious gems, celestial music, and wondrous lamps.

What do you think? Would the merit acquired by these causes and conditions for those good men and good women be great?”

Sakra, Lord of the Devas, replied: “World-Honored One! It would be exceedingly great! Well-Gone One! It would be exceedingly great.”

The Buddha said: “Kausika! If good men and good women, without departing from the aspiration for all-knowledge and employing non-attainment as skillful means, sincerely listen to this prajnaparamita, accept and uphold it, read and recite it, diligently study and practice it, reflect upon it in accordance with principle, expound it for sentient beings and disseminate it widely, or copy it out, and then arrange offerings, reverently make offerings to it, honor it, and praise it;

and if they further make offerings with all kinds of flower garlands, scented pastes, powdered incense, garments, necklaces, banners, canopies, precious gems, music, and wondrous lamps, then the merit acquired by those good men and good women through these causes and conditions would be immeasurably and boundlessly greater than that of the former persons!

The Buddha said: “Kausika! Beyond a medium chiliocosm, suppose there are good men and good women who, after the Tathagatas have entered nirvana, wishing to make offerings to the Buddha’s relics, use the seven most precious substances to construct jeweled stupas adorned with every kind of precious gem, each stupa one yojana in height and half that measure in width, filling an entire great trichiliocosm so that no space remains; and throughout their lives they reverently make offerings to them, honor them, and praise them with all kinds of flower garlands, scented pastes, powdered incense, garments, necklaces, banners, canopies, precious gems, celestial music, and wondrous lamps.

What do you think? Would the merit acquired by these causes and conditions for those good men and good women be great?”

Sakra, Lord of the Devas, replied: “World-Honored One! It would be exceedingly great! Well-Gone One! It would be exceedingly great.”

The Buddha said: “Kauśika! If good men and good women, and so forth, without departing from the mind of all-knowledge and taking non-apprehension as skillful means, wholeheartedly listen to this prajnaparamita, accept and retain it, read and recite it, diligently cultivate and study it, reflect upon it in accordance with principle, expound it for sentient beings and propagate it widely, or copy it out, and then arrange offerings, reverently make offerings to it, honor and praise it;

and if they further offer various flower garlands, fragrant ointments, powdered incense, and so forth, garments, necklaces, banners, canopies, various precious jewels, music, and wondrous lamps, then the merit gained by those good men and good women, and so forth, through these causes and conditions will be immeasurably and boundlessly greater than that of those people.

The Buddha said: “Kauśika! Consider even a trichiliocosm. Suppose that all kinds of sentient beings in that trichiliocosm, after the Tathagata had entered nirvana, built precious stupas from the seven most precious substances as offerings to the Buddha’s relics, adorned them with various precious jewels, each stupa one yojana high and half as wide as it was high, filling the entire trichiliocosm so that no space remained; and suppose they further reverently made offerings to them, honored and praised them throughout their lives with various celestial flower garlands, fragrant ointments, powdered incense, and so forth, garments, necklaces, banners, precious canopies, various precious jewels, music, and wondrous lamps.

What do you think? Would the merit gained by all those sentient beings in that trichiliocosm through these causes and conditions be great?”

Śakra, Lord of the Gods, replied: “World-Honored One! It would be exceedingly great! Sugata! It would be exceedingly great.”

The Buddha said: “Kauśika! If good men and good women, and so forth, without departing from the mind of all-knowledge and taking non-apprehension as skillful means, wholeheartedly listen to this prajnaparamita, accept and retain it, read and recite it, diligently cultivate and study it, reflect upon it in accordance with principle, expound it for sentient beings and propagate it widely, or copy it out, and then arrange offerings, reverently make offerings to it, honor and praise it;

and if they further offer various flower garlands, fragrant ointments, powdered incense, and so forth, garments, necklaces, banners, precious canopies, various precious jewels, music, and wondrous lamps, then the merit gained by those good men and good women, and so forth, through these causes and conditions will be immeasurably and boundlessly greater than that of those people.”

At that time, Śakra, Lord of the Gods, again addressed the Buddha: “So it is! So it is! It is exactly as you have taught.

If good men and good women, and so forth, reverently make offerings to, honor, and praise prajnaparamita in this way, it should be known that in doing so they have reverently made offerings to, honored, and praised all the Buddhas, the World-Honored Ones, of the past, future, and present. Suppose that all sentient beings throughout innumerable worlds in the ten directions, after the Tathagata had entered nirvana, built precious stupas from the seven most precious substances as offerings to the Buddha’s relics, adorned them with various precious jewels, each stupa one yojana high and half as wide as it was high, filling every trichiliocosm so that no space remained;

and suppose they further reverently made offerings to, honored, and praised the World-Honored One for one kalpa or more than one kalpa with various celestial flower garlands, fragrant ointments, powdered incense, and so forth, garments, necklaces, banners, precious canopies, various precious jewels, music, and wondrous lamps.

Would the merit gained by those sentient beings through these causes and conditions be great?”

The Buddha said: “It would be exceedingly great!”

Śakra, Lord of the Gods, said: “If good men and good women, and so forth, without departing from the mind of all-knowledge and taking non-apprehension as skillful means, wholeheartedly listen to this prajnaparamita, accept and retain it, read and recite it, diligently cultivate and study it, reflect upon it in accordance with principle, expound it for sentient beings and propagate it widely, or copy it out, and then arrange offerings, reverently make offerings to it, honor and praise it;

and if they further offer various flower garlands, fragrant ointments, powdered incense, and so forth, garments, necklaces, banners, precious canopies, various precious jewels, music, and wondrous lamps, then the merit gained by those good men and good women, and so forth, through these causes and conditions will be immeasurably and boundlessly greater than that of those people; it will be inconceivable and incalculable.

Why is this? World-Honored One! Because this prajnaparamita can encompass and gather all wholesome dharmas.

These are: the ten courses of wholesome karma; the four dhyanas, the four immeasurables, and the four formless absorptions; the eight liberations, the eight spheres of mastery, the nine successive meditative attainments, and the ten totalities; the four foundations of mindfulness, the four right efforts, the four bases of supernormal power, the five faculties, the five powers, the seven factors of awakening, and the Noble Eightfold Path; the liberation gateway of emptiness, the liberation gateway of signlessness, and the liberation gateway of wishlessness; the Noble Truth of suffering, the Noble Truth of the origin of suffering, the Noble Truth of cessation, and the Noble Truth of the path; the five kinds of eyes and the six superknowledges; the four analytical knowledges;

the paramita of generosity, the paramita of pure morality, the paramita of patient endurance, the paramita of diligence, the paramita of dhyana, and prajnaparamita; internal emptiness, external emptiness, internal-and-external emptiness, the emptiness of emptiness, great emptiness, emptiness of ultimate meaning, emptiness of the conditioned, emptiness of the unconditioned, ultimate emptiness, boundless emptiness, emptiness of dispersion, emptiness of non-change, emptiness of essential nature, emptiness of individual characteristics, emptiness of common characteristics, emptiness of all dharmas, emptiness of the unobtainable, emptiness of nonexistence, emptiness of self-nature, and the emptiness of the self-nature of nonexistence;

suchness, the dharma realm, dharma-nature, the nature free from falsity, the nature free from change, the nature of equality, the nature of freedom from arising, the fixed order of dharmas, the abiding order of dharmas, the limit of reality, the realm of space, and the inconceivable realm; all dharani gateways and all samadhi gateways; the ten powers of a Buddha, the four fearlessnesses, the four analytical knowledges, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen distinctive qualities of a Buddha; the Dharma of never losing mindfulness and the nature of constant equanimity; the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects;

and immeasurable and boundless other Buddha-dharmas—all are encompassed within this profound prajnaparamita.

“World-Honored One! Such profound prajnaparamita is the true Dharma seal of all Tathagatas, Arhats, Perfectly Enlightened Ones, and it is also the true Dharma seal of all śrāvakas and pratyekabuddhas.

“World-Honored One! Because all Tathagatas, Arhats, Perfectly Enlightened Ones have always diligently cultivated and studied such profound prajnaparamita, they have realized unsurpassed perfect enlightenment, will realize unsurpassed perfect enlightenment, and presently realize unsurpassed perfect enlightenment.

“World-Honored One! Because all śrāvakas and pratyekabuddhas have always diligently cultivated and studied such profound prajnaparamita, they have reached the shore of awakening, will reach the shore of awakening, and presently reach the shore of awakening.”

“World-Honored One! For this reason, if good men, good women, and others, without departing from the aspiration for all-knowledge and taking non-attainment as skillful means, listen wholeheartedly to this prajnaparamita, uphold, read, and recite it, diligently cultivate and study it, reflect upon it in accordance with principle, expound it for sentient beings and widely propagate it, or copy it out and then arrange offerings, respectfully make offerings to it, honor and praise it;

and further make offerings with various kinds of flower garlands, scented ointments, powdered incense, and so forth, clothing, necklaces, banners, canopies adorned with precious jewels, various precious gems, music, and exquisite lamps, then the merit gained by those good men, good women, and others through these causes and conditions will be immeasurably and boundlessly greater than that of those persons, inconceivable and incalculable.

At that time, the Buddha said to Śakra, Lord of the Devas: “So it is! So it is! It is exactly as you have said!

Kauśika! If good men, good women, and others, without departing from the aspiration for all-knowledge and taking non-attainment as skillful means, listen wholeheartedly to this prajnaparamita, uphold, read, and recite it, diligently cultivate and study it, reflect upon it in accordance with principle, expound it for sentient beings and widely propagate it, or copy it out and then arrange offerings, respectfully make offerings to it, honor and praise it;

and further make offerings with various kinds of flower garlands, scented ointments, powdered incense, and so forth, clothing, necklaces, banners, canopies adorned with precious jewels, various precious gems, music, and exquisite lamps, then the merit gained by those good men, good women, and others through these causes and conditions will be immeasurably and boundlessly greater than that of those persons, inconceivable and incalculable.

Why is this? Kauśika! It is because, through this prajnaparamita, all generosity, pure ethical discipline, patient endurance, diligence, meditative concentration, and prajnaparamita arise.

“Kauśika! It is through this prajnaparamita that all the following become manifest: inner emptiness, outer emptiness, inner-and-outer emptiness, the emptiness of emptiness, great emptiness, emptiness of ultimate meaning, emptiness of the conditioned, emptiness of the unconditioned, ultimate emptiness, emptiness without bounds, emptiness of dispersion, emptiness of the unchanging, emptiness of intrinsic nature, emptiness of individual characteristics, emptiness of common characteristics, emptiness of all dharmas, emptiness of the unobtainable, emptiness of nonexistence, emptiness of self-nature, and emptiness of the self-nature of nonexistence.

“Kauśika! It is through this prajnaparamita that all such principles as suchness, the dharmadhatu, the nature of dharmas, the nature free from falsity, the unchanging nature, the nature of equality, the nature transcending arising, the certainty of Dharma, the abiding of Dharma, the limit of reality, the realm of space, and the inconceivable realm become manifest.

“Kauśika! It is through this prajnaparamita that all the Noble Truth of suffering, the Noble Truth of the origin of suffering, the Noble Truth of the cessation of suffering, and the Noble Truth of the path become manifest.

“Kauśika! It is through this prajnaparamita that all the four meditative absorptions, the four immeasurables, and the four formless attainments arise.

“Kauśika! It is through this prajnaparamita that all the eight liberations, eight spheres of mastery, nine successive attainments, and ten spheres of totality arise.

“Kauśika! It is through this prajnaparamita that all the four foundations of mindfulness, four right efforts, four bases of spiritual power, five faculties, five powers, seven factors of awakening, and eightfold Noble Path arise.

“Kauśika! It is through this prajnaparamita that all the gateways to liberation through emptiness, signlessness, and wishlessness arise.

“Kauśika! It is through this prajnaparamita that all the five kinds of eyes and six superknowledges arise.

“Kauśika! It is through this prajnaparamita that all the Buddha’s ten powers, four fearlessnesses, four unobstructed knowledges, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and eighteen distinctive qualities of a Buddha arise.

“Kauśika! It is through this prajnaparamita that all the qualities of never losing mindfulness and constant equanimity arise.

“Kauśika! It is through this prajnaparamita that all dharani gateways and all samadhi gateways arise.

“Kauśika! It is through this prajnaparamita that the knowledge of all things, knowledge of the aspects of the paths, and knowledge of all aspects arise.

“Kauśika! It is through this prajnaparamita that all great bodhisattvas accomplish the maturation of sentient beings and the purification of Buddha lands.

“Kauśika! It is through this prajnaparamita that all the Śrāvaka Vehicle, Pratyekabuddha Vehicle, and Supreme Vehicle arise.

“Kauśika! It is through this prajnaparamita that all the approach to stream-entry, fruit of stream-entry, approach to once-returning, fruit of once-returning, approach to non-returning, fruit of non-returning, approach to arhatship, and fruit of arhatship become manifest.

“Kauśika! It is through this prajnaparamita that all the approach to pratyekabuddhahood and fruit of pratyekabuddhahood become manifest.

“Kauśika! It is through this prajnaparamita that all the merits of great bodhisattvas, from their initial generation of bodhicitta through the vajra-like samadhi, become manifest.

“Kauśika! It is through this prajnaparamita that the unsurpassed fruit of awakening and the Great Parinirvana of all Tathagatas, Arhats, Perfectly Awakened Ones, become manifest.

“Kauśika! For this reason, if good men, good women, and others, without departing from the aspiration for all-knowledge and taking non-attainment as skillful means, listen wholeheartedly to this prajnaparamita, uphold, read, and recite it, diligently cultivate and study it, reflect upon it in accordance with principle, expound it for sentient beings and widely propagate it, or copy it out and then arrange offerings, respectfully make offerings to it, honor and praise it;

and further make offerings with various kinds of flower garlands, scented ointments, powdered incense, and so forth, clothing, necklaces, banners, canopies adorned with precious jewels, various precious gems, music, and exquisite lamps, then the merit previously created by erecting stupas, compared with this merit, does not equal one hundredth part, one thousandth part, one hundred-thousandth part, one hundred-millionth part, one ten-billionth part, one hundred-billionth part, one ten-trillionth part, or one part among innumerable hundreds of thousands; neither by calculation, reckoning, analogy, nor even the most extreme numerical fraction does it equal one part of it.

Why is this? Kauśika! If this prajnaparamita abides among human beings in Jambudvipa, then the precious Buddha, the precious Dharma, and the precious Sangha of bhikshus will all remain in this world and never perish.

“Kauśika! If this prajnaparamita abides among human beings in Jambudvipa, then the world will always possess the ten wholesome courses of karma, as well as generosity, ethical discipline, the cultivation of virtue, recognition of kindness, repayment of kindness, and offerings to sages and noble beings.

“Kauśika! If this prajnaparamita abides among human beings in Jambudvipa, then the world will always possess pure ethical discipline, patient endurance, diligence, meditative concentration, and prajnaparamita.

“Kauśika! If this prajnaparamita abides among human beings in Jambudvipa, then the world will always possess inner emptiness, outer emptiness, inner-and-outer emptiness, the emptiness of emptiness, great emptiness, emptiness of ultimate meaning, emptiness of the conditioned, emptiness of the unconditioned, ultimate emptiness, emptiness without bounds, emptiness of dispersion, emptiness of the unchanging, emptiness of intrinsic nature, emptiness of individual characteristics, emptiness of common characteristics, emptiness of all dharmas, emptiness of the unobtainable, emptiness of nonexistence, emptiness of self-nature, and emptiness of the self-nature of nonexistence.”

Kausika! If this prajnaparamita abides among the human beings of Jambudvipa, then in the world there will always be suchness, the dharma-dhatu, the nature of dharmas, the nature free from falsity, the unchanging nature, the nature of equality, the nature free from arising, the certainty of dharmas, the abiding of dharmas, the ultimate reality, the realm of space, and the inconceivable realm.

Kausika! If this prajnaparamita abides among the human beings of Jambudvipa, then in the world there will always be the Noble Truth of suffering, the Noble Truth of the origin of suffering, the Noble Truth of the cessation of suffering, and the Noble Truth of the path.

Kausika! If this prajnaparamita abides among the human beings of Jambudvipa, then in the world there will always be the four dhyanas, the four immeasurables, and the four formless concentrations.

Kausika! If this prajnaparamita abides among the human beings of Jambudvipa, then in the world there will always be the eight liberations, the eight spheres of mastery, the nine successive concentrations, and the ten spheres of totality.

Kausika! If this prajnaparamita abides among the human beings of Jambudvipa, then in the world there will always be the four foundations of mindfulness, the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of enlightenment, and the eightfold noble path.

Kausika! If this prajnaparamita abides among the human beings of Jambudvipa, then in the world there will always be the liberation gateway of emptiness, the liberation gateway of signlessness, and the liberation gateway of wishlessness.

Kausika! If this prajnaparamita abides among the human beings of Jambudvipa, then in the world there will always be the five kinds of eyes and the six superknowledges.

Kausika! If this prajnaparamita abides among the human beings of Jambudvipa, then in the world there will always be the ten powers of a Buddha, the four fearlessnesses, the four unobstructed understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen unique qualities of a Buddha.

Kausika! If this prajnaparamita abides among the human beings of Jambudvipa, then in the world there will always be the quality of never losing mindfulness and the nature of constant equanimity.

Kausika! If this prajnaparamita abides among the human beings of Jambudvipa, then in the world there will always be all dharani gateways and all samadhi gateways.

Kausika! If this prajnaparamita abides among the human beings of Jambudvipa, then in the world there will always be the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects.

Kausika! If this prajnaparamita abides among the human beings of Jambudvipa, then in the world there will always be great kshatriya families, great brahmin families, great householder families, and great lay devotee families.

Kausika! If this prajnaparamita abides among the human beings of Jambudvipa, then in the world there will always be the devas of the Four Great Kings, the Thirty-Three Devas, the Yama Devas, the Tushita Devas, the Delight in Emanations Devas, and the Masters of the Emanations of Others Devas.

Kausika! If this prajnaparamita abides among the human beings of Jambudvipa, then in the world there will always be the Brahma Assembly Devas, the Brahma Ministers Devas, the Brahma Retinue Devas, the Great Brahma Devas, the Luminous Devas, the Devas of Limited Light, the Devas of Immeasurable Light, the Devas of Utmost Purity of Light, the Pure Devas, the Devas of Limited Purity, the Devas of Immeasurable Purity, the Devas of Universal Purity, the Vast Devas, the Devas of Limited Vastness, the Devas of Immeasurable Vastness, and the Devas of Abundant Fruit.

Kausika! If this prajnaparamita abides among the human beings of Jambudvipa, then in the world there will always be the Devas Free from Affliction, the Devas Free from Heat, the Devas of Excellent Manifestation, the Devas of Excellent Vision, and the Akanishtha Devas.

Kausika! If this prajnaparamita abides among the human beings of Jambudvipa, then in the world there will always be the Devas of the Sphere of Infinite Space, the Devas of the Sphere of Infinite Consciousness, the Devas of the Sphere of Nothingness, and the Devas of the Sphere of Neither Perception nor Non-Perception.

Kausika! If this prajnaparamita abides among the human beings of Jambudvipa, then in the world there will always be the shravaka vehicle, the pratyekabuddha vehicle, and the Supreme Vehicle.

Kausika! If this prajnaparamita abides among the human beings of Jambudvipa, then in the world there will always be those practicing toward stream-entry, stream-enterers, those practicing toward once-returning, once-returners, those practicing toward non-returning, non-returners, those practicing toward arhatship, and arhats.

Kausika! If this prajnaparamita abides among the human beings of Jambudvipa, then in the world there will always be those practicing toward pratyekabuddhahood and those who have attained the fruit of pratyekabuddhahood.

Kausika! If this prajnaparamita abides among the human beings of Jambudvipa, then in the world there will always be great bodhisattvas who cultivate bodhisattva practices, bring sentient beings to maturity, and adorn and purify Buddha-fields.

Kausika! If this prajnaparamita abides among the human beings of Jambudvipa, then in the world there will always be Tathagatas, Arhats, Perfectly and Completely Awakened Ones, who attain the fruit of unsurpassed enlightenment, turn the wondrous Dharma wheel, and liberate immeasurable sentient beings.

Fascicle 104

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