摩訶般若波羅蜜經

CHAPTER ON RELICS

THIRTY-SEVENTH

The Buddha said to Sakra, Lord of the Devas: “Kausika! Suppose the Buddha’s relics filling all of Jambudvipa were made into one portion, while a person’s written copy of the Prajnaparamita Sutra were made into another portion. Which of these two portions would you choose?”

Sakra replied: “Blessed One! I would choose the Prajnaparamita Sutra.

Why is this?

It is not that I do not revere and honor the Buddha’s relics. Rather, because these relics arise from prajnaparamita and are cultivated and permeated by prajnaparamita, they are therefore revered, honored, praised, and given offerings.”

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

Why is this?

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

This prajnaparamita neither bestows the dharmas of a Buddha nor abandons the dharmas of ordinary beings. It neither bestows the dharmas of a pratyekabuddha, the dharmas of an arhat, or the dharmas of those in training, nor abandons the dharmas of ordinary beings. It neither bestows the unconditioned nature nor abandons the conditioned nature. It neither bestows inner emptiness through the emptiness of non-dharmas and dharmas, nor bestows the four foundations of mindfulness through the knowledge of all modes; nor does it abandon the dharmas of ordinary beings.”

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

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

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

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

Why is this? Because dharma-nature and prajnaparamita are neither two nor different; and likewise through dana-paramita.

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

Why is this? Because prajnaparamita, ultimate reality, and the inconceivable nature are neither two nor different. And likewise through dana-paramita.”

Sakra said: “Blessed One! The entire world—all humans, devas, and asuras—should bow in reverence to and make offerings to prajnaparamita.

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

Blessed One! I often sit in the Hall of the Excellent Dharma.

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

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

Why is this? Because from within this prajnaparamita the Buddhas arise, and all the pleasing necessities of all sentient beings also arise.

The Buddha’s relics also serve as the causes and conditions for the knowledge of all modes.

For the foregoing reasons, Blessed One, of the two portions, I would choose the portion consisting of prajnaparamita.

Moreover, Blessed One! When I receive, retain, read, and recite prajnaparamita, if my mind enters into the Dharma, at that time I perceive no sign of fear.

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

Blessed One! That which has no characteristic and cannot be expressed in words is prajnaparamita, and likewise through the knowledge of all modes.

Blessed One! If prajnaparamita had characteristics and were not without characteristics, the Buddhas should not have known that all dharmas have no characteristics and cannot be expressed in words, attained unsurpassed bodhi, and then taught their disciples that all dharmas likewise have no characteristics and cannot be expressed in words.

Blessed One! Because prajnaparamita truly has no characteristics and cannot be expressed in words, the Buddhas attained unsurpassed bodhi and then taught their disciples that all dharmas likewise have no characteristics and cannot be expressed in words.

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

Blessed One! If anyone receives and retains, draws near to, reads, recites, and correctly recollects prajnaparamita, and also copies it and makes offerings of flowers, incense, necklaces, banners, and canopies, that person will not fall among the denizens of hell, hungry ghosts, or animals, nor will that person fall into the stages of sravakas or pratyekabuddhas. Until attaining unsurpassed bodhi, that person will constantly behold the Buddhas, travel from one Buddha-land to another, and revere, honor, praise, and make offerings to the Buddhas.

Blessed One! Suppose the Buddha’s relics filling the entire great trichiliocosm were made into one portion, while a written copy of the Prajnaparamita Sutra were made into another portion. Of these two portions, I would still choose prajnaparamita.

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

Good men and good women, through revering and making offerings to the relics, enjoy merit and bliss among devas and humans, never fall into the three evil destinies, and, in accordance with their aspirations, gradually enter nirvana by means of the Dharma of the Three Vehicles.

Therefore, Blessed One, seeing a living Buddha and seeing the Prajnaparamita Sutra are the same and no different, because prajnaparamita and the Buddha are neither two nor different.

Blessed One! When the Buddha abides in the world, he manifests three kinds of demonstration and teaches the twelve divisions of scripture, from Sutra through Upadesa.

When good men and good women receive and retain, read, recite, and expound this prajnaparamita, it is the same as when the Buddha abides in the world, without any difference.

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

Furthermore, when someone receives and retains prajnaparamita and then expounds it to others, this too is the same as the foregoing, without any difference.

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

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

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

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

Why is this? One should know that these persons are established on the stage of non-retrogression.

This prajnaparamita removes all suffering, affliction, decline, and illness.

Blessed One! If good men and good women copy this scripture of prajnaparamita and also accept and uphold it, read and recite it, revere, honor, praise, and make offerings to it, they will be freed from all fears.

It is like a debtor who stays close to a king, attending upon and serving him; the creditor will then instead revere and make offerings to that debtor. The debtor is no longer afraid, because he relies upon the majestic power of the king.

In the same way, because they have been permeated through cultivation by prajnaparamita, the relics of the Buddhas are revered and receive offerings. The relics are like the debtor, while prajnaparamita is like the king. By remaining close to the king, the debtor receives offerings.

Likewise, because the relics rely upon the permeating cultivation of prajnaparamita, they receive offerings.

The Buddhas’ knowledge of all modes is also accomplished through the permeating cultivation of prajnaparamita.

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

Why is this?

Blessed One! From within prajnaparamita arise the relics and the thirty-two marks of the Buddhas.

From within prajnaparamita also arise the Buddhas’ ten powers of knowledge, four fearlessnesses, four unobstructed knowledges, eighteen unique qualities, great loving-kindness, and great compassion.

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

From within prajnaparamita arises the Buddhas’ knowledge of all modes.

Blessed One! In the great trichiliocosm, wherever anyone accepts and upholds, makes offerings to, reveres, honors, and praises prajnaparamita, no human, ghost, or spirit there can harm that person, and that person will gradually enter nirvana.

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

Blessed One! Wherever prajnaparamita is present, the Buddha himself is present there.

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

This jewel also turns darkness into light, makes times of oppressive heat cool, and makes times of bitter cold warm.

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

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

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

If someone suffers from leprosy, ulcers, or poisonous sores, when that person is given this jewel to wear, the person recovers.

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

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

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

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

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

The Lord of the Devas replied, “It is a jewel of heaven. The people of Jambudvipa also possess such jewels, but their powers are not fully complete.

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

This jewel is placed in a box. After the jewel has been removed, because the box has been perfumed by the jewel’s qualities, people continue to treasure it.

It is the same, Blessed One! Wherever someone copies this scripture of prajnaparamita, there will be no afflictions or harm in that place.

After the Buddha enters nirvana, his relics receive offerings entirely because of the power of prajnaparamita, the power of dhyana-paramita, the power extending from dhyana-paramita through dana-paramita, from inner emptiness through the emptiness of both existent and nonexistent dharmas, from the four foundations of mindfulness through the eighteen unique qualities, and because of omniscience, the characteristics of dharmas, the abiding of dharmas, the fixed order of dharmas, the nature of dharmas, ultimate reality, inconceivable nature, and up to the knowledge of all modes.

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

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

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

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

Why is this? Because from within this prajnaparamita arise the relics of the Buddhas. Because the relics have been permeated through cultivation by this prajnaparamita, they receive offerings.

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

If good men and good women accept and uphold, read and recite, explain, and correctly recollect this prajnaparamita, they will perfect dhyana-paramita through dana-paramita; they will perfect the four foundations of mindfulness through the eighteen unique qualities; and, surpassing the levels of shravakas and pratyekabuddhas, they will abide on the bodhisattva stage.

Having abided on the bodhisattva stage, they will attain the bodhisattva superknowledges and travel from one Buddha-land to another Buddha-land.

This bodhisattva assumes bodies for the sake of sentient beings. According to the form through which sentient beings should be brought to fulfillment, this bodhisattva may become a Wheel-Turning Sage King, a kshatriya, or a brahmin in order to bring those sentient beings to fulfillment.

Blessed One! It is not out of contempt or disrespect that I do not choose the relics. It is because when good men and good women make offerings to prajnaparamita, they are thereby making offerings to the relics themselves.

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

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

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

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

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

The Buddha said, “It is exactly so. Kausika! The Buddhas of the past attained unsurpassed perfect enlightenment by relying upon the prajnaparamita. The disciples of the Buddhas of the past also relied upon the prajnaparamita and attained the path of stream-entry through the path of arhatship, as well as the path of a pratyekabuddha.

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

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

“Why is this?

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

“Kausika! The prajnaparamita neither adopts the dharmas of shravakas and pratyekabuddhas nor rejects the dharmas of ordinary beings.”

The Lord of the Devas said, “World-Honored One! A great bodhisattva who practices the prajnaparamita clearly knows the minds of all sentient beings, yet does not apprehend sentient beings, even to the extent of apprehending neither a knower nor a seer.

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

“Why is this?

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

“Why is this?

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

The Buddha said, “It is exactly so. Kausika! It is as you have said. When a great bodhisattva constantly practices the prajnaparamita, even unsurpassed perfect enlightenment is unapprehendable, much less a bodhisattva or the dharmas of a bodhisattva.”

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

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

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

“When practicing the sila paramita, the bodhisattva sees neither precepts, one who observes the precepts, nor one who violates the precepts.

“Up to the practice of the prajnaparamita, the bodhisattva sees neither wisdom, one who possesses wisdom, nor one who lacks wisdom.

“Kausika! When a great bodhisattva practices giving, it is precisely the prajnaparamita that illuminates and guides giving; therefore, the dana paramita is perfected.

“When a great bodhisattva practices moral discipline, it is precisely the prajnaparamita that illuminates and guides moral discipline; therefore, the sila paramita is perfected.

“When a great bodhisattva practices patience, it is precisely the prajnaparamita that illuminates and guides patience; therefore, the ksanti paramita is perfected.

“When a great bodhisattva practices diligence, it is precisely the prajnaparamita that illuminates and guides diligence; therefore, the virya paramita is perfected.

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

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

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

“Kausika! It is like the jambu tree: its leaves, flowers, fruits, and colors have many different varieties, yet the shade of the tree is without differentiation.

“So too, when the paramitas enter the prajnaparamita and reach all-wisdom, there is no differentiation, because there is nothing to be attained.”

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

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

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

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

The Buddha said, “Kausika! I shall now ask you a question in return, and you may answer as you wish.

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

The Lord of the Devas said, “World-Honored One! According to my understanding of the Dharma and its meaning as taught by the Buddha, one person may personally make offerings to the relics. Yet if another divides the relics into portions as small as mustard seeds and gives them to others to make offerings, that person gains exceedingly great merit.

“Because the Buddha saw that this merit would benefit sentient beings, he entered the vajra samadhi and caused his vajra body to break apart into relics.

“Why is this? Because after the Buddha enters final nirvana, anyone who makes offerings to even a mustard-seed-sized relic of the Buddha will gain boundless merit and ultimately reach the end of suffering.”

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

“If a good man or good woman explains the prajnaparamita to others in accordance with its meaning, enabling them to understand it, that person’s merit surpasses that of the former.

“Those who hear the prajnaparamita should regard this person as they would the Buddha. They should also regard that person as one who practices the supreme holy life.

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

“All Buddhas of the past, future, and present studied the prajnaparamita and thereby attained unsurpassed perfect enlightenment.

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

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

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

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

Seeing this benefit, when I first attained unsurpassed bodhi, I thought: Who is worthy of offerings, reverence, honor, praise, and reliance?

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

I further reflected: It was the Dharma through which I myself attained Buddhahood. I shall make offerings to, revere, praise, and rely upon this Dharma and abide in it.

What is this Dharma?

It is precisely the prajnaparamita.

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

Why is this so?

Because from the prajnaparamita great bodhisattvas arise.

From the great bodhisattvas, Buddhas arise.

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

CHAPTER ON THE GIFT OF DHARMA

THIRTY-EIGHT

The Buddha said to Sakra, Lord of the Devas: “Kausika! Suppose a good man or good woman taught the people of an entire Jambudvipa to practice the ten wholesome paths of action. Would that person gain much merit?”

Sakra, Lord of the Devas, replied: “World-Honored One! That person would gain very much merit.”

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

Why is this so?

In the prajnaparamita, the undefiled dharmas are extensively taught. Good men and good women who cultivate and study them herein—whether they have studied, will study, or are presently studying—have entered, will enter, or are presently entering the certainty of the true Dharma, and have attained, will attain, or are presently attaining the fruit of stream-entry up to the fruit of arhatship. The same applies to those who seek the path of a pratyekabuddha.

Great bodhisattvas seeking unsurpassed bodhi have entered, will enter, or are presently entering the certainty of the true Dharma, and have attained, will attain, or are presently attaining unsurpassed bodhi.

Kausika! What are the undefiled dharmas?

They are the four foundations of mindfulness through the eighteen distinctive qualities of a Buddha.

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

Kausika! If a good man or good woman guides one person to attain the fruit of stream-entry, that person gains more merit than one who teaches the people of an entire Jambudvipa to practice the ten wholesome paths of action.

Why is this so? Teaching the people of an entire Jambudvipa to practice the ten wholesome paths of action does not enable them to escape forever the suffering of the three evil destinies.

But guiding one person to the fruit of stream-entry enables that person to escape forever the suffering of hell beings, hungry ghosts, hungry ghosts, and animals.

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

Kausika! If a good man or good woman guided the people of an entire Jambudvipa to attain the fruit of stream-entry, stream-entry, once-returning, non-returning, arhatship, and the path of a pratyekabuddha, this would not equal the exceedingly great merit gained by guiding a single person to attain unsurpassed bodhi.

Why is this so?

Because, through the causes and conditions provided by bodhisattvas, stream-enterers through pratyekabuddhas arise. Through the causes and conditions provided by bodhisattvas, Buddhas arise.

Kausika! Therefore, you should know that good men and good women who copy a volume of the Prajnaparamita Sutra and give it to others to read, recite, and explain gain very much merit.

Why is this so?

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

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

Furthermore, Kausika! Let alone teaching the people of an entire Jambudvipa: if a good man or good woman taught all beings throughout the four continents to practice the ten wholesome paths of action, this would not equal the exceedingly great merit gained by one who copies a volume of the Prajnaparamita Sutra and gives it to others to read, recite, and explain. The remaining points are as stated above.

Let alone the four continents: if a good man or good woman taught all beings in a small chiliocosm, a medium chiliocosm, a great chiliocosm, and even in worlds as numerous as the sands of the Ganges to practice the ten wholesome paths of action, this would not equal the exceedingly great merit gained by one who copies a volume of the Prajnaparamita Sutra and gives it to others to read, recite, and explain. The remaining points are as stated above.

Furthermore, Kausika! Suppose someone taught all beings in an entire Jambudvipa and firmly established them in the four dhyanas, the four immeasurable minds, the four formless concentrations, and the five superknowledges. Would that person gain much merit?

Sakra, Lord of the Devas, replied: “World-Honored One! That person would gain very much merit.”

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

Why is this so? Because in this prajnaparamita the wholesome dharmas are extensively taught. The remaining points are as stated above. The comparison of merit is likewise the same even for one who teaches all beings in worlds as numerous as the sands of the Ganges throughout the ten directions to practice the ten wholesome paths of action.

Furthermore, Kausika! Suppose a good man or good woman receives, upholds, reads, recites, explains, and correctly recollects the prajnaparamita.

This person gains more merit than one who teaches all beings in Jambudvipa to practice the ten wholesome paths of action and establishes them in the four dhyanas through the five superknowledges.

One who correctly recollects, receives, upholds, and draws near to the prajnaparamita, up to correctly recollecting it, does so neither through dualistic dharmas nor through nondual dharmas.

One receives, upholds, and draws near to dhyana-paramita, virya-paramita, ksanti-paramita, sila-paramita, and dana-paramita, up to correctly recollecting them, not through dualistic dharmas.

For the sake of unsurpassed bodhi, one correctly recollects inner emptiness through knowledge of all modes, not through dualistic dharmas.

Furthermore, Kausika! Suppose a good man or good woman employs many causes and conditions to expound the meaning of the prajnaparamita to others, analyzing and revealing it so that they may understand.

What is the meaning of the prajnaparamita?

The meaning of the prajnaparamita is this:

It should not be contemplated through dualistic characteristics. It is neither the characteristic of existence nor the characteristic of nonexistence; neither entering nor emerging; neither increasing nor diminishing; neither defiled nor pure; neither arising nor ceasing; neither grasping nor relinquishing; neither abiding nor not abiding; neither right nor real; neither false nor combined; neither dispersed nor attached; neither unattached nor true; neither untrue nor Dharma; neither non-Dharma nor thus; neither not thus nor the ultimate limit of reality; neither not the ultimate limit of reality.

A good man or good woman who employs many causes and conditions to expound, analyze, and reveal this meaning of the prajnaparamita so that others may understand gains exceedingly great merit, surpassing that gained by personally receiving, upholding, reading, reciting, and correctly recollecting it.

Furthermore, Kausika! A good man or good woman who personally receives, upholds, and correctly recollects the prajnaparamita, and also employs many causes and conditions to expound, analyze, and reveal it so that others may understand, gains exceedingly great merit.”

The Lord of Heaven said: “World-Honored One! Should good men and good women expound, reveal, and distinguish the meaning of prajnaparamita in this way so that others may understand it?”

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

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

If another person extensively explains the meaning of prajnaparamita through many causes and conditions, revealing and distinguishing it so that others may understand, that person acquires far greater merit.

Why is this?

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

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

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

What is meant by holding that there is something to be attained?

Kausika! If a great bodhisattva practices giving while holding that there is something to be attained, then, when giving, that bodhisattva conceives of ‘I who give,’ the recipient, and the object given. This is called attaining dana, but not attaining paramita.

When observing morality, one conceives of ‘I who observe morality’ and ‘this is morality.’ This is called attaining sila, but not attaining paramita.

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

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

When cultivating meditation, one conceives of ‘I who cultivate meditation’ and ‘that which is cultivated is meditation.’ This is called attaining dhyana, but not attaining paramita.

When cultivating wisdom, one conceives of ‘I who cultivate wisdom’ and ‘that which is cultivated is wisdom.’ This is called attaining prajna, but not attaining paramita.

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

The Lord of Heaven said: “World-Honored One! How should a great bodhisattva cultivate in order to perfect dana-paramita and likewise perfect prajnaparamita?”

The Buddha said: “Kausika! When giving, a great bodhisattva does not perceive a giver, does not perceive a recipient, and does not perceive an object given. Such a person perfects dana-paramita.

Likewise, when cultivating wisdom, a great bodhisattva does not perceive wisdom and does not perceive wisdom as something being cultivated. Such a person perfects prajnaparamita.

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

Why is this?

Because in a future age, some who wish to teach prajnaparamita will instead teach something resembling prajnaparamita.

Some good men and good women who have generated the aspiration for unsurpassed bodhi will lose the right path because they hear this semblance of prajnaparamita.

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

Sakra, Lord of the Devas, said: “World-Honored One! What constitutes a semblance of prajnaparamita?”

The Buddha said: “When good men and good women teach a prajnaparamita in which there is something to be attained, this is a semblance of prajnaparamita.”

The Lord of Heaven said: “How is it that when good men and good women teach a prajnaparamita in which there is something to be attained, this constitutes a semblance of prajnaparamita?”

The Buddha said: “Good men and good women say that form is impermanent and that feeling, perception, formations, and consciousness are impermanent, and that practicing accordingly is the practice of prajnaparamita. Practitioners then seek the impermanence of form and seek the impermanence of feeling, perception, formations, and consciousness. This is the practice of a semblance of prajnaparamita.

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

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

When practitioners practice dana-paramita, they hold that form through to feeling arising through the causes and conditions of mind-contact are impermanent, suffering, and non-self, and that being able to practice accordingly is the practice of prajnaparamita.

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

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

Furthermore, Kausika! In a future age, good men and good women will teach a semblance of prajnaparamita, saying: ‘You should practice prajnaparamita. When you practice prajnaparamita, you will attain the First Ground through the Tenth Ground.’ They will speak in the same way regarding dhyana-paramita through dana-paramita.

Upon hearing an explanation such as this, practitioners who hold a semblance in which there is something to be attained cultivate this prajnaparamita by means of generalized characteristics. This is called a semblance of prajnaparamita.

Furthermore, Kausika! Good men and good women who wish to teach prajnaparamita say: ‘After you have practiced prajnaparamita, you will surpass the sravakas and pratyekabuddhas.’ This is called teaching a semblance of prajnaparamita.

Furthermore, Kausika! Seeking the path to Buddhahood, good men and good women explain: ‘After you have practiced prajnaparamita, you will enter the stage of a bodhisattva and attain the patient acceptance of the non-arising of dharmas. Having attained the patient acceptance of the non-arising of dharmas, you will then abide in the bodhisattva’s superknowledges, travel from one Buddha-land to another, and make offerings to the Buddhas, revering, honoring, and praising them.’ This is an explanation of a semblance of prajnaparamita.

Furthermore, Kausika! Seeking the path to Buddhahood, good men and good women explain: ‘Those of you who study, accept and retain, read and recite, and correctly recollect this prajnaparamita will acquire immeasurable, boundless, and innumerable merits.’ This is called teaching a semblance of prajnaparamita.

Furthermore, Kausika! Seeking the path to Buddhahood, good men and good women say: ‘Just as the Buddhas of the past, future, and present have done, dedicate all merits and wholesome roots, from the first generation of the aspiration until the attainment of Buddhahood, to unsurpassed bodhi.’ This is an explanation of a semblance of prajnaparamita.”

The Lord of Heaven said: “World-Honored One! When good men and good women seek the path to Buddhahood, how can they avoid teaching a semblance of prajnaparamita?”

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

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

Within prajnaparamita, form is neither permanent nor impermanent.

Why is this? Because within prajnaparamita, even form is unfindable, how much more so permanence and impermanence.

Feeling, perception, formations, and consciousness should also be explained in the same way.’

An explanation such as this is called not teaching a semblance of prajnaparamita.”

Again, Kausika! A good man or good woman seeking the Buddha Way should say: “When you practice prajnaparamita, you should neither pass beyond any dharma nor come back to any dharma.

Why is this?

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

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

An explanation such as this is called not speaking a counterfeit prajnaparamita.

Up to and including an extensive explanation such as this, entirely contrary to the counterfeit, is called not speaking a counterfeit prajnaparamita.

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

If one expounds the meaning of prajnaparamita in this way, the merit attained surpasses that described before.

Kausika! Suppose someone teaches and transforms all sentient beings in Jambudvipa, throughout the four continents, in a small chiliocosm, a medium chiliocosm, and a great chiliocosm, up to and including all sentient beings in lands throughout the ten directions as numerous as the sands of the Ganges, enabling them all to attain the fruit of stream-entry, the fruit of once-returning, the fruit of non-returning, the fruit of arhatship, or the fruit of a pratyekabuddha.

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

The Lord of the Gods replied: “Blessed One! This person would acquire exceedingly great merit.”

The Buddha said: “Yet it would still not equal the merit of a good man or good woman who, through many causes and conditions, explains this meaning of prajnaparamita to others, revealing, demonstrating, analyzing, and enabling them to understand it, and who tells them: ‘Come and receive this prajnaparamita. Diligently read and recite it, explain it, and keep it properly in mind. Practice in accordance with what is taught herein in the prajnaparamita.’

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

Again, Kausika! Suppose a good man or good woman teaches and transforms sentient beings in one Jambudvipa, up to and including sentient beings in lands throughout the ten directions as numerous as the sands of the Ganges, causing them to generate the aspiration for bodhi and even attain the stage of non-retrogression. Although the merit acquired would be exceedingly great, it would still not equal the merit of one who expounds prajnaparamita to others, using causes and conditions to reveal, demonstrate, analyze, and enable them to understand it, and who instructs them to practice in accordance with the teachings of prajnaparamita, whereby they will attain omniscience and unsurpassed bodhi.

Why is this? Because from within prajnaparamita arise great bodhisattvas who have first generated the aspiration, up to and including great bodhisattvas who have attained non-retrogression.

Again, Kausika! Suppose sentient beings in one Jambudvipa, up to and including those in worlds throughout the ten directions as numerous as the sands of the Ganges, generate the aspiration to seek unsurpassed bodhi, and a good man or good woman extensively expounds the meaning of prajnaparamita for them, revealing, demonstrating, analyzing, and enabling them to understand it.

If someone expounds prajnaparamita for a single non-retrogressing bodhisattva, revealing, demonstrating, analyzing, and enabling that bodhisattva to understand it, this person acquires exceedingly great merit.

Again, Kausika! Suppose sentient beings in one Jambudvipa, up to and including those in worlds throughout the ten directions as numerous as the sands of the Ganges, have all attained the stage of non-retrogression, and a good man or good woman expounds the meaning of prajnaparamita to those beings. If among them there is a single bodhisattva who wishes quickly to realize unsurpassed bodhi, and someone expounds the meaning of prajnaparamita to that bodhisattva, that person acquires the greatest merit of all.”

The Lord of the Gods replied: “Blessed One! As a great bodhisattva draws ever nearer to unsurpassed bodhi, that bodhisattva should all the more be taught and guided in the practice of the six paramitas, and all the more be taught and guided in the practice of inner emptiness through to the emptiness of nonexistence and existence, the four foundations of mindfulness through to the eighteen distinctive qualities of a Buddha. One should also make offerings of clothing, bedding, food and drink, medicines, and whatever else is needed.

A good man or good woman who makes offerings to this great bodhisattva through gifts of Dharma and material gifts acquires merit, because this great bodhisattva will quickly attain unsurpassed bodhi.”

Venerable Subhuti said: “Excellent, excellent! Kausika! For the sake of the noble disciples, you have encouraged and comforted the great bodhisattvas. For the sake of unsurpassed bodhi, they should be benefited through gifts of Dharma and material gifts. In principle, it should indeed be so.

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

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

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

Kausika! Therefore, the great bodhisattvas train in the six paramitas through to the eighteen distinctive qualities of a Buddha.

By training in the six paramitas through to the eighteen distinctive qualities of a Buddha, they attain unsurpassed bodhi.

Because unsurpassed bodhi is attained, the three evil destinies of hell beings, hungry ghosts, and animals are brought to an end. Thus, noble lineages arise in the world; the heavenly realms from the Heaven of the Four Great Kings through to the Heaven of Neither Perception nor Non-Perception arise; dana-paramita arises; inner emptiness through to the emptiness of nonexistence and existence arise; the four foundations of mindfulness through to the eighteen distinctive qualities of a Buddha arise; and the sravaka vehicle, the pratyekabuddha vehicle, and the Buddha vehicle all appear in the world.”