佛說佛母出生三法藏般若波羅蜜多經

Chapter 3: The Merit of the Jeweled Stūpa (Part 3)

At that time, the Venerable Ānanda addressed the Buddha: World-Honored One, why do you not praise and expound the names of the Perfection of Giving (Dāna-pāramitā), the Perfection of Moral Discipline (Śīla-pāramitā), the Perfection of Patience (Kṣānti-pāramitā), the Perfection of Diligence (Vīrya-pāramitā), the Perfection of Meditation (Dhyāna-pāramitā), and such names as these? Why do you speak only of and praise the merit of the Perfection of Wisdom (Prajñā-pāramitā)?

The Buddha said to Ānanda: So it is, so it is. Among the perfections, I speak only of the Perfection of Wisdom as being supremely praised. Why is this? Ānanda, you should now know that this Perfection of Wisdom, in relation to the other five perfections, for the most part leads them all. Ānanda, what do you think? If one practices giving but does not dedicate it toward the All-Knowing Wisdom (sarvajñā), can the perfection be accomplished?

Ānanda addressed the Buddha: No, World-Honored One.

The Buddha said: Ānanda, if one practices moral discipline, patience, diligence, and meditation but does not dedicate them toward the All-Knowing Wisdom, can the perfections be accomplished? And this very Perfection of Wisdom, if it is not dedicated toward the All-Knowing Wisdom, can it be accomplished as a perfection?

No, World-Honored One.

The Buddha said: Ānanda, what do you think? Is there a root of goodness of inconceivable wisdom that is dedicated toward the All-Knowing Wisdom?

Ānanda addressed the Buddha: World-Honored One, so it is, so it is. There is a root of goodness of supreme, inconceivable wisdom that is dedicated toward the All-Knowing Wisdom.

The Buddha said to Ānanda: Therefore you should know that because one dedicates the roots of goodness toward the All-Knowing Wisdom, they are called the perfections; and because one dedicates the Dharma of the Supreme Meaning (paramārtha) toward the All-Knowing Wisdom, it is called the Perfection of Wisdom. Therefore, Ānanda, because those roots of goodness are dedicated toward the All-Knowing Wisdom, the Perfection of Wisdom leads the five perfections.

Those five perfections abide within the dharmas that accord with the Perfection of Wisdom. By means of this Perfection of Wisdom, the perfections all become complete and full. Ānanda, for this reason I praise the Perfection of Wisdom above all. It is like scattering various seeds upon the ground.

Because they are united with the right time and place, they all grow and develop. Those seeds rely upon the earth and so abide. If they did not rely upon the earth, they could not grow.

So it is with the Perfection of Wisdom: it is able to encompass the other five perfections. These five dharmas all rely upon the Perfection of Wisdom and so abide, and by means of the Perfection of Wisdom they are increased. Therefore the five dharmas are all called perfections. Ānanda, for this reason you should know that the Perfection of Wisdom leads those five dharmas.

At that time, Śakra, Lord of the Devas, addressed the Buddha: World-Honored One, as the Buddha has said, the Dharma-gate of the Perfection of Wisdom has very great merit. Even if the Tathāgata, the Worthy of Offerings, the Perfectly and Completely Enlightened One, were to use all manner of words to extol and praise it, he still could not exhaust it. Therefore good men and good women should, with regard to this Dharma-gate of the Perfection of Wisdom, receive and uphold it, recite it, remember it, contemplate it, and cultivate it as has been said.

The Buddha said: Kauśika, excellent! Excellent! As you have said, with regard to this Dharma-gate of the Perfection of Wisdom, I do not say only that one who can receive and uphold it, recite it, transmit it, and expound it has great merit.

If there be a good man or good woman who can merely take this Perfection of Wisdom and copy it out as a scripture, placing it in a pure place, revering and honoring it, and with various flowers, incense, lamps, perfumed unguents, banners, jeweled canopies, fine garments, and all manner of offerings make offerings to it, you should know that this person proclaims that the Buddha-Dharma has long abided in this world. Because of this causal condition, the Buddha-eye is not severed and the True Dharma is not extinguished; and each and every bodhisattva-mahāsattva who receives and upholds it then attains the Dharma-eye that is indestructible and inextinguishable.

Kauśika, one who receives, upholds, and recites that Perfection of Wisdom attains such merit in this present life.

At that time, Śakra, Lord of the Devas, addressed the Buddha: World-Honored One, if there be a good man or good woman who, with regard to this Perfection of Wisdom, can merely copy it out as a scripture, place it in a pure place, and with flowers, incense, lamps, perfumed unguents, banners, jeweled canopies, and so forth make offerings according to their ability, then I will come to protect and be mindful of that person, so that they suffer no decline or affliction; how much more so one who, with regard to this Perfection of Wisdom, further receives and upholds it, recites it, remembers it, contemplates it, and for the sake of others expounds its meaning—this person's merit is immeasurable and boundless.

The Buddha said to Śakra, Lord of the Devas: Excellent! Excellent! Kauśika, if there be a good man or good woman who, in the places where this Perfection of Wisdom is spoken, then there are countless hundreds of thousands of devaputras who, in order to hear the Dharma, come to that place to hear and receive the True Dharma. If the one speaking the Dharma becomes weary in mind and does not delight in speaking, then those devaputras add strength to them so that they do not retreat, causing them to be diligent and to delight in expounding it. Kauśika, one who receives, upholds, and recites the Perfection of Wisdom attains such merit in this present life.

Furthermore, Kauśika: If one upholds this True Dharma, when the good man or good woman speaks this Perfection of Wisdom amid the fourfold assembly, their mind is without fear, without dread of being questioned and challenged; they answer according to what is asked, and are far removed from all errors. Why is this? Because they are protected and upheld by the power of the Perfection of Wisdom.

With regard to this Perfection of Wisdom, one who wishes to find fault has no opportunity to do so. Why is this? Because this Perfection of Wisdom is removed from all errors.

Therefore one who expounds the Perfection of Wisdom likewise cannot have any fault found in it. Therefore that good man or good woman, when speaking the Dharma, gives rise to no anxiety or fear. Kauśika, one who receives, upholds, and recites the Perfection of Wisdom attains such merit in this present life.

Furthermore, Kauśika: If a good man or good woman receives, upholds, and recites the Perfection of Wisdom, this person is revered and cherished by their father and mother, by close friends, and even by śramaṇas, brahmins, and so forth; whether already arisen or not yet arisen, all matters of litigation, disputes, quarrels, decline, and affliction, and so forth, are all kept far away. Kauśika, one who receives, upholds, and recites the Perfection of Wisdom attains such merit in this present life.

Furthermore, Kauśika: If a good man or good woman, with regard to this Perfection of Wisdom, copies it out as a scripture and reverently enshrines it with offerings, then wherever this scripture is, there are the Four Great Heavenly Kings. As for one who abides in the mind of Supreme, Perfect, Complete Enlightenment (Anuttara-samyak-saṃbodhi), the devaputras, out of reverence for the Dharma, all come to that person's place to gaze upon it, pay homage, praise it, rejoice in it, and receive it reverently upon their heads.

Having gazed upon it, paid homage, and received it upon their heads, they then return to their heavenly realms. There are devaputras abiding in the mind of bodhi in the Heaven of the Thirty-Three (Trāyastriṃśa), devaputras abiding in the mind of bodhi in the Yāma Heaven, devaputras abiding in the mind of bodhi in the Tuṣita Heaven, devaputras abiding in the mind of bodhi in the Nirmāṇarati Heaven, and devaputras abiding in the mind of bodhi in the Paranirmita-vaśavartin Heaven.

Such devaputras of the Desire Realm, all out of reverence for the Dharma, go to that place to gaze upon it, pay homage, praise it, rejoice, and receive it upon their heads. Having gazed upon it, paid homage, and received it upon their heads, each one returns again to their own heavenly realm.

Furthermore, Kauśika: The devas of the Form Realm—namely the devas of the Brahmā Host (Brahmakāyika), the devas who are Brahmā's Ministers (Brahmapurohita), the Great Brahmā (Mahābrahmā) devas, the devas of Limited Radiance (Parīttābha), the devas of Immeasurable Radiance (Apramāṇābha), the devas of Streaming Radiance (Ābhāsvara), the devas of Limited Purity (Parīttaśubha), the devas of Immeasurable Purity (Apramāṇaśubha), the devas of Universal Purity (Śubhakṛtsna), the Cloudless devas (Anabhraka), the devas of Merit-Born (Puṇyaprasava), the devas of Vast Fruit (Bṛhatphala), the devas Free of Affliction (Avṛha), the devas Free of Heat (Atapa), the devas of Excellent Vision (Sudṛśa), the devas of Excellent Manifestation (Sudarśana), and the devas of the Highest of Form (Akaniṣṭha).

Those devaputras abiding in the mind of bodhi in such heavenly realms, out of reverence for the Dharma, go to that place to gaze upon it, pay homage, praise it, rejoice, and receive it upon their heads. Having gazed upon it, paid homage, and received it upon their heads, they again return to their own heavenly realms.

Furthermore, Kauśika: Those who receive, uphold, and recite the Perfection of Wisdom—good men and good women—should give rise to a mind such as this: "Throughout the immeasurable, incalculable (asaṃkhya) world-systems of the ten directions, all the devas, nāgas, yakṣas, gandharvas, asuras, garuḍas, kiṃnaras, mahoragas, humans, non-humans, and so forth, out of reverence for the Dharma, come to the place where the scripture of the Perfection of Wisdom is, to gaze upon it, pay homage, and hear and receive it.

If they come, I will, for their sake, give the gift of the Dharma, so that they all obtain the Dharma and return." Kauśika, wherever this scripture of the Perfection of Wisdom is, I do not say only that the devaputras abiding in the mind of bodhi belonging to the Desire Realm and Form Realm of a single Four-Continent World, out of reverence for the Dharma, come to that place to gaze upon it, pay homage, and receive it upon their heads.

Kauśika, even the devaputras abiding in the mind of bodhi belonging to the Desire Realm and Form Realm of the three-thousandfold great-thousand world-system, each one, out of reverence for the Dharma, come to the place where this scripture of the Perfection of Wisdom is, to gaze upon it, pay homage, praise it, rejoice, and receive it upon their heads. Having gazed upon it, paid homage, and received it upon their heads, they again return to their own heavenly realms.

Furthermore, Kauśika: As for those who receive, uphold, and recite the Perfection of Wisdom—good men and good women—in the dwelling place where they keep this scripture, the palaces, houses, and various chambers all become firm and secure, peaceful, and indestructible; that place then has great majestic power. Devas, nāgas, yakṣas, gandharvas, asuras, garuḍas, kiṃnaras, mahoragas, humans, non-humans, and so forth, constantly come to that place to hear and receive the True Dharma.

At that time, Śakra, Lord of the Devas, addressed the Buddha: World-Honored One, if the multitudes of devas, nāgas, spirits, and so forth, come, how can that good man or good woman know it?

The Buddha said to Śakra, Lord of the Devas: Kauśika, as for one who upholds this True Dharma—a good man or good woman—if they see a great radiance, they should know that this is the multitudes of devas, nāgas, spirits, and so forth, coming to that place to hear and receive the True Dharma. Furthermore, if they smell subtle and wondrous fragrances, they should know that this sign too is the multitudes of devas, nāgas, spirits, and so forth, going to that place.

Therefore, Kauśika, as for one who upholds this True Dharma—a good man or good woman—in their dwelling place they should constantly keep their chambers pure, dignified, and clean, removing all filth and so forth. If the multitudes of devas, nāgas, spirits, and so forth, when they come to that dwelling place and see these signs of purity, then those multitudes of devas, nāgas, and spirits all give rise to a mind of joy, delight, and bliss.

Then the feeble ghosts and spirits who were there before all depart far from those chambers. Why is this? Because those feeble ghosts and spirits constantly rely upon the devas, nāgas, and spirits of great majestic power.

Those feeble ghosts and spirits constantly follow the devas, nāgas, and spirits of great majestic power, going everywhere. Therefore, Kauśika, wherever this scripture of the Perfection of Wisdom is, if those who uphold the Dharma are constantly able to keep that place pure, dignified, and clean, then this is precisely revering the eye of the True Dharma. Kauśika, this good man or good woman, because they revere and uphold the power of the True Dharma of the Perfection of Wisdom, therefore in this present life attain very great merit.

Furthermore, Kauśika: This good man or good woman, when they receive and uphold the Perfection of Wisdom, their body is not weary and their mind is not slack; they are removed from all afflictions, delighted, blissful; they sleep at peace and wake at peace; in their dreams they behold supreme and excellent visions. They may behold the Tathāgata, the Worthy of Offerings, the Perfectly and Completely Enlightened One, at the place of the bodhimaṇḍa; or they behold the Tathāgata, the Worthy of Offerings, the Perfectly and Completely Enlightened One, turning the Great Dharma-Wheel; or they behold the jeweled stūpa of the relics of the Tathāgata; or they behold the assemblies of śrāvakas; or they behold the assemblies of bodhisattva-mahāsattvas;

or they hear the expounding of the profound Dharma-voice of the Perfection of Wisdom; or they hear the expounding of the dharmas of the factors of enlightenment (bodhi-pakṣya); or they behold again bodhisattva-mahāsattvas who have just realized Supreme, Perfect, Complete Enlightenment; or they behold bodhisattva-mahāsattvas receiving and upholding this Dharma-gate of the Perfection of Wisdom; or they hear the expounding of the Perfection of Wisdom that encompasses the All-Knowing Wisdom; or they behold a Buddha-land vast and pure; or they hear the Buddhas, the World-Honored Ones, using skillful means to expound the Dharma to bodhisattvas;

or they behold a single Tathāgata, the Worthy of Offerings, the Perfectly and Completely Enlightened One, in some direction, some place, some world-system, expounding the Dharma to hundreds of thousands of koṭīs of myriads of bodhisattvas and śrāvakas, reverently surrounding him.

Kauśika, this good man or good woman, having beheld these supreme and excellent signs in their dreams, when they awaken, their body and mind are light and joyful. After this person has obtained such joy and bliss, with regard to whatever fine food and drink there may be, they give rise to no thought of craving. It is like a bhikṣu who cultivates the practice of meditative correspondence (yoga): when they arise from concentration, with regard to whatever fragrant and fine food and drink there may be, they give rise to no mindful thought of it.

Kauśika, so it is also with the good man or good woman who receives and upholds the Perfection of Wisdom. Why is this? Because this good man or good woman, abiding in the Perfection of Wisdom in contemplative practice that corresponds with it, then attains from the devas, nāgas, spirits, and so forth, an increase in the strength of their physical form.

Therefore with regard to all food and drink they give rise to no mindful thought of it. Kauśika, one who receives and upholds the Perfection of Wisdom—a good man or good woman—in this present life attains such merit.

Furthermore, Kauśika: If a good man or good woman can merely take this Perfection of Wisdom, copy it out as a scripture, and reverently enshrine it with offerings, you should know that this person attains very great merit. How much more so one who, out of a desire to seek Great Enlightenment, with regard to this Dharma-gate of the Perfection of Wisdom, gives rise to a mind of faith and understanding, hears it, receives it, recites it, and broadly expounds its meaning for the sake of others, causing the True Dharma to abide long in the world.

Because of this causal condition, the Buddha-eye is not severed and the True Dharma is not extinguished. The multitudes of bodhisattva-mahāsattvas, each and every one, receive and uphold it, proclaim it, and expound it, and then attain the Dharma-eye that is indestructible and inextinguishable.

Furthermore, Kauśika: With various flowers, incense, lamps, perfumed unguents, banners, jeweled canopies, fine garments, and all manner of such offerings—you should know that, because of this causal condition, this person attains immeasurable, boundless merit. Therefore, Kauśika: If a good man or good woman wishes to accomplish such supreme merit, they should, with regard to this Dharma-gate of the Perfection of Wisdom, give rise to a mind of faith and understanding, receive and uphold it, recite it, remember it, contemplate it, and even broadly expound its meaning for the sake of others, and furthermore revere and honor it, and with various flowers, incense, lamps, perfumed unguents, banners, jeweled canopies, and all manner of offerings make offerings to it.

Chapter 4: Praising the Merit

At that time, the World-Honored One said to Śakra, Lord of the Devas: Kauśika, if one were to take one portion consisting of the relics of the Tathāgata filling the whole of Jambudvīpa, and one portion consisting of the copying out of this scripture of the Perfection of Wisdom, of these two portions which would you take?

Śakra, Lord of the Devas, addressed the Buddha: World-Honored One, if one were to take the relics of the Tathāgata filling the whole of Jambudvīpa together with the scripture of the Perfection of Wisdom, each as one portion, of these two portions I would take the portion of the Perfection of Wisdom. Why is this? The Buddhas, the Tathāgatas, have the body of transformation-marks, the body of true meaning, and the body of expounding the Dharma; because such bodies are all born from the Dharma-body, born from the True Reality.

The True Reality is precisely the Perfection of Wisdom. The bodies of the Buddhas, the World-Honored Ones, are likewise born from this Perfection of Wisdom. Therefore, to gaze upon, pay homage to, and make offerings to the relics of the Tathāgata—though one makes offerings to the relics of the Tathāgata—is not equal to revering and making offerings to this Perfection of Wisdom.

Why is this? Because the bodies of the Tathāgata are born from this Perfection of Wisdom.

World-Honored One, it is like when I sit in the Hall of Good Dharma in the Heaven of the Thirty-Three, expounding the essentials of the Dharma for the devaputras. If at that time, due to some causal condition, I must leave that seat, and devaputras—perhaps some who arrive—though they do not see me, yet turn toward that seat to gaze upon it, pay homage, revere it, circumambulate it, and then depart. They think thus: "Śakra, Lord of the Devas, upon this seat, constantly expounds the essentials of the Dharma for the devaputras; therefore I now gaze upon and pay homage to this seat." World-Honored One, so it is also with the Tathāgata, the Worthy of Offerings, the Perfectly and Completely Enlightened One.

The All-Knowing Wisdom of the Tathāgata relies upon the body of the Tathāgata. This body in turn is attained through the All-Knowing Wisdom. Because of this condition, from the wisdom of true reality is born the All-Knowing Wisdom-knowledge of the Tathāgata.

This wisdom in turn is born from the Perfection of Wisdom. World-Honored One, therefore, of the two portions, I take only the portion of the Perfection of Wisdom. World-Honored One, it is not that I am not reverent toward the relics of the Buddha, for those relics of the Tathāgata are born from the Perfection of Wisdom.

Therefore, that I take the portion of the Perfection of Wisdom is precisely making offerings to the relics of the Tathāgata.

World-Honored One, beyond the relics of the Tathāgata throughout this Jambudvīpa, if there were relics of the Tathāgata throughout the Four Great Continents, or throughout a small-thousand world-system, or throughout a middle-thousand world-system; and beyond this number, suppose there were relics of the Tathāgata throughout the three-thousandfold great-thousand world-system, taken as one portion. And one were to take one portion consisting of the copied scripture of this Perfection of Wisdom.

World-Honored One, of the two portions, I would still take only the portion of the Perfection of Wisdom. World-Honored One, it is not that I am not reverent toward the relics of the Tathāgata, for the relics of the Tathāgata, the Worthy of Offerings, the Perfectly and Completely Enlightened One, are born from the Perfection of Wisdom. The bodies of the Tathāgata are the support of the All-Knowing Wisdom, and this All-Knowing Wisdom in turn is born from the Perfection of Wisdom.

Therefore, of the two portions, I take only the portion of the Perfection of Wisdom.

World-Honored One, it is like a great maṇi-jewel, complete in form and marks, possessing great merit; in place after place, the classes of non-humans seek it yet cannot obtain it. In the dwelling places of those non-humans, if a man or woman holds this maṇi-jewel and enters into their house, then those non-humans will depart from that house. Furthermore, if a person merely places this jewel upon their body, this person can put an end to all evil, vicious matters, afflictions, and so forth.

Furthermore, if a person is afflicted with diseases of wind, diseases of phlegm, and so forth, they should take this jewel and bear it upon their body, and then all sicknesses and sufferings are eliminated. This maṇi-jewel, in the darkness of night, can shine and illuminate. If a place encounters severe and intense heat, this maṇi-jewel can make it cool.

If a place encounters excessive cold, this maṇi-jewel can make it warm. If a place is afflicted by great venomous creatures and so forth that cause harm, if that place has this great maṇi-jewel, they will of their own accord depart and be unable to do harm. Furthermore, if a person is injured by venomous creatures, if that person sees this maṇi-jewel, then the venom immediately vanishes.

Furthermore, if a person is afflicted with eye diseases and cannot clearly see the marks of objects, they should take this maṇi-jewel and place it upon their eyes. This person then sees clearly and is removed from all afflictions. Furthermore, if one takes this jewel and places it into water, this jewel then becomes the same color as the water.

If one takes this jewel and places it into water that is blue, yellow, red, or white, this jewel can take on the same color as each of those colors. Furthermore, if one takes this jewel and places it into a garment of various colors—blue, yellow, red, white—this jewel can take on the same color as each of those colors of the garment. If one takes this jewel and places it into filthy water, then the water becomes clean.

World-Honored One, that maṇi-jewel is complete in form and marks, and possesses such merit.

At that time, the Venerable Ānanda said to Śakra, Lord of the Devas: As you have said, the great maṇi-jewel possesses all these merits. Is this a jewel of the heavenly realm? Is this a jewel of the human realm?

Śakra, Lord of the Devas, addressed Ānanda: This is a great maṇi-jewel of the heavenly realm. The people of Jambudvīpa also have such a jewel, but human beings rarely give rise to reverence and cherishing toward it. Only the jewel of the heavenly realm do human beings delight in and esteem, because it is complete in all forms and marks and supreme merit.

If one compares the jewel of Jambudvīpa with the jewel of the heavenly realm, then a hundredth part does not equal it, a thousandth part does not equal it, a hundred-thousandth part does not equal it, a koṭīth part does not equal it, a hundred-koṭīth part does not equal it, a thousand-koṭīth part does not equal it, a hundred-thousand-koṭīth part does not equal it; the part of calculation, the part of counting, and the part of analogy, even down to the upaniṣad part, none equals it.

This maṇi-jewel of the heavenly realm is fully complete in all marks. If one takes a jeweled casket to hold this wondrous jewel, then even when the jewel is taken away, this jeweled casket is still complete in all merits and is revered by people. Why is this?

Because it is the vessel that held the great, wondrous jewel.

At that time, Śakra, Lord of the Devas, addressed the Buddha: World-Honored One, so it is also with the Perfection of Wisdom: it is complete in the merit of the All-Knowing Wisdom-knowledge; and the relics of the Tathāgata, the Worthy of Offerings, the Perfectly and Completely Enlightened One, after he has entered Nirvāṇa, are also gazed upon, paid homage to, and offered to. Why is this? The All-Knowing Wisdom-knowledge relies upon the body of the Tathāgata. Therefore the relics of the Tathāgata are like that casket which held the jewel. The All-Knowing Wisdom-knowledge is like the jewel that was held. For this reason, the relics of the Tathāgata are gazed upon, paid homage to, and offered to.

World-Honored One, if a Buddha, a Tathāgata, expounds the Perfection of Wisdom for all the world. With such an event, there then arises true offering. If one who expounds the Dharma can, for the sake of others, speak the Perfection of Wisdom, this likewise gives rise to true offering.

It is like a royal minister who receives the king's command and goes to a place crowded with people, giving rise to no anxiety or fear, because he relies upon the power of the majestic virtue of that king. So it is also with the masters who expound the Dharma: with regard to all sentient beings, they expound the essentials of the Dharma yet give rise to no anxiety or fear, because they rely upon the power of the merit of the Great Dharma.

Therefore, to revere and make offerings to the master who expounds the Dharma—because one makes offerings to the Dharma-master—the relics of the Tathāgata are also offered to. World-Honored One, as was said above, the relics of the Tathāgata throughout the three-thousandfold great-thousand world-system. Suppose one were to take one portion consisting of the relics of the Tathāgata throughout world-systems as numerous as the sands of the Ganges of three-thousandfold great-thousand world-systems, and again take one portion consisting of the scripture of the Perfection of Wisdom.

World-Honored One, of these two portions, I would still take the portion of the Perfection of Wisdom. World-Honored One, it is not that I do not revere the relics of the Tathāgata; it is only because the relics of the Tathāgata are born from the Perfection of Wisdom and serve as the support of the All-Knowing Wisdom. Therefore I should revere and make offerings to the Perfection of Wisdom.

Therefore, World-Honored One, if one makes offerings to this Perfection of Wisdom, this is equal to making offerings to the Buddhas of the past, present, and future.

Furthermore, World-Honored One: If a good man or good woman wishes to behold the true bodies of those Buddhas, the Tathāgatas, who are expounding the Dharma in the immeasurable, boundless, incalculable (asaṃkhya) world-systems of the ten directions, then they should, with regard to this Perfection of Wisdom, cultivate it in accordance with the Dharma; and with regard to this Perfection of Wisdom, abide in correspondence with it and contemplate it as it truly is.

At that time, the World-Honored One said to Śakra, Lord of the Devas: So it is, so it is. Kauśika, the Tathāgatas, the Worthies of Offerings, the Perfectly and Completely Enlightened Ones of the past, all by cultivating this Perfection of Wisdom, attained the accomplishment of Supreme, Perfect, Complete Enlightenment. Immeasurable, innumerable Tathāgatas, Worthies of Offerings, Perfectly and Completely Enlightened Ones, all by cultivating this Perfection of Wisdom, accomplished Supreme, Perfect, Complete Enlightenment. Kauśika, I, who am now a Tathāgata, Worthy of Offerings, Perfectly and Completely Enlightened One of the present, also cultivated the Perfection of Wisdom and thereby attained Supreme, Perfect, Complete Enlightenment.

Śakra, Lord of the Devas, addressed the Buddha: World-Honored One, the Great Perfection refers to the Perfection of Wisdom. The Tathāgata, the Worthy of Offerings, the Perfectly and Completely Enlightened One, by cultivating this Perfection of Wisdom, knows truly and as it really is the various mental activities of all sentient beings.

The Buddha said: So it is, so it is. Kauśika, the bodhisattva-mahāsattvas, within the stream of birth and death, cultivating this Perfection of Wisdom, are able to know clearly the various mental activities of all sentient beings.

At that time, Śakra, Lord of the Devas, addressed the Buddha: World-Honored One, does a bodhisattva-mahāsattva practice only the Perfection of Wisdom, or do they also practice the other perfections?

The Buddha said: Kauśika, bodhisattva-mahāsattvas all practice the six perfections.

Furthermore, Kauśika: As bodhisattva-mahāsattvas practice this Perfection of Wisdom, it leads the perfections. That is to say, the Perfection of Giving is able to relinquish, the Perfection of Moral Discipline is able to guard, the Perfection of Patience is able to accept, the Perfection of Diligence is able to increase, the Perfection of Meditation is able to abide in stillness, and the Perfection of Wisdom is able to know clearly all dharmas; because it knows clearly all dharmas, it is able to open the way for the perfections, with skillful means embracing them. From the Perfection of Wisdom one dedicates toward the All-Knowing Wisdom, dedicates toward the supreme pure Dharma-realm.

Kauśika, it is like Jambudvīpa, which has all manner of trees, all manner of forms and marks, all manner of trunks and roots, all manner of branches and leaves, all manner of flowers and fruits. Although each kind differs in this way, yet the shadows of the trees are one and the same, without difference. Kauśika, so it is also with the perfections. Although they differ, yet by using the skillful means of the Perfection of Wisdom, they are all dedicated toward that All-Knowing Wisdom.

Śakra, Lord of the Devas, addressed the Buddha: How rare, World-Honored One. The Perfection of Wisdom is complete in great merit; the Perfection of Wisdom is complete in immeasurable merit; the Perfection of Wisdom is complete in boundless merit.

Chapter 5: True Merit and Virtue (Part 1)

At that time, Śakra, Lord of the Devas, addressed the Buddha: World-Honored One, if there be a good man or good woman who, out of a desire to seek Great Enlightenment, with regard to this Dharma-gate of the Perfection of Wisdom, gives rise to a mind of faith and understanding, hears it, receives it, recites it, and even explains its meaning for the sake of others, causing that True Dharma to abide long in the world; and because of this causal condition causes the Buddha-eye not to be severed and the True Dharma not to be extinguished, and the multitudes of bodhisattva-mahāsattvas each receive and uphold it, then attaining the True Dharma that is indestructible and inextinguishable.

Moreover, having heard it, they further praise it thus: "This Perfection of Wisdom has great benefit, is a great reward, is complete in immeasurable, vast merit, just as it is known. This Perfection of Wisdom is a great protection; this Perfection of Wisdom is to be revered; this Perfection of Wisdom is supreme and hard to obtain; this Perfection of Wisdom gives rise to faith and understanding." This good man or good woman, with regard to this Perfection of Wisdom, themselves praise it, revere it, and honor it, and further with various flowers, incense, lamps, perfumed unguents, banners, jeweled canopies, fine garments, and all manner of such offerings make offerings to it.

And again, if there be a good man or good woman who takes this scripture of the Perfection of Wisdom and passes it on to others, causing them to make offerings to it. World-Honored One, of such good men and good women, whose attained merit and virtue is greater?

The Buddha said to Śakra, Lord of the Devas: Kauśika, I will ask you, and you may answer as you wish. What do you think? If a good man or good woman, after the Tathāgata has entered Nirvāṇa, takes my relics and reveres, honors, and makes all manner of offerings to them; and if again there be a good man or good woman who takes the Buddha's relics, and having themselves made offerings to them, passes them on to others, causing them to revere, honor, and make offerings to them. Of such good men and good women, whose attained merit and virtue is greater?

Śakra, Lord of the Devas, addressed the Buddha: World-Honored One, if a good man or good woman, though they themselves make offerings to the relics of the Tathāgata, this is not equal to one who takes the Buddha's relics and passes them on to others, causing them to make offerings. The merit and virtue attained by this latter is very great in amount.

The Buddha said: So it is, so it is. Kauśika, if a good man or good woman takes this Perfection of Wisdom, copies it out as a scripture, and themselves makes offerings to it, this is not equal to one who takes this Perfection of Wisdom, copies it out as a scripture, and passes it on to others, causing them to make offerings. This good man or good woman, because of that causal condition, attains very much merit.

Furthermore, Kauśika: If there be a good man or good woman who, with regard to the sentient beings throughout that Jambudvīpa, instructs and transforms each one, causing them to cultivate the ten wholesome deeds. Kauśika, what do you think? Does this person, by means of this causal condition, attain much merit?

Śakra, Lord of the Devas, addressed the Buddha: Very much, World-Honored One.

The Buddha said: Kauśika, this good man or good woman, by means of this causal condition, attains much merit, yet this is not equal to one who, with regard to this Perfection of Wisdom, gives rise to a mind of faith and understanding, gives rise to the mind of bodhi, abides in the Dharma of bodhi, takes this Perfection of Wisdom and copies it out as a scripture, receives and upholds it, recites it, gives rise to a mind of joy, and expounds it for the sake of others; or who further explains its meaning for the sake of others, and with regard to this True Dharma gives rise to a pure mind, removed from all doubts, and further encourages others, causing them to receive and uphold it, speaking thus: Good man, this Perfection of Wisdom is the path of the bodhisattva.

You should train yourself in this Dharma. By training thus, one can quickly realize Supreme, Perfect, Complete Enlightenment, and can cause all the realms of sentient beings to abide in the True Reality of Suchness (tathatā). Kauśika, this good man or good woman attains very much merit.

Furthermore, Kauśika: Beyond the sentient beings throughout this Jambudvīpa, if there be a person who, for the sentient beings throughout the Four Great Continents, instructs and transforms each one, causing them to cultivate the ten wholesome deeds. And beyond this number, if there be sentient beings throughout a small-thousand world-system, and again one instructs and transforms each one, causing them to cultivate the ten wholesome deeds.

And beyond this number, if there be sentient beings throughout a middle-thousand world-system, and again one instructs and transforms each one to cultivate the ten wholesome deeds. And beyond this number, if there be sentient beings throughout the three-thousandfold great-thousand world-system, and again one teaches them to cultivate wholesomeness. And beyond this number, there be such sentient beings even throughout three-thousandfold great-thousand world-systems as numerous as the sands of the Ganges, and again one instructs and transforms each one, causing them to cultivate the ten wholesome deeds.

Kauśika, what do you think? Does that person, by means of this causal condition, attain much merit?

Śakra, Lord of the Devas, addressed the Buddha: Very much, World-Honored One.

The Buddha said: Kauśika, this good man or good woman, by means of this causal condition, attains much merit, yet this is not equal to one who, with regard to this Perfection of Wisdom, gives rise to a mind of faith and understanding, gives rise to the mind of bodhi, abides in the Dharma of bodhi, takes this Perfection of Wisdom and copies it out as a scripture, receives and upholds it, recites it, gives rise to a mind of joy, and expounds it for the sake of others, or explains its meaning for the sake of others; and with regard to this True Dharma gives rise to a pure mind, removed from all doubts, and further encourages others, causing them to receive and uphold it, speaking thus: "Good man, this Perfection of Wisdom is the path of the bodhisattva.

You should train yourself in this Dharma. By training thus, one can quickly realize Supreme, Perfect, Complete Enlightenment, and can cause all the realms of sentient beings to abide in the True Reality of Suchness." Kauśika, this good man or good woman attains very much merit.