佛說佛母出生三法藏般若波羅蜜多經

Chapter 27: The Meaning of Firmness

At that time, the Venerable Śāriputra said to the Venerable Subhūti: If a bodhisattva-mahāsattva practices this profound Prajñāpāramitā, then he practices the meaning of firmness.

Subhūti said: So it is, so it is. Śāriputra, when a bodhisattva-mahāsattva practices this profound Prajñāpāramitā, he is practicing the meaning of firmness.

At that time, there were a thousand assemblies of devaputras of the Realm of Desire who thought: The bodhisattva-mahāsattva, for the sake of Supreme Perfect Enlightenment, practices this profound Prajñāpāramitā. Although he also clearly knows the characteristics of all dharmas and enters into the nature of all dharmas, yet he does not abide in the Reality realized by the Śrāvakas and Pratyekabuddhas. For this reason, he is worthy of reverent homage.

At that time, the Venerable Subhūti, knowing that they were thinking thus, said to the devaputras: That a bodhisattva-mahāsattva practices this profound Prajñāpāramitā, yet does not realize the Reality of those Śrāvakas and Pratyekabuddhas—this is not yet anything difficult. Why? If a bodhisattva-mahāsattva dons the armor of vigor, wishing to liberate immeasurable, countless, boundless sentient beings, causing them all to abide in the Great Parinirvāṇa, this is what is difficult.

Why? Because sentient beings are ultimately Apart, therefore they do not exist. Because they do not exist, the characteristic of sentient beings cannot be apprehended.

Therefore, sentient beings cannot be liberated. Devaputras, if a bodhisattva wishes to liberate sentient beings, this is to wish to liberate empty space. Why?

Because empty space is Apart, therefore sentient beings too are Apart; because empty space does not exist, therefore sentient beings too do not exist, and ultimately there are no sentient beings who can be liberated. That bodhisattva-mahāsattvas wish to liberate them—this is what is difficult. Devaputras, it is just like a person who quarrels with that empty space; that the Buddha says the characteristic of sentient beings cannot be apprehended—the meaning is likewise.

Why? Because sentient beings are Apart, form too is Apart. Because sentient beings are Apart, feeling, perception, formations, and consciousness too are Apart.

Because sentient beings are Apart, so too, all the way to all dharmas, are Apart. Devaputras, if a bodhisattva-mahāsattva, hearing it spoken thus, is not alarmed, not afraid, does not retreat, does not lose heart, you should know that this is practicing Prajñāpāramitā.

At that time, the World-Honored One said to the Venerable Subhūti: By what cause and condition is it that a bodhisattva-mahāsattva, hearing it spoken thus, is not alarmed, not afraid, does not retreat, does not lose heart?

Subhūti said: Because all dharmas are Apart, therefore there is no losing heart. Why? World-Honored One, that which is lost cannot be apprehended, a dharma already lost cannot be obtained, and the place where it is lost also cannot be apprehended. For this cause and condition, a bodhisattva-mahāsattva, hearing it spoken thus, is not alarmed, not afraid, does not retreat, does not lose heart.

The Buddha said: Subhūti, so it is, so it is. If a bodhisattva-mahāsattva, hearing it spoken thus, is not alarmed, not afraid, does not retreat, does not lose heart, this is practicing Prajñāpāramitā.

Subhūti said to the Buddha: World-Honored One, if a bodhisattva-mahāsattva cultivates this Prajñāpāramitā, he is constantly honored, revered, paid homage to, and praised by the Great Brahmā Heavenly King, the Lord of Devas Śakra, the Maheśvara Deva, and the assemblies of devaputras of the Realm of Desire.

The Buddha said: Subhūti, it is not only the Great Brahmā Heavenly King, the Lord of Devas Śakra, the Maheśvara Deva, and the assemblies of devaputras of the Realm of Desire who honor, revere, pay homage to, and praise him, but also the devas of Brahmakāyika, the devas of Brahmapurohita, the devas of Mahābrahmā, the devas of Parīttābha, the devas of Apramāṇābha, the devas of Ābhāsvara, the devas of Parīttaśubha, the devas of Apramāṇaśubha, the devas of Śubhakṛtsna, the devas of Anabhraka, the devas of Puṇyaprasava, the devas of Bṛhatphala, the devas of Avṛha, the devas of Atapa, the devas of Sudṛśa, the devas of Sudarśana, the devas of Akaniṣṭha.

The assemblies of devaputras of such heavens also constantly honor, revere, pay homage to, and praise the bodhisattva-mahāsattva who cultivates this Prajñāpāramitā.

Furthermore, in immeasurable, incalculable world-systems in the ten directions, there are Buddhas, Tathāgatas, Arhats, Perfectly Enlightened Ones presently dwelling and expounding the Dharma, who constantly with the Buddha-eye observe the bodhisattva-mahāsattva who cultivates this Prajñāpāramitā, and who furthermore by the Buddha's majestic spiritual power constantly protect and keep him in mind. Subhūti, this bodhisattva-mahāsattva, because he cultivates Prajñāpāramitā, thereupon attains non-retrogression with regard to Supreme Perfect Enlightenment; the assemblies of evil Māras cannot seize an opportunity over him.

Subhūti, suppose that the sentient beings in the trichiliocosm were all transformed into evil Māras—these assemblies of Māras still could not seize an opportunity over that bodhisattva-mahāsattva who cultivates Prajñāpāramitā.

Furthermore, Subhūti. Beyond this trichiliocosm as spoken of above, suppose that all the sentient beings in world-systems numerous as the sands of the Ganges were all transformed into evil Māras—these assemblies of Māras still could not seize an opportunity over that bodhisattva-mahāsattva who cultivates Prajñāpāramitā. Subhūti, you should know that the bodhisattva-mahāsattva who cultivates Prajñāpāramitā, accomplishing two dharmas, is not seized upon by the Māras.

What are the two? They are: contemplating that all dharmas are Empty, and not abandoning any sentient being—these are the two dharmas. Subhūti, there are further two dharmas by which a bodhisattva-mahāsattva can accomplish so as not to be seized upon by the Māras.

What are the two? They are: being able to practice as has been expounded, and being praised by the Buddhas—these are the two dharmas.

Furthermore, Subhūti. If a bodhisattva-mahāsattva practices Prajñāpāramitā in this way, there are devaputras who constantly come to where he is, gaze upon him with reverence, pay him homage, and say: "Good son, may you swiftly cultivate this Prajñāpāramitā, and swiftly realize Supreme Perfect Enlightenment. Why?

Good son, by cultivating this Prajñāpāramitā, you can be a support for sentient beings who have no support, deliver sentient beings who are not delivered, be a refuge for sentient beings who have no refuge, be a dwelling for sentient beings who have no dwelling, be a destination for sentient beings who have no destination, be solid ground for sentient beings who have no solid ground, reveal the ultimate path to those who do not know the ultimate path, reveal the Right Path to those who do not know the Right Path, and be a light for those in darkness." The bodhisattva-mahāsattva practicing Prajñāpāramitā accomplishes such merit.

Furthermore, Subhūti. As for the bodhisattva-mahāsattva who practices this Prajñāpāramitā, the Buddhas, World-Honored Ones presently in the immeasurable, incalculable world-systems of the ten directions, when expounding the Dharma to those great assemblies of Śrāvakas and bodhisattvas surrounding them, constantly praise the merit possessed by this bodhisattva, together with that one's name, lineage, physical appearance, and majestic power.

Subhūti, just as I, when now assembling and expounding the Dharma, constantly praise the merit, name, lineage, physical appearance, and majestic power of the bodhisattva Ratnaketu in the Buddha-land of Akṣobhya, and of the other bodhisattvas who cultivate the holy life in that land. Subhūti, in the various Buddha-lands it is likewise. When those Buddhas assemble and expound the Dharma, they too constantly praise the merit, name, lineage, physical appearance, and majestic power of the one who cultivates Prajñāpāramitā and of the other bodhisattvas who cultivate the holy life in my land.

Subhūti said to the Buddha: World-Honored One, when the Buddhas, World-Honored Ones expound the Dharma, do they all praise the merit, name, lineage, physical appearance, and majestic power of the bodhisattva-mahāsattvas?

The Buddha said: No, Subhūti. When the Buddhas, World-Honored Ones expound the Dharma, with regard to the bodhisattva-mahāsattvas, there are those whom they praise and those whom they do not praise.

Subhūti asked: Which bodhisattvas are praised?

The Buddha said: Subhūti, a bodhisattva-mahāsattva who abides in non-retrogression is constantly praised by the Buddhas, World-Honored Ones.

Subhūti asked: If one has not yet abided in non-retrogression, can one be praised by the Buddhas, World-Honored Ones?

The Buddha said: Subhūti, there are bodhisattva-mahāsattvas who, although they have not yet abided in the stage of non-retrogression, are also constantly praised by the Buddhas, World-Honored Ones. Why is this so? That is to say, a bodhisattva-mahāsattva who studies the dharma-practice of the path of the Tathāgata Akṣobhya from when he was still a bodhisattva—this bodhisattva, although he has not yet abided in the stage of non-retrogression, is also constantly praised by the Buddhas.

Furthermore, Subhūti. If a bodhisattva-mahāsattva studies the dharma-practice of the path of the bodhisattva Ratnaketu, this bodhisattva, although he has not yet abided in the stage of non-retrogression, is also constantly praised by the Buddhas.

Furthermore, Subhūti. If a bodhisattva-mahāsattva practices Prajñāpāramitā, faithfully understanding that all dharmas are unarisen, yet is not yet able to realize the Forbearance of the Non-Arising of Dharmas; and further faithfully understands that all dharmas are quiescent, yet in the stage of non-retrogression is not yet able to be sovereign over the quiescence of all dharmas—this bodhisattva too is constantly praised by the Buddhas.

Furthermore, Subhūti. If a bodhisattva-mahāsattva is jointly praised by the Buddhas, World-Honored Ones, he will certainly abide in the stage of non-retrogression, will be far removed from the mind of Śrāvakas and Pratyekabuddhas, and will definitely receive the prophecy of Supreme Perfect Enlightenment. Why is the bodhisattva-mahāsattva jointly praised by those Buddhas? Because the bodhisattva-mahāsattva is able to practice this Prajñāpāramitā.

Furthermore, Subhūti. If a bodhisattva-mahāsattva, hearing this profound Prajñāpāramitā, has no doubt, no regret, no perplexity, and does not lose heart, this bodhisattva-mahāsattva, in the presence of the Tathāgata Akṣobhya, the Arhat, the Perfectly Enlightened One, and in the presence of the bodhisattvas in that land, will likewise come to hear this Dharma-gate of Prajñāpāramitā. Having heard it, he faithfully understands it; having attained faithful understanding, he attains non-retrogression.

Subhūti, if a person who hears this Dharma-gate and gives rise to faithful understanding still attains such merit, how much more so if one is able, in accordance with that faithful understanding, to abide as the principle requires, to practice as the principle requires, to abide in Suchness, and to abide in Omniscience.

Subhūti said to the Buddha: World-Honored One, apart from Suchness there is no dharma that can be realized; by what dharma, then, shall one abide in Suchness? By what dharma shall one attain Supreme Perfect Enlightenment? By what dharma shall one expound?

The Buddha said: Subhūti, as you say, apart from Suchness there is no dharma to be realized; by what dharma shall one abide in Suchness, by what dharma shall one attain Supreme Perfect Enlightenment, by what dharma shall one expound. So it is, so it is. Subhūti, apart from Suchness there is no dharma that can be realized; as for abiding in Suchness, even Suchness cannot be apprehended, how much less is there an abiding in Suchness. In Suchness there is not even Supreme Perfect Enlightenment, how much less is there a realizing of it. Therefore, there is nothing that is realized, there is no one who realizes, there is no dharma to be realized. In Suchness there is not even a dharma to be attained, how much less is there a dharma to be expounded.

At that time, the Lord of Devas Śakra said to the Buddha: World-Honored One, Prajñāpāramitā is supreme and profound. If a bodhisattva-mahāsattva, for the sake of wishing to accomplish Supreme Perfect Enlightenment, on hearing it expounded that there is no dharma that can be abided in, no dharma that can be realized, no dharma that can be expounded as such, yet therein has no doubt, no regret, no perplexity, and does not lose heart—you should know that the deeds of this bodhisattva-mahāsattva are most difficult.

At that time, the Venerable Subhūti said to the Lord of Devas Śakra: Kauśika, as you say, that a bodhisattva-mahāsattva, hearing this profound Dharma, has no doubt, no regret, no perplexity, and does not lose heart, is most difficult. Kauśika, among all dharmas that are Empty, is there any dharma that can doubt, regret, be perplexed, or lose heart?

The Lord of Devas Śakra said to the Venerable Subhūti: Whatever the Venerable One delights to say is all grounded in Emptiness, yet therein there is also no obstruction. It is just like an arrow shot up into empty space, encountering no obstruction. What the Venerable One says, being without obstruction, is likewise.

Having spoken thus, the Lord of Devas Śakra then said to the Buddha: World-Honored One, is what I have said in accordance with what the Tathāgata has said—is it answering in accordance with the Dharma?

The Buddha said to the Lord of Devas Śakra: Kauśika, so it is, so it is. What you have said is in accordance with what the Tathāgata has said—it is called speaking rightly; answering in accordance with the Dharma—it is called answering rightly. Kauśika, whatever that Subhūti delights to say is all grounded in Emptiness; and Prajñāpāramitā cannot even be apprehended, how much less is there a practicing of Prajñāpāramitā.

Supreme Perfect Enlightenment cannot even be apprehended, how much less is there a realizing of Supreme Perfect Enlightenment. Omniscience cannot even be apprehended, how much less is there a realizing of Omniscience. Suchness cannot even be apprehended, how much less is there an abiding in Suchness.

The dharma of Non-Arising cannot even be apprehended, how much less is there a realizing of Non-Arising. The bodhisattva cannot even be apprehended, how much less is there a seeking of Bodhi. The Ten Powers cannot even be apprehended, how much less is there a possessing of these Powers.

The Four Fearlessnesses cannot even be apprehended, how much less is there an accomplishing of Fearlessness. Dharma cannot even be apprehended, how much less is there an expounding of Dharma.

Kauśika, that Subhūti delights to practice all dharmas as thus far removed, practices all dharmas while having no practice that is realized. Subhūti, practicing such a practice, compared with the bodhisattva-mahāsattvas who practice the practice of Prajñāpāramitā, does not equal a hundredth part, does not equal a thousandth part, does not equal a hundred-thousandth part, does not equal a koṭi part, does not equal a hundred-thousand-koṭi part, does not equal a hundred-thousand-koṭi-nayuta part; in computation, in number, and in comparison, even to an upaniṣad part, he does not equal one.

Kauśika, excepting only the practice of the Tathāgata, the practice of Prajñāpāramitā by the other bodhisattva-mahāsattvas is, among all practices, the supreme, the greatest, the most excellent, the most marvelous, the unsurpassed among the unsurpassed, the peerless, the peerless-among-the-peerless, which no Śrāvakas or Pratyekabuddhas can match. Therefore, Kauśika. If a good son or good woman wishes to be, among all sentient beings, the supreme, the greatest, the most excellent, the most marvelous, the unsurpassed among the unsurpassed, the peerless, the peerless-among-the-peerless, they should study this practice of Prajñāpāramitā by the bodhisattva-mahāsattvas.

Chapter 28: The Causes and Conditions of Scattering Flowers (Part 1)

At that time, there were further assemblies of devaputras of the Heaven of the Thirty-Three, all holding mandārava flowers and mahā-mandārava flowers, who came to where the Buddha was and scattered those flowers. Immediately, in the assembly there were sixty thousand bhikṣus who all rose from their seats, bared their right shoulders, set their right knees upon the ground, joined their palms reverently, and stood before the Buddha.

At that time, the bhikṣus, by the Buddha's majestic spiritual power, in the hand of each one naturally became filled with mandārava flowers and mahā-mandārava flowers, and they took these flowers and scattered them upon the Buddha. Having scattered the flowers upon the Buddha, they said together: "World-Honored One, we all cultivate this Prajñāpāramitā, all practicing such supreme, surpassing practice."

At that time, the World-Honored One then emitted a great light from the gate of his mouth; this was a light of every kind of color—blue, yellow, red, white, and so forth—which illuminated everywhere throughout immeasurable, boundless Buddha-lands as far as the Brahmā realm; and having illuminated everywhere, that light returned, circled the Buddha three times, and then entered the crown of the World-Honored One's head.

At that time, the Venerable Ānanda then rose from his seat, bared his right shoulder, set his right knee upon the ground, joined his palms toward the Buddha, and said: For what cause, for what condition, was that light emitted? If there were no cause and condition, the Tathāgata, the Arhat, the Perfectly Enlightened One would not emit light.

The Buddha said to the Venerable Ānanda: You should now know that these sixty thousand bhikṣus, in a future age, in the Constellation Kalpa, will all attain Buddhahood, all called the Tathāgata Puṣpāvakīrṇa, Arhat, Perfectly Enlightened One, appearing in the world. These Tathāgatas will have a lifespan of twenty thousand kalpas, all alike. Their True Dharma will likewise abide in the world for twenty thousand kalpas.

The assemblies of Śrāvakas present at these various Buddha-gatherings will also be of an equal number. Ānanda, you should know that these sixty thousand bhikṣus, from this time onward, in life after life as they are born, will go forth and cultivate the path within the Buddha-Dharma; going to various places—cities, towns, and villages—they will all take up the True Dharma and expound it for the people. Wherever they expound the Dharma, those world-systems will constantly rain down every kind of marvelous flower of five colors as an offering.

Wherever these bhikṣus are, they will accomplish great benefit, until at last they attain Perfect Enlightenment. Therefore, Ānanda, if a bodhisattva-mahāsattva delights to practice that supreme practice, he should practice this Prajñāpāramitā.

Furthermore, Ānanda. If a person is able to practice this Prajñāpāramitā, you should know that they all died from the human realm, or died from the Tuṣita Heaven, and only afterward came to be born here. Why? Because in the human realm and the Tuṣita Heaven it is easy to cultivate Prajñāpāramitā.

Furthermore, Ānanda. If a bodhisattva-mahāsattva practices this Prajñāpāramitā, you should know that this bodhisattva-mahāsattva is constantly observed together by the Buddhas. Furthermore, Ānanda.

If a bodhisattva-mahāsattva, with regard to this Dharma-gate of Prajñāpāramitā, upholds, reads, recites, bears it in mind, contemplates it, and even copies it out, and further, for others, reveals it as the principle requires, transmits and teaches it as it truly is, and rejoices as the principle requires according to that benefit—practicing thus, you should know that this bodhisattva-mahāsattva has deeply planted wholesome roots in the presence of the Tathāgatas, Arhats, Perfectly Enlightened Ones, and has not planted wholesome roots in the presence of Śrāvakas and Pratyekabuddhas.

Why? Because Prajñāpāramitā is a supremely excellent wholesome root.

Furthermore, Ānanda. If a bodhisattva-mahāsattva, with regard to this Dharma-gate of Prajñāpāramitā, upholds, reads, recites, bears it in mind, reflects upon it, and proclaims it for others, and even copies it out, this bodhisattva-mahāsattva constantly draws near to the present Buddhas and hears and receives the True Dharma.

Furthermore, Ānanda. If a bodhisattva-mahāsattva hears this Dharma-gate of Prajñāpāramitā and, therein, does not oppose it, does not contradict it, does not abandon it, does not disparage it; you should know that this bodhisattva-mahāsattva, in the presence of Buddhas of the past, has planted wholesome roots. Why? Because the bodhisattva-mahāsattva, by practicing this Prajñāpāramitā, is able to accomplish Supreme Perfect Enlightenment.

Therefore, Ānanda, I now, in the midst of all the world—devas, humans, asuras, and the rest—entrust this True Dharma of Prajñāpāramitā to you. You should, with regard to this True Dharma of Prajñāpāramitā, bear it in mind, uphold it, proclaim and circulate it, cause it to abide long, and not let it be cut off.

Ānanda, among all the dharmas I have expounded, only Prajñāpāramitā is not to be forgotten or lost. If, when a person upholds this Dharma-gate, even a single word or a single sentence is erred or forgotten, then that offense is most grave. Such a person does not cause my mind to rejoice.

If, with regard to other dharmas, there is forgetting, then that person's offense is still light. Why? Prajñāpāramitā is subtle and profound; if a person, with regard to this Dharma-gate, does not give rise to reverence and respect, is unable to gaze upon it reverently and make offerings to it, you should know that this person, with regard to the Buddhas, World-Honored Ones of the past, present, and future, does not give rise to reverence and respect, is unable to gaze upon them reverently and make offerings to them, and this person does not cause my mind to rejoice.

Why? Prajñāpāramitā is the mother of the Buddhas of the past, present, and future; it gives birth to the Buddhas and to Omniscience.

Therefore, Ānanda, I now entrust this True Dharma of Prajñāpāramitā to you. When this True Dharma is about to be cut off, you should uphold it and spread it widely, causing it not to be cut off. Furthermore, in this Dharma you have the words, syllables, chapters, and phrases; bear them clearly in mind, causing them not to err, attend to them as the principle requires, reflect upon them, cultivate them, and broadly explain their meaning for others, exhorting and causing them to uphold, read, recite, and copy it out. Why? This Prajñāpāramitā is the Dharma-body of the Buddhas of the past, future, and present.

Furthermore, Ānanda. If a person, with regard to me, gives rise to a mind of joy, reverence, respect, reverent gazing, and offering, then let this person, with this same mind, with regard to the Dharma-gate of Prajñāpāramitā, revere, respect, reverently gaze upon, and make offerings to it—this is then equal to making offerings to me, and is also equal to making offerings to the Buddhas of the past, present, and future.

Furthermore, Ānanda. If a person, with regard to me, delights in and does not abandon, then with regard to Prajñāpāramitā he should delight in and not abandon it, bear it in mind, uphold it, proclaim and circulate it, causing it not to be cut off. Ānanda, I now, for the sake of this cause and condition of entrustment, entrust it to you, speaking only in brief; were I to speak of it fully, though it were for a kalpa, or more than a kalpa, even for a hundred thousand koṭis of kalpas, it could not be spoken to the end.

Furthermore, Ānanda. The Buddhas, World-Honored Ones of the past, present, and future, among all the assemblies of devas, humans, and asuras in the world, act as Great Teachers. Prajñāpāramitā is likewise; among all the assemblies of devas, humans, and asuras in the world, it acts as a Great Teacher. Why? Because this Prajñāpāramitā has great causes and conditions, and is able, for all the devas, humans, and asuras in the world, to bring about great benefit.

Furthermore, Ānanda. If a person does not part from this Dharma-gate of Prajñāpāramitā, and is able, with regard to this Dharma, to uphold, read, recite, bear it in mind, reflect upon it, proclaim it for others, and even copy it out, this is precisely carrying out my work of teaching and transforming. Such a person then does not part from the Buddha, does not part from the Dharma, does not part from the Saṅgha, and is able to support the Supreme Perfect Enlightenment of the Buddhas, World-Honored Ones of the past, present, and future.

Why? Because the Supreme Perfect Enlightenment of the Buddhas all arises from Prajñāpāramitā. Ānanda, just as the Supreme Perfect Enlightenment of the past Buddhas, Tathāgatas, Arhats, Perfectly Enlightened Ones all arose from this Prajñāpāramitā; just as the Supreme Perfect Enlightenment of the future Buddhas, Tathāgatas, Arhats, Perfectly Enlightened Ones also arises from this Prajñāpāramitā; and so too the present Supreme Perfect Enlightenment of the Tathāgatas, Arhats, Perfectly Enlightened Ones presently dwelling and expounding the Dharma in the immeasurable, incalculable world-systems of the ten directions also arises from this Prajñāpāramitā.

Therefore, Ānanda, if a bodhisattva-mahāsattva wishes to attain Supreme Perfect Enlightenment, he should skillfully study the pāramitās; to study these pāramitās is to study Prajñāpāramitā. Why? Prajñāpāramitā is able to give birth to the pāramitās.

Furthermore, this Prajñāpāramitā is the mother of the bodhisattvas and is able to give birth to the bodhisattvas. The pāramitās also have the capacity to give birth to Supreme Perfect Enlightenment. Why? The pāramitās all come from within Prajñāpāramitā. Because the pāramitās that are born from this Prajñāpāramitā are also able to support Supreme Perfect Enlightenment, therefore the bodhisattva-mahāsattvas who wish to attain Supreme Perfect Enlightenment should skillfully study the pāramitās.

Furthermore, Ānanda. You should listen attentively. I now entrust this True Dharma of Prajñāpāramitā to you a second time and a third time. You should bear it in mind and uphold it, taking care not to forget or lose it. As for this Dharma, when it is about to perish, you should support it, proclaim it, and circulate it, not letting it be cut off.

Ānanda, this Prajñāpāramitā is the inexhaustible Dharma-store of the Tathāgatas, Arhats, Perfectly Enlightened Ones. Why? There are Buddhas, Tathāgatas, Arhats, Perfectly Enlightened Ones of the past who, broadly for the sake of all sentient beings, expounded this inexhaustible Dharma-treasury of Prajñāpāramitā, causing all sentient beings to attain Supreme Perfect Enlightenment; the Buddhas, Tathāgatas, Arhats, Perfectly Enlightened Ones of the future will also, for the sake of all sentient beings, expound this inexhaustible Dharma-treasury of Prajñāpāramitā, causing all sentient beings to attain Supreme Perfect Enlightenment;

and so too the present Tathāgatas, Arhats, Perfectly Enlightened Ones presently dwelling and expounding the Dharma in the immeasurable, incalculable world-systems of the ten directions also, for the sake of all sentient beings, expound this inexhaustible Dharma-treasury of Prajñāpāramitā, causing all sentient beings to attain Supreme Perfect Enlightenment.

Furthermore, Ānanda. If a person of the Śrāvaka Vehicle takes the Dharma of the Śrāvakas and, broadly for the sake of all sentient beings in the trichiliocosm, expounds it thus, causing them all to realize the fruit of Arhatship—this is a benefit, not something false; Ānanda, what do you think? Is the merit of giving, of upholding precepts, and of cultivating concentration of those Arhats much?

Ānanda said to the Buddha: Very much, World-Honored One. Very much, Well-Gone One.

The Buddha said to Ānanda: Though that merit is much, it does not equal a bodhisattva who takes a single dharma corresponding to this Prajñāpāramitā and, broadly for the sake of sentient beings, expounds it as the principle requires; this bodhisattva-mahāsattva attains very much merit. Furthermore, a bodhisattva-mahāsattva who, with regard to this Dharma-gate of Prajñāpāramitā, is able, within a single day, for the sake of other bodhisattva-mahāsattvas, to expound it as the principle requires, attains merit multiplied many times over. Ānanda, apart from a single day, if he is able to do so from morning until the time of the meal; and apart from morning until the time of the meal, if he is able to do so within a single quarter-hour;

and apart from a single quarter-hour, if he is able to do so within a single muhūrta; and apart from a single muhūrta, if he is able to do so within a single lava; and apart from a single lava, if he is able to do so within a single kṣaṇa—within such a single kṣaṇa, taking this Dharma-gate of Prajñāpāramitā, for the sake of other bodhisattva-mahāsattvas, expounding it as the principle requires—you should know that this bodhisattva-mahāsattva attains merit also multiplied many times over. Ānanda, if a bodhisattva-mahāsattva is able to give the Dharma to sentient beings in this way, the merit and wholesome roots of the Śrāvakas and Pratyekabuddhas cannot match it.

Why? Because this bodhisattva-mahāsattva does not retrogress from Supreme Perfect Enlightenment.