THE GREAT PRAJÑĀPĀRAMITĀ SŪTRA
VOLUME 429
Chapter 31: THE BIRTH OF MERIT
At that time, the Buddha told Śakra, Lord of the Devas:
“Exactly so, exactly so, Kāśika, exactly as you have said! If good men and good women do not depart from the mind of the wisdom of Omniscience, take non-attainment as their skillful means, and with regard to this Prajñāpāramitā wholeheartedly listen, receive and uphold, recite, diligently cultivate and study, contemplate it in accordance with reason, and spread it among all sentient beings; or if they transcribe it, adorn it with various jewels, respectfully make offerings, honor it, praise it, and offer the finest flower garlands, perfumes, powdered incense, garments, necklaces, banners, flags, jeweled canopies, rare precious gems, music, lamps, and so forth—then their merit will be immeasurable, boundless, inconceivable, and incalculable.
Why is this so? Kāśika, because the Prajñāpāramitā can accomplish the wisdom of Omniscience, the wisdom of the modes of the path, and the wisdom of all aspects of the Tathāgata Arhat Samyaksaṃbuddha; it can accomplish the perfections from the Perfection of Giving up to the Perfection of Wisdom; it can accomplish emptiness of the internal up to emptiness of the non-existence of inherent nature; it can accomplish the four foundations of mindfulness, and broadly speaking up to the eighteen unshared Buddha qualities; it can accomplish the five kinds of eyes and the six supernormal powers; it can accomplish all methods of samādhi and all methods of dhāraṇī; it can accomplish the teaching and transformation of sentient beings and the purification and adornment of Buddha-fields; it can accomplish all levels of Śrāvakas, Pratyekabuddhas, and the Supreme Vehicle; it can accomplish the Tathāgata Arhat Samyaksaṃbuddha and attainment of the highest unsurpassed Enlightenment.
Therefore, Kāśika, if good men and good women do not depart from the mind of the wisdom of Omniscience, take non-attainment as their skillful means, and with regard to the Prajñāpāramitā wholeheartedly listen, receive and uphold, recite, contemplate it in accordance with reason, and spread it among all sentient beings; or if they transcribe it, adorn it with various jewels, and make offerings up to offering lamps—then comparing the merit they have accumulated with the merit of building a stūpa previously, the former cannot equal even one hundredth, one thousandth, one hundred-thousandth, or even an extremely tiny fraction of it.
Why is this so? Kāśika, if this profound Prajñāpāramitā circulates throughout the human realm, then the Buddha Jewel, Dharma Jewel, and Bhikṣu Saṅgha Jewel will never disappear. If the profound Prajñāpāramitā scriptures remain permanently in the human realm, then the world will always have the ten wholesome paths of action, the four meditative absorptions, the four immeasurables, the four formless concentrations, the Perfection of Giving up to the Perfection of Wisdom; emptiness of the internal up to emptiness of the non-existence of inherent nature; the four foundations of mindfulness, broadly speaking up to the eighteen unshared Buddha qualities; all methods of samādhi and all methods of dhāraṇī; the wisdom of Omniscience, the wisdom of the modes of the path, and the wisdom of all aspects; the great Kṣatriya lineage, the great Brahmin lineage, the great elder lineage, and the great householder lineage; the gods from the Four Great Kings up to the Heaven of Neither Perception nor Non-Perception; the Śrāvaka Vehicle, the Pratyekabuddha Vehicle, and the Supreme Vehicle; Stream-enterers, Once-returners, Non-returners, Arhats, and Pratyekabuddhas; or Great Bodhisattvas who bring about the accomplishment of sentient beings and purify Buddha-fields; and the Tathāgata Arhat Samyaksaṃbuddhas who attain the highest unsurpassed Enlightenment, turn the wondrous Dharma Wheel, and liberate countless beings. Such supreme events will never disappear.”
Chapter 32: MERIT
At that time, all the gods throughout the three-thousandfold great world system, from the Four Great Kings up to the Heaven of Akaniṣṭha, spoke together to Śakra, Lord of the Devas:
“Great Sage, this profound Prajñāpāramitā should be received and upheld, recited, diligently cultivated and studied, contemplated in accordance with reason, respectfully offered to, honored, and praised. Why? Great Sage, if one receives and upholds, recites, diligently cultivates and studies, contemplates in accordance with reason, respectfully offers to, honors, and praises this Prajñāpāramitā, then all evil dharmas will diminish, wholesome dharmas will increase, the hosts of devas will increase, and the hosts of Asuras will decrease; all Buddha-eyes, Dharma-eyes, and Saṅgha-eyes will not perish, and all seeds of Buddha, seeds of Dharma, and seeds of Saṅgha will not be cut off.
Great Sage, you should know that because the seeds of the Three Jewels are not cut off, the world has the Perfection of Giving up to the Perfection of Wisdom; it has emptiness of the internal up to emptiness of the non-existence of inherent nature; it has the four foundations of mindfulness, broadly speaking up to the eighteen unshared Buddha qualities; it has all methods of samādhi and all methods of dhāraṇī; it has the wisdom of Omniscience, the wisdom of the modes of the path, and the wisdom of all aspects; it has the fruit of Stream-entry up to the fruit of Arhatship; it has Pratyekabuddha enlightenment, as well as the practices of Great Bodhisattvas, and the highest unsurpassed Enlightenment. Therefore, Great Sage, this Prajñāpāramitā should be received and upheld, recited, diligently cultivated and studied, contemplated in accordance with reason, respectfully offered to, honored, and praised.”
Then the Buddha told Śakra:
“Kāśika, you should receive and uphold, recite, diligently cultivate and study, contemplate in accordance with reason, respectfully offer to, honor, and praise this Prajñāpāramitā. Why? Kāśika, if wicked Asuras think: ‘We should fight against the army of Śakra, Lord of the Devas,’ then the retinue of devas should each sincerely recite this profound Prajñāpāramitā, respectfully offer to it, honor it, and praise it. At that time, the evil thoughts of the Asuras will immediately be completely destroyed.
Kāśika, if sons or daughters of devas display the five signs of decline, their minds becoming terrified and fearful of falling into unfortunate realms, then the retinue of devas should stand before them and sincerely recite the Prajñāpāramitā. When those sons or daughters of devas hear this Prajñāpāramitā, because of the power of their roots of virtue, they will give rise to pure faith in the Prajñāpāramitā, and the five signs of decline will disappear; their bodies and minds will become comfortable. Even if they pass away, they will be reborn again in their former place and enjoy heavenly wealth and happiness many times greater than before. Why? Kāśika, because the merit and majestic power of hearing and believing in the Prajñāpāramitā are vast and great.
Kāśika, if good men and good women, or sons and daughters of devas, hear this profound Prajñāpāramitā even once, because of the power of their roots of virtue, they will certainly gradually attain the highest unsurpassed Enlightenment. Why? Kāśika, all Buddhas of the past, future, and present, and all their disciples, first studied this Prajñāpāramitā before attaining the highest unsurpassed Enlightenment and entering the realm of Nirvāṇa without remainder. Why? Kauśika, the Prajñāpāramitā completely encompasses all factors of enlightenment, whether the dharmas of Buddhas, the dharmas of Bodhisattvas, the dharmas of Pratyekabuddhas, or the dharmas of Śrāvakas—it gathers them all fully.”
Śakra, Lord of the Devas, said to the Buddha:
“World-Honored One, this Prajñāpāramitā is the Great Mantra, the Great Bright Mantra, the Unsurpassed Mantra, the Incomparable Mantra beyond all mantras, the king of all mantras, the most honored, most victorious, most supreme, exceedingly wondrous; it can subdue everything yet is not subdued by anything. Why? World-Honored One, this Prajñāpāramitā can eliminate all evil and unwholesome dharmas and can gather all superior wholesome dharmas.”
The Buddha told Śakra:
“Exactly so, exactly so, exactly as you have said! Why? Kāśika, all Buddhas of the past, future, and present rely upon this great king of mantras, the Prajñāpāramitā, to attain the highest unsurpassed Enlightenment, turn the wondrous Dharma Wheel, and liberate countless beings. Why? Because by relying upon this profound great king of mantras, the Prajñāpāramitā, the world has the ten wholesome paths of action; the four meditative absorptions, the four immeasurables, and the four formless concentrations; the Perfection of Giving up to the Perfection of Wisdom; emptiness of the internal up to emptiness of the non-existence of inherent nature; the four foundations of mindfulness broadly speaking up to the eighteen unshared Buddha qualities; suchness, the Dharma-realm, Dharma-nature, ultimate reality, the nature of non-deception, the nature of non-change, the fixed nature of Dharma, the abiding nature of Dharma, the realm of space, and the inconceivable realm; the four noble truths; the five kinds of eyes and six supernormal powers; the fruit of Stream-entry up to the fruit of Arhatship; Pratyekabuddha enlightenment; the practices of Great Bodhisattvas; the highest unsurpassed Enlightenment; and the Buddha’s wisdom of Omniscience, wisdom of the modes of the path, and wisdom of all aspects.
Kāśika, because of Great Bodhisattvas, the world has the ten wholesome paths of action, broadly speaking up to the wisdom of all aspects. Just as, because of the full moon, the stars and other celestial bodies are illuminated more brightly, so because of the Bodhisattvas, the ten wholesome paths of action, broadly speaking up to the wisdom of all aspects, are revealed clearly. Or when the Tathāgata Arhat Samyaksaṃbuddhas have not yet appeared, only Bodhisattvas possessing all skillful means teach all worldly and transcendent dharmas to sentient beings according to their capacities. However many skillful means Bodhisattvas possess all arise and grow from this profound Prajñāpāramitā.
Because Great Bodhisattvas accomplish the wondrous power of skillful means, they can practice the Perfection of Giving up to the Perfection of Wisdom; they can practice emptiness of the internal up to emptiness of the non-existence of inherent nature. They can practice the four foundations of mindfulness, broadly speaking up to the eighteen unshared Buddha qualities. Without attaining the levels of Śrāvakas and Pratyekabuddhas, they bring about the accomplishment of sentient beings and purify Buddha-fields; they possess complete perfection of lifespan, perfection of Buddha-fields, perfection of retinues, perfection of resources, perfection of form and strength, and ultimately attain the wisdom of all aspects—all of this is accomplished through the Prajñāpāramitā.
Kāśika, if good men and good women wholeheartedly listen to, receive and uphold, recite, contemplate in accordance with reason, transcribe, explain, and widely spread the Prajñāpāramitā, they will accomplish supreme merits in the present and future.”
Śakra, Lord of the Devas, said to the Buddha:
“How do good men and good women accomplish supreme merits in the present and future?”
The Buddha taught:
“Kāśika, if good men and good women wholeheartedly listen to, receive and uphold, recite, diligently cultivate and study, contemplate in accordance with reason, transcribe, explain, and widely spread the Prajñāpāramitā, these good men and good women in the present will not be harmed by poison, injured by weapons, burned by fire, swept away or drowned by water, or killed prematurely by any of the four hundred and four kinds of illnesses, except for fixed karmic results from previous or present lives that must be experienced.
Kāśika, if these good men and good women encounter officials, enemies, or oppressive forces, and sincerely recite this Prajñāpāramitā, when they go before such people they will never be harmed by them. Why? Kāśika, this occurs through the wondrous power and majesty of the Dharma of Prajñāpāramitā.
Kāśika, if these good men and good women wish to approach a king, a king’s son, or officials, and sincerely recite the Prajñāpāramitā, they will certainly be joyfully received, respectfully greeted, offered homage, honored, and praised by the king and others. Why? Kāśika, because these good men and good women constantly give rise to the minds of loving-kindness, compassion, joy, and equanimity toward sentient beings.
Kāśika, such good men and good women will constantly accomplish these merits in the present.
Kāśika, if good men and good women wholeheartedly listen to, receive and uphold, recite, diligently cultivate and study, contemplate in accordance with reason, transcribe, explain, and spread this Prajñāpāramitā everywhere, then wherever these good men and good women are born, they will never be separated from the ten wholesome paths of action; the four meditative absorptions, the four immeasurables, the four formless concentrations; the Perfection of Giving up to the Perfection of Wisdom; emptiness of the internal up to emptiness of the non-existence of inherent nature; the four foundations of mindfulness, broadly speaking up to the eighteen unshared Buddha qualities; all methods of samādhi and all methods of dhāraṇī; the wisdom of Omniscience, the wisdom of the modes of the path, and the wisdom of all aspects. They will not fall into hell realms, animal realms, or ghost realms, except when they vow to go there in order to accomplish the welfare of sentient beings.
Wherever they are born, their bodily faculties will not be deficient; they will never be born into poor and lowly families, nor into families of craftsmen, mixed castes, butchers, fishermen, hunters, thieves, prison officials, corpse carriers, or other lowly lineages. Wherever they are born, they will possess the thirty-two marks of the Great Person and the eighty excellent features of adornment. All sentient beings who see them will rejoice. They will mostly be born in beautiful, pure realms where Buddhas are present and will be born through lotus transformation. They will not commit evil actions and will never be separated from the miraculous powers of Bodhisattvas. According to their aspirations, they will travel throughout Buddha-fields: from one Buddha-field to another, drawing near to and making offerings to the Buddhas, World-Honored Ones, bringing about the accomplishment of sentient beings, purifying Buddha-fields, listening to the true Dharma, practicing according to the teachings, and gradually attaining the wisdom of Omniscience.
Kāśika, these good men and good women in the future will accomplish such merits.
Therefore, Kāśika, if good men and good women wish to obtain such supreme merits, even up to the highest unsurpassed Enlightenment, they must always remain inseparable from the mind of the wisdom of Omniscience, take non-attainment as their skillful means, and with regard to this profound Prajñāpāramitā wholeheartedly listen, receive and uphold, recite, diligently cultivate and study, contemplate in accordance with reason, transcribe, explain, spread it everywhere, and offer the finest flower garlands, perfumes, powdered incense, garments, necklaces, banners, flags, jeweled canopies, rare precious gems, music, lamps, and so forth.”
Chapter 33: NON-BUDDHIST OUTSIDERS
At that time, many non-Buddhist Brahmins wished to find faults with the Buddha and went to where He was.
Śakra, Lord of the Devas, seeing this, thought:
“Today many non-Buddhist Brahmins are coming here to the Dharma assembly seeking faults in the Buddha. Could they obstruct the Prajñāpāramitā? I should recite the profound Prajñāpāramitā as I received the teaching from the Buddha, so that those different scholars will have to return to their own places.”
Having thought this, Śakra then recited the profound Prajñāpāramitā. Because of this, those non-Buddhist Brahmins from afar displayed signs of respect and circumambulated the World-Honored One clockwise. As soon as they reached the gate of the monastery, they turned back and left.
Venerable Śāriputra saw this event and thought:
“What is the reason that those outsiders turned back as soon as they arrived here?”
The Buddha told Śāriputra:
“Those outsiders came here intending to find faults in Me, but because Śakra recited the Prajñāpāramitā, they turned away.
Śāriputra, I do not see even a trace of pure Dharma in those Brahmins. They merely hold evil intentions and came here because they wished to find faults with the Tathāgata.
Śāriputra, I do not see anywhere in the entire world any sentient beings such as devas, Māras, Brahmās, or any śramaṇas, Brahmins, and others who, while I explain the Prajñāpāramitā, harbor hostile intentions and can find faults in Me. Why? Śāriputra, because in this three-thousandfold great world system, all the hosts of devas from the Four Great Kings up to the Heaven of Akaniṣṭha, as well as Śrāvakas, Pratyekabuddhas, Bodhisattvas, Buddhas, and all Nāgas, spirits, yakṣas, humans and non-humans, are all endowed with great power and together protect and preserve this Prajñāpāramitā, not allowing evil things to obstruct it. Why? Śāriputra, because the devas and others are all born relying upon the majestic power of the Prajñāpāramitā.
Śāriputra, throughout the ten directions, in countless worlds as numerous as the sands of the Ganges, all Tathāgata Arhat Samyaksaṃbuddhas, Śrāvakas, Pratyekabuddhas, Bodhisattvas, devas, Nāgas, spirits, yakṣas, humans and non-humans, and others all together protect and preserve this Prajñāpāramitā, not allowing any evil things to obstruct it. Why? Śāriputra, because Buddhas and others are all born relying upon the majestic power of the Prajñāpāramitā.”
At that time, the evil Māra secretly thought:
“Today the Tathāgata Arhat Samyaksaṃbuddha, surrounded by the four assemblies and devas and humans from the Desire Realm and Form Realm, has gathered here in great numbers and is teaching the Prajñāpāramitā. Surely among them there will be a Great Bodhisattva who receives the prediction of the highest unsurpassed Enlightenment. I must go there to destroy those eyes.”
Having thought this, the evil Māra transformed into four armies and eagerly rushed toward the Buddha’s place.
Śakra, Lord of the Devas, knew the evil Māra’s thoughts and thought:
“Could it be that the evil Māra has transformed into this appearance, intending to come and trouble the Buddha and the Prajñāpāramitā and create an obstruction? Why? Because these four armies are specially equipped and are different from the armies of Aṅgīrasa, the Śākya royal lineage, the Licchavi lineage, the strongmen’s lineage, and others; none can compare with these four kinds of armies. Therefore I know for certain that Māra has transformed them. Evil Māra is always watching for the Buddha’s weaknesses, seeking to destroy the superior cultivation of sentient beings. I should recite the profound Prajñāpāramitā as I have understood it from the Buddha, so that this evil Māra will return to his former place.”
Having thought this, Śakra immediately recited the profound Prajñāpāramitā. Because of this, the evil Māra turned back and retreated, affected by the wondrous power of the Prajñāpāramitā.
At that time, among the assembly were devas from the Four Great Kings up to the Heaven of Akaniṣṭha. Each transformed many kinds of heavenly flowers, fragrant garlands, and beautiful articles of offering, then flew upward into the sky and scattered flowers down upon the Buddha’s place. Joining their palms respectfully, they said:
“May this Prajñāpāramitā continue to exist forever in the human realm of Jambudvīpa. Why? World-Honored One, because when this profound Prajñāpāramitā circulates throughout the human realm of Jambudvīpa, we know that here the Buddha Jewel, Dharma Jewel, and Bhikṣu Saṅgha Jewel will remain for a long time without decay or disappearance. The same is true in this three-thousandfold great world system and throughout the countless, innumerable, boundless worlds of the ten directions. Through this, the Great Bodhisattvas and their supreme practices can also be clearly known.”
O World-Honored One, according to the various regions and realms, there are virtuous men and virtuous women who, with pure faith, uphold and transcribe this profound Prajñāpāramitā, respectfully make offerings, honor and praise it, and should know that wherever this occurs there is a wondrous radiance that dispels darkness and gives rise to supreme benefits.
The Buddha told Śakra, Lord of the Devas, and the assembly of devas:
“Indeed, indeed, it is exactly as you have said! The profound Prajñāpāramitā circulates widely throughout the human realm in the continent of Jambudvīpa; therefore, one should know that in that place the Buddha Jewel, Dharma Jewel, and Bhikṣu Saṅgha Jewel will continue to exist for a long time without being destroyed. In this trichiliocosm, and throughout the ten directions with their immeasurable, innumerable, and boundless worlds, it is likewise so. From this, one can also clearly know the assemblies of great bodhisattvas and their supreme practices.
Wherever there are virtuous men and virtuous women who, with pure faith, uphold and transcribe this profound Prajñāpāramitā, respectfully make offerings, honor and praise it, one should know that there is a wondrous radiance there that dispels the darkness of ignorance and gives rise to supreme benefits.”
At that time, the devas again manifested many kinds of heavenly flowers and fragrant garlands to scatter upon the Buddha and said:
“If virtuous men and virtuous women, regarding this profound Prajñāpāramitā scripture, listen with sincere minds, uphold it, recite it, diligently cultivate it, contemplate it according to reason, transcribe it, explain it, and widely spread it, then these virtuous men and virtuous women cannot be harmed by Māra or the armies of Māra. We, the assembly of devas, will also constantly watch over them, give our support and protection, and not allow them to suffer harm or affliction. Why is this so? O World-Honored One, we devas honor and revere these virtuous men and virtuous women as Buddhas, or as being equal to Buddhas, because of their respect for the Dharma teachings.”
Śakra, Lord of the Devas, again said to the Buddha:
“These virtuous men and virtuous women cannot accomplish such a thing with only a few roots of virtue. Certainly, in countless previous lives, they have accumulated many roots of virtue in the presence of Buddhas, made many right vows, made offerings to many Buddhas, and served many virtuous companions… only then can they sincerely listen to, uphold, recite, diligently cultivate, contemplate according to reason, transcribe, explain, and widely spread this profound Prajñāpāramitā.
O World-Honored One, if virtuous men and virtuous women wish to attain the wisdom of the omniscient aspects of all Buddhas, they should seek Prajñāpāramitā.
To attain Prajñāpāramitā, one must seek the wisdom of the omniscient aspects of all Buddhas. Why? Because the wisdom of the omniscient aspects attained by all Buddhas arises from Prajñāpāramitā. And all Prajñāpāramitā arises from the wisdom of the omniscient aspects. Why? Because the wisdom of the omniscient aspects attained by all Buddhas is not different from Prajñāpāramitā. All Prajñāpāramitā is not different from the wisdom of the omniscient aspects of all Buddhas. The wisdom of the omniscient aspects of all Buddhas and Prajñāpāramitā are neither two nor in two places.”
The Buddha told Śakra, Lord of the Devas:
“Indeed, indeed, it is exactly as you have said! Therefore, the meritorious virtue and majestic power of Prajñāpāramitā are supremely honored and supremely victorious.”
**Chapter 34: THE ARRIVAL OF THE DEVAS (1)**
At that time, the Venerable Ānanda said to the Buddha:
“O World-Honored One, for what reason does the Tathāgata, Arhat, Fully Enlightened One, not praise extensively the five earlier pāramitās, such as Giving, up to the eighteen unique qualities of a Buddha, but instead greatly praises the sixth practice, Prajñāpāramitā?”
The Buddha told Ānanda:
“The sixth dharma, Prajñāpāramitā, compared with the five earlier pāramitās up to the eighteen unique qualities of a Buddha, is the most honored and is the guide; therefore, I praise Prajñāpāramitā extensively.
Ānanda, what do you think? If one practices Giving up to the eighteen unique qualities of a Buddha without dedicating it toward the wisdom of the omniscient aspects, can it be called truly practicing the Perfection of Giving, up to the eighteen unique qualities of a Buddha?”
Venerable Ānanda replied:
“No, World-Honored One! No, O Sugata!”
The Buddha said:
“Ānanda, it is only by dedicating Giving up to the eighteen unique qualities of a Buddha toward the wisdom of the omniscient aspects that one can truly be called practicing the Perfection of Giving, up to the eighteen unique qualities of a Buddha. Therefore, Prajñāpāramitā, compared with the five earlier pāramitās up to the eighteen unique qualities of a Buddha, is the most honored and is the guide; therefore, I praise Prajñāpāramitā extensively.”
The Venerable Ānanda said to the Buddha:
“O World-Honored One, how is it that by dedicating Giving up to the eighteen unique qualities of a Buddha toward the wisdom of the omniscient aspects, one is truly called practicing the Perfection of Giving, up to the eighteen unique qualities of a Buddha?”
The Buddha said:
“Ānanda, by using non-duality as the means, non-arising as the means, and non-attainment as the means, and dedicating Giving up to the eighteen unique qualities of a Buddha toward the wisdom of the omniscient aspects, one is truly called practicing the Perfection of Giving, up to the eighteen unique qualities of a Buddha.”
The Venerable Ānanda again said to the Buddha:
“O World-Honored One, what non-duality, what non-arising, and what non-attainment are used as means to dedicate Giving up to the eighteen unique qualities of a Buddha toward the wisdom of the omniscient aspects, so that one is truly called practicing the Perfection of Giving up to the eighteen unique qualities of a Buddha?”
The Buddha said:
“Ānanda, by using the non-duality of form, feeling, perception, formations, and consciousness, up to the highest unsurpassed enlightenment as the means; by using the non-arising of those dharmas as the means; and by using the non-attainment of those dharmas as the means, one dedicates Giving up to the eighteen unique qualities of a Buddha toward the wisdom of the omniscient aspects and is truly called practicing the Perfection of Giving, up to the eighteen unique qualities of a Buddha.”
The Venerable Ānanda said to the Buddha:
“O World-Honored One, why is it that by using the non-duality of form, feeling, perception, formations, and consciousness, up to the highest unsurpassed enlightenment as the means; by using the non-arising of those dharmas as the means; and by using the non-attainment of those dharmas as the means, one dedicates Giving up to the eighteen unique qualities of a Buddha toward the wisdom of the omniscient aspects and is truly called practicing the Perfection of Giving, up to the eighteen unique qualities of a Buddha?”
The Buddha said:
“Ānanda, form, feeling, perception, formations, consciousness, and the nature of form, feeling, perception, formations, and consciousness are empty, up to the highest unsurpassed enlightenment and the nature of the highest unsurpassed enlightenment are empty. Why? Because the emptiness of form, feeling, perception, formations, consciousness, up to the highest unsurpassed enlightenment, together with the Perfection of Giving up to the eighteen unique qualities of a Buddha, are neither two nor in two places.
Ānanda, you should know that through Prajñāpāramitā one can dedicate toward the wisdom of the omniscient aspects. Through dedication toward the wisdom of the omniscient aspects, one can cause the Perfection of Giving up to the eighteen unique qualities of a Buddha to reach completion. Therefore, Prajñāpāramitā, compared with the five earlier pāramitās up to the eighteen unique qualities of a Buddha, is the most honored and is the guide; therefore, I praise Prajñāpāramitā extensively.
Ānanda, you should know, for example, when seeds are sown and scattered in the earth, through the combination of various conditions, the seeds grow. You should know that the growth of the seeds depends on the earth, because they can rely on the earth to sprout and grow.
Likewise, Prajñāpāramitā together with dedication toward the wisdom of the omniscient aspects, compared with the five earlier pāramitās up to the eighteen unique qualities of a Buddha, is the place of support, the foundation that causes them to be established and grow. Therefore, this Prajñāpāramitā, compared with the five earlier pāramitās up to the eighteen unique qualities of a Buddha, is precisely the most honored and the guide. Thus, I praise Prajñāpāramitā extensively, rather than Giving…”
Śakra, Lord of the Devas, said to the Buddha:
“O World-Honored One, today the Tathāgata, Arhat, Fully Enlightened One, in regard to all the merits and virtues of this Prajñāpāramitā, has still not exhausted his explanation. Why? Because I understand that the Prajñāpāramitā received from the World-Honored One possesses profound, vast, immeasurable, boundless, and limitless merits. If virtuous men and virtuous women sincerely listen to this Prajñāpāramitā, uphold it, recite it, diligently cultivate it, contemplate it according to reason, and spread it throughout all sentient beings, the merits they obtain are likewise boundless.
If there is someone who transcribes this profound Prajñāpāramitā scripture, adorns it beautifully with countless kinds of precious objects, and then uses immeasurable excellent fresh flowers, perfumes, powdered incense, garments, jeweled necklaces, banners, precious canopies, rare gems and jewels, music, and lamps to make offerings, the merits obtained are likewise boundless.”
Venerable World-Honored One, if the good men and good women, with sincere minds, listen to, uphold, recite, diligently study, contemplate properly, transcribe, explain, and widely propagate the profound Perfection of Wisdom scriptures, then because of these causes and conditions there will arise in the world the ten paths of wholesome karma; the four meditative absorptions, the four immeasurables, the four formless concentrations; the Perfection of Giving through the Perfection of Wisdom; the emptiness of the internal through the emptiness of the emptiness of inherent nature; the four applications of mindfulness extending broadly to the eighteen exclusive qualities of a Buddha; the fruits from Stream-enterer through Arhatship and Pratyekabuddha enlightenment; the practices of great Bodhisattvas; or the unsurpassed perfect enlightenment of all Buddhas; or all the supreme things in the world will appear.
At that time, the Buddha said to Śakra, Lord of the Devas:
“Kāśika, the Tathāgata does not say that this profound Perfection of Wisdom has only the merits as previously described. Why? Kāśika, because the Perfection of Wisdom already possesses boundless and supreme merits.
Kāśika, I also do not say that, regarding this profound Perfection of Wisdom, those good men and good women who listen with sincere minds, uphold, recite, diligently study, contemplate properly, propagate it throughout all sentient beings, or transcribe it and adorn it beautifully with various things; and who further offer countless finest fresh flower garlands, perfumes, powdered fragrances, clothing, jeweled necklaces, banners, precious canopies, rare jewels, music, lamps, and so forth as offerings, possess only the merits previously mentioned. Why? Kāśika, if those good men and good women do not depart from the mind of omniscient wisdom, use non-attainment as their skillful means, and regarding this profound Perfection of Wisdom scripture listen with sincere minds, uphold, recite, diligently study, contemplate properly, propagate it throughout all sentient beings, or transcribe it and adorn it beautifully, and further offer countless finest flower garlands up to lamps and so forth, then those good men and good women will accomplish immeasurable superior qualities of morality, concentration, wisdom, liberation, and the knowledge and vision of liberation.
Kāśika, you should know that these good men and good women are like the Buddha. Why? Because they have upheld the unsurpassed path of all Tathāgatas, Arhats, Perfectly Enlightened Ones of the past, present, and future; they are certainly proceeding directly toward the Buddha’s enlightenment, creating benefits and happiness for all sentient beings without end, surpassing the levels of the Śrāvakas and Pratyekabuddhas.
Kāśika, the accumulations of morality, concentration, wisdom, liberation, and the knowledge and vision of liberation possessed by Śrāvakas and Pratyekabuddhas, when compared with the accumulation of morality, concentration, wisdom, liberation, and the knowledge and vision of liberation attained by those good men and good women, do not equal even one thousandth part, nor even an extremely tiny fraction. Why? Kāśika, because these good men and good women have transcended all thoughts of Śrāvakas and Pratyekabuddhas. Regarding the teachings of the Śrāvaka vehicle and Pratyekabuddha vehicle, they do not praise them. Regarding all phenomena, there is nothing they do not know, meaning they are able to correctly understand them as without possession.
Kāśika, I say that those good men and good women who, without being separated from the mind of omniscient wisdom and using non-attainment as their skillful means, listen with sincere minds to this profound Perfection of Wisdom scripture, uphold, recite, diligently study, contemplate properly, propagate it throughout all sentient beings, or transcribe it, adorn it beautifully, and use countless finest fresh flower garlands up to lamps and so forth as offerings, will attain immeasurable and boundless superior merits and benefits in the present and future.
Śakra, Lord of the Devas, said to the Buddha:
“We devas always follow and protect those good men and good women, not allowing any humans, non-humans, or evil conditions to harm them.”
The Buddha said to Śakra, Lord of the Devas:
“Kāśika, if those good men and good women, with minds associated with omniscient wisdom and using non-attainment as their skillful means, uphold and recite this profound Perfection of Wisdom scripture, then countless hundreds of thousands of devas, because they hear the Dharma, will all come together, rejoice, and respectfully receive this profound Perfection of Wisdom.
Kāśika, if those good men and good women, with minds associated with omniscient wisdom and using non-attainment as their skillful means, explain the Dharma associated with the Perfection of Wisdom, then countless devas will all come together and, through their heavenly power, increase the eloquence of the Dharma teacher, making the teaching flow smoothly without end.
Kāśika, if those good men and good women, with minds associated with omniscient wisdom and using non-attainment as their skillful means, explain the profound Perfection of Wisdom, then countless devas, out of reverence for the Dharma, will all come together and use their heavenly power to make the Dharma teacher’s explanation flow smoothly without obstruction. Even if obstacles arise, they will not be able to hinder or interrupt it.
Kāśika, if those good men and good women, with minds associated with omniscient wisdom and using non-attainment as their skillful means, listen with sincere minds to this profound Perfection of Wisdom scripture, uphold, recite, diligently study, contemplate properly, propagate it throughout all sentient beings; or transcribe it, adorn it with precious objects, and use many finest fresh flower garlands up to lamps as offerings, then in the present life they will obtain boundless superior merits and benefits, and Māra and the armies of Māra will not be able to disturb or harm them.
Kāśika, if those good men and good women explain this profound Perfection of Wisdom to the four assemblies without fear in their minds, they will not be defeated by any debates. Why? Kāśika, because such people receive the protection of this profound Perfection of Wisdom. Within the profound secret meaning of this Perfection of Wisdom, all phenomena are extensively and fully distinguished: wholesome phenomena, unwholesome phenomena, determinate phenomena, indeterminate phenomena, contaminated phenomena, uncontaminated phenomena, worldly phenomena, supramundane phenomena, conditioned phenomena, unconditioned phenomena, Śrāvaka phenomena, Pratyekabuddha phenomena, Bodhisattva phenomena, Tathāgata phenomena, and so forth. Such Dharma gates, with countless hundreds of thousands of distinctions, all converge and are gathered within this scripture. Because these good men and good women skillfully abide in the emptiness of the internal through the emptiness of the emptiness of inherent nature, they completely do not see a subject who debates, do not see an object of debate, and do not see the Perfection of Wisdom being explained.
Why? Kāśika, these good men and good women, through the marvelous power of the great spiritual might of the Perfection of Wisdom that protects them, cannot be overcome by all debates from other schools and hostile adversaries.
Kāśika, those good men and good women who listen with sincere minds to this profound Perfection of Wisdom scripture, uphold, recite, diligently study, contemplate properly, transcribe, explain, and propagate it everywhere will always have minds that do not become frightened, afraid, terrified, submerged, regretful, or anxious. Why? Kāśika, these good men and good women completely do not see any event that should cause fear, terror, submersion, regret, or anxiety.
Kāśika, if good men and good women wish to obtain boundless superior merits and benefits in the present life, they should listen with sincere minds to this profound Perfection of Wisdom, uphold, recite, diligently study, contemplate properly, transcribe, explain, propagate it everywhere, respectfully make offerings, honor it, praise it, and never abandon it.
Kāśika, if those good men and good women, with minds associated with omniscient wisdom and using non-attainment as their skillful means, listen with sincere minds to this profound Perfection of Wisdom scripture, uphold, recite, diligently study, contemplate properly, transcribe, explain, propagate it everywhere, respectfully make offerings, honor it, and praise it, then those good men and good women will always be loved and respected by their parents, teachers, elders, friends, kings, ministers, Śramaṇas, Brahmins, and others; they will also be remembered and cared for throughout the infinite worlds of the ten directions by all Tathāgatas, Arhats, Perfectly Enlightened Ones, Great Bodhisattvas, Pratyekabuddhas, and those who have attained the fruits of Arhat, Non-returner, Once-returner, Stream-enterer, and so forth. They will also be loved and supported throughout the world by devas, Māras, Brahmās, humans and non-humans, Asuras, and others.
These good men and good women will accomplish supreme uninterrupted eloquence; at all times they will practice the Perfection of Giving through the Perfection of Wisdom; abide in the emptiness of the internal through the emptiness of the emptiness of inherent nature; cultivate the four applications of mindfulness extending broadly to the eighteen exclusive qualities of a Buddha; cultivate all samādhi Dharma gates and all dhāraṇī Dharma gates; bring sentient beings to accomplishment; purify Buddha realms; cultivate omniscient wisdom, the wisdom of paths, and the wisdom of all aspects without ever abandoning them.
These good men and good women will not be defeated by all externalist doctrines, different views, and hostile adversaries; instead, they will be able to overcome those externalists, different views, and hostile adversaries.
Kāśika, if good men and good women wish to obtain inexhaustible and uninterrupted supreme merits in the present and future, they should, with minds associated with omniscient wisdom and using non-attainment as their skillful means, listen with sincere minds to this profound Perfection of Wisdom, uphold, recite, diligently study, contemplate properly, transcribe, explain, widely propagate, respectfully make offerings, honor, and praise it.
Kāśika, if those good men and good women transcribe this profound Perfection of Wisdom, adorn it with many kinds of decorations, place it in a pure place, respectfully make offerings, honor, and praise it, then when all the devas from the Four Great Kings up to the devas of Extensive Fruit in this trichiliocosm and the infinite other worlds in the ten directions, together with those who have generated the aspiration for unsurpassed perfect enlightenment, regularly come to this place to view, pay homage to, recite this Perfection of Wisdom, respectfully make offerings, honor, praise, circumambulate to the right, join their palms in reverence, and depart. The Pure Abode heavens, namely the Heaven of the Non-afflicted, the Heaven of the Non-heated, the Heaven of Good Appearance, the Heaven of Good Vision, and the Heaven of Highest Form, also regularly come here to view, pay homage to, recite this Perfection of Wisdom, respectfully make offerings, honor, praise, circumambulate to the right, join their palms in reverence, and withdraw. At this time, in this trichiliocosm and the infinite other worlds in the ten directions, powerful assemblies of Nāgas, Yakṣas, Gandharvas, Asuras, Garuḍas, Kinnaras, Mahoragas, humans and non-humans also regularly come here to view, pay homage to, recite the Perfection of Wisdom, respectfully make offerings, honor, praise, circumambulate to the right, join their palms in reverence, and depart.
Kāśika, those good men and good women should think in this way: ‘Now, all the devas from the Four Great Kings up to the Heaven of Highest Form in this trichiliocosm and the infinite other worlds in the ten directions, together with countless powerful assemblies such as Nāgas, Yakṣas, Gandharvas, Asuras, Garuḍas, Kinnaras, Mahoragas, humans and non-humans, regularly come here to view, pay homage to, and recite the profound Perfection of Wisdom that I have transcribed; then they respectfully make offerings, honor, praise, circumambulate to the right, join their palms in worship, and depart. This is because I have established the gift of Dharma for them.’ Having thought in this way, they rejoice and become delighted, causing the merit they have attained to increase many times over.
Kāśika, because all the devas from the Four Great Kings up to the Heaven of Highest Form in this trichiliocosm and the infinite other worlds in the ten directions, together with countless powerful assemblies such as Nāgas, Yakṣas, Gandharvas, Asuras, Garuḍas, Kinnaras, Mahoragas, humans and non-humans, regularly come here to observe and protect them, those good men and good women will not be harmed by any humans or non-humans. This is except in cases where, because of fixed evil karma from previous lives, they must experience its result in the present, or where heavy karma is transformed so that lighter karmic results are experienced in this life.
Kāśika, through the marvelous power of the great spiritual might of this profound Perfection of Wisdom scripture, those good men and good women attain various superior merits and benefits in the present life. That is, devas and others who have generated the aspiration for unsurpassed perfect enlightenment, or who have attained superior benefits through relying on the Buddha’s Dharma, because they respect the Dharma, regularly come here to observe, protect, and increase the power of those good men and good women. Why? Kāśika, these good men and good women have generated the aspiration for unsurpassed perfect enlightenment, always for rescuing sentient beings, always for bringing sentient beings to accomplishment, always for not abandoning sentient beings, always for bringing benefit to sentient beings; and those devas likewise do the same. Because of this cause and condition, they regularly come to protect those good men and good women so that they are not harmed.”