THE GREAT PRAJÑĀPĀRAMITĀ SUTRA
VOLUME 540
Chapter 3: OFFERINGS TO THE JEWELED STUPA (2)
At that time, Śakra, Lord of the Devas, addressed the Buddha:
“World-Honored One, this Prajñāpāramitā is extremely rare and extraordinary. It is able to discipline the assembly of Great Bodhisattvas, causing them to be free from the mind of arrogance and to turn their aspirations toward seeking the attainment of the wisdom of Omniscience.”
The Buddha said to Śakra:
“Why is it that the Prajñāpāramitā is extremely rare and extraordinary, able to discipline the assembly of Great Bodhisattvas, causing them to be free from the mind of arrogance and to turn their aspirations toward seeking the attainment of the wisdom of Omniscience?”
Śakra, Lord of the Devas, said to the Buddha:
“World-Honored One, any Great Bodhisattva who does not rely on the Prajñāpāramitā, when practicing generosity up to Prajñā and the other Buddha-dharmas, does not employ skillful means. Therefore, although practicing wholesome dharmas, they still give rise to arrogance and are unable to dedicate [their merits] toward the wisdom of Omniscience.
Any Great Bodhisattva who relies on the Prajñāpāramitā, when practicing generosity up to Prajñā and the other Buddha-dharmas, employs skillful means in cultivating wholesome dharmas and disciplines the mind of arrogance, is able to dedicate [their merits] toward seeking the attainment of the wisdom of Omniscience.”
The Buddha said to Śakra:
“Indeed, indeed, it is exactly as you have said! Kauśika, if any virtuous man or virtuous woman can focus their minds on the Prajñāpāramitā, listen attentively, uphold it, recite it, diligently study it, contemplate it correctly, transcribe it, explain it, and widely propagate it, then the bodies and minds of these virtuous men and women will be peaceful and joyful, and they will not be harmed by any calamities.
If any person, while among an army engaged in battle, wholeheartedly recites and contemplates this Prajñāpāramitā, and constantly maintains compassion and protection toward sentient beings, they will certainly not be injured by swords or clubs, and even enemies will give rise to thoughts of loving-kindness toward them. If they give rise to evil intentions, they will naturally be defeated.
If these virtuous men and women are in the midst of battle and are injured by swords or arrows and lose their lives, such a thing will certainly not occur.
Why is this? Kauśika, because these virtuous men and women practice the Prajñāpāramitā, they themselves are able to eliminate evil karmic afflictions and various weapons; they are also able to eliminate evil karmic afflictions and various weapons for others.
Furthermore, Kauśika, if any virtuous man or virtuous woman can focus their minds on the Prajñāpāramitā, listen attentively, uphold it, recite it, diligently study it, contemplate it correctly, respectfully make offerings, honor and praise it, transcribe it, explain it, and widely propagate it, then these virtuous men and women cannot be harmed by any kind of poison, enchantment, spirits, curses, or spells; nor can they be harmed by water, fire, swords, clubs, wild beasts, hostile thieves, evil spirits, or various wicked and strange supernatural beings.
Why is this? Kauśika, because this Prajñāpāramitā is the Great Divine Mantra, the Great Bright Mantra, the unsurpassed mantra, the incomparable mantra. This Prajñāpāramitā is the king among all mantras, supremely wondrous, incomparable, possessing great majestic power. It can subdue everything, yet it cannot be subdued by anything else.
These virtuous men and women diligently study such a king of divine mantras, and therefore they are not harmed by themselves, nor are they harmed by others or by anything else.
Kauśika, when these virtuous men and women study this great king of divine mantras of the Prajñāpāramitā, although with regard to self and dharmas there is nothing attainable, they nevertheless realize the supreme unsurpassed Enlightenment. Therefore, they attain the wisdom of Omniscience, observe the differences in the mental activities of sentient beings, freely turn the unsurpassed Dharma wheel, cause them to practice according to the teachings, and enable them to attain great benefit.
Why is this? Kauśika, because in the past, present, and future, all Bodhisattvas study this profound great king of divine mantras of the Prajñāpāramitā, and there is nothing they do not attain, nothing they do not realize. Therefore, it is called the wisdom of Omniscience.
Kauśika, any virtuous man or virtuous woman who, with regard to this profound Prajñāpāramitā, focuses their mind, listens attentively, upholds it, recites it, diligently studies it, contemplates it correctly, respectfully makes offerings, honors and praises it, transcribes it, explains it, and widely propagates it, will in future lives obtain immeasurable merits with all such existing dharmas.
Furthermore, Kauśika, if any virtuous man or virtuous woman transcribes this profound great king of divine mantras of the Prajñāpāramitā, places it in a pure location, respectfully makes offerings, honors and praises it, even without listening to it, upholding it, reciting it, diligently studying it, or contemplating it correctly; and also without pointing it out or explaining it to others, nevertheless all humans and non-humans in cities and royal capitals where this Great Divine Mantra is present will not be harmed by any calamities or illnesses.
Furthermore, Kauśika, if any virtuous man or virtuous woman fears enemies, wild beasts, disasters, curses, illnesses, poisons, spells, and so forth, they should transcribe this Great King of Divine Mantras of the Prajñāpāramitā, place as much of it as they can into a fragrant pouch, put it inside a jeweled container, or constantly carry it on their body, respectfully making offerings. Then all fearful situations will disappear. Devas and dragons will constantly come to protect them, except for those karmic results from evil deeds created in previous lives that must be repaid.
Kauśika, it is like a person or an animal entering a monastery, the place beneath the Bodhi tree, or coming near such a monastery; humans and non-humans cannot harm them.
Why is this? Kauśika, because in the past, present, and future, all Buddhas sat in such places and attained supreme unsurpassed Enlightenment. Having attained the Bodhi path, they all bestowed upon sentient beings the Dharma of being without fear, without dread, without hatred, and without harm, allowing body and mind to be peaceful and joyful. Therefore, know that wherever the Prajñāpāramitā is present, it is likewise so. All devas, dragons, and asuras constantly come to protect it.
Kauśika, wherever such Prajñāpāramitā exists, know that this place itself is a true jeweled stupa. All sentient beings should respectfully pay homage, bring the most wondrous offerings, respectfully make offerings, honor, and praise it. Why? Because it is the place upon which all sentient beings rely.
Śakra, Lord of the Devas, said to the Buddha:
“World-Honored One, if virtuous men and virtuous women transcribe this Prajñāpāramitā, adorn it with various objects, respectfully make offerings, honor and praise it, or use countless excellent flower garlands, powdered incense, applied incense, garments, necklaces and ornaments, banners, jeweled canopies, precious gems and extraordinary jewels, beautiful music, bright lamps, and so forth to make offerings; and after the Buddha’s Nirvāṇa, other virtuous men and virtuous women build a magnificent stupa made of the seven treasures, place the Buddha’s relics inside a jeweled casket, enshrine them in that stupa, respectfully make offerings, honor and praise them, and then use countless excellent flower garlands, powdered incense, applied incense, garments, necklaces and ornaments, banners, jeweled canopies, precious gems and extraordinary jewels, beautiful music, bright lamps, and so forth to make offerings—between these two people, who obtains the greater merit?”
The Buddha said to Śakra:
“I will ask you in return; answer according to your understanding. What do you think? The Tathāgata has attained the wisdom of Omniscience, has realized supreme unsurpassed Enlightenment, and this present body—through what path of cultivation and learning was it attained?”
Śakra, Lord of the Devas, replied:
“World-Honored One, the Tathāgata attained the wisdom of Omniscience, realized supreme unsurpassed Enlightenment, and obtained this present body by relying upon the Prajñāpāramitā in cultivation and learning.”
The Buddha said to Śakra:
“Indeed, indeed, it is exactly as you have said! I relied upon the Prajñāpāramitā in cultivation and learning, and therefore attained the wisdom of Omniscience, realized supreme unsurpassed Enlightenment, and obtained this present body.
Why is this? Kauśika, if one could attain the wisdom of Omniscience, realize supreme unsurpassed Enlightenment, and obtain this present body without learning the Prajñāpāramitā, such a thing would not exist.
Kauśika, it is not merely because of possessing a beautiful physical appearance that one is called a Tathāgata, Arhat, Fully Enlightened One. One must attain the wisdom of Omniscience to be called a Tathāgata, Arhat, Fully Enlightened One.
Kauśika, the Tathāgata’s attainment of the wisdom of Omniscience arose precisely because the Prajñāpāramitā was its cause; the excellent physical marks of the body merely serve as a basis of support. Without relying upon the Buddha’s excellent physical marks, there would be no basis from which they could arise. Therefore, the Prajñāpāramitā itself is the cause giving rise to the wisdom of Omniscience. In order to make this wisdom manifest continuously, one should cultivate the Buddha’s excellent physical marks.
If these excellent physical marks were not the support for Universal Wisdom, then all assemblies of devas, dragons, humans, and non-humans should not sincerely and respectfully make offerings. Because the excellent physical marks together with the Buddha’s Universal Wisdom serve as the basis of support, the assemblies of devas, dragons, humans, and non-humans respectfully make offerings. For this reason, after I enter Nirvāṇa, the assemblies of devas, dragons, humans, and non-humans will all respectfully make offerings to my relics.
Kauśika, those virtuous men and virtuous women who transcribe this Prajñāpāramitā, respectfully make offerings, honor and praise it, are making offerings to the wisdom of Omniscience, to the Buddha’s excellent physical marks that serve as its support, and to the relics after my Nirvāṇa.
Why is this? Kauśika, because the wisdom of Omniscience, the excellent physical marks, and the relics all have the Prajñāpāramitā as their foundation. Therefore, Kauśika, those virtuous men and virtuous women who transcribe this Prajñāpāramitā, adorn it with various decorations, respectfully make offerings, honor and praise it, and use countless excellent flower garlands up to bright lamps to make offerings; and after the Buddha enters Nirvāṇa, other virtuous men and virtuous women build a magnificent stupa made of the seven treasures, place the Buddha’s relics inside a jeweled casket in that stupa, respectfully make offerings, honor and praise them, and use countless excellent flower garlands up to bright lamps to make offerings—between these two people, the former obtains merit immeasurably greater.
Why is this? Kauśika, because these virtuous men and virtuous women, by making offerings to the Prajñāpāramitā, are making offerings to the wisdom of Omniscience, the excellent physical marks, and the Buddha’s relics.”
Śakra, Lord of the Devas, said to the Buddha:
“World-Honored One, the people of Jambudvīpa who are unable to transcribe this Prajñāpāramitā, unable to adorn it with treasures, unable to respectfully make offerings, honor and praise it, unable to listen attentively, uphold it, recite it, diligently study it, and contemplate it correctly—do these people not know that by transcribing this Prajñāpāramitā, adorning it with treasures, respectfully making offerings, honoring and praising it, sincerely listening, upholding, reciting, diligently studying, and contemplating it correctly, they can obtain supreme merits?”
At that time, the Buddha said to Śakra:
“I will ask you in return; answer according to your understanding. What do you think? In Jambudvīpa, how many people have attained purification through faith in the Buddha, purification through faith in the Dharma, and purification through faith in the Saṅgha? How many have attained the fruit of Stream-entry, Once-returning, Non-returning, or Arhatship? How many have generated the mind of right concentration and reached Pratyekabuddha Bodhi? How many have generated the mind of right concentration and reached supreme unsurpassed Enlightenment?”
Śakra replied:
“World-Honored One, in Jambudvīpa there are only a small number of people who have attained purification through faith in the Buddha, purification through faith in the Dharma, and purification through faith in the Saṅgha. There are even fewer who attain the fruits of Stream-entry, Once-returning, Non-returning, or Arhatship; few generate the mind of right concentration and reach Pratyekabuddha Bodhi, and even fewer generate the mind of right concentration and reach supreme unsurpassed Enlightenment.”
The Buddha said to Śakra:
“Indeed, indeed, it is exactly as you have said! Kauśika, in Jambudvīpa there are very few people who attain purification through faith in the Buddha, purification through faith in the Dharma, and purification through faith in the Saṅgha. There are even fewer who attain the fruits of Stream-entry, Once-returning, Non-returning, and Arhatship; few generate the mind of right concentration and reach Pratyekabuddha Bodhi, and even fewer generate the mind of right concentration and reach supreme unsurpassed Enlightenment.
Even fewer are those who, having generated the mind, diligently cultivate and attain the Bodhisattva practices. Even fewer are those who, while diligently cultivating the Bodhisattva practices, deeply believe and accept this Prajñāpāramitā. Even fewer are those who, having deeply believed and accepted it, practice the Prajñāpāramitā. Fewer still are those who, having practiced it, gradually abide in the stage of non-retrogression. Fewer still are those who, having abided in this stage, quickly attain supreme unsurpassed Enlightenment.
Kauśika, a Great Bodhisattva who has already abided in the stage of non-retrogression and seeks to attain supreme unsurpassed Enlightenment is able to deeply and sincerely revere and accept this profound Prajñāpāramitā, wholeheartedly listen, uphold, recite, diligently study, and contemplate it correctly. Such a one is also able to follow it and explain it to others, and further bring countless excellent flower garlands up to bright lamps to respectfully make offerings, honor, and praise it.
Kauśika, using my pure and unobstructed Buddha eye, I observe throughout the infinite worlds in the ten directions that although there are countless, innumerable sentient beings who generate the Bodhi mind and cultivate the Bodhisattva path, because they have distanced themselves from the profound Prajñāpāramitā and from skillful means, even if there are one, two, or three sentient beings who abide in the stage of non-retrogression for Bodhisattvas, most of them still fall into the ranks of Śrāvakas or Pratyekabuddhas, with aspirations unable to rise higher.
Why is this? Kauśika, because the supreme unsurpassed Enlightenment of all Buddhas is a merit of infinite extent and extremely difficult to attain. Those with wisdom, those with evil tendencies, those who are lazy, those who are diligent, those whose superior understanding follows inferior paths, and beings with inferior faculties cannot attain it.
Therefore, Kauśika, those virtuous men and virtuous women who generate the Bodhi mind and cultivate the Bodhisattva practices, wishing to abide in the stage of non-retrogression for Bodhisattvas and quickly attain supreme unsurpassed Enlightenment without obstacles, should constantly listen to, uphold, recite, diligently study, and contemplate this Prajñāpāramitā correctly. They should enjoy requesting teachings from Dharma teachers and joyfully explain it to others. They should also constantly transcribe it, adorn it with various treasures, respectfully make offerings, honor, and praise it.
Why is this? Kauśika, because these virtuous men and virtuous women think: ‘In the past, when the Tathāgata dwelled in the stage of a Bodhisattva, he constantly diligently cultivated the profound meaning and significance of such Prajñāpāramitā and attained supreme unsurpassed Enlightenment. Today, we too should diligently cultivate this Prajñāpāramitā in the same way, because it is our Great Teacher. By following it in our cultivation and learning, our aspirations will certainly be fulfilled.’
Kauśika, whether the Buddha dwells in the world or after entering Nirvāṇa, Great Bodhisattvas should rely upon this profound Prajñāpāramitā and diligently cultivate and study it.”
Śakra, Lord of the Devas, said to the Buddha:
“World-Honored One, those virtuous men and virtuous women who sincerely listen to, uphold, recite, diligently study, and contemplate this profound Prajñāpāramitā correctly, widely explain it to sentient beings, or transcribe it, adorn it with various treasures, bring excellent flower garlands up to bright lamps, respectfully make offerings, honor, and praise it—what kind of merit will these virtuous men and virtuous women obtain through such causes and conditions?”
The Buddha said to Śakra:
“These virtuous men and virtuous women obtain immeasurable, boundless, inconceivable, and incalculable merit, which cannot be counted even by numbers or examples.
Furthermore, Kauśika, if any virtuous man or virtuous woman, after the Tathāgatas have entered Nirvāṇa, wishing to make offerings to the Buddha’s relics, uses the finest seven treasures to build jeweled stupas, decorates them with rare precious gems interwoven among them, and uses the most beautiful flower garlands up to bright lamps, throughout their entire lives respectfully makes offerings, honors, and praises them—what do you think? Do these virtuous men and virtuous women obtain much merit through this cause?”
Śakra replied:
“World-Honored One, very much! Well-Gone One, very much!”
The Buddha said:
O Kāuśika, those virtuous sons and daughters who, with a pure mind, respectfully believe in and understand the profound meaning of this Prajñāpāramitā, and who, seeking the unsurpassed state of Enlightenment, attentively listen, receive and uphold, read and recite, diligently practice and study, contemplate correctly according to reason, expound, and broadly reveal it to sentient beings, carefully examine it with superior wisdom; because they wish the True Dharma to remain in the world for a long time, because they wish the Buddha-eye not to be destroyed, because they wish the True Dharma not to disappear, because they wish to protect Bodhisattvas and cause them to increase, because they wish the pure Dharma-eye of the world not to be destroyed; therefore, if they write down such profound Prajñāpāramitā, adorn it with various jewels, and offer with reverence and respect the finest flower garlands, powdered incense, applied incense, garments, necklaces and ornaments, banners, jeweled canopies, rare precious jewels, beautiful music, bright lamps, and so forth, praising and honoring it, then these virtuous sons and daughters will attain merits that are exceedingly great, surpassing those of the former person by immeasurable and boundless amounts.
Furthermore, Kāuśika, set this matter aside. If any virtuous son or daughter, after the Tathāgatas have entered Nirvāṇa, wishing to make offerings to the Buddha’s relics, were to construct jeweled stupas from the seven supreme precious substances, adorn them beautifully with rare jewels interwoven as decorations, and do so until such stupas filled the entire continent of Jambudvīpa, or the four great continents, or the small thousandfold world-system, or the middle thousandfold world-system, or the great trichiliocosm, and if they used the most beautiful flower garlands, even bright lamps, and throughout their entire lives respectfully made offerings, honored, and praised them, what do you think, Kāuśika? Would these virtuous sons and daughters, through that cause and condition, obtain much merit?
Śakra, Lord of the Devas, replied:
“World-Honored One, very much! Sugata, very much!”
The Buddha said:
O Kāuśika, those virtuous sons and daughters who, with a pure mind, respectfully believe in and understand the profound meaning of this Prajñāpāramitā, and who, seeking the unsurpassed state of Enlightenment, wholeheartedly listen, receive and uphold, read and recite, diligently practice and study, contemplate correctly according to reason, expound, and broadly reveal it to sentient beings, carefully examine it with superior wisdom; because they wish the True Dharma to remain in the world for a long time; because they wish the Buddha-eye not to be destroyed; because they wish the True Dharma not to disappear; because they wish to protect Bodhisattvas and cause them to increase; because they wish the pure Dharma-eye of the world not to be destroyed; therefore, if they write down such profound Prajñāpāramitā, adorn it with various jewels, and use the most beautiful flower garlands, powdered incense, applied incense, garments, necklaces and ornaments, banners, jeweled canopies, rare precious jewels, beautiful music, bright lamps, and so forth, respectfully making offerings, honoring, and praising it, then these virtuous sons and daughters will obtain very great merit, surpassing the former person by immeasurable and innumerable amounts.
Furthermore, Kāuśika, set that matter aside. Suppose all sentient beings in this Jambudvīpa, or all sentient beings in the four great continents, or all sentient beings in the small thousandfold world-system, or all sentient beings in the middle thousandfold world-system, or all sentient beings in the great trichiliocosm, after the Tathāgata has entered Nirvāṇa, wishing to make offerings to the Buddha’s relics, were to use the seven supreme precious substances to build one great jeweled stupa, adorning it beautifully with rare jewels interwoven as decorations, and again use countless finest flower garlands up to bright lamps, respectfully making offerings, honoring, and praising that stupa throughout their lives. What do you think, Kāuśika? Would the sentient beings in Jambudvīpa, the four great continents, the small thousandfold world-system, the middle thousandfold world-system, or the great thousandfold world-system obtain great merit through this cause and condition?
Śakra, Lord of the Devas, replied:
“World-Honored One, very much! Sugata, very much!”
The Buddha said:
O Kāuśika, those virtuous sons and daughters who, with a pure mind, respectfully believe in and understand the profound meaning of this Prajñāpāramitā, seeking the unsurpassed state of Enlightenment, wholeheartedly listen, receive and uphold, read and recite, diligently practice and study, contemplate correctly according to reason, expound, and broadly reveal it to sentient beings, carefully examine it with superior wisdom; because they wish the True Dharma to remain in the world for a long time, because they wish the Buddha-eye not to be destroyed, because they wish the True Dharma not to disappear, because they wish to protect Bodhisattvas and cause them to increase, because they wish the pure Dharma-eye of the world not to be destroyed; should therefore write down such profound Prajñāpāramitā, adorn it with various jewels, and use countless supreme flower garlands, powdered incense, applied incense, garments, necklaces and ornaments, banners, jeweled canopies, rare precious jewels, beautiful music, and bright lamps, respectfully making offerings, honoring, and praising it. These virtuous sons and daughters will then attain very great merit, surpassing the former person by immeasurable and boundless amounts.
Furthermore, Kāuśika, set this matter aside. Suppose the sentient beings in this Jambudvīpa, not before and not after, all become human beings, and each person, wishing to make offerings to the Buddha’s relics, builds jeweled stupas for the Tathāgatas after their Nirvāṇa using the seven supreme precious substances, decorating them beautifully with countless rare jewels interwoven as adornments.
Likewise, all sentient beings throughout Jambudvīpa, or the four great continents, not before and not after, all become human beings, and each person, wishing to make offerings to the Buddha’s relics, builds jeweled stupas for the Tathāgatas after their Nirvāṇa using the seven supreme precious substances, decorating them beautifully with countless rare jewels interwoven as adornments.
Likewise, all sentient beings throughout the four great continents, or the small thousandfold world-system, not before and not after the Buddha, all become human beings, and each person, wishing to make offerings to the Buddha’s relics, builds jeweled stupas for the Tathāgatas after their Nirvāṇa using the seven supreme precious substances, decorating them beautifully with countless rare jewels interwoven as adornments.
Likewise, all sentient beings throughout the small thousandfold world-system, or the middle thousandfold world-system, not before and not after, all become human beings, and each person, wishing to make offerings to the Buddha’s relics, uses the seven supreme precious substances to build jeweled stupas, decorating them beautifully with countless rare jewels interwoven as adornments.
Likewise, all sentient beings throughout the middle thousandfold world-system, or the great trichiliocosm, not before and not after, all become human beings, and each person, wishing to make offerings to the Buddha’s relics, builds jeweled stupas for the Tathāgatas after their Nirvāṇa using the seven supreme precious substances, decorating them beautifully with countless rare jewels interwoven as adornments.
Thus, these people fill the great thousandfold world-system, all carrying countless finest flower garlands up to bright lamps, and for the duration of one eon or more than one eon, all respectfully make offerings, honor, and praise those stupas. What do you think, Kāuśika? Would the sentient beings in Jambudvīpa, the four great continents, the small thousandfold world-system, the middle thousandfold world-system, or the great thousandfold world-system obtain great merit through this cause and condition?
Śakra, Lord of the Devas, replied:
“World-Honored One, very much! Sugata, very much!”
The Buddha said:
O Kāuśika, those virtuous sons and daughters who, with a pure mind, respectfully believe in and understand the profound meaning of this Prajñāpāramitā, seeking the unsurpassed state of Enlightenment, attentively listen, receive and uphold, read and recite, diligently practice and study, contemplate correctly according to reason, expound, and broadly reveal it to sentient beings, carefully examine it with superior wisdom; because they wish the True Dharma to remain in the world for a long time, because they wish the Buddha-eye not to be destroyed, because they wish the True Dharma not to disappear, because they wish to protect Bodhisattvas and cause them to increase, because they wish the pure Dharma-eye of the world not to be destroyed; then write down such profound Prajñāpāramitā, adorn it with various jewels, and use countless finest flower garlands, powdered incense, applied incense, garments, necklaces and ornaments, banners, jeweled canopies, rare precious jewels, beautiful music, and bright lamps, respectfully making offerings, honoring, and praising it. These virtuous sons and daughters will obtain merit far greater than the former person by immeasurable and boundless amounts.
Śakra, Lord of the Devas, said to the Buddha:
“World-Honored One, indeed so! Sugata, indeed so!
Those virtuous sons and daughters who respectfully make offerings to, honor, and praise the profound Prajñāpāramitā should know that this is making offerings to, honoring, and praising the All-Knowing Wisdom of the Buddhas of the past, present, and future.
World-Honored One, set this matter aside. If all sentient beings throughout the great trichiliocosm, wishing to make offerings to the Buddha and the Buddha’s relics, built jeweled stupas for the Tathāgatas after their Nirvāṇa using seven precious substances; suppose all sentient beings as numerous as the sands of the Ganges throughout the ten directions, not before and not after, all became human beings. Each person, after the Tathāgata entered Nirvāṇa, wishing to make offerings to the Buddha and the Buddha’s relics, built jeweled stupas using the seven supreme precious substances, decorating them beautifully with countless rare jewels interwoven as adornments. Thus, these people filled all the Buddha worlds of the ten directions, as numerous as the sands of the Ganges; each held the finest flower garlands up to bright lamps, and for one eon or more than one eon, respectfully made offerings, honored, and praised them. Although the merit obtained by these sentient beings through this cause and condition would be immeasurable, there would still remain something beyond it. This is because these virtuous sons and daughters, with pure minds, respectfully believe in and understand the profound meaning of Prajñāpāramitā, seeking the unsurpassed state of Enlightenment, attentively listen, receive and uphold, read and recite, diligently practice and study, contemplate correctly according to reason, proclaim, and broadly reveal it to sentient beings, carefully examine it with superior wisdom; because they wish the True Dharma to remain in the world for a long time, because they wish the Buddha-eye not to be destroyed, because they wish the True Dharma not to disappear, because they wish to protect Bodhisattvas and cause them to increase, because they wish the pure Dharma-eye in the world not to be destroyed; therefore, they write down such profound Prajñāpāramitā, adorn it with various jewels, and use countless supreme flower garlands, powdered incense, applied incense, garments, necklaces and ornaments, banners, jeweled canopies, rare precious jewels, beautiful music, bright lamps, and so forth, respectfully making offerings, honoring, and praising it. These virtuous sons and daughters will obtain merit far greater than the former person, immeasurable, boundless, inconceivable, beyond calculation, impossible to measure even by numbers or analogies.”
At that time, the Buddha said to Śakra, Lord of the Devas:
“Indeed, indeed, just as you have said! O Kāuśika, these virtuous sons and daughters, regarding the profound meaning of Prajñāpāramitā, obtain merit that is immeasurable, boundless, inconceivable, beyond calculation, and cannot be counted even by numbers or analogies.
Why is this? Kāuśika, because the profound meaning of Prajñāpāramitā is capable of producing the All-Knowing Wisdom of the Tathāgata. All the All-Knowing Wisdom of the Tathāgata is capable of producing the relics of the Buddhas. Therefore, Kāuśika, those virtuous sons and daughters who, regarding this profound meaning of Prajñāpāramitā, with pure minds respectfully believe and understand it, seeking the unsurpassed state of Enlightenment, attentively listen, receive and uphold, read and recite, diligently practice and study, contemplate correctly according to reason, proclaim and broadly reveal it to sentient beings, carefully examine it with superior wisdom, because they wish the True Dharma to remain in the world for a long time, because they wish the Buddha-eye not to be destroyed, because they wish the True Dharma not to disappear, because they wish to protect Bodhisattvas and cause them to increase, because they wish the pure Dharma-eye of the world not to be destroyed, and therefore write down such profound Prajñāpāramitā, adorn it with various jewels, use countless finest flower garlands, powdered incense, applied incense, garments, necklaces and ornaments, banners, jeweled canopies, rare precious jewels, beautiful music, bright lamps, and so forth, respectfully making offerings, honoring, and praising it—their merit compared with those who built jeweled stupas and made offerings is a hundred times, a thousand times, even countless times greater.”
At that time, within the assembly, forty thousand Devas said together to Śakra, Lord of the Devas:
“Great Sage, thus this profound meaning of Prajñāpāramitā should be listened to, received and upheld, read and recited, diligently practiced and studied, contemplated correctly according to reason, broadly explained and taught to others, and respectfully offered, honored, and praised.
Why is this? Because whoever can listen to, receive and uphold, read and recite, diligently practice and study, contemplate correctly according to reason, broadly explain to others, and respectfully offer, honor, and praise this profound meaning of Prajñāpāramitā can cause all unwholesome dharmas to diminish and wholesome dharmas to increase and bring benefit.”
At that time, the Buddha said to Śakra, Lord of the Devas:
“You should attentively listen to, receive and uphold, read and recite, diligently practice and study, contemplate correctly according to reason, broadly explain to others, and respectfully offer, honor, and praise this profound Prajñāpāramitā. Why is this? If the Asuras and their fierce companions think, ‘We should go to war against the Thirty-Three Gods,’ then at that time, your clan of gods should each wholeheartedly recite and contemplate such profound Prajñāpāramitā, respectfully offer, honor, and praise it. Then the Asuras and fierce beings who have given rise to evil intentions will immediately be destroyed.”
Śakra, Lord of the Devas, said to the Buddha:
“World-Honored One, the profound Prajñāpāramitā is the Great Mantra, the Great Bright Mantra, the unsurpassed mantra, the incomparable mantra, the king of all mantras, exceedingly noble and supreme, most excellent and wonderful, capable of subduing all yet not being subdued by anything. Why? Because the profound Prajñāpāramitā is capable of destroying all evil and unwholesome phenomena and perfecting supreme wholesome phenomena.”
At that time, the Buddha said to Śakra, Lord of the Devas:
“Indeed, indeed, just as you have said! Why? Kāuśika, because the Buddhas of the past, present, and future all rely upon this Great King of Mantras, the profound Prajñāpāramitā, and thereby realize the unsurpassed state of Enlightenment and turn the wondrous Dharma Wheel to liberate sentient beings. I too rely upon this Great King of Mantras, the profound Prajñāpāramitā, and thereby attained the unsurpassed state of Enlightenment and teach the unsurpassed Dharma to gods and humans.
Kāuśika, relying upon this Great King of Mantras, the profound Prajñāpāramitā, the world has the awakening factors associated with the ten paths of wholesome action, the four meditative absorptions, the four immeasurables, the four formless concentrations, the thirty-seven factors of Bodhi, the six supernormal powers, and immeasurable and boundless other Buddha-dharmas.
Kāuśika, in summary, the eighty-four thousand wholesome Dharma aggregates all rely upon this Great King of Mantras, the profound Prajñāpāramitā, and appear in the world.
Kāuśika, the Wisdom of All Buddhas, the Naturally Arising Wisdom, and the Inconceivable Wisdom all rely upon this Great King of Mantras, the profound Prajñāpāramitā, and arise in the world.
Kāuśika, relying upon this Great King of Mantras, the profound Prajñāpāramitā, Bodhisattvas appear in the world. Relying upon Bodhisattvas, the awakening factors associated with the ten paths of wholesome action, the four meditative absorptions, the four immeasurables, the four formless concentrations, the thirty-seven factors of Bodhi, the six supernormal powers, and immeasurable and boundless other Buddha-dharmas all manifest.
If the Tathāgatas, Worthy Ones, Perfectly Enlightened Ones do not appear in the world, then only Bodhisattvas who have previously heard the profound meaning of Prajñāpāramitā, possessing equal power and accomplishing supreme skillful means, out of compassion for the world and sentient beings, establish and create the awakening factors associated with the ten paths of wholesome action, the four meditative absorptions, the four immeasurables, the four formless concentrations, the thirty-seven factors of Bodhi, the six supernormal powers, and immeasurable and boundless other Buddha-dharmas.
Kāuśika, it is like at night, when because of the full moon, the light shines upon the stars, plants, and medicines; according to their respective capacities, each one increases and grows.
Likewise, when a Tathāgata, Worthy One, Perfectly Enlightened One has previously passed into extinction, the True Dharma does not disappear; before the next Buddha appears, there are many wondrous practices in the world. All of them arise relying upon Bodhisattvas. Bodhisattvas, through many skillful means, are likewise able to accomplish them by relying upon Prajñāpāramitā.
Therefore, Prajñāpāramitā is the root source of all supreme wholesome dharmas.”
Furthermore, O Kauśika, the virtuous men and women who, with regard to the profound and wondrous meaning of Prajñāpāramitā, attentively listen, receive and uphold, read and recite, diligently cultivate and study, contemplate with proper reasoning, copy, explain, teach, and widely propagate it, will accomplish supreme merit and virtue, benefiting themselves in the present and future lives, both in the worldly and supramundane realms.
At that time, Śakra, Lord of the Devas, addressed the Buddha:
“World-Honored One, how do these virtuous men and women accomplish supreme merit and virtue, bringing benefit in the present and future lives, both worldly and supramundane?”
Then the Buddha said to Śakra, Lord of the Devas:
“These virtuous men and women, in their present lives, will not be harmed by any poison, sorcery, curses, or spells; they will not be burned by fire, swept away by water, nor harmed by knives or sticks. They will not die prematurely from any of the four hundred and four illnesses, except where fixed karmic causes and effects from previous lives require them to undergo such results in the present life.
O Kauśika, if these virtuous men and women encounter government officials, bandits, or thieves who oppress them, and they single-mindedly recite and remember the profound Prajñāpāramitā, then when they arrive in such situations, they will certainly not be punished or harmed by those people. Even if others seek to find faults and accuse them, they will be unable to do so.
Why is this? O Kauśika, because the majestic spiritual power of the profound Prajñāpāramitā Dharma causes this to happen.
O Kauśika, if these virtuous men and women wish to go before kings, princes, or great ministers, and they single-mindedly recite and remember the wondrous profound Dharma of Prajñāpāramitā, they will certainly be met with joy by kings and others, who will inquire of them, respectfully make offerings, honor them, and praise them.
Why is this? O Kauśika, because these virtuous men and women possess Prajñāpāramitā within themselves, and therefore they constantly give rise to acts of loving-kindness and compassion toward sentient beings. Because of this cause and condition, even if they are in desolate and dangerous places, they will not be harmed by people or non-people; even evil beings who wish to harm them will be unable to do so.
O Kauśika, these virtuous men and women will thus obtain many kinds of supreme merits and virtues, bringing benefit in their present lives.
O Kauśika, these virtuous men and women, wherever they are born, will never be separated from supreme wholesome teachings, will not fall into evil destinies, and will continue benefiting sentient beings. Gradually, they will be able to attain the wisdom of Omniscience.
O Kauśika, these virtuous men and women will thus accomplish many kinds of supreme merits and virtues, bringing benefit even in future lives.”
At that time, many non-Buddhist Brahmins came to the place of the Buddha, hoping to find faults with the Buddha. Seeing this, Śakra, Lord of the Devas, thought:
“Now many non-Buddhist Brahmins are coming to this Dharma assembly to seek faults in the Buddha. Could this be an obstruction to Prajñāpāramitā? I should recite the profound Prajñāpāramitā that I received from the Buddha, causing those outsiders to retreat.”
Having thought this, he immediately recited the profound Prajñāpāramitā.
At that very moment, from afar, many non-Buddhist Brahmins respectfully paid homage to the World-Honored One, circumambulated the Buddha clockwise, and then withdrew.
Śāriputra, seeing this, thought:
“For what reason did those people come and then immediately leave?”
The Buddha, knowing this thought, said to Śāriputra:
“O Śāriputra, those outsiders came seeking faults in Me, but because Śakra, Lord of the Devas, recited Prajñāpāramitā, he caused them to retreat.
O Śāriputra, when I observe these outsiders, I see that they possess no wholesome qualities whatsoever; they only harbor evil intentions, and they came to Me because they wished to find faults with Me.
O Śāriputra, throughout the entire world, I do not see any Māras, outsiders, or sentient beings who, after hearing the teaching of Prajñāpāramitā, come with evil intentions seeking faults in order to harm others, who can actually accomplish harm, because of the majestic power of Prajñāpāramitā.”
At that time, the evil Māra thought:
“Today, at the Buddha’s place, the four assemblies surround Him before and behind. The gods of the Desire Realm and Form Realm have all gathered here to hear the teaching of Prajñāpāramitā. Among them, there will certainly be great Bodhisattvas who personally come before the Buddha, receive predictions of Bodhi, attain the supreme enlightenment, turn the wondrous Dharma wheel, and cause my world to become empty. I should go there and destroy their eyes.”
Having thought this, the evil Māras transformed into four mighty and powerful armies and went toward the Buddha’s place.
Śakra, Lord of the Devas, seeing this, thought:
“This must have been created by the evil Māras through transformation. They wish to disturb the Buddha and obstruct Prajñāpāramitā. Why? Because these four armies are equipped in an extraordinarily magnificent and strange manner, incomparable even to the armies of kings. Surely this is the work of evil Māras, who have transformed themselves in order to search for faults in the Buddha and destroy the sentient beings practicing there. I should recite the profound Prajñāpāramitā that I received from the Buddha, causing those evil Māras to retreat.”
Having thought this, Śakra, Lord of the Devas, recited the profound Prajñāpāramitā. At that time, all the evil Māras gradually departed. This was due to the majestic power of the great king of mantras, the profound Prajñāpāramitā, which drove them away.
At that time, countless gods of the Thirty-Three Heaven arose into the sky, manifested wondrous celestial flowers of heavenly sound, and scattered them upon the Buddha. They folded their hands respectfully and addressed the Buddha:
“World-Honored One, we humbly request that You cause this Prajñāpāramitā to remain long in Jambudvīpa among humankind, until this Prajñāpāramitā is widely propagated throughout the human world of Jambudvīpa. One should know that in this world the Buddha, Dharma, and Saṅgha Jewels will never be destroyed, and they will always cause the world to receive supreme benefit and happiness.”
At that time, each of the gods manifested many wondrous celestial flowers of heavenly sound, scattered them upon the Buddha, and then successively said:
“World-Honored One, if sentient beings practice Prajñāpāramitā, then even if all evil Māras and their retinues wish to search for faults in order to harm them, they will be unable to do so.”
At that time, Śakra, Lord of the Devas, addressed the Buddha:
“World-Honored One, if sentient beings merely hear the name of the merits and virtues of Prajñāpāramitā, one should know that such sentient beings have already made offerings to countless Buddhas in the past, have made vast vows before the Buddhas, and have accumulated many roots of goodness before they can accomplish such a thing. It is not possible to achieve this through only small roots of goodness. How much more so for those who are able to listen, receive and uphold, read and recite, diligently cultivate and study, contemplate with proper reasoning, copy, explain, teach, widely propagate, respectfully make offerings, honor, and praise it. One should know that the merits, virtues, and wisdom of such sentient beings are inconceivable.
Why is this? Because those who wish to seek the wisdom of Omniscience of the Buddhas should seek it within the principles of Prajñāpāramitā. Just as sentient beings who wish to find a great precious jewel must skillfully and diligently search for it in the ocean, so too those who wish to seek the wisdom of Omniscience should seek it within the principles of Prajñāpāramitā.”
Then the Buddha said to Śakra, Lord of the Devas:
“Indeed, indeed! It is exactly as you have said. All Buddhas who attain the wisdom of Omniscience rely upon Prajñāpāramitā and thereby accomplish it. Therefore, Prajñāpāramitā is the most supreme fundamental Dharma of all Buddhas.”
At that time, Ānanda addressed the Buddha:
“World-Honored One, for what reason do You not praise Giving, Pure Conduct, Patience, Diligence, Meditative Concentration, and the other pāramitās and virtues, but only praise Prajñāpāramitā?”
The Buddha said to Ānanda:
“Because this Prajñāpāramitā can serve as the guiding principle and leader together with the previous five pāramitās and all other virtues, therefore I praise it.
Furthermore, Ānanda, what do you think? If one practices Giving up to Prajñā without dedicating it toward the wisdom of Omniscience, can it truly be called practicing Giving up to Prajñāpāramitā?”
Ānanda replied to the Buddha:
“World-Honored One, it cannot. One must dedicate it toward the wisdom of Omniscience while practicing Giving up to Prajñā; only then can it be called truly practicing Giving up to Prajñāpāramitā.”
The Buddha said to Ānanda:
“What do you think? If one practices Giving up to Prajñā without dedicating it toward the wisdom of Omniscience, can such practice be called Giving pāramitā?”
Ānanda replied to the Buddha:
“World-Honored One, it cannot. One must dedicate it toward the wisdom of Omniscience while practicing Giving up to Prajñā; only then can such practice be called Giving pāramitā.”
The Buddha said to Ānanda:
“What do you think? If one cultivates roots of goodness without dedicating them toward the wisdom of Omniscience, can such roots of goodness be complete?”
Ānanda replied to the Buddha:
“World-Honored One, they cannot. One must cultivate roots of goodness while dedicating them toward the wisdom of Omniscience. Such roots of goodness will then become complete.”
The Buddha said to Ānanda:
“What do you think? Without Prajñāpāramitā, can one correctly dedicate oneself toward the wisdom of Omniscience?”
Ānanda replied to the Buddha:
“World-Honored One, it cannot. One must have Prajñāpāramitā in order to correctly dedicate oneself toward the wisdom of Omniscience.”
The Buddha said to Ānanda:
“What do you think? Can the majestic spiritual power and merits of the profound Prajñāpāramitā be conceived?”
Ānanda replied to the Buddha:
“World-Honored One, it cannot. The majestic spiritual power and merits of the profound Prajñāpāramitā are inconceivable. All other roots of goodness cannot compare with it.”
The Buddha said to Ānanda:
For this reason, I say that Prajñāpāramitā can serve as the guiding principle and foremost leader together with the five preceding pāramitās and other merits; it can cause the five preceding pāramitās and other merits to become complete and perfect, and therefore I praise it. If Prajñāpāramitā is praised, then the five preceding pāramitās and other merits are also praised.
At that time, Ānanda said to the Buddha:
World-Honored One, what is meant by dedicating [one’s practice] toward the wisdom of Omniscience and cultivating generosity up to Prajñāpāramitā and other merits?
The Buddha said to Ānanda:
Using non-duality as a skillful means, using non-arising as a skillful means, and using the fact that nothing is unattainable as a skillful means, one dedicates [the practice] toward the wisdom of Omniscience and thus cultivates generosity up to Prajñāpāramitā and other merits.
The venerable Ānanda said to the Buddha:
What non-duality is used as a skillful means, what non-arising is used as a skillful means, and what unattainability is used as a skillful means, by which one dedicates [the practice] toward the wisdom of Omniscience and cultivates generosity up to Prajñāpāramitā and other merits?
The Buddha said to Ānanda:
Using form up to consciousness as non-duality, using non-arising as a skillful means, and using unattainability as a skillful means, one dedicates [the practice] toward the wisdom of Omniscience and cultivates generosity up to Prajñāpāramitā and other merits. This is because the nature of the dharmas of form and so forth is all empty; the emptiness of the nature of form and so forth and generosity are non-dual.
Ānanda, you should know that only through profound Prajñāpāramitā can one dedicate [one’s practice] toward the wisdom of Omniscience. Because of dedicating [one’s practice] toward the wisdom of Omniscience, generosity and so forth attain immeasurable merits that are complete and ultimately perfected.
Therefore, Prajñāpāramitā together with generosity and all other merits is the guiding principle and foremost leader.
Ānanda, you should know that, for example, when seeds are scattered in an empty field, through the combination of various conditions they are able to grow and develop. Therefore, one should understand that the empty field is the support upon which the seeds can grow and develop.
In the same way, Prajñāpāramitā and the dedication toward the wisdom of Omniscience form the support upon which generosity and all other merits have a basis and conditions by which they can grow and develop. Therefore, it is said that Prajñāpāramitā and generosity and all other merits are the guiding principle and foremost leader.
Therefore, I greatly praise the profound and wondrous meaning of Prajñāpāramitā, not apart from the other merits.
If Prajñāpāramitā is praised, then the dharmas are praised as well.