THE GREAT PRAJÑĀPĀRAMITĀ SUTRA
VOLUME 557
Chapter 3: THE TREASURE STUPA
At that time, Śakra, Lord of the Devas… among the assembly of Desire Realm devas, Great Brahmā… among the assembly of Form Realm devas, and the other celestial beings and sages rejoiced with great delight. All at the same time they raised their voices and proclaimed:
“Wonderful! Wonderful! The nature of all dharmas is profound and wondrous! The Tathāgata has appeared in the world and, through the power of miraculous blessing, has enabled Subhūti… to proclaim and teach: If the bodhisattvas do not depart from Prajñāpāramitā, then we shall respectfully honor and make offerings to them as we would to the Buddha, the World-Honored One!”
The Buddha said to the devas:
“Indeed, indeed! If the bodhisattvas do not depart from Prajñāpāramitā, then you devas should make offerings to them as you would to the Buddha, the World-Honored One. You devas should know that in the past, when I was before the Buddha Dīpaṃkara at the crossroads in the capital city of Lotus Flower, I saw the Buddha Dīpaṃkara, offered five flowers, and spread out my hair to cover the mud. Having heard the true and essential Dharma, I did not depart from Prajñāpāramitā. At that time, that Tathāgata gave me a prediction, saying: ‘In a future age, after passing through countless kalpas, you shall become a Tathāgata named Śākyamuni, proclaim Prajñāpāramitā, and bring great benefit to sentient beings.’”
The devas all said to the Buddha:
“How extraordinary, World-Honored One! How rare, Well-Gone One! This Prajñāpāramitā possesses great majestic spiritual power, enabling bodhisattvas to swiftly give rise to and uphold the wisdom of omniscience.”
At that time, the World-Honored One knew that the four assemblies and the devas had gathered and were jointly bearing witness for them, so he said to Śakra, Lord of the Devas:
“Kāśika, if any virtuous man or virtuous woman can wholeheartedly listen to, uphold, recite, diligently study, and contemplate in accordance with Dharma the Prajñāpāramitā; and further, copy it and explain it for others, then Māra and his retinue, as well as non-human beings and others… who seek to find faults in that person will absolutely be unable to do so. Calamities, epidemics, and other disasters will also be unable to harm them. Any deva sons who have already generated the aspiration to seek the unsurpassed enlightenment but have not yet carefully listened to, upheld, and recited this profound Prajñāpāramitā should go to this virtuous man or virtuous woman, wholeheartedly listen to it, uphold it, recite it until thoroughly familiar, and explain it again to others.
“Kāśika, if any virtuous man or virtuous woman can wholeheartedly listen to, uphold, recite, diligently study, and contemplate in accordance with Dharma the Prajñāpāramitā, and further copy it and explain it for others, then whether in an empty house, in a wilderness, while traveling on dangerous roads, or in perilous places, the devas and benevolent spirits will constantly come to protect and support them, causing them to have no fear.”
The Four Heavenly Kings, Śakra, Lord of the Devas, Brahmā, and others respectfully joined their palms and said to the Buddha:
“If any virtuous man or virtuous woman can wholeheartedly listen to, uphold, recite, diligently study, and contemplate in accordance with Dharma the Prajñāpāramitā, and further copy it and explain it for others, then our retinues will constantly follow and protect them, not allowing any calamities to harm them.”
Śakra, Lord of the Devas, said to the Buddha:
“How extraordinary, World-Honored One! How rare, Well-Gone One! These virtuous men and virtuous women have served the Prajñāpāramitā and preserved the merit of the Dharma that appears in the present in this way.
“World-Honored One, is it true that any virtuous man or virtuous woman who preserves Prajñāpāramitā is thereby preserving the complete perfection of Giving, Pure Discipline, Patience, Diligence, Meditative Concentration, and Prajñāpāramitā?”
The Buddha said to Śakra, Lord of the Devas:
“Indeed, indeed, just as you have said! Kāśika, if any virtuous man or virtuous woman can wholeheartedly listen to, uphold, recite, diligently study, and contemplate in accordance with Dharma the Prajñāpāramitā, and further copy it and explain it for others, then the merits they will obtain will be many. You should listen carefully and reflect well; I shall explain it to you.”
Śakra, Lord of the Devas, said:
“Please teach us, World-Honored One. We gladly wish to hear!”
The Buddha said to Kāśika:
“If there are evil non-Buddhist Brahmins, or evil Māras and their retinues, or other arrogant and malicious beings who wish to perform actions that bring no benefit; as soon as such a person gives rise to that intention, they will immediately encounter calamities, and their wishes will gradually be destroyed, unable to achieve any result. Why? Kāśika, because these virtuous men and virtuous women always wholeheartedly listen to, uphold, recite, diligently study, and contemplate in accordance with Dharma the Prajñāpāramitā, and further copy it and explain it for others. Therefore, those who give rise to evil intentions will constantly encounter calamities themselves, and their wishes will not achieve results.
“Kāśika, these virtuous men and virtuous women serve the Prajñāpāramitā and attain such extraordinary merits and benefits. It is like a wondrous medicine called Makṣi. The power of this medicine can eliminate all poisons. Wherever this excellent medicine is placed, poisonous creatures cannot come near it. A great poisonous snake, hungry and searching for food, encounters a living creature it wishes to devour. That creature, fearing death, quickly runs toward the wondrous medicine; upon smelling the medicine, the snake immediately turns back. Why? Kāśika, because this excellent medicine possesses great majestic power, eliminating poisons and benefiting the body and life. Know that Prajñāpāramitā also possesses such great majestic power. Any virtuous man or virtuous woman who wholeheartedly listens to, upholds, recites, diligently studies, and contemplates in accordance with Dharma the Prajñāpāramitā, and further copies it and explains it for others—those evil persons who wish to bring harm and no benefit to these people will certainly be destroyed and will be unable to do anything, because the majestic spiritual power of Prajñāpāramitā can completely subdue them.
“Kāśika, these virtuous men and virtuous women are constantly protected by the Four Great Heavenly Kings, the heavenly hosts, and other spirits and sages, who prevent all calamities from harming them. Buddhas and bodhisattvas also constantly protect and remember them. Their righteous aspirations are completely fulfilled, their speech is dignified, and all who hear them respectfully accept it. They speak words that are carefully considered and weighed; they do not speak frivolous or confused words. They firmly maintain good friends and know well how to repay kindness. They are not obscured in mind by greed, jealousy, anger, affliction, flattery, deception, arrogance, and so forth. Why? Kāśika, because these virtuous men and virtuous women are disciplined in body and mind by the power of Prajñāpāramitā, causing them to become free from the underlying tendencies of greed, anger, ignorance, and other bonds.
“These virtuous men and virtuous women fully maintain right mindfulness and right understanding regarding Loving-kindness, Compassion, Joy, and Equanimity. They constantly think:
‘We should not allow the forces of greed, breaking precepts, anger, laziness, distraction, and ignorance to turn us around. If we follow their influence, then my Giving, Pure Discipline, Patience, Diligence, Meditative Concentration, and Sublime Wisdom will not be accomplished. If I cannot even adorn and purify my form body, how much less could I attain the unsurpassed enlightenment? Therefore, I should not follow the influence of these forces.’
“These virtuous men and virtuous women, by contemplating in this way, constantly possess right mindfulness, and therefore evil afflictions cannot obscure their minds.
“Kāśika, if any virtuous man or virtuous woman can wholeheartedly listen to, uphold, recite, diligently study, and contemplate in accordance with Dharma the Prajñāpāramitā; and further copy it and teach it to others, then they will obtain such extraordinary merits.”
Śakra, Lord of the Devas, said to the Buddha:
“Such Prajñāpāramitā is truly extremely rare, because it can discipline bodhisattvas, cause them to be free from arrogant thoughts, and direct their aspirations toward the wisdom of omniscience.”
At that time, the Buddha said to Śakra, Lord of the Devas:
“How is Prajñāpāramitā extremely rare? How does it discipline bodhisattvas and cause them to be free from arrogant thoughts? How does it direct their aspirations toward the wisdom of omniscience?”
Indra Śakra said:
If the Bodhisattvas do not rely upon the Prajñāpāramitā, then they do not possess skillful means; therefore, although they cultivate wholesome dharmas, they still give rise to arrogance and are unable to dedicate [the merit] toward the aspiration for the wisdom of All-knowingness. If the Bodhisattvas constantly rely upon the Prajñāpāramitā, then they possess skillful means; therefore, the cultivation of wholesome dharmas can subdue arrogance and can be dedicated toward the aspiration for the wisdom of All-knowingness.
The Buddha said to Indra Śakra:
That is right, that is right, just as you have said! O Kāśika, if good men and good women can wholeheartedly listen to, uphold, read, and recite the Prajñāpāramitā, then all calamities cannot harm them. Even if they are among armies, when battles are fought and they wholeheartedly recite and contemplate the Prajñāpāramitā in this way, while extending compassion and protecting sentient beings, they will not be killed by swords or clubs; toward enemies they will give rise to thoughts of loving-kindness. Even if those enemies give rise to evil thoughts, they will naturally be defeated and retreat. For these good men and good women, if they are in battle formations and are struck and wounded by swords, clubs, bows, or arrows, and lose their lives, such a thing is absolutely impossible.
Why is this so? Kāśika, because this Prajñāpāramitā is the great mantra, the unsurpassed mantra. If anyone can diligently cultivate and learn this mantra, they will not harm themselves, will not harm others, will not harm both, and will quickly attain the supreme enlightenment. Thereby they will attain the wisdom of All-knowingness, observe the differing mental activities of sentient beings, turn the unsurpassed Dharma wheel according to circumstances, and cause sentient beings to practice in accordance with the teachings and attain great benefit.
Kāśika, if any good men or good women transcribe this Prajñāpāramitā, place it in a clean location, respectfully make offerings to it, and diligently uphold, read, and recite it, then non-human beings and others who wish to find faults with that person will be completely unable to do so. This is only excepted in the case of evil karma from previous lives that must be experienced.
Kāśika, it is like a person or an animal that enters inside the enclosure surrounding the Bodhi tree, or comes near that enclosure; non-human beings and others cannot harm them. Why is this so? Kāśika, because the Buddhas of the three times all sat at this place and attained great Bodhi, and proclaimed to sentient beings the state of being without fear, without terror, without hostility, without harm, and with peace and happiness of body and mind. You should know that wherever the Prajñāpāramitā is present, it is likewise so; all devas, nāgas, asuras, and others constantly come to maintain and protect it. You should know that that place itself is a jeweled stūpa; all sentient beings should pay homage, respectfully make offerings, honor, praise, and should not temporarily abandon it. Why is this so? Kāśika, because it is the refuge upon which sentient beings rely.
Indra Śakra said to the Buddha:
For those good men and good women who transcribe the Prajñāpāramitā, adorn it with various beautiful things, respectfully make offerings, honor, and praise it, offering the finest garlands and flowers, even the light of lamps as offerings; and for other good men and good women who, after the Buddha’s Nirvāṇa, build a stūpa adorned with the seven precious substances, place a jeweled container filled with the Buddha’s relics inside it, respectfully make offerings, honor, and praise it, and again use the finest garlands and flowers, even the light of lamps as offerings—between these two deeds, which one obtains greater merit?
The Buddha said to Indra Śakra:
I will ask you in return; answer according to your understanding. What do you think? The attainment of the wisdom of All-knowingness, the realization of the supreme enlightenment, and reliance upon the body of the Tathāgata—through what principles of practice and learning were these attained?
Indra Śakra replied:
They were all attained through relying upon and cultivating the Prajñāpāramitā.
The Buddha said to Indra Śakra:
That is right, that is right, just as you have said! Kāśika, it is not merely because of possessing the excellent marks and features of the body that one is called the Tathāgata, Arhat, Perfectly Enlightened One; rather, it is because of realizing the wisdom of All-knowingness that one is called the Tathāgata, Arhat, Perfectly Enlightened One.
Kāśika, the Tathāgata’s attainment of the wisdom of All-knowingness arose precisely because the Prajñāpāramitā was its cause. The Buddha’s excellent bodily marks and features are only the basis of support. If one does not rely upon the Buddha’s excellent bodily marks and features, there is no basis from which they can arise. Therefore, the Prajñāpāramitā is precisely the cause that gives rise to the wisdom of All-knowingness. In order to make this wisdom manifest and continue uninterruptedly, one must again cultivate the Buddha’s excellent bodily marks and features. For this reason, after my Nirvāṇa, the assemblies of devas, nāgas, spirits, humans, non-humans, and others respectfully make offerings to my relics.
Kāśika, if any good men and good women transcribe this Prajñāpāramitā, adorn it with various beautiful things, uphold, read, and recite it, and further offer the finest garlands and flowers, even the light of lamps, respectfully making offerings, honoring, and praising it, then this is making offerings to the wisdom of All-knowingness, relying upon the Buddha’s excellent bodily marks and features, and respectfully honoring the Buddha’s relics after Nirvāṇa. Why is this so? Kāśika, because the wisdom of All-knowingness, the Buddha’s excellent bodily marks and features, and the relics all have the Prajñāpāramitā as their foundation.
Therefore, Kāśika, the person who transcribes the Prajñāpāramitā, adorns it with beautiful things, respectfully makes offerings, honors, and praises it, obtains far greater merit than the merit of building a stūpa with the seven precious substances and making offerings to the relics of the Tathāgata. Why is this so? Kāśika, because making offerings to the Prajñāpāramitā is itself making offerings to the wisdom of All-knowingness, the Buddha’s excellent bodily marks and features, and the Buddha’s relics.
Indra Śakra said to the Buddha:
The people of Jambudvīpa are unable to transcribe, uphold, read, recite, respectfully make offerings to this Prajñāpāramitā. Could it be that they do not know such excellent merits and benefits?
The Buddha said to Indra Śakra:
I will ask you in return; answer according to your understanding. What do you think? In Jambudvīpa, how many people have accomplished pure faith in the Buddha, pure faith in the Dharma, and pure faith in the Saṅgha? How many people have attained the fruit of Stream-entry up to the fruit of Arhatship? How many people have developed a determined aspiration toward the Bodhi of a Pratyekabuddha? How many people have developed a determined aspiration toward the supreme enlightenment?
Indra Śakra replied:
In Jambudvīpa, there are only a small number who have accomplished the three pure faiths; even fewer attain the fruit of Stream-entry up to the fruit of Arhatship. Even fewer develop a determined aspiration toward the Bodhi of a Pratyekabuddha. Even fewer develop a determined aspiration toward the supreme enlightenment.
The Buddha taught:
Kāśika, that is right, that is right, just as you have said! Kāśika, in Jambudvīpa there are very few people who develop a determined aspiration toward the supreme enlightenment. Among them, there are only a few who, after developing this aspiration, diligently cultivate and practice the conduct of Bodhi. Among them, there are only a few who, while diligently cultivating the conduct of Bodhi, wholeheartedly believe in and accept this Prajñāpāramitā. Among them, there are only a few who, after wholeheartedly believing in and accepting it, practice the Prajñāpāramitā. Among them, there are only a few who, after completing its practice, gradually abide in the stage of non-retrogression. Among them, there are only a few who, after abiding in this stage, quickly attain the supreme enlightenment.
Kāśika, only those Bodhisattvas who have already entered the stage of non-retrogression and seek to attain the supreme enlightenment are able to wholeheartedly believe in and accept the Prajñāpāramitā, uphold it, read and recite it, respectfully make offerings, transcribe it, and expound it.
Kāśika, countless, boundless sentient beings develop the Bodhi mind; among them, only one, two, or three attain the stage of non-retrogression as Bodhisattvas, while the majority fall back to the stages of Śrāvakas or Pratyekabuddhas. Therefore, you should know that good men and others who have developed the Bodhi mind, cultivate the Bodhisattva practices, and wish to abide in the stage of non-retrogression as Bodhisattvas in order to quickly attain the supreme enlightenment without obstruction should transcribe, listen to, uphold, read, recite, respectfully make offerings to, and teach the Prajñāpāramitā to others. Why is this so? Kāśika, because these Bodhisattvas constantly think: “In the past, when the Tathāgata was still in the stage of a Bodhisattva, he diligently cultivated and learned the Prajñāpāramitā in this way. We too should diligently cultivate and learn in this way. This Prajñāpāramitā is our Great Teacher. We learn from it, and our aspirations will be fulfilled.”
Kāśika, all Bodhisattvas, whether while the Buddha was dwelling in the world or after his Parinirvāṇa, constantly rely upon the profound Prajñāpāramitā and diligently cultivate and learn it.
Kāśika, if any good men and good women, after the Tathāgatas have entered Parinirvāṇa, wishing to make offerings to the Buddha’s relics, build a stūpa of beautiful seven precious substances, adorned with rare, precious, and beautiful jewels, and further offer the finest fresh garlands and flowers, even the light of lamps, throughout their lives respectfully making offerings, honoring, and praising it—what do you think? Through such causes and conditions, do these good men and good women obtain great merit?
Indra Śakra replied:
Very great, World-Honored One! Very great, Well-Gone One!
The Buddha said to Kāśika:
There are good men and good women who transcribe this Prajñāpāramitā, adorn it with excellent precious substances, uphold, read, and recite it, and further offer the finest garlands and flowers, even the light of lamps, respectfully making offerings, honoring, and praising it. The merit and virtue attained by these good men and good women are infinitely and immeasurably greater than in the previous case.
Kāśika, setting this matter aside, if there are good men and good women who, after the Tathāgatas have entered Parinirvāṇa, wishing to make offerings to the Buddha’s relics, build stūpas of beautiful seven precious substances, adorned with countless precious jewels, filling an entire Jambudvīpa, or the four great continents, or a small thousand-fold world, or a middle thousand-fold world, or the entire three-thousand great thousandfold world system, and offer all kinds of celestial garlands and flowers, even the light of lamps, throughout their lives respectfully making offerings, honoring, and praising them—what do you think? Through such causes and conditions, do these good men and good women obtain great merit?
Indra Śakra replied:
Very great, World-Honored One! Very great, Well-Gone One!
The Buddha taught Kāśika:
If there are any virtuous sons or virtuous daughters who transcribe this Prajñāpāramitā, adorn it with beautiful precious jewels, receive and uphold it, read and recite it, and furthermore offer the finest garlands of flowers and even the light of lamps, respectfully making offerings, honoring, praising, and extolling it, then these virtuous sons and virtuous daughters will obtain merit even greater than before, immeasurable and innumerable.
Kāśika, set this matter aside. Suppose the sentient beings in the three-thousandfold great world simultaneously all obtained human bodies. Each and every one of these people, wishing to make offerings to the Buddha’s relics, after the Tathāgatas entered parinirvāṇa, built stupas out of the finest seven precious treasures, beautifully adorned and inlaid with various rare and exquisite jewels. In this way, each one completely filled the entire three-thousandfold great world. They then offered heavenly flowers of exquisite beauty and even the light of lamps, respectfully making offerings, honoring, praising, and extolling them throughout their entire lives. What do you think? Would these sentient beings, through such causes and conditions, obtain much merit?
Śakra, lord of the gods, replied:
Very much, World-Honored One! Very much, Sugata!
The Buddha taught:
Kāśika, if any virtuous son or virtuous daughter transcribes this Prajñāpāramitā, adorns it with beautiful precious jewels, receives and upholds it, reads and recites it, and furthermore offers the finest garlands of flowers and even the light of lamps, respectfully making offerings, honoring, praising, and extolling it, then this virtuous son or virtuous daughter will obtain even greater merit than before, immeasurable and innumerable.
At that time, Śakra, lord of the gods, addressed the Buddha:
Indeed, World-Honored One! Indeed, Sugata! If virtuous sons or virtuous daughters respectfully make offerings to, honor, praise, and extol this profound Prajñāpāramitā, then one should know that this is precisely making offerings to, honoring, praising, and extolling the omniscient wisdom of all Buddhas of the past, future, and present.
World-Honored One, set this matter aside. Suppose that all sentient beings in worlds as numerous as the sands of the Ganges River in the ten directions simultaneously all obtained human bodies. Each and every one of these people, wishing to make offerings to the Buddha’s relics, after each Tathāgata entered parinirvāṇa, built stupas out of excellent seven precious treasures and adorned them with various rare and precious jewels, with each and every one of these stupas filling all the Buddha worlds as numerous as the sands of the Ganges River in the ten directions. They further offered heavenly flowers of exquisite beauty and even the light of lamps, respectfully making offerings, honoring, praising, and extolling them for one kalpa or more than one kalpa. These sentient beings, through such causes and conditions, would obtain merit that, although immeasurable, would still be surpassed by another virtuous son…
Another virtuous son or virtuous daughter who transcribes this Prajñāpāramitā, adorns it with beautiful precious jewels, receives and upholds it, reads and recites it, and furthermore offers the finest garlands of flowers and even the light of lamps, respectfully making offerings, honoring, praising, and extolling it, will obtain merit far greater than those virtuous sons and daughters mentioned before, immeasurable and innumerable.
At that time, the Buddha said to Śakra, lord of the gods:
Indeed, indeed, just as you have said! Kāśika, the merit and wholesome roots of this virtuous son or virtuous daughter arising from making offerings to the Prajñāpāramitā are immeasurable, boundless, beyond calculation, and inconceivable. Why? Because the profound Prajñāpāramitā can give rise to the omniscient wisdom of the Tathāgata, the Arhat, the Perfectly Enlightened One. The omniscient wisdom of the Tathāgata, the Arhat, the Perfectly Enlightened One can give rise to the relics of all Buddhas.
Therefore, Kāśika, if any virtuous son or virtuous daughter is able to transcribe the Prajñāpāramitā, adorn it with beautiful precious jewels, receive and uphold it, read and recite it; and furthermore offer the finest garlands of flowers and even the light of lamps, respectfully making offerings, honoring, praising, and extolling it, then the merit and virtue obtained will be greater than in the previous case, immeasurable and innumerable.
The Buddha said to Śakra, lord of the gods:
Indeed, indeed, just as you have said! Kāśika, the merit and wholesome roots of this virtuous son or virtuous daughter arising from making offerings to the Prajñāpāramitā are immeasurable, boundless, beyond calculation, and inconceivable. Why? Because the profound Prajñāpāramitā can give rise to the omniscient wisdom of the Tathāgata, the Arhat, the Perfectly Enlightened One. The omniscient wisdom of the Tathāgata, the Arhat, the Perfectly Enlightened One can give rise to the relics of all Buddhas.
Therefore, Kāśika, if any virtuous son or virtuous daughter is able to transcribe the Prajñāpāramitā, adorn it with beautiful precious jewels, receive and uphold it, read and recite it; and furthermore offer the finest garlands of flowers and even the light of lamps, respectfully making offerings, honoring, praising, and extolling it, they will obtain merit greater than the merit of building the stupas and making offerings described above by a hundred times, a thousand times, and even to the utmost extent of innumerable times.
The Buddha said to Śakra, lord of the gods:
Indeed, indeed, just as you have said!
Kāśika, the wholesome roots and merit of this virtuous son or virtuous daughter arising from making offerings to the Prajñāpāramitā are immeasurable, boundless, beyond calculation, and inconceivable. Why? Because the profound Prajñāpāramitā can give rise to the omniscient wisdom of the Tathāgata, the Arhat, the Perfectly Enlightened One. The omniscient wisdom of the Tathāgata, the Arhat, the Perfectly Enlightened One can give rise to the relics of all Buddhas.
Therefore, Kāśika, if any virtuous son or virtuous daughter is able to transcribe the Prajñāpāramitā, adorn it with beautiful precious jewels, receive and uphold it, read and recite it; and furthermore offer the finest garlands of flowers and even the light of lamps, respectfully making offerings, honoring, praising, and extolling it, they will obtain merit greater than the merit of building the stupas and making the offerings described above by a hundred times, a thousand times, and ultimately by innumerable times.
Chapter 4: THE DHĀRAṆĪ
At that time, among the assembly were forty thousand devas who together addressed Śakra, lord of the gods:
Great lord, we should constantly listen to, receive and uphold, read and recite, respectfully make offerings to, honor, praise, and extol this profound Prajñāpāramitā! Why? Because if anyone is able to wholeheartedly listen to, receive and uphold, read and recite, respectfully make offerings to, honor, praise, and extol this profound Prajñāpāramitā, then all evil dharmas will be reduced and wholesome dharmas will increase.
At that time, the Buddha said to Śakra, lord of the gods:
You should earnestly listen, receive and uphold, read and recite, respectfully make offerings to, honor, and praise this profound Prajñāpāramitā. Why is this so? Because if the Asuras and their evil retinue give rise to the thought: “We must definitely wage war against the Thirty-Three Gods,” then at that time each of you should sincerely recite and contemplate this profound Prajñāpāramitā, respectfully make offerings to it, honor it, and praise it. At that time, the arising of evil intentions in the Asuras and their retinue will naturally disappear.
Śakra, Lord of the Gods, said to the Buddha:
If this is so, then this profound Prajñāpāramitā is a great mantra, a great wisdom mantra, a supreme mantra beyond which nothing exists, an incomparable mantra.
The Buddha said to Śakra, Lord of the Gods:
Indeed, indeed, just as you have said! Why is this so? Kāśika, because all Buddhas of the three times rely upon this great king of mantras, the profound Prajñāpāramitā, and only then attain the unsurpassed state of Enlightenment and teach the wondrous Dharma to sentient beings.
Kāśika, by relying upon the profound Prajñāpāramitā, the ten wholesome paths of action, the four meditative absorptions, the four immeasurables, the four formless concentrations, the five superknowledges, and countless, boundless other Buddha-dharmas appear in the world.
Kāśika, by relying upon this great king of mantras, the profound Prajñāpāramitā, Bodhisattvas appear in the world. By relying upon Bodhisattvas, the ten wholesome paths of action, the four meditative absorptions, the four immeasurables, the four formless concentrations, the five superknowledges, and countless, boundless other Buddha-dharmas then appear in the world.
Kāśika, when the Tathāgatas, Worthy Ones, Perfectly Enlightened Ones do not appear in the world, and there are only Bodhisattvas, then, through the superior power of the profound Prajñāpāramitā that they previously heard, these Bodhisattvas find ways to explain the ten wholesome paths of action, the four meditative absorptions, and so forth, causing sentient beings to diligently practice and learn them.
Kāśika, it is like at night when, relying on the full moon, its light shines throughout all the stars, causing plants and trees and so forth to develop according to that power. Likewise, after the Tathāgata, Worthy One, Perfectly Enlightened One of a former age has passed into nirvāṇa, when the true Dharma no longer remains and before another appears, all wholesome conduct, righteous practices, and virtues in the world arise by relying upon Bodhisattvas. The skillful means of Bodhisattvas are all accomplished by relying upon Prajñāpāramitā. Therefore, Prajñāpāramitā is the root source of all excellent wholesome dharmas.
Kāśika, if any son or daughter of a noble family constantly listens with sincere devotion to, receives and upholds, reads, and recites Prajñāpāramitā, then they will obtain various benefits in this very present life; namely, poisons, fire, water, weapons, calamities, epidemics, and so forth will be completely unable to harm them. If they encounter legal matters or are oppressed by enemies and bandits, and they sincerely recite and contemplate the profound Prajñāpāramitā, then even if they must go to such places, they will completely not be punished or harmed by those people. Those people who wish to find faults with them will be entirely unable to do so. Why is this? Kāśika, because the majestic spiritual power of the profound Prajñāpāramitā causes this to happen.
Kāśika, if this son or daughter of a noble family wishes to go before a king, prince, great minister, and so forth, and sincerely recites the profound Prajñāpāramitā, then they will certainly be joyfully received by the king and others, questioned with kindness, respectfully offered gifts, honored, and praised. Why is this? Kāśika, because the profound Prajñāpāramitā constantly brings about deeds of loving-kindness for sentient beings. Due to this cause and condition, those who seek faults, even by means of countless methods, will all be unable to find any.
At that time, many Brahmin ascetics and non-Buddhist practitioners wished to find faults with the Buddha and went to the Buddha’s presence. Śakra, Lord of the Gods, seeing this, thought:
“Many groups of Brahmin ascetics and non-Buddhist practitioners are coming to the Dharma assembly to investigate and seek faults in the Buddha. Could they not cause difficulties and obstacles for Prajñāpāramitā? I must recite the profound Prajñāpāramitā that I received from the Buddha, causing those misguided ones to withdraw.”
Having thought this, he immediately recited the profound Prajñāpāramitā. At that very moment, the many groups of Brahmin ascetics and non-Buddhist practitioners, from afar, expressed reverence, circumambulated the World-Honored One clockwise, and turned back.
Śāriputra, seeing this, thought:
“For what reason did those outsiders come and immediately turn back?”
The Buddha, knowing Śāriputra’s thought, said:
“Those outsiders came seeking faults in Me, but because Śakra, Lord of the Gods, recited Prajñāpāramitā, he caused them to turn back. Śāriputra, I do not see any of those outsiders possessing even the slightest wholesome quality. They only carry evil intentions and came to Me seeking faults. Śāriputra, when teaching Prajñāpāramitā, I do not see anyone in the entire world—whether heavenly Māras or non-Buddhist beings—who harbors evil intentions, comes seeking faults, and is able to accomplish their purpose, because they cannot destroy it due to the power of Prajñāpāramitā.”
At that time, the evil Māra secretly thought:
“Now the Buddha is surrounded with reverence by the four assemblies, and the gods of the Desire Realm and Form Realm have all gathered together, and He is teaching Prajñāpāramitā. Among them there are certainly great Bodhisattvas who are present before the Buddha, who have received predictions of Bodhi, who will attain unsurpassed Enlightenment, turn the wheel of the wondrous Dharma, and empty my realm. I must go and destroy their companions.”
Having thought this, the evil Māra transformed into four divisions of fierce and powerful troops and went to the Buddha’s presence.
Śakra, Lord of the Gods, seeing this, thought:
“Could it be that the evil Māra has manifested this because he wishes to harm the Buddha and create difficulties and obstacles for Prajñāpāramitā? Why? Because these four armies possess majestic attire and fearsome power, and the armies of kings cannot compare with them. It must certainly be a transformation created by evil Māra. Evil Māra constantly seeks faults in the Buddha and destroys the wholesome practices of sentient beings. I must recite the profound Prajñāpāramitā that I received from the Buddha, causing that evil Māra to withdraw.”
Having thought this, Śakra, Lord of the Gods, immediately recited the profound Prajñāpāramitā. At that moment, the evil Māra gradually retreated, being compelled by the power of the great king of mantras, the profound Prajñāpāramitā.
At that time, countless gods of the Thirty-Three Gods simultaneously transformed beautiful heavenly fragrances and flowers, scattered them into the sky as offerings to the Buddha, joined their palms respectfully, and said to the Buddha:
“May this Prajñāpāramitā remain for a long time in the land of Jambudvīpa, until this Prajñāpāramitā has spread throughout the human realm of Jambudvīpa. Know that wherever this occurs, the Buddha, Dharma, and Saṅgha treasures have not disappeared, but instead bring the world superior benefits and happiness.”
At that time, other gods all transformed beautiful heavenly fragrances and flowers to offer to the Buddha and said:
“If sentient beings practice Prajñāpāramitā and all evil Māras and their retinues seek faults in them, they will never be able to achieve their purpose.”
Śakra, Lord of the Gods, said to the Buddha:
“If sentient beings merely hear the name and virtues of Prajñāpāramitā and already obtain merit, then one should know that such sentient beings have previously made offerings to countless Buddhas and, in the presence of Buddhas, made vast vows and cultivated many roots of virtue before they could accomplish such a thing; it is not possible to attain this through only a small amount of roots of virtue. How much more so for those who can listen to, receive and uphold, read and recite, diligently practice and learn, contemplate correctly according to Dharma, write it down, explain it to sentient beings, and respectfully make offerings, honor, and praise it. Why is this? Because those who wish to seek the wisdom of omniscience of the Buddhas should seek it within the meaning and principles of Prajñāpāramitā; just as sentient beings who wish to find great treasures should diligently use skillful means to seek them in the ocean.”
The Buddha said to Śakra, Lord of the Gods:
“Indeed, indeed, just as you have said! The Buddhas attain the wisdom of omniscience by relying upon Prajñāpāramitā and accomplishing it.”
At that time, Ānanda said to the Buddha:
“For what reason does the Tathāgata not praise Giving up to Meditative Absorption Pāramitā, but only praise Prajñāpāramitā?”
The Buddha said to Ānanda:
“Because this Prajñāpāramitā serves as the guiding principle and teacher for the five preceding pāramitās, therefore I emphasize praising it.
Furthermore, Ānanda, what do you think? If one does not dedicate one’s practice toward the wisdom of omniscience and practices generosity up to Prajñā, can this truly be called practicing the pāramitās of generosity up to Prajñā?”
Ānanda replied:
“No, World-Honored One.”
The Buddha said to Ānanda:
“What do you think? Apart from Prajñāpāramitā, is it possible to truly dedicate oneself toward the wisdom of omniscience?”
Ānanda said:
No, Lord, I respectfully report to the World-Honored One! The Buddha told Ānanda:
For this reason, I say that Prajñāpāramitā can serve as the guiding principle and the Teacher for the five previous pāramitās; therefore, I especially praise it.
Ānanda, you should know, for example, the earth: when seeds are scattered into it, encountering the proper conditions they grow and flourish. You should know that the earth assists the growth of the seeds; the earth serves as the support because the earth can bring about growth. Likewise, Prajñāpāramitā and the dedication of merit toward the wisdom of omniscience, together with Giving pāramitā and the others, serve as the support and cause growth, because they can establish and accomplish it. Therefore, I say that Prajñāpāramitā can serve as the guiding principle and the Teacher for the five previous pāramitās; therefore, I especially praise it.
Ānanda, you should know that profound Prajñāpāramitā can also protect the wisdom of omniscience; therefore, I especially praise it.
At that time, Śakra, Lord of the Devas, addressed the Buddha:
Today the Tathāgata, the Worthy One, the Perfectly Enlightened One, has still not fully spoken of the supreme merits and benefits of Prajñāpāramitā. Why? Because, having received from the World-Honored One the teachings concerning the supreme merits and benefits of profound Prajñāpāramitā, I understand them to be extremely vast and immeasurable, without boundaries.
If any good son or good daughter wholeheartedly listens, receives and upholds, reads and recites, diligently cultivates and studies, and correctly contemplates according to the Dharma this profound Prajñāpāramitā, and further copies it, explains it to others, or offers the finest varieties of flower garlands, even up to the light of lamps, then the merit obtained is also without boundaries.
The Buddha told Śakra, Lord of the Devas:
I do not say that this profound Prajñāpāramitā has only the supreme merits and benefits that were explained earlier. This profound Prajñāpāramitā possesses immeasurable supreme merits and benefits; distinguishing and explaining them cannot be exhausted. Nor do I say that good sons and daughters who wholeheartedly listen, up to making offerings to this profound Prajñāpāramitā, have only the merits previously described, because such people obtain immeasurable blessings.
Śakra, Lord of the Devas, said to the Buddha:
We assemblies of devas will always accompany, protect, and guard these good sons and good daughters, not allowing all humans and non-humans, nor any harmful conditions, to injure them.
The Buddha told Śakra, Lord of the Devas:
If any good son or good daughter receives and upholds, reads and recites profound Prajñāpāramitā, and extensively proclaims and teaches it to others, then at that time countless hundreds of thousands of devas, because they hear the Dharma, will all come together, rejoicing and happily receiving such profound Prajñāpāramitā with respect. These devas, through the majestic power of the devas, cause the Dharma teacher who expounds the Dharma to increase in eloquence, proclaiming it without end; they cause those who do not wish to teach to wish to teach; and they cause those whose bodies and minds are weary to become healthy and refreshed.
Kāśika, these good sons and good daughters who receive and uphold, read and recite profound Prajñāpāramitā and extensively proclaim and teach it to others will all obtain such present supreme beneficial Dharma.
Kāśika, if any good son or good daughter, among the four assemblies, expounds such profound Prajñāpāramitā, then their minds will not be fearful, and they will not be defeated by any arguments of externalists. Why? Because that person is protected by the great king of mantras, profound Prajñāpāramitā. That person abides in the Dharma of emptiness, and therefore completely does not see the questioner, the one being questioned, or the questioning itself. Nor do they see anyone seeking faults in profound Prajñāpāramitā. Nor do they see any faults or errors in profound Prajñāpāramitā.
Kāśika, these good sons and good daughters who proclaim profound Prajñāpāramitā to the assembly thus obtain such present supreme beneficial Dharma.
Kāśika, if there are any good sons and good daughters who wholeheartedly listen, receive and uphold, read and recite, diligently cultivate and study, correctly contemplate according to the Dharma this profound Prajñāpāramitā, copy it, and extensively explain it to others, then these good sons and good daughters will not have their minds submerged, nor will they be troubled by sorrow, regret, worry, fear, or terror. Why? Because these good sons and good daughters do not see any phenomenon that can cause them to become submerged, sorrowful, or fearful; for among all phenomena there is no attachment.
Kāśika, these good sons and good daughters, because they wholeheartedly listen, up to explaining Prajñāpāramitā to others, obtain such present supreme beneficial Dharma.
Kāśika, those good sons and good daughters who constantly wholeheartedly listen, receive and uphold, read and recite, diligently cultivate and study, correctly contemplate according to the Dharma Prajñāpāramitā, and also copy it and explain it to others, and further offer the finest varieties of flower garlands, even up to the light of lamps, will always be respected and loved by their parents, teachers, elders, friends, kings, ministers, and Śramaṇas, Brāhmaṇas, and others. They will also be remembered and protected by Buddhas, Bodhisattvas, Śrāvakas, and Pratyekabuddhas in the ten directions. Furthermore, they will be guarded and protected in the world by devas, Māras, Brahmās, humans, and non-humans; all calamities will naturally disappear, and the arguments of externalists will not be able to defeat them.
Kāśika, these good sons and good daughters, because of wholeheartedly listening up to making offerings to Prajñāpāramitā, obtain such present supreme beneficial Dharma.
Kāśika, if there are any good sons and good daughters who copy such profound Prajñāpāramitā, adorn it with beautiful jewels, place it in a clean place, respectfully make offerings, honor it, and praise it, then at that time, in this trichiliocosm and in the immeasurable worlds throughout the ten directions, assemblies of devas from the Four Great Heavenly Kings up to the Parinirmitavaśavartin Heaven and others, who have generated the aspiration to seek the highest unsurpassed Enlightenment, will all come here to observe, pay homage, read and recite, respectfully make offerings, honor, praise, circumambulate clockwise, put their palms together in reverence, and then depart. The Pure Abode devas will also constantly come here to observe, pay homage, read and recite, respectfully make offerings, honor, praise, circumambulate clockwise, put their palms together in reverence, and then depart. Dragons, powerful Yakṣas with great majesty, and, broadly speaking, humans and non-humans, will also constantly come here to observe, pay homage, read and recite, respectfully make offerings, honor, praise, circumambulate clockwise, put their palms together in reverence, and then depart.
Kāśika, these good sons and good daughters should think: “Now, in this trichiliocosm and in all the devas and dragons throughout the immeasurable worlds in the ten directions, broadly speaking including humans and non-humans, they have constantly come here to observe, pay homage, read and recite the profound Prajñāpāramitā that I have copied, respectfully make offerings, honor, praise, circumambulate clockwise, pay homage with palms together, and then depart. In this way, I myself have established the gift of Dharma.” After thinking this, they rejoice greatly, causing the merit they obtain to increase many times over.
Kāśika, these good sons and good daughters, because devas, dragons, Yakṣas, Asuras, and others throughout immeasurable worlds constantly accompany and protect them, will not be harmed by humans and non-humans in their dwelling places, except for evil karmic causes created in previous lives that have ripened in this life, or extremely heavy evil karma from previous lives that has been transformed so that its result is experienced lightly in this life.
Kāśika, these good sons and good daughters, through the power of the great majestic spiritual power of Prajñāpāramitā, obtain such present supreme beneficial Dharma.
At that time, Śakra, Lord of the Devas, said to the Buddha:
Good men and good women, by what means can one know that there are Devas, Nāgas, Yakṣas, Asuras… from this world-system of three thousand great thousand worlds and from the infinite other worlds throughout the ten directions who come to the place where that person contemplates, bows, reads and recites the profound Prajñāpāramitā that he has written down, reverently makes offerings to, respects, praises, joins his palms, circumambulates clockwise, and joyfully protects and supports?
The Buddha said to Śakra, Lord of Devas:
Good men and good women, if they see that the place where this profound Prajñāpāramitā is kept has a wondrous light of marvelous colors; or if they hear that the place has an extraordinary, fragrant and delightful scent; or if they hear the sound of sublime music; then they should know that at that time there are Devas, Nāgas… possessing great spiritual powers and magnificent majesty who have come to that place to contemplate, bow, read and recite the profound Prajñāpāramitā that the person has written down, reverently make offerings to, respect, praise, join their palms, circumambulate clockwise, and joyfully protect and support it.
Kāśika, when this good man or good woman practices pure and clear conduct, beautifies that place, and wholeheartedly makes offerings to the profound Prajñāpāramitā, one should know that at that time there will be Devas, Nāgas… possessing great spiritual powers and magnificent majesty who come to that place to contemplate, bow, read and recite the profound Prajñāpāramitā written down by that person, reverently make offerings to, respect, praise, join their palms, circumambulate clockwise, and joyfully protect and support it.
Kāśika, following after such Devas, Nāgas… who possess great spiritual powers and magnificent majesty and who come to that place, there are also evil spirits and wicked demons, all of whom become frightened and retreat, not daring to remain there. Because of this cause and condition, this good man or good woman’s mind becomes vast, giving rise to supreme pure understanding, and the cultivation of wholesome deeds becomes increasingly bright and clear. Whatever they undertake will not encounter obstacles. Therefore, Kāśika, wherever the profound Prajñāpāramitā is located, one should clean away the impurities around that place, sweep, wipe, arrange it properly, sprinkle fragrant water, set up a jeweled seat for enshrinement, burn incense, and scatter flowers as offerings.
Furthermore, Kāśika, if this good man or good woman constantly reverently makes offerings to, respects, and praises the profound Prajñāpāramitā in this way, then they will certainly attain a body and mind free from weariness, a body and mind of joy, a body and mind that is gentle and supple, a body and mind that is light and at ease, and their mind will remain focused on the Prajñāpāramitā. At night when sleeping, they will not have evil dreams, but will only see good dreams.
That is, they will see the Tathāgata, Arhat, Fully and Perfectly Enlightened One, with a body of pure golden color, adorned with excellent and beautiful marks, emitting great light that illuminates everything, surrounded respectfully by Śrāvakas and Bodhisattvas. They themselves will be among that assembly, hearing the Buddha teach the six perfections, beginning with generosity, and other teachings whose meanings correspond with various other roots of virtue.
Or in a dream, they may see the Bodhi tree, immense in height and breadth, beautifully adorned with various jewels. A Great Bodhisattva comes beneath the tree, spreads out a seat, sits cross-legged, attains the supreme unsurpassed Enlightenment, turns the wondrous Dharma wheel, and liberates sentient beings.
Or in a dream, they may see countless, immeasurable Bodhisattvas discussing, determining, examining, and selecting the meanings of innumerable teachings.
Or in a dream, they may see countless, immeasurable Bodhisattvas practicing the six perfections, bringing about the accomplishment of sentient beings, purifying and adorning Buddha-fields, and dedicating merits toward the protection and attainment of omniscient wisdom.
Or in a dream, they may see the worlds throughout the ten directions, each world containing countless billions of Buddhas, and they may also hear the voices of those Buddhas teaching:
“In that world with that name, there is a Tathāgata, Arhat, Fully and Perfectly Enlightened One with that title, accompanied by countless hundreds of thousands of Śrāvakas and Bodhisattvas, who respectfully teach the Dharma in this way.”
Or in a dream, they may see that all the worlds throughout the ten directions contain countless billions of Buddhas entering Parinirvāṇa. After each Buddha enters Parinirvāṇa, there are benefactors who, wishing to make offerings to the Buddha’s relics, build countless great and beautiful stupas made of the seven treasures. At each stupa, they offer countless finest garlands and even the light of lamps, reverently making offerings, respecting, and praising them throughout countless eons.
Kāśika, when this good man or good woman sees such various signs of auspicious dreams, whether asleep or awake, their body and mind remain joyful. The celestial beings and others also further assist them with strength, causing their own body to feel light and at ease. Because of this cause and condition, they do not have much attachment to food, medicine, clothing, or bedding. Regarding the four kinds of offerings, their mind regards them lightly. It is like a yogi who enters a sublime meditative absorption; because the power of that concentration permeates the body and mind, after emerging from meditation, even when encountering delicious food, the mind remains indifferent and does not desire it. This person is the same.
Why is this so? Kāśika, because this good man or good woman, through the compassionate protection and mindfulness of Buddhas, Bodhisattvas, Pratyekabuddhas, Śrāvakas, Devas, Nāgas, Yakṣas, Asuras… throughout this three-thousand great thousand world-system and the infinite other worlds in the ten directions, receives their beneficial power secretly infused into the body and mind, causing that person’s aspiration to become courageous and their physical strength to become vigorous.
Kāśika, any good man or good woman who wishes to attain such excellent present benefits should constantly listen to, uphold, read and recite the profound Prajñāpāramitā, diligently cultivate and study it, contemplate it correctly according to the Dharma, and widely proclaim and teach it to all sentient beings.
Kāśika, if any good man or good woman, although unable to listen to, uphold, read and recite, diligently cultivate and study, correctly contemplate according to the Dharma, and explain and teach the Prajñāpāramitā to sentient beings, nevertheless, wishing for the True Dharma to remain in the world for a long time, bringing benefit and happiness to sentient beings and preventing it from disappearing, writes down this profound Prajñāpāramitā, beautifully adorns it with various jewels, and further offers countless finest garlands and even the light of lamps, reverently making offerings, respecting, and praising it, then they will also obtain the excellent benefits previously described.