PRACTICING THE PATH OF PRAJÑĀ PĀRAMITĀ SUTRA
VOLUME 2
Chapter 3: MERITS
At that time, the gods Śakra, Brahmā, Brahmā’s attendants, Great Sovereign, and the celestial maidens all simultaneously praised this Dharma three times, saying:
“The Prajñāpāramitā Dharma that the Worthy Subhūti has expounded is extremely profound. All the Tathāgatas are born from this Dharma. Whoever hears this Dharma and then either recites it or practices it, we shall respectfully regard that person as we regard a Tathāgata. We respectfully honor the person who upholds the Prajñāpāramitā as a Great Bodhisattva.”
The Buddha said to the gods:
“Indeed, indeed! In the past, when I was before the Buddha Dīpaṅkara, I attained the Dharma of Prajñāpāramitā. The Buddha Dīpaṅkara gave me a prediction: ‘In the future, you will attain the wisdom of a Buddha and become a guide among humans. After countless asaṃkhyeya kalpas, you will become a Buddha named Śākyamuni, the most honored among gods and humans. The true Dharma will shine brightly, illuminating the world, and your honored title will be Buddha.’”
The gods spoke together to the Buddha:
“Homage to the One Honored Among Gods, excellent indeed! The Great Bodhisattva practicing Prajñāpāramitā naturally attains the wisdom of Omniscience.”
At that time, the Buddha was seated in the assembly among the gods. The Buddha said to the monks, nuns, male lay disciples, and female lay disciples:
“Now these four assemblies should bear witness. The gods of the Desire Realm and the gods of the Form Realm, namely the Brahmā gods and the Ābhāsvara gods, all bear witness and know this.”
The Buddha said to Śakra Devānām Indra:
“If there are virtuous men and virtuous women who study the Prajñāpāramitā, whether they uphold it or recite it, then demons or Māra, the Evil One, will never have a favorable opportunity to harm them. Kauśika, these virtuous men and virtuous women will not suffer untimely death.
Kauśika, among the gods residing in the Heaven of the Thirty-Three, if any are cultivating the Buddha Way but have not yet encountered the Prajñāpāramitā, or have not studied it, or have not recited it, then those gods should all come to the place of these virtuous men and virtuous women to learn it. Kauśika, virtuous men and virtuous women who study the Prajñāpāramitā, whether upholding it, reciting it, dwelling in a quiet place, or staying in a secluded place, will neither be frightened, nor afraid, nor terrified.”
The Four Heavenly Kings said to the Buddha:
“We ourselves vow together to protect virtuous men and virtuous women who study the Prajñāpāramitā, whether upholding it or reciting it.”
The Brahmā King and the assembly of Brahmā gods also said to the Buddha:
“We ourselves vow together to protect virtuous men and virtuous women who study the Prajñāpāramitā, whether upholding it or reciting it.”
Śakra Devānām Indra said to the Buddha:
“I myself vow to protect virtuous men and virtuous women who study the Prajñāpāramitā, whether upholding it or reciting it.”
Śakra Devānām Indra continued:
“Indeed, it is difficult for anyone to equal those who study the Prajñāpāramitā, because the minds of these virtuous men and virtuous women do not waver. The person who upholds the Prajñāpāramitā is in fact upholding all six pāramitās.”
The Buddha taught:
“Indeed, Kauśika! The person who upholds the Prajñāpāramitā is indeed upholding all six pāramitās.”
“Furthermore, Kauśika, virtuous men and virtuous women should listen as I speak about studying, upholding, and reciting the Prajñāpāramitā. Kauśika, what I say at the beginning is wholesome, what I say in the middle is wholesome, and what I say at the end is wholesome. Therefore, you should listen carefully to my words.”
Śakra Devānām Indra was ready to listen and accept the Buddha’s teachings.
The Buddha said to Śakra Devānām Indra:
“Regarding my teachings, if there are people who wish to disturb them, people who wish to destroy them, or people who wish to create disorder, as soon as those people give rise to evil intentions and set out to destroy them, before they arrive, their evil intentions will already disappear. Afterwards, they will never be able to accomplish what they wished to do. Why is this so? Because these virtuous men and virtuous women study the Prajñāpāramitā, and through upholding and reciting it, they cause those people with evil intentions to turn back before arriving, and in the end they cannot achieve their purpose.
Kauśika, virtuous men and virtuous women who study the Prajñāpāramitā, whether upholding it or reciting it, whatever they do will all naturally manifest this Dharma. It is like a medicinal tree called Ma-thỉ. There is a hungry snake crawling about searching for food. Along the way it encounters a worm. The snake wants to eat the worm, but the fragrance of the Ma-thỉ medicinal tree reaches the worm. The snake smells the medicine’s fragrance and immediately crawls away. Why? Because the power of the medicine eliminates the poison of snakes and causes snakes to leave.
Kauśika, virtuous men and virtuous women who study the Prajñāpāramitā, whether upholding it or reciting it, if there are people who wish to harm them, their evil intentions naturally disappear. This is because they are repelled by the majestic spiritual power of the Prajñāpāramitā, and because the majestic spiritual power of the Prajñāpāramitā causes them to depart.”
The Buddha taught:
“Suppose there are people who plan to destroy it. While those people are on the road, their evil intentions will naturally disappear, and their evil deeds will not succeed. The Four Heavenly Kings all protect virtuous men and virtuous women who deeply enter the Prajñāpāramitā, who contemplate and carry out all matters freely, whose words are like sweet nectar, whose speech is not frivolous, who do not give rise to anger, and who are not arrogant.
The Four Heavenly Kings all protect virtuous men and virtuous women who study the Prajñāpāramitā, whether upholding it or reciting it, so that their speech contains no falsehood, their words are like sweet nectar, their speech is not frivolous, they do not give rise to anger, and they are not arrogant or conceited.
Why is this so? Because through studying the Prajñāpāramitā, they do not become angry, do not become arrogant, and do not rely on pride. Virtuous men and virtuous women think to themselves:
‘If disputes arise, I must stay far away, because I do not like such things.’
They blush with shame and think:
‘I should not associate with these evil people.’
They think:
‘I seek the Buddha Way and should not follow angry words that cause my mind to become competitive and aggressive.’
Whatever virtuous men and virtuous women do, they all naturally manifest that they are people who skillfully learn the Prajñāpāramitā, skillfully uphold it, and skillfully recite it.”
Śakra Devānām Indra said to the Buddha:
“The Prajñāpāramitā surpasses all evil conditions. Whatever it does is completely free and unhindered; no Dharma can compare with it.”
The Buddha said to Śakra Devānām Indra:
Furthermore, Kauśika, a good man or good woman who studies the Prajñāpāramitā, whether they receive and uphold it, recite it, or even if they must undergo calamities and grave dangers yet remain without fear, even if they enter into the midst of an army formation, they will not be harmed by swords or weapons. What I say is never false.
Kauśika, it is exactly as the Buddha has taught: it cannot be harmed. A good man or good woman, while reciting, upholding, or contemplating the Prajñāpāramitā, if death is approaching, and if they die while abiding in right mindfulness of the Prajñāpāramitā, then even if an enemy who bears resentment wishes at that very moment to harm them, they will be unable to do so.
A good man or good woman who dwells in this Dharma will never die unjustly. Even if they are in the midst of battle, or are shot with arrows or stabbed with weapons, they will never be struck in their body. Why? Because this Prajñāpāramitā is the great spiritual mantra, the powerful mantra among humans. A good man or good woman who studies this mantra does not think of evil themselves, nor do they think of the evil of others; they think of nothing at all. They become a noble person among humans, advance themselves toward Buddhahood, and save all beings, including crawling, flying, and moving creatures. Therefore, those who study this mantra quickly attain the Buddha path.
Furthermore, Kauśika, if a person has already written down the Prajñāpāramitā scripture but is unable to practice it and unable to recite it, they should carry this scripture with them. Whether humans or ghosts and spirits, none can harm them, except that if this person has karmic offenses from a previous life, they must now repay them.
Kauśika, it is like this: at the place where the Buddha first attained enlightenment, if people enter from any of the four directions, ghosts, spirits, or animals cannot harm them. Even if ghosts, spirits, or animals wish to come and disturb them, or wish to harm them, they are completely unable to do so. Why? Because the place where the Buddha attained enlightenment is protected by the Buddha’s majestic spiritual power. All Buddhas, the Heavenly Ones among Heaven, of the past, present, and future are the most honored among humans. All of them attained Buddhahood in that place. Likewise, in the future, those who seek the Buddha path must rely on this Prajñāpāramitā in order to attain Buddhahood. If anyone enters such a place, they will not be alarmed, frightened, worried, or afraid, because they rely on the power of the Prajñāpāramitā. Wherever the Prajñāpāramitā scripture exists, gods, humans, asuras, ghosts, spirits, and dragons must all bow in reverence, respect it, and protect it. Therefore, anyone who comes to such a place will receive the protection of the majestic spiritual power of the Prajñāpāramitā.
Śakra Devānām Indra said to the Buddha:
“World-Honored One, Heavenly One among Heaven! If there is someone who writes down and upholds the Prajñāpāramitā scripture, then one should bow before that person, serve them, and make offerings with precious flowers, powdered incense, applied incense, mixed incense, silk fabrics, banners, and jeweled canopies. If there is another person who, after the Buddha has entered Parinirvāṇa, builds a stupa to enshrine the Buddha’s relics, personally bows before it, serves it, and makes offerings with precious flowers, powdered incense, applied incense, mixed incense, silk fabrics, banners, and jeweled canopies—would the merit of this person be great?”
The Buddha said:
“Kauśika, I will now ask you; answer according to your understanding. Kauśika, how does the wisdom of All-Knowing Wisdom of the Tathāgata, the Worthy One, the Perfectly Enlightened One, arise based upon this body? Through learning what Dharma did the Tathāgata attain the unsurpassed, perfectly complete enlightenment?”
Śakra Devānām Indra said to the Buddha:
“The Tathāgata studied the Prajñāpāramitā and thereby attained the unsurpassed, perfectly complete enlightenment.”
The Buddha said to Śakra Devānām Indra:
“It is not through the Buddha’s bodily relics, but through the wisdom of All-Knowing Wisdom, that Buddhahood is accomplished. The Tathāgata is born from the Prajñāpāramitā. Indeed, Kauśika, the wisdom of All-Knowing Wisdom arises from the Prajñāpāramitā based upon this body. The wisdom of All-Knowing Wisdom of the Tathāgata, the Worthy One, the Perfectly Enlightened One, relies upon the body. The body serves as the basis for the wisdom of All-Knowing Wisdom, and thus it is called the Buddha body. After I enter Parinirvāṇa, my relics will arise from the wisdom of All-Knowing Wisdom and therefore should also be offered to as the Buddha body.”
“Kauśika, if there are good men or good women who write down the Prajñāpāramitā, then receive and uphold it, recite it, practice it, and themselves bow before it, serve it, and make offerings with precious flowers, powdered incense, applied incense, mixed incense, silk fabrics, banners, and jeweled canopies, this is making offerings to the wisdom of All-Knowing Wisdom.”
“Kauśika, good men and good women who write it down and make offerings to this scripture in such a way will certainly obtain incomparable merit. Why? Because they have made offerings to the wisdom of All-Knowing Wisdom.”
Śakra Devānām Indra said to the Buddha:
“If the people in this Jambudvīpa do not make offerings to and serve the Prajñāpāramitā, it means they do not know the nobility of this Dharma. But if someone makes offerings to the Prajñāpāramitā, that person’s merit is vast and incomparable. Therefore, one should make offerings to the Prajñāpāramitā.”
The Buddha asked Śakra Devānām Indra:
“Kauśika, in this Jambudvīpa, how many people have faith in the Buddha, faith in the Dharma, and faith in the Bhikṣu Saṅgha?”
Śakra Devānām Indra replied:
“There are very few people in this Jambudvīpa who have faith in the Buddha, faith in the Dharma, and faith in the Bhikṣu Saṅgha. Those who practice the path of Stream-enterer, Once-returner, Non-returner, Arhat, Pratyekabuddha, and even those who practice the Buddha path are even fewer!”
The Buddha said:
“Kauśika, indeed, it is so; they are very few! Even though those who seek the Buddha path and those who practice the Buddha path are very numerous, those who ultimately attain Buddhahood are very few. Thus, among the countless beings who from the beginning seek the Buddha path, in the end only one or two will abide in the irreversible stage.”
“Kauśika, this is how good men and good women who practice and seek the Buddha path will later attain Buddhahood.”
The Buddha continued:
“Good men and good women who study the Prajñāpāramitā, whether they receive and uphold it or recite it, you should bow before them, serve them, and make offerings to them. Why? Because through understanding the teachings contained in the Prajñāpāramitā, one knows that in the past there were few Tathāgatas, Worthy Ones, Perfectly Enlightened Ones. The Bodhisattvas of ancient times who practiced the Buddha path all attained it through studying the Prajñāpāramitā. In my time, you should also together study this Dharma. After the Tathāgata enters Parinirvāṇa, all great Bodhisattvas should receive and uphold the Prajñāpāramitā.”
“Kauśika, after the Tathāgata enters Parinirvāṇa, if there are good men or good women who build a stupa of seven precious materials to make offerings to the Buddha’s relics, and throughout their lives bow before it, serve it, and offer heavenly flowers, heavenly powdered incense, heavenly applied incense, heavenly mixed incense, heavenly silk fabrics, heavenly banners, and heavenly jeweled canopies, Kauśika, would the merit of such good men and good women be great?”
Śakra Devānām Indra replied:
“Revered Bhagavān, Lord of Gods among gods, very great, very great!”
The Buddha said:
“Not so, good man, good woman. The merit of a good man or good woman who transcribes the Prajñāpāramitā, then respectfully bows to, serves, and makes offerings to this scripture with various precious flowers, powdered incense, applied incense, blended incense, silks, banners, and jeweled canopies is even greater.”
The Buddha taught:
“Set aside the matter of building stūpas made of the seven precious substances. If there were stūpas built of the seven precious substances filling the entire continent of Jambudvīpa, and if a good man or good woman throughout their whole life respectfully bowed to, served, and made offerings to them with things such as heavenly beautiful flowers, heavenly powdered incense, heavenly applied incense, heavenly blended incense, heavenly silks, heavenly banners, and heavenly jeweled canopies—O Kauśika, would this good man or good woman obtain great merit?”
Śakra Devānām Indra replied:
“Revered Bhagavān, Lord of Gods among gods, very great, very great!”
The Buddha said:
“Not so! The good man or good woman who transcribes the Prajñāpāramitā and then respectfully bows to, serves, and makes offerings to this scripture with things such as precious flowers, powdered incense, applied incense, blended incense, silks, banners, and jeweled canopies obtains greater merit.”
The Buddha taught:
“Set aside the matter of creating stūpas made of the seven precious substances throughout one continent of Jambudvīpa. O Kauśika! If stūpas made of the seven precious substances filled all four continents of the world, and if a good man or good woman throughout their whole life respectfully bowed to, served, and made offerings to them with things such as heavenly beautiful flowers, heavenly powdered incense, heavenly applied incense, heavenly blended incense, heavenly silks, heavenly banners, and heavenly jeweled canopies—would that person’s merit be great?”
Śakra Devānām Indra replied:
“Revered Bhagavān, Lord of Gods among gods, very great, very great!”
The Buddha said:
“Not so! The good man or good woman who transcribes the Prajñāpāramitā and then respectfully bows to, serves, and makes offerings to this scripture with things such as precious flowers, powdered incense, applied incense, blended incense, silks, banners, and jeweled canopies obtains greater merit.”
The Buddha taught:
“Set aside the matter of making offerings to stūpas made of the seven precious substances throughout one four-continent world. O Kauśika! Suppose one four-continent world after another, and then another, until one thousand four-continent worlds, all had stūpas made of the seven precious substances built throughout them. If a good man or good woman throughout their whole life respectfully bowed to, served, and made offerings to them with things such as heavenly beautiful flowers, heavenly powdered incense, heavenly applied incense, heavenly blended incense, heavenly silks, heavenly banners, and heavenly jeweled canopies—O Kauśika, would that person obtain great merit?”
Śakra Devānām Indra replied:
“Revered Bhagavān, Lord of Gods among gods, very great, very great!”
The Buddha said:
“Not so! The good man or good woman who transcribes the Prajñāpāramitā and then respectfully bows to, serves, and makes offerings to this scripture with things such as precious flowers, powdered incense, applied incense, blended incense, silks, banners, and jeweled canopies obtains greater merit.”
The Buddha taught:
“Set aside the matter of making offerings to stūpas made of the seven precious substances throughout one thousand four-continent worlds. O Kauśika! Likewise, in two thousand four-continent worlds, stūpas made of the seven precious substances are built throughout. If a good man or good woman throughout their whole life respectfully bowed to, served, and made offerings to them with things such as heavenly beautiful flowers, heavenly powdered incense, heavenly applied incense, heavenly blended incense, heavenly silks, heavenly banners, and heavenly jeweled canopies—O Kauśika, would that person’s merit be great?”
Śakra Devānām Indra replied:
“Revered Bhagavān, Lord of Gods among gods, very great, very great!”
The Buddha said:
“Not so! The good man or good woman who transcribes the Prajñāpāramitā and then respectfully bows to, serves, and makes offerings to this scripture with things such as precious flowers, powdered incense, applied incense, blended incense, silks, banners, and jeweled canopies obtains greater merit.”
The Buddha taught:
“Set aside the matter of making offerings to stūpas made of the seven precious substances throughout two thousand four-continent worlds. O Kauśika! In three thousand four-continent worlds, stūpas made of the seven precious substances are built throughout. If a good man or good woman throughout their whole life respectfully bowed to, served, and made offerings to them with things such as heavenly beautiful flowers, heavenly powdered incense, heavenly applied incense, heavenly blended incense, heavenly silks, heavenly banners, and heavenly jeweled canopies—O Kauśika, would this good man or good woman obtain great merit?”
Śakra Devānām Indra replied:
“Revered Bhagavān, Lord of Gods among gods, very great, very great!”
The Buddha said:
“Not so, good man, good woman. The good man or good woman who transcribes the Prajñāpāramitā and then respectfully bows to, serves, and makes offerings to this scripture with things such as precious flowers, powdered incense, applied incense, blended incense, silks, banners, and jeweled canopies obtains greater merit.”
The Buddha taught:
“Set aside the matter of making offerings to stūpas made of the seven precious substances filling the three-thousand great-thousand worlds. O Kauśika! If all sentient beings throughout the entire three-thousand great-thousand worlds were born among humans, all became human beings, and each person built a stūpa made of the seven precious substances. These people throughout their whole lives made offerings with various music, beautiful flowers, powdered incense, applied incense, blended incense, silks, banners, and jeweled canopies. Then they also brought heavenly beautiful flowers, heavenly powdered incense, heavenly applied incense, heavenly blended incense, heavenly silks, heavenly banners, and heavenly jeweled canopies as offerings. These sentient beings, together with all the sentient beings in the three-thousand great-thousand worlds, all built stūpas made of the seven precious substances and all used music? as offerings. O Kauśika! Would their merit and virtue be great?”
Śakra Devānām Indra replied:
“Revered Bhagavān, Lord of Gods among gods, very great, very great!”
The Buddha said:
“Not so! The good man or good woman who transcribes the Prajñāpāramitā and then respectfully bows to, serves, and makes offerings to this scripture with things such as precious flowers, powdered incense, applied incense, blended incense, silks, banners, and jeweled canopies obtains greater merit.”
Śakra Devānām Indra addressed the Buddha:
“Revered Bhagavān, Lord of Gods among gods, indeed it is so! We should ourselves respectfully bow to, serve, and make offerings to this extremely peaceful and secure Prajñāpāramitā. We should ourselves bow in reverence, serve, and make offerings to the omniscient wisdom of the Buddhas, the Lords of Gods among gods, of the past, present, and future. We have come for the sake of making offerings.”
The Buddha taught:
“Set aside the matter of building jeweled stūpas throughout the three-thousand great-thousand worlds. Furthermore, suppose there are Buddha realms as numerous as the grains of sand in the Ganges River, and in each one, every sentient being builds a stūpa made of the seven precious substances. Each one makes offerings for one kalpa or more than one kalpa with things such as heavenly beautiful flowers, heavenly powdered incense, heavenly applied incense, heavenly blended incense, heavenly silks, heavenly banners, heavenly jeweled canopies, and various music from the realms of gods and humans, all brought forth as offerings. O Kauśika! In this way, would the merit and virtue of those sentient beings be great?”
Śakra Devānām Indra replied:
“Honored One, Supreme among gods and men, very much, very much!”
The Buddha said:
“Not so, good man or good woman. If one copies the Prajñāpāramitā, pays homage to it, reveres it, serves it, and makes offerings to this scripture with things such as precious flowers, powdered incense, applied incense, mixed incense, silk, banners, and jeweled canopies, the merit obtained is far greater.
The Buddha said to Śakra Devānām Indra:
“Thus, Kauśika, it is not so! The merit obtained by good men and good women from this Dharma is extremely great, immeasurable, inconceivable, beyond calculation, beyond weighing, beyond measure, and without limit. Why? Because from the Prajñāpāramitā arises the wisdom of Omniscience of the Tathāgata, the Worthy One, the Perfectly Enlightened One.
“Thus, Kauśika, good men and good women copy the Prajñāpāramitā and then pay homage to it, revere it, serve it, and make offerings to this scripture with things such as precious flowers, powdered incense, applied incense, mixed incense, silk, banners, and jeweled canopies. Thus, Kauśika, the merit obtained, the blessings obtained, the merits accumulated from previous lives, and the merits obtained from the Buddha, multiplied by one hundred times the merits of sentient beings in Buddha lands as numerous as the grains of sand of the Ganges River, all of whom build seven-jeweled stupas to honor the Buddha’s relics, still cannot be calculated!
“Multiplying them by one thousand times, they still cannot be calculated! Multiplying them by one hundred thousand times, they still cannot be calculated! Multiplying them by ten thousand million times, they still cannot be calculated! Multiplying them by countless times, they still cannot compare with the merit of making offerings to the Prajñāpāramitā!”
At that time, forty thousand devas together with Śakra Devānām Indra came to the great assembly. The devas said to Śakra Devānām Indra:
“You should uphold the Prajñāpāramitā; you should recite and chant the Prajñāpāramitā.”
The Buddha said to Śakra Devānām Indra:
“Kauśika! You should study the Prajñāpāramitā, uphold it, and recite this scripture. Why? If, within the mind of an asura, the thought arises to fight against the gods of Trāyastriṃśa Heaven, then the asuras immediately raise their armies and attack the heavenly palace. At that time, Kauśika, you should recite and contemplate the Prajñāpāramitā, and the army of the asuras will immediately retreat.”
Śakra Devānām Indra said to the Buddha:
“Honored One, Supreme among gods and men! The Prajñāpāramitā is the supreme great mantra; the Prajñāpāramitā is the supreme exalted mantra; the Prajñāpāramitā is the unequalled and equal mantra.”
The Buddha taught:
“Indeed, Kauśika! The Prajñāpāramitā is the supreme great mantra; the Prajñāpāramitā is the supreme exalted mantra; the Prajñāpāramitā is the unequalled and equal mantra.
“Kauśika! Those who uphold this mantra will attain Buddhahood. All the Tathāgatas, Worthy Ones, Perfectly Enlightened Ones of the past attained Buddhahood through this mantra; all the Tathāgatas, Worthy Ones, Perfectly Enlightened Ones of the future will also attain Buddhahood through learning this mantra; and all the Buddhas of the present in the ten directions have also attained Buddhahood through this mantra.
“Kauśika! This mantra originally gave rise to the ten virtuous precepts, illuminating the world; the four meditations, the four truths, the four bases of spiritual power, and the five supernatural knowledges illuminate the world. Great Bodhisattvas arise from the Prajñāpāramitā and bring the ten virtuous precepts throughout the world; the four meditations, the four truths, the four bases of spiritual power, and the five supernatural knowledges illuminate the world.
“Now, before a Tathāgata, Worthy One, Perfectly Enlightened One has appeared in the world, Bodhisattvas illuminate the world through the four meditations, the four truths, the four bases of spiritual power, and the five supernatural knowledges, just as the full moon illuminates the stars in the sky. Likewise, Kauśika, the merits of Bodhisattvas are also completely fulfilled in this way.
“When a Tathāgata, Worthy One, Perfectly Enlightened One has not yet appeared in the world, Bodhisattvas appear and illuminate the world. Great Bodhisattvas all arise from the skillful means of the Prajñāpāramitā. You should understand this.”
Furthermore, Kauśika, if good men and good women study and recite the Prajñāpāramitā, they will attain complete merit and blessings.”
Śakra Devānām Indra asked the Buddha:
“Honored One, Supreme among gods and men! What is meant by ‘complete merit and blessings’?”
The Buddha taught:
“Such a person will never die from poison, will not drown, and will not die from weapons. When arriving at the gate of a government office, if they are unjustly beaten or harmed by an official, they should recite the Prajñāpāramitā while sitting or walking, and the official will be unable to harm them. Why? Because they are protected by the Prajñāpāramitā.
“If they encounter other matters, they should also recite and contemplate the Prajñāpāramitā. For example, when going before a king, a crown prince, or great ministers, they will receive friendly words from them, and together they will discuss matters and smile happily. Why? Because by studying the Prajñāpāramitā, this person has wholesome thoughts and wholesome intentions, bringing a compassionate mind that cares for all people, even creatures that fly, crawl, and move.
“Therefore, whoever sees this person will rise and welcome them. Kauśika! If there is anyone who seeks to harm this person, they will be unable to harm them.”
At that time, a follower of another path saw from afar that the Buddha was seated in the great assembly. He slowly approached, intending to disrupt the Dharma assembly. When he came near the Buddha, Śakra Devānām Indra thought:
“How can I, throughout my entire life, always remain near the Buddha, uphold and recite the Prajñāpāramitā? This person of another path wishes to cause disturbance; I must prevent it.”
Śakra Devānām Indra immediately recited the Prajñāpāramitā that he had heard from the Buddha. The follower of the other path then circled around the Buddha three times from afar and departed by a side path.
Śāriputra silently thought:
“Why, in this matter, did this cause that follower of another path to leave by a side path?”
The Buddha, knowing Śāriputra’s thought, said:
“Śakra Devānām Indra recited and contemplated the Prajñāpāramitā, causing that follower of another path to leave. That person of another path did not come with good intentions; he came carrying evil intentions.”
At that time, the wicked Māra thought:
“The Tathāgata, Worthy One, Perfectly Enlightened One is seated together with the four assemblies of disciples. Śakra, Brahmā, and the heavenly beings are also all present in this Dharma assembly. If there are no followers of other paths, then the Great Bodhisattvas who gather here will receive the Buddha’s prediction of becoming commanders among humans and will advance themselves toward Buddhahood. I must go and disrupt them.”
The wicked Māra rode in a four-horse chariot and slowly proceeded toward the Buddha.
Śakra Devānām Indra thought:
“The wicked Māra is riding in a four-horse chariot and wishes to come to the Buddha. Although this four-horse chariot of the wicked Māra appears no different, it is not the kind of four-horse chariot belonging to King Bimbisāra, nor the kind belonging to King Prasenajit, nor the kind belonging to the Śākya clan, nor the kind belonging to the Vaiśya (Kṣatriya) lineage. This four-horse chariot has been transformed by the wicked Māra.
“Day and night, the wicked Māra always seeks opportunities to disrupt the Buddha and constantly troubles beings in the world.”
Śakra Devānām Indra always vowed:
“I must contemplate the Prajñāpāramitā; my mind must constantly contemplate and uphold it, reciting it completely.”
When Śakra Devānām Indra’s recitation and contemplation of the Prajñāpāramitā was nearly complete, the wicked Māra turned back along the same path as before.
The heavenly king Kauśika of Trāyastriṃśa Heaven brought heavenly flowers flying through the air, stood above in the sky, scattered them upon the Buddha and in all directions, and said:
“The Prajñāpāramitā has long been cut off and lost. Now, for the first time in Jambudvīpa, people are able to hear it and encounter it.”
The heavenly king again brought the same amount of heavenly flowers from the four directions and scattered them upon the Buddha.
The Buddha taught:
Those who practice the Perfection of Wisdom and uphold the Perfection of Wisdom will not be disturbed or harmed by demons and the factions of demons.
Śakra, Lord of the Devas, said to the Buddha:
Those who hear the Perfection of Wisdom receive blessings and merits that are not small, how much more so those who study, uphold, and recite it. After studying it, upholding it, and reciting it, they use what they have learned as a Dharma practice in which to abide. This person, in a previous life, had already encountered a Buddha and heard the teaching of the Perfection of Wisdom, how much more so now that they study, uphold, and recite it. Having studied, upheld, and recited it, they practice according to the teachings and abide fully in this Dharma; this is precisely making offerings to the Tathāgata. The merit of this person is thus! Why is this so? Because the wisdom of Omniscience arises from practicing the Perfection of Wisdom.
O Heavenly One among the Heavens! For example, if one wishes to obtain precious jewels, one must seek them from within the great ocean; likewise, if one wishes to obtain the treasure of the wisdom of Omniscience in order to become a Tathāgata, Worthy of Offerings, Perfectly Enlightened One, one must seek it from within the Perfection of Wisdom.
The Buddha said:
Indeed, it is so! From within the Perfection of Wisdom arises the wisdom of Omniscience of the Tathāgata, Worthy of Offerings, Perfectly Enlightened One.
Ānanda said to the Buddha:
O Heavenly One among the Heavens, why does no one speak of the Perfection of Giving, nor speak of the Perfection of Morality, nor speak of the Perfection of Patience, nor speak of the Perfection of Diligence, nor speak of the Perfection of Meditation, nor even mention their names, but only speak together of the Perfection of Wisdom?
The Buddha asked Ānanda:
Because the Perfection of Wisdom is more exalted than those other Perfections. Ānanda! If giving is not dedicated toward the wisdom of Omniscience, is it the Perfection of Giving? If morality is not dedicated toward the wisdom of Omniscience, is it the Perfection of Morality? If patience is not dedicated toward the wisdom of Omniscience, is it the Perfection of Patience? If diligence is not dedicated toward the wisdom of Omniscience, is it the Perfection of Diligence? If one-pointedness of mind is not dedicated toward the wisdom of Omniscience, is it the Perfection of Meditation? If wisdom is not dedicated toward the wisdom of Omniscience, is it the Perfection of Wisdom?
Ānanda replied:
O Heavenly One among the Heavens! Giving that is not dedicated toward the wisdom of Omniscience is not the Perfection of Giving. Morality that is not dedicated toward the wisdom of Omniscience is not the Perfection of Morality. Patience that is not dedicated toward the wisdom of Omniscience is not the Perfection of Patience. Diligence that is not dedicated toward the wisdom of Omniscience is not the Perfection of Diligence. One-pointedness of mind that is not dedicated toward the wisdom of Omniscience is not the Perfection of Meditation. Wisdom that is not dedicated toward the wisdom of Omniscience is not the Perfection of Wisdom.
The Buddha taught:
That is correct, Ānanda! The Perfection of Wisdom is more exalted than the other five Perfections. For example, when seeds are planted in the earth, a great tree grows from them. Likewise, Ānanda! The Perfection of Wisdom is the earth, and the other five Perfections are the seeds. The other five Perfections arise from the Perfection of Wisdom. The wisdom of Omniscience is perfected through the Perfection of Wisdom. Thus, Ānanda, among the five Perfections, the Perfection of Wisdom is called the most exalted.
Śakra, Lord of the Devas, said to the Buddha:
Why does the Tathāgata, Worthy of Offerings, Perfectly Enlightened One, not finish speaking about the merits of virtuous men and virtuous women who study the Perfection of Wisdom, uphold it, and recite it?
The Buddha said to Śakra, Lord of the Devas:
I cannot possibly speak the entirety of the merits of those who practice the Perfection of Wisdom. I only speak of virtuous men and virtuous women who transcribe the Perfection of Wisdom, then personally turn toward it to pay homage, serve, and make offerings to this scripture with such things as precious flowers, powdered incense, applied incense, blended incense, silk fabrics, banners, and jeweled canopies. I speak only of the merits of making offerings.
Śakra, Lord of the Devas, said to the Buddha:
I myself will protect and support any virtuous man or virtuous woman who transcribes the Perfection of Wisdom, then personally turns toward it to pay homage, serve, and make offerings to this scripture with such things as precious flowers, powdered incense, applied incense, blended incense, silk fabrics, banners, and jeweled canopies. I will only protect and support the merits of making offerings.
The Buddha said to Śakra, Lord of the Devas:
If there are that many thousands of devas who come to the place of a virtuous man or virtuous woman who recites the Perfection of Wisdom to listen to the Dharma but do not understand it. When the devas wish to ask the Dharma teacher about this Dharma, the heavenly spirits tell them: Because of compassion within this Dharma, that Dharma teacher will immediately understand on their own and be able to explain what the devas do not understand. You must yourself see and know the merits created by this virtuous man or virtuous woman!
Furthermore, Kauśika! Virtuous men and virtuous women who transcribe the Perfection of Wisdom: among the heavenly beings in the Heaven of the Four Heavenly Kings, there are those seeking the Buddha path who come to the place of the one who upholds this scripture, ask questions, listen to, and receive the Dharma of the Perfection of Wisdom, pay homage, circumambulate, and then withdraw. Among the heavenly beings in the Heaven of the Thirty-Three (Trāyastriṃśa), there are those seeking the Buddha path who also come to the place of the one who upholds this scripture, ask questions, listen to the Dharma of the Perfection of Wisdom, pay homage, circumambulate, and then withdraw. Among the heavenly beings in the Heaven of Yāma, there are also those seeking the Buddha path who come to the place of the one who upholds this scripture, ask questions, listen to and receive the Dharma of the Perfection of Wisdom, pay homage, circumambulate, and then withdraw.
Virtuous men and virtuous women should know that devas, nāgas, asuras, ghosts, spirits, yakṣas, garuḍas, gandharvas, kinnaras, mahoragas, humans, and non-humans from countless Buddha lands in the ten directions all come to the place of the one who upholds this scripture to ask questions, listen to, and receive the Dharma of the Perfection of Wisdom, pay homage, circumambulate, and then each withdraws on their own. They all obtain the same merit.
The gods in the Heaven of Tuṣita, among whom there are those seeking the Buddha path, come to the place of the person who upholds this sutra, inquire, listen to, and receive the Dharma of Prajñāpāramitā, pay homage, circumambulate, and then withdraw. The gods in the Heaven of Nirmāṇarati, among whom there are those seeking the Buddha path, come to the place of the person who upholds this sutra, inquire, listen to, and receive the Dharma of Prajñāpāramitā, pay homage, circumambulate, and then withdraw. The gods in the Heaven of Paranirmitavaśavartin, among whom there are those seeking the Buddha path, come to the place of the person who upholds this sutra, inquire, listen to, and receive the Dharma of Prajñāpāramitā, pay homage, circumambulate, and then withdraw.
The gods of the Form Realm in the heavens of Brahmā, Brahmā’s attendants, Brahmā’s assembly, Great Brahmā, Limited Light, Lesser Light, Infinite Light, Light Sound, Pure Heaven, Lesser Purity, Infinite Purity, Universal Purity, Adornment, Lesser Adornment, Infinite Adornment, Fruit of Adornment, Neither Perception nor Non-perception, Uncreated, Non-heating, Good Vision, Great Good Vision, and Highest Form—all those seeking the Buddha path come to the place of the person who upholds this sutra, inquire, listen to, and receive the Dharma of Prajñāpāramitā, pay homage, circumambulate, and then each withdraws. Even the gods of the Highest Form Heaven descend and enter among the ranks of the gods, let alone Kauśika. The gods of the Desire Realm and the gods of the Form Realm throughout the three-thousand-great-thousand world system all come to inquire, listen to, and receive the Dharma of Prajñāpāramitā, pay homage, circumambulate, and then each withdraws.
This virtuous man or virtuous woman, wherever they are, is always peaceful and secure, not disturbed or troubled, except when, due to karma from a former life, they must now undergo retribution. Apart from that, nothing can disturb them. The gods who have come here today should know that the merit attained by this virtuous man or virtuous woman is such!
Śakra Devānām Indra asked:
“Revered One, Deva among Devas! How can this virtuous man or virtuous woman know that the gods have come to their place to listen to, receive, pay homage to, and serve the Dharma of Prajñāpāramitā?”
The Buddha replied:
“Virtuous man, virtuous woman, you should know this: the gods come to receive the Dharma of Prajñāpāramitā, pay homage, and serve it. From where do these gods come? If at that time the virtuous man or virtuous woman feels joyful and delighted, when their mind becomes joyful, they should know that the gods have come. Having known this, they should let go.
Whether gods, dragons, yakṣa spirits, or gandharva spirits come to the place of that virtuous man or virtuous woman. Furthermore, Kauśika, the virtuous man or virtuous woman recognizes the scent of such spirits as though they had known it before. When great spirits come to the place of the virtuous man or virtuous woman, lesser spirits must avoid them.
Furthermore, Kauśika, the virtuous man or virtuous woman should always keep their body clean and pure. For spirits greatly delight in a clean body. When lesser gods see great gods arriving, they immediately withdraw. The majestic spiritual power of the great honored god is lofty and radiant; his brilliant light shines forth as he slowly and peacefully approaches. This god comes to the place where the sutra is kept. When he arrives at the place where the sutra is kept, the virtuous man or virtuous woman feels joyful and delighted.
The place where the virtuous man or virtuous woman resides is always clean, so they do not suffer illness. Their dwelling is always peaceful and secure. They have never had evil dreams. In dreams, they see nothing else, but only see the Buddha; only see stupas; only see and hear Prajñāpāramitā; only see the Buddha’s disciples; only see crossing beyond birth and death; only see the Buddha seated; only see the Buddha teaching Dharma; only see the time when the Buddha was about to attain enlightenment; only see Buddhas who have already become Buddhas; only see the Buddha turning the Dharma wheel for the first time; only see such numbers of bodhisattvas; only see the six pāramitās and the various liberating Dharmas; only see Buddhas yet to be accomplished; only see other Buddha realms; only see the Buddha, the honored Dharma, and those incomparable ones (the Noble Sangha); only see the Thus Come One, Worthy of Offerings, Fully Enlightened One in some direction, with hundreds of disciples, thousands of disciples, or tens of thousands of disciples. The Thus Come One, Worthy of Offerings, Fully Enlightened One is among those disciples teaching the Dharma.
Kauśika! After the virtuous man or virtuous woman dreams such dreams and wakes peacefully, they feel that their body is pure and light, no longer thinking about food, and their body itself feels satisfied. Kauśika! It is like a monk who has attained meditation; upon rising from meditative absorption, he feels satisfied, and his mind no longer thinks of food. Likewise, Kauśika, when the virtuous man or virtuous woman awakens, they do not think of food and naturally feel satisfied. Why is this? Because their vital energy is powerful, spirits dare not approach them.
A person who wishes to become a Buddha naturally manifests their own merit. One who wishes to become a Buddha must learn Prajñāpāramitā and must uphold, read, and recite it. Even if they do not study, uphold, or recite it, the virtuous man or virtuous woman only needs to transcribe this sutra and then face it, pay homage, serve, and make offerings to this sutra with precious flowers, powdered incense, applied incense, blended incense, silk fabrics, banners, flags, and jeweled canopies.
Furthermore, Kauśika, if there were someone who gave away either relics of the Thus Come One filling the continent of Jambudvīpa or a written copy of the Prajñāpāramitā sutra, which would you choose?”
Śakra Devānām Indra replied:
“I would choose Prajñāpāramitā. Why? Revered One, Deva among Devas! I do not dare fail to honor the relics, because from them arises the making of offerings to the relics. Prajñāpāramitā gives birth to the relics, and from those relics offerings are made.
It is like how I sometimes sit together with the gods on a special throne in the heavenly realm. When I am about to sit on that throne, before I have sat down, the heavenly beings all pay homage to and circumambulate my throne, and then withdraw. That throne is honored because Śakra Devānām Indra sits upon it and teaches the Dharma; therefore, the gods of the Trāyastriṃśa Heaven all pay homage to it.
Likewise, Revered One, Deva among Devas! Prajñāpāramitā gives birth to the relics of the Thus Come One, Worthy of Offerings, Fully Enlightened One, and to the wisdom of omniscience; from this Dharma also arises the Buddha’s body. Revered One, Deva among Devas! Therefore, between these two, I choose Prajñāpāramitā and do not choose the relics of the Thus Come One filling the continent of Jambudvīpa.
Revered One, Deva among Devas! Suppose the Buddha’s relics filling the three-thousand-great-thousand world system constituted one portion, and the Prajñāpāramitā sutra constituted one portion. Between these two portions, I would choose Prajñāpāramitā. Why? Because from Prajñāpāramitā arise the relics that are to be worshiped.
Revered One, Deva among Devas! It is like a person who owes a debt but is able to stay beside a king, entering and leaving together with the king, and is greatly respected by the king. No one dares question him, and he no longer has fear. Why? Because he is beside the king and therefore possesses authority.
Revered One, Deva among Devas! From Prajñāpāramitā arise the relics, and from this Dharma arises the making of offerings. Revered One, Deva among Devas! This sutra is like a king. Prajñāpāramitā is like a powerful king worthy of being served. The relics of the Thus Come One, Worthy of Offerings, Fully Enlightened One arise from the wisdom of omniscience and are worthy of offerings.
Likewise, Revered One, Deva among Devas! The omniscient wisdom of the Thus Come One, Worthy of Offerings, Fully Enlightened One arises from Prajñāpāramitā. Knowing this, among the two I choose Prajñāpāramitā.”
The one who upholds the Prajñā-pāramitā is like an incomparable mani jewel. O Heavenly One among the Heavens! Whoever possesses this precious jewel, no one dares to equal them. If one carries this jewel wherever one goes, even ghosts and spirits dare not watch or approach, and thus one is not harmed by ghosts and spirits. If a virtuous man or virtuous woman wears the mani jewel on their body, ghosts and spirits immediately depart. If one suffers from heat, wearing the mani jewel on the body causes that heat to be eliminated. If one suffers from wind, wearing the mani jewel on the body prevents that wind from increasing and it is immediately removed. If one suffers from cold, wearing the mani jewel on the body prevents that cold from increasing and it is immediately removed. At night, wearing the mani jewel causes darkness to become brightness. When it is hot, wearing the mani jewel causes wherever one goes to become cool and pleasant. When it is cold, wearing the mani jewel causes wherever one goes to become warm. Wherever one goes, all poisons are unable to spread or cause harm; other matters are likewise. If someone is bitten by a snake, and a virtuous man or virtuous woman shows that person the mani jewel, the poison is immediately eliminated.
O Heavenly One among the Heavens! Such a mani jewel is extremely precious and revered. If a person has an eye disease, whether the eyes are painful or blind, bringing the mani jewel close to the eyes causes the eye disease to be cured. O Heavenly One among the Heavens! Such a mani jewel is lofty and freely sovereign. If it is placed into water, the water immediately takes on the color of the mani jewel. If silk is wrapped around the mani jewel and placed into water, the water immediately takes on a color like that of the mani jewel. Even if countless different kinds of colored silk are used to wrap the mani jewel and then placed into water, the water will still have the color of the mani jewel. Muddy water immediately becomes clear; the nature of the mani jewel is incomparable.
Ānanda asked Śakra, Lord of the Gods:
“Respected Kauśika, are there also mani jewels in heaven and in the continent of Jambudvīpa?”
Śakra, Lord of the Gods, replied to Venerable Ānanda:
“In heaven and in the continent of Jambudvīpa there are also mani jewels; this need not be mentioned. But what I wish to say is the difference: the mani jewels in heaven are lighter, and their qualities are ten times, a hundred times, a thousand times, ten thousand times, even hundreds of millions of times more precious than the jewels in Jambudvīpa.
I say that wherever this mani jewel exists, such as when it is placed in a casket or box, its light shines forth many times brighter. Even if the jewel is taken elsewhere, the casket or box will continue to shine as before. The merit of the Prajñā-pāramitā of the wisdom of omniscience is such that, even after the Tathāgata, Arhat, Fully Enlightened One, enters Nirvāṇa, the relics are still worshiped as before. The relics of the One who possesses omniscient wisdom are distributed throughout the world so that they may continue to be venerated as before.
Furthermore, Ānanda! If virtuous men and virtuous women wish to see the present Buddhas in the countless Buddha realms throughout the ten directions, they must practice the Prajñā-pāramitā and must uphold the Prajñā-pāramitā.”
The Buddha said to Śakra, Lord of the Gods:
“That is correct, Kauśika! All Tathāgatas, Arhats, Fully Enlightened Ones of the past arose from the Prajñā-pāramitā. They are the commanders among humankind, advancing by their own efforts and becoming Buddhas. All Tathāgatas, Arhats, Fully Enlightened Ones of the future will also arise from the Prajñā-pāramitā. They are the commanders among humankind, advancing by their own efforts and becoming Buddhas. The present Buddhas in the countless Buddha realms throughout all ten directions also arise from the Prajñā-pāramitā, become the commanders among humankind, and advance by their own efforts to become Buddhas.”
Śakra, Lord of the Gods, said to the Buddha:
“O Heavenly One among the Heavens! The minds of all people, even those of creatures that fly, crawl, or move, when they contemplate the Prajñā-pāramitā, are all completely known and understood by the Tathāgata, Arhat, Fully Enlightened One through the Prajñā-pāramitā.”
The Buddha taught:
“Therefore, great bodhisattvas practice the Prajñā-pāramitā day and night.”
Śakra, Lord of the Gods, said to the Buddha:
“Do they only practice the Prajñā-pāramitā and not practice the other pāramitās?”
The Buddha taught:
“All great bodhisattvas practice all six pāramitās. A great bodhisattva who practices the Prajñā-pāramitā is the most honored among bodhisattvas. A great bodhisattva who practices the Prajñā-pāramitā is more honored than bodhisattvas who practice generosity. Bodhisattvas who practice morality, patience, diligence, single-minded concentration (meditation), or who transmit scriptures and teach others, are not equal to great bodhisattvas who practice the Prajñā-pāramitā.
Kauśika! It is like this: all the trees growing on the land of the continent of Jambudvīpa, although their colors are different, their leaves are different, their flowers are different, their fruits are different, and their branches are different, their shadows are the same. Likewise, Kauśika, the other five pāramitās arise from the Prajñā-pāramitā, and the Prajñā-pāramitā gives rise to the wisdom of omniscience. These teachings arise successively and mutually from within the Prajñā-pāramitā without difference.”
Śakra, Lord of the Gods, said to the Buddha:
“O Heavenly One among the Heavens! The virtue of the Prajñā-pāramitā is exceedingly precious and revered. O Heavenly One among the Heavens! The virtue of the Prajñā-pāramitā cannot be calculated or counted. O Heavenly One among the Heavens! There is no teaching equal to the Prajñā-pāramitā. If there is a person who transcribes the Prajñā-pāramitā, then personally bows in reverence, serves, and makes offerings to this scripture with precious flowers, powdered incense, applied incense, blended incense, silks, banners, streamers, and jeweled canopies. Furthermore, if there is someone who transcribes this scripture and gives it to others, is the merit of this person great?”
The Buddha taught:
“Kauśika! I shall now ask you; answer according to your understanding. If there is a person who personally makes offerings to the relics of the Tathāgata and then further divides them to give to others so that they may make offerings, compared with a person who only personally makes offerings and does not divide the relics for others to make offerings, who has greater merit?”
Śakra, Lord of the Gods, replied:
“The virtuous man or virtuous woman who personally makes offerings to the relics and also shares the relics with others so that they may make offerings has greater merit.”
The Buddha taught:
“Likewise, Kauśika, the virtuous man or virtuous woman who transcribes the Prajñā-pāramitā, then personally bows in reverence, serves, and makes offerings to this scripture with precious flowers, powdered incense, applied incense, blended incense, silks, banners, streamers, and jeweled canopies, and furthermore propagates it to others, has very great merit.”
Again, O Kauśika! Wherever a Dharma master goes, if he expounds the teachings of the sutras, the merit and virtue are very great, very great.
Again, O Kauśika! Suppose a good man or good woman teaches all the people in Jambudvīpa to uphold and practice the ten precepts (the ten wholesome deeds). O Kauśika, is the merit of this good man or good woman great?
Śakra, Lord of the Devas, replied:
O Bhagavān, the Deva among Devas, it is very great, very great!
The Buddha said:
That is not so! A good man or good woman who transcribes the Prajñā-pāramitā, gives this sutra scroll to others, and then teaches them to transcribe it or reads it aloud for them, has merit that is many times greater than the merit of the person mentioned above.
Again, O Kauśika! Put aside the matter of the four continents. Suppose a good man or good woman teaches all beings in a small thousandfold world, a middle thousandfold world, a great thousandfold world, a trichiliocosm, and Buddha-lands as numerous as the sands of the Ganges River to uphold and practice the ten precepts. What do you think? Is the merit of this good man or good woman great?
Śakra, Lord of the Devas, replied:
O Bhagavān, the Deva among Devas, it is very great, very great!
The Buddha said:
That is not so! A good man or good woman who transcribes the Prajñā-pāramitā, gives this sutra scroll to others, and teaches them to transcribe it or reads it aloud for them, has merit many times greater than the merit of the person mentioned above.
Again, O Kauśika! Suppose good men and good women teach all the people of Jambudvīpa to practice the Four Dhyanas, the Four Truths, the Four Bases of Supernatural Powers, and the Five Supernatural Knowledges. What do you think? Is the merit of this good man or good woman great?
Śakra, Lord of the Devas, replied:
O Bhagavān, the Deva among Devas, it is very great, very great!
The Buddha said:
That is not so! A good man or good woman who transcribes the Prajñā-pāramitā and then gives this sutra scroll to others and teaches them to transcribe it or reads it aloud for them, has merit many times greater than the merit of the person mentioned above.
Again, O Kauśika! Put aside the matter of teaching the people of Jambudvīpa. Suppose the people of the four continents, the small thousandfold world, the middle thousandfold world, the great thousandfold world, the two thousandfold world, the trichiliocosm, and Buddha-lands as numerous as the sands of the Ganges River are all taught by good men and good women to practice the Four Dhyanas, the Four Truths, the Four Bases of Supernatural Powers, and the Five Supernatural Knowledges, and all are enabled to attain these dharmas. What do you think? Does the merit of this good man or good woman increase many times over?
Śakra, Lord of the Devas, replied:
O Bhagavān, the Deva among Devas, it is very great, very great!
The Buddha said:
That is not so! A good man or good woman who transcribes the Prajñā-pāramitā, gives this sutra scroll to others, and teaches them to transcribe it or reads it aloud for them, has merit many times greater than that of the person mentioned above.
Again, O Kauśika! The person who gives this Prajñā-pāramitā sutra scroll to others and tells them to transcribe it, teaches them to study it, or studies it himself has merit many times greater.
Again, O Kauśika! If someone studies and correctly understands the meaning of the Prajñā-pāramitā, the merit of that person is many times greater.
Śakra, Lord of the Devas, said to the Buddha:
O Bhagavān, the Deva among Devas! How is it that studying and correctly understanding the meaning of the Prajñā-pāramitā brings merit many times greater?
The Buddha said:
Good men and good women do not understand why one studies the Prajñā. Why is this? Because in the future age, there will be good men and good women who wish to attain the unsurpassed, perfect enlightenment and delight in studying the Prajñā-pāramitā, but they will encounter evil spiritual friends who teach the Prajñā-pāramitā of branches and leaves.
Śakra, Lord of the Devas, asked the Buddha:
What is the Prajñā-pāramitā of branches and leaves?
The Buddha said:
In the future age, monks who wish to study the Prajñā-pāramitā will be taught by evil spiritual friends to study that form is impermanent, to practice with form as impermanent, and then believe that this is studying and practicing the Prajñā-pāramitā; they will study feeling, perception, formations, and consciousness as impermanent, and practice all phenomena as impermanent, and then believe that this is studying and practicing the Prajñā-pāramitā. O Kauśika! This is the Prajñā-pāramitā of branches and leaves.
The Buddha continued:
One who practices the Prajñā-pāramitā does not destroy form while contemplating impermanence, and does not destroy feeling, perception, formations, or consciousness while contemplating impermanence. Why is this? Because they are originally empty. O Kauśika! Even studying a small portion of this wisdom of the Prajñā-pāramitā already brings merit many times greater.
O Kauśika! If a good man or good woman causes all people in Jambudvīpa, in a trichiliocosm, and in Buddha-lands as numerous as the sands of the Ganges River to attain the fruit of Stream-entry (Srotāpanna), what do you think, O Kauśika? Is the merit of this good man or good woman great?
Śakra, Lord of the Devas, replied:
O Bhagavān, the Deva among Devas, it is very great, very great!
The Buddha said:
That is not so! A good man or good woman who transcribes the Prajñā-pāramitā, gives this sutra scroll to others, and tells them to transcribe it or reads it aloud for them, has merit many times greater than the person mentioned above. Why is this? Because the fruit of Stream-entry is all born from within the Prajñā-pāramitā.
Again, O Kauśika! If a good man or good woman teaches the people in Jambudvīpa and causes them all to attain the fruits of Once-returner (Sakṛdāgāmin), Non-returner (Anāgāmin), and Arhatship, what do you think, O Kauśika? Is the merit of this good man or good woman many times greater?
Śakra Devanam Indra said:
“World-Honored One among the Devas, very much, very much!”
The Buddha said:
“Not so! A good man or good woman who transcribes the Prajñā-pāramitā, gives this scripture to others and encourages them to transcribe it, or reads it aloud for them, will have merits many times greater than the person previously described. Why? Because the virtues of the wisdom of omniscience form the virtues of the Dharma; all of these are learned from within the Prajñā-pāramitā and thereby one becomes a Buddha. It also gives rise to the fruits of the stages of Srotāpanna, Sakṛdāgāmin, Anāgāmin, Arhat, and Pratyekabuddha.
Kauśika! Set aside the matter of the people in Jambudvīpa. If a good man or good woman causes all people in the trichiliocosm, in Buddha-fields as numerous as the grains of sand in the Ganges River, to attain the fruits of Srotāpanna, Sakṛdāgāmin, Anāgāmin, Arhat, and Pratyekabuddha, what do you think, Kauśika? Would the merits of this good man or good woman be great?”
Śakra Devanam Indra replied:
“World-Honored One among the Devas, very much, very much!”
The Buddha said:
“Not so! A good man or good woman who transcribes the Prajñā-pāramitā, gives this scripture to others and encourages them to transcribe it, or reads it aloud for them, will have merits many times greater than the person previously described. Why? Because all attainments are learned from within the Prajñā-pāramitā, and the wisdom of omniscience that forms the virtues of the Dharma is accomplished. Through such wondrous functions, one becomes a Buddha and gives rise to the fruits of Srotāpanna, Sakṛdāgāmin, Anāgāmin, Arhat, and Pratyekabuddha; therefore, the merits of this good man or good woman are multiplied many times over.
Furthermore, Kauśika! All the people in Jambudvīpa practice the Buddha path; having entered the Buddha path, their minds that learn the Buddha path have arisen. If a good man or good woman gives them a copy of the Prajñā-pāramitā scripture and encourages them to transcribe this scripture and give it to an irreversible Bodhisattva, because that person will learn from it and be able to enter deeply into the Prajñā-pāramitā, learning the wisdom of Prajñā-pāramitā with increasing progress until fully accomplishing the limitless perfect wisdom, then the merits of this good man or good woman are multiplied many times over.
Kauśika! Set aside the matter of the people in Jambudvīpa. If all the people in the trichiliocosm and Buddha-fields as numerous as the grains of sand in the Ganges River practice the path of Anuttara-samyak-saṃbodhi and all bring forth the aspiration to practice the Buddha path, if a good man or good woman gives them a copy of the Prajñā-pāramitā scripture and encourages them to transcribe it, teaches them to study it, or expounds it for them, even transcribing this scripture and giving it to an irreversible Bodhisattva, because that person will learn from it and be able to enter deeply into the Prajñā-pāramitā, learning the wisdom of Prajñā-pāramitā with increasing progress until fully accomplishing the limitless wisdom, then the merits of this person are multiplied many times over.
Furthermore, Kauśika! If all the people in Jambudvīpa practice the path of Anuttara-samyak-saṃbodhi and all bring forth the aspiration to become Buddhas, if a good man or good woman gives them a copy of the Prajñā-pāramitā scripture and encourages them to transcribe it, explains to them the wisdom contained therein, teaches them to study it, and even gives this scripture to an irreversible Bodhisattva so that the Bodhisattva may enter into this wisdom, then the merits of this good man or good woman are multiplied many times over.
Set aside the matter of the people in Jambudvīpa! If the people in the trichiliocosm, up to Buddha-fields as numerous as the grains of sand in the Ganges River, all practice the path of Anuttara-samyak-saṃbodhi and all bring forth the aspiration to become Buddhas, if a good man or good woman gives them a copy of the Prajñā-pāramitā scripture and encourages them to transcribe it, teaches them to study and deeply enter into wisdom, or gives them a transcribed copy of the Prajñā-pāramitā scripture and tells them to learn the wisdom contained within it, then the merits of this good man or good woman are multiplied many times over.
Furthermore, Kauśika! If the people in Jambudvīpa are all caused to practice the Anuttara-samyak-saṃbodhi path of irreversible Bodhisattvas, and if there is a good man or good woman who teaches them to enter into the Prajñā-pāramitā, what do you think, Kauśika? Are the merits of this good man or good woman great?”
Śakra Devanam Indra replied:
“World-Honored One among the Devas, very much, very much!”
The Buddha said:
“Among these Bodhisattvas, if there is even one who says: ‘I wish to quickly become a Buddha.’ Even if that person wishes to quickly become a Buddha, if someone gives that person a transcribed copy of the Prajñā-pāramitā scripture, then the merits of that person are multiplied many times over.
Set aside the matter of the people in Jambudvīpa. If the people in the trichiliocosm, up to Buddha lands as numerous as the grains of sand in the Ganges River, are all caused to practice the Anuttara-samyak-saṃbodhi path of irreversible Bodhisattvas, and if a good man or good woman teaches them to enter into the Prajñā-pāramitā, what do you think, Kauśika? Are the merits of that good man or good woman great?”
Śakra Devanam Indra replied:
“World-Honored One among the Devas, very much, very much!”
The Buddha said:
“If among them there is even one Bodhisattva who steps forward and says: ‘I wish to quickly become a Buddha.’ Even if that person wishes to quickly become a Buddha, if someone gives that person a transcribed copy of the Prajñā-pāramitā scripture, then the merits of that person are multiplied many times over.”
Śakra Devanam Indra said to the Buddha:
“That is indeed so, World-Honored One among the Devas! If someone teaches or transmits the Prajñā-pāramitā to a Great Bodhisattva who is extremely peaceful and swiftly approaching Buddhahood, then the merits of that person are multiplied many times over. Why is this so, World-Honored One among the Devas?”
The Buddha said:
“Because the person who attains the Prajñā-pāramitā and quickly approaches Buddhahood is one who is near the Buddha seat.”
Subhūti said to Śakra Devanam Indra:
“Well said, well said, Kauśika! You are a disciple of the Buddha; you should do what is proper to be done. That is, protect and uphold such Great Bodhisattvas so that they may quickly become Buddhas. If among the Buddha’s disciples there are people who do not seek the Buddha path, Great Bodhisattvas should not follow such people to learn. Those who do not study the six pāramitās cannot become Buddhas; but if they learn according to this Dharma, they will quickly attain the fruit of Anuttara-samyak-saṃbodhi.”