Aṣṭasāhasrikā Prajñāpāramitā Sūtra
Volume 2
Chapter 3: The Stupa
At that time, Śakra Devānām Indra, the Great Brahmā King, the Sovereign Heavenly King, and the leaders of the celestial maidens… were all filled with great joy, and together they proclaimed three times:
“Wonderful indeed, wonderful indeed! Because the Buddha has appeared in the world, Subhūti is now able to expound this Dharma.”
Then the devas and the great assembly addressed the Buddha:
“World-Honored One! If a Bodhisattva does not abandon the practice of Prajñāpāramitā, such a person should be regarded as a Buddha.”
The Buddha said to the heavenly beings:
“Yes, indeed! Yes, indeed!
Long ago, during the time of Buddha Dīpaṅkara in the City of Many Flowers, I did not abandon the practice of Prajñāpāramitā.
At that time, Buddha Dīpaṅkara predicted that after countless kalpas, you will become a Buddha named Śākyamuni Tathāgata, Worthy of Offerings, Perfectly Enlightened One, Perfect in Knowledge and Conduct, Well-Gone One, Knower of the World, Unsurpassed One, Tamer of Beings, Teacher of Gods and Humans, Buddha, World-Honored One.”
The heavenly beings said to the Buddha:
“Rare indeed, World-Honored One! Great Bodhisattvas who practice Prajñāpāramitā are able to preserve omniscient wisdom.”
For the sake of Śakra Devānām Indra, the Buddha addressed the heavenly beings of the Desire Realm, the Form Realm, and the four assemblies of monks, nuns, laymen, and laywomen:
“Kāśika! If any good man or faithful woman is able to uphold, recite, and practice Prajñāpāramitā in accordance with the Dharma, then Māra, heavenly Māras, humans, or non-humans will not be able to harm them or cause them to die prematurely. Because such good men and faithful women uphold and recite Prajñāpāramitā, the devas of the Trāyastriṃśa Heaven will arouse the aspiration for unsurpassed perfect enlightenment, and even those who have not yet upheld or recited Prajñāpāramitā will come to those who do.”
“Furthermore, Kāśika! When good men or faithful women uphold and recite it in a secluded house, while traveling on the road, or even if they lose their way, they will not be afraid.”
At that time the Four Heavenly Kings said to the Buddha:
“World-Honored One! If any good man or faithful woman upholds, recites, and practices Prajñāpāramitā in accordance with the Dharma, we shall all protect them.”
Śakra Devānām Indra said to the Buddha:
“World-Honored One! If any good man or faithful woman upholds, recites, and practices Prajñāpāramitā in accordance with the Dharma, I shall protect them.”
The Great Brahmā King and the Brahmā gods all said to the Buddha:
“World-Honored One! If any good man or faithful woman upholds, recites, and practices it according to the Dharma, we too shall protect them.”
Śakra Devānām Indra said to the Buddha:
“How rare, World-Honored One! Good men and faithful women who uphold and recite Prajñāpāramitā obtain such merit in this present life.
World-Honored One! Whoever upholds and recites Prajñāpāramitā is thereby upholding and reciting all the Pāramitās.”
The Buddha said:
“Yes, indeed, Kāśika! Whoever upholds Prajñāpāramitā upholds all the Pāramitās.
Furthermore, Kāśika! Good men and faithful women who uphold and recite Prajñāpāramitā obtain such merit. Listen carefully, and I shall explain this merit to you.”
Śakra Devānām Indra respectfully listened. The Buddha said:
“Kāśika, if anyone intends to destroy or oppose this Dharma of mine, although such thoughts may arise, they will gradually perish and accomplish nothing. Why is this so? Kāśika! If good men or faithful women who uphold and recite Prajñāpāramitā encounter harmful or opposing circumstances as they arise, those circumstances will immediately be destroyed, and the person intending harm will be unable to injure them.
“Kāśika! Such is the merit that good men and faithful women who uphold and recite Prajñāpāramitā obtain in this present life. It is like a medicinal plant called Mahī. A hungry snake searching for food sees a small insect and wishes to eat it. The insect crawls into the medicinal plant. Smelling the medicine, the snake immediately flees without looking back. Why? Because the power of the medicine neutralizes poison.
“Kāśika! Good men and faithful women are likewise. If they uphold and recite Prajñāpāramitā and harmful or opposing conditions arise, then by the power of Prajñāpāramitā those conditions are immediately extinguished.
“Furthermore, Kāśika! Whoever upholds and recites Prajñāpāramitā will be protected by the Four Heavenly Kings.
“Furthermore, Kāśika! Such a person never speaks useless words. Whatever they say, people believe. They are seldom angry, harbor no resentment, are not obscured by pride, and are not driven by anger.
“Good men and faithful women! When anger arises, they should reflect: ‘If I become angry, I destroy my faculties, my appearance changes. I seek unsurpassed perfect enlightenment—how can I follow an angry mind?’ By thinking in this way, they immediately attain right mindfulness.
“Kāśika! Such is the merit in this present life of good men and faithful women who uphold and recite Prajñāpāramitā.”
Śakra Devānām Indra said to the Buddha:
“World-Honored One! Truly extraordinary! Since Prajñāpāramitā is dedicated toward awakening, it gives rise to no arrogance.”
The Buddha said to Kāśika:
“Good men and faithful women who uphold and recite Prajñāpāramitā, if they recite it upon entering battle, while encamped, or while advancing, will not lose their lives or be harmed. Swords, knives, or arrows directed toward them will be unable to wound them. Why? Because Prajñāpāramitā is the supreme and unsurpassed mantra.
“Good men and faithful women who learn this mantra do not think evil thoughts about themselves, nor evil thoughts about others, nor evil thoughts concerning both themselves and others. Such people learn this mantra, attain unsurpassed perfect enlightenment, attain omniscient wisdom, and are able to examine the minds of sentient beings.
“Furthermore, Kāśika! Wherever this Prajñāpāramitā sūtra is kept and recited, neither humans nor non-humans can inflict harm there. Only those who have created karma must still undergo its results.
“Kāśika! It is like the area surrounding the Bodhimaṇḍa, where neither humans nor animals can cause harm. Why? Because all Buddhas of the past, future, and present attain Buddhahood there, have attained Buddhahood there, are attaining Buddhahood there, or will attain Buddhahood there. Therefore, all beings there are free from fear, and no one can harm them.
“Kāśika! This Prajñāpāramitā is a place that worthy people should revere, make offerings to, and worship.”
Śakra Devānām Indra said to the Buddha:
“World-Honored One! If good men and faithful women copy, uphold, recite, honor, make offerings to, respect, and praise Prajñāpāramitā, offering beautiful flowers, garlands, fragrant ointments, incense, powdered incense, all kinds of fragrances, banners, canopies, and precious adornments; and if they likewise honor, make offerings to, respect, and praise the relics of the Tathāgata with beautiful flowers, garlands, fragrant ointments, incense, powdered incense, all kinds of fragrances, banners, canopies, and precious adornments—which of these two accumulations of merit is greater?”
“Kāśika! I shall ask you in return. Answer as you wish. What do you think? By practicing what path did the Tathāgata, relying upon this body, attain omniscient wisdom and realize unsurpassed perfect enlightenment?”
Śakra Devānām Indra replied:
“World-Honored One! The Tathāgata studied Prajñāpāramitā and thereby obtained this body and attained unsurpassed perfect enlightenment.”
“Kāśika! The Buddha is not called the Tathāgata because of this body, but because He attained omniscient wisdom.
“Kāśika! The omniscient wisdom of all Buddhas arises from Prajñāpāramitā. This body is the support upon which omniscient wisdom depends. Through this body the Tathāgata attained omniscient wisdom and fulfilled unsurpassed perfect enlightenment. Because this body served as the support for omniscient wisdom, after my final nirvāṇa my relics will be venerated.
“Kāśika! If good men and faithful women copy Prajñāpāramitā, uphold it, recite it, honor it, make offerings to it, respect and praise it, offering beautiful flowers, garlands, fragrant ointments, incense, powdered incense, all kinds of fragrances, banners, canopies, and precious adornments, they are making offerings to omniscient wisdom itself. Therefore, one who copies the Prajñāpāramitā sūtra, honors it, makes offerings to it, respects and praises it should be known to gain immense merit. Why? Because they are making offerings to omniscient wisdom.”
Śakra Devānām Indra said to the Buddha:
“World-Honored One! Do the people of Jambudvīpa fail to honor, make offerings to, respect, and praise the Prajñāpāramitā sūtra because they do not know of such great benefit?”
The Buddha replied:
“Kāśika! What do you think? How many people in Jambudvīpa have unwavering faith in the Buddha, the Dharma, and the Saṅgha?”
Śakra Devānām Indra answered:
“World-Honored One! Very few have unwavering faith in the Buddha, the Dharma, and the Saṅgha. Very few attain the fruit of Stream-Entry, Once-Return, Non-Return, or Arhatship. Even fewer attain the state of a Pratyekabuddha. Those who practice the Bodhisattva path are fewer still.”
“Kāśika, indeed, indeed! Very few people in Jambudvīpa possess unwavering faith in the Buddha or even arouse the aspiration for unsurpassed perfect enlightenment. Those who practice the Bodhisattva path are fewer still.
“Kāśika! Countless, immeasurable, inconceivable beings arouse the aspiration for unsurpassed perfect enlightenment, yet among them only one or two abide in the stage of non-retrogression. Therefore, good men and faithful women who generate the aspiration for unsurpassed perfect enlightenment and who uphold, recite, make offerings to, honor, respect, and praise Prajñāpāramitā should think in this way: ‘When the Buddhas of the past dwelt in the world practicing the Bodhisattva path, they also studied this Dharma. We too should cherish and study it. Prajñāpāramitā is our Teacher.’
“Kāśika! Whether after my final nirvāṇa or while I remain in the world, Bodhisattvas should always rely upon this Prajñāpāramitā. If, after my final nirvāṇa, good men and faithful women, wishing to honor the Tathāgata, build a stupa of the seven precious substances and throughout their lives offer it beautiful flowers, fragrant ointments, powdered incense, robes, banners, and canopies, what do you think? Will such good men and faithful women obtain great merit from these causes and conditions?”
Śakra Devānām Indra replied:
“World-Honored One, very great indeed!”
The Buddha said:
Kāśika! If any good man or faithful woman makes offerings to Prajñāpāramitā with reverence, respect, and praise, offering fine flowers, incense, scented ointments, powdered incense, robes, banners, streamers, and jeweled canopies, they will obtain immense merit.
Kāśika! Needless to speak of a single stūpa—suppose there were seven-jeweled stūpas filling the entire Jambudvīpa, and good men and faithful women spent their whole lives offering flowers, incense, and even music to those stūpas. What do you think? Would they gain great merit through such causes and conditions?
Śakra Devānām Indra replied:
“World-Honored One, very great indeed!”
The Buddha said:
“Kāśika! If any good man or faithful woman makes offerings to Prajñāpāramitā with reverence, respect, praise, and offerings of fine flowers, incense, scented ointments, powdered incense, robes, banners, and jeweled canopies, the merit gained is exceedingly great.
“Kāśika! Suppose seven-jeweled stūpas were built throughout the entire Jambudvīpa; or suppose seven-jeweled stūpas filled all four continents. If someone spent an entire lifetime offering flowers, incense, and music to those stūpas, while another person made offerings to Prajñāpāramitā, the latter would gain far greater merit.
“Kāśika! Suppose seven-jeweled stūpas filled all four continents; or suppose they filled the entire minor chiliocosm of Cauleka. If someone spent a lifetime offering flowers, incense, banners, and jeweled canopies to them, while another person made offerings to Prajñāpāramitā, the latter’s merit would be much greater.
“Kāśika! Suppose seven-jeweled stūpas filled that minor chiliocosm; or suppose they filled the two-thousandfold middle world-system. If someone spent a lifetime offering fine flowers, banners, and jeweled canopies to them, while another person made offerings to Prajñāpāramitā, the latter’s merit would be even greater.
“Kāśika! Suppose seven-jeweled stūpas filled the two-thousandfold middle world-system; or suppose seven-jeweled stūpas filled the entire three-thousand great thousand world-system, and good men and faithful women spent their whole lives offering fine flowers, banners, and jeweled canopies to them.
“Kāśika! What do you think? Would such people obtain great merit through these causes and conditions?”
Śakra replied:
“World-Honored One, very great indeed!”
The Buddha said:
“Kāśika! If someone instead makes offerings to the scripture of Prajñāpāramitā with reverence, respect, praise, flowers, incense, banners, and jeweled canopies, the merit surpasses the former by an immeasurable amount.
“Kāśika! Leave aside seven-jeweled stūpas filling the entire three-thousand great thousand world-system. Suppose every sentient being in that world-system simultaneously attained a human body, and each of them built a seven-jeweled stūpa and throughout their lives offered every kind of fine flower, banners, jeweled canopies, and songs in worship of those stūpas.
“Kāśika! What do you think? Would these people obtain great merit through such causes and conditions?”
He replied:
“World-Honored One, very great indeed!”
The Buddha said:
“Kāśika! If a good man or good woman makes offerings to the Prajñāpāramitā scripture with reverence, respect, praise, flowers, incense, banners, and so forth, that merit is exceedingly great.”
Śakra said:
“World-Honored One! Indeed, indeed! Whoever makes offerings to the Prajñāpāramitā scripture is making offerings to the omniscient wisdom of all Buddhas of the three times.
“World-Honored One! Leave aside all sentient beings in the three-thousand great thousand world-system building seven-jeweled stūpas. Suppose throughout countless worlds in the ten directions, as numerous as the sands of the Ganges, every sentient being attained a human body, and each built a seven-jeweled stūpa for an entire kalpa or a declining kalpa, offering fine flowers, incense, and music in worship. If another person made offerings to the Prajñāpāramitā scripture with reverence, respect, flowers, incense, and music, that person’s merit would be immeasurably greater.”
The Buddha said:
“Indeed, indeed, Kāśika!
“Good men and faithful women who make offerings to the Prajñāpāramitā scripture gain immeasurable, boundless, inconceivable merit. Why?
“Kāśika! All the omniscient wisdom of the Buddhas arises from Prajñāpāramitā.
“Kāśika! Therefore, if good men and faithful women make offerings to the Prajñāpāramitā scripture with reverence, respect, praise, flowers, incense, and music, their merit surpasses all previous merit. A hundred parts cannot equal one part; a thousand parts, ten thousand parts, hundreds of thousands of myriads of parts, hundreds of thousands of millions of parts cannot equal one part. No calculation or comparison can measure it.”
**Chapter 4: The Sacred Mantra**
At that time Śakra Devānām Indra, together with forty thousand heavenly sons in the assembly, spoke. The Buddha said to Śakra:
“Kāśika! You should uphold, recite, and study Prajñāpāramitā.
“Kāśika! If the Asuras conceive the intention of waging war against the gods of the Trāyastriṃśa Heaven, then you should recite the Prajñāpāramitā scripture. Because of this cause and condition, the evil thoughts of the Asuras will immediately disappear.”
Śakra said to the Buddha:
“World-Honored One! Prajñāpāramitā is the Great Bright Mantra. Prajñāpāramitā is the Supreme Mantra. Prajñāpāramitā is the Peerless Mantra.”
The Buddha said:
“Exactly so, exactly so, Kāśika! Prajñāpāramitā is the most radiant mantra; Prajñāpāramitā is the highest mantra; Prajñāpāramitā is the unsurpassed mantra beyond all comparison. Why?
“Kāśika! The Buddhas of the past attained unsurpassed, perfect enlightenment through this Bright Mantra. The Buddhas of the future will likewise attain unsurpassed, perfect enlightenment through this mantra. The Buddhas presently abiding in the ten directions also attain unsurpassed, perfect enlightenment through this mantra.
“Kāśika! Because of this Bright Mantra, the Ten Wholesome Deeds appear in the world. The Four Dhyānas, the Four Immeasurable Minds, the Four Formless Absorptions, and the Five Supernormal Powers appear in the world. Through the Bodhisattva, these Ten Wholesome Deeds, the Four Dhyānas, the Four Immeasurable Minds, the Four Formless Absorptions, and the Five Supernormal Powers appear in the world. Even if no Buddhas appeared in the world, these virtues would still appear through the Bodhisattvas. It is like the stars illuminating the world when the moon does not appear.
“So it is, Kāśika! Even in an age without a Buddha, wholesome conduct and right conduct arise from the Bodhisattvas. The skillful means of the Bodhisattvas all arise from Prajñāpāramitā.
“Furthermore, Kāśika! Good men and faithful women who make offerings to the Prajñāpāramitā scripture with reverence, respect, and praise obtain merit even in this present life.”
Śakra asked:
“World-Honored One! What merit do they obtain in the present?”
“Kāśika! Such good men and faithful women will not be harmed by poison, will not be burned by fire, and will not die prematurely. Furthermore, if they become involved in lawsuits, reciting the Prajñāpāramitā scripture will cause those disputes to disappear. Those who seek faults in them will find no opportunity. Why? Because they are protected by Prajñāpāramitā.
“Furthermore, Kāśika! If good men and faithful women recite the Prajñāpāramitā scripture and go before a king, a prince, or high ministers, everyone will gladly greet and converse with them. Why? Kāśika! Prajñāpāramitā appears out of compassion for all sentient beings. Therefore, those who seek faults in them will find no opportunity.”
At that time, one hundred ascetics of non-Buddhist traditions wished to find fault with the Buddha and approached him.
Śakra thought:
“These one hundred non-Buddhist ascetics are coming to find fault with the Buddha. I have received the Prajñāpāramitā scripture from the Buddha. Therefore I should recite it, lest these non-Buddhists interfere with the teaching of Prajñāpāramitā.”
Having thought this, Śakra recited the Prajñāpāramitā scripture that the Buddha had entrusted to him.
When the non-Buddhists saw the Buddha from afar, they turned around and left.
Śāriputra thought:
“What was the cause and condition that made these non-Buddhists turn away upon seeing the Buddha?”
Knowing his thought, the Buddha said:
“Śakra recited the Prajñāpāramitā scripture. Those non-Buddhists came with evil intentions to find fault with the Buddha, without a single wholesome thought among them. Therefore they all departed.”
Then Māra thought:
“The fourfold assembly and the gods of the Desire Realm and the Formless Realm are gathered before the Buddha. Among them there must be Bodhisattvas who have received the prediction of unsurpassed, perfect enlightenment. I should disturb them.”
He immediately conjured four kinds of armies and advanced toward the Buddha.
Śakra thought:
“Māra has manifested these four armies before the Buddha. Even King Bimbisāra of Magadha, King Prasenajit of Kosala, the Śākyas, and the Licchavis possess no such armies. These forces must certainly have been created by Māra. Throughout the long night, Māra seeks to find fault with the Buddha and trouble sentient beings. I should recite the Prajñāpāramitā scripture.”
Śakra silently recited the Prajñāpāramitā scripture.
As he continued reciting, Māra gradually withdrew his armies.
Then the gods of Trāyastriṃśa scattered celestial flowers from the sky as offerings to the Buddha, praying that the Prajñāpāramitā scripture would remain in Jambudvīpa for a long time so that its people might recite and cultivate it.
Again they scattered celestial flowers before the Buddha and said:
“World-Honored One! If any sentient being practices Prajñāpāramitā, Māra and his hosts will be unable to harm that person.”
Śakra then said to the Buddha:
“World-Honored One! Anyone who is able merely to hear Prajñāpāramitā must already have drawn near to many Buddhas. Such an opportunity is not gained through little merit, much less upholding, reciting, and practicing it according to the Dharma. Why? Because the omniscient wisdom of a Bodhisattva should be sought within Prajñāpāramitā.
“World-Honored One! Just as great jewels are sought in the great ocean, so the jewel of the Buddhas’ omniscient wisdom should be sought within Prajñāpāramitā.”
The Buddha said:
“Exactly so, exactly so, Kāśika! The omniscient wisdom of all Buddhas arises from Prajñāpāramitā.”
Then Ānanda said to the Buddha:
“World-Honored One! You do not praise Dāna Pāramitā, nor do you praise Śīla Pāramitā, Kṣānti Pāramitā, Vīrya Pāramitā, or Dhyāna Pāramitā. Why do you praise only Prajñāpāramitā?”
The Buddha replied:
“Ānanda! Prajñāpāramitā is the leader of the other five pāramitās. Ānanda! What do you think? If one practices generosity without dedicating it toward omniscient wisdom, can it truly become Dāna Pāramitā?”
Ānanda said:
“Blessed One, no!”
“If morality, patience, diligence, meditation, and wisdom are not dedicated toward Omniscience, do they become the Perfection of Wisdom (Prajñāpāramitā)?”
Ānanda replied:
“Blessed One, no!”
The Buddha said:
“Ānanda, therefore, Prajñāpāramitā leads the other five perfections.
“Ānanda, it is like seeds sown in the earth. Through the coming together of causes and conditions, they grow. Without relying on the earth, the seeds cannot grow.
“Ānanda, likewise, the five perfections abide in Prajñāpāramitā and thereby increase, and Prajñāpāramitā protects them as they move toward Omniscience. Therefore, Ānanda, Prajñāpāramitā guides the five perfections.”
At that time Śakra Devānām Indra addressed the Buddha:
“Blessed One! If a good man or good woman upholds, recites, and studies the Prajñāpāramitā Sūtra, the merit they obtain, by practicing in accordance with the Dharma, cannot be fully described even by the Tathāgata.”
The Buddha said to Kāśika:
“I speak not only of the merit gained by one who upholds, recites, and studies the Prajñāpāramitā Sūtra and practices according to the Dharma.
“Kāśika! If there is a good man or good woman who reverently offers homage to the Prajñāpāramitā Sūtra, honors and praises it, and makes offerings of fine flowers, incense, banners, canopies, and the like, I also declare that such a person gains merit.”
Śakra Devānām Indra said to the Buddha:
“Blessed One! I too will protect the good men and good women who honor, respect, praise, and make offerings to the Prajñāpāramitā Sūtra with fine flowers, incense, banners, canopies, and the like.”
The Buddha said:
“Kāśika! When good men and good women uphold and recite the Prajñāpāramitā Sūtra, hundreds of thousands of heavenly beings gather there to hear the Dharma. When that Dharma teacher expounds the teaching to the devas, the non-human beings gain greater strength. If the Dharma teacher grows weary and is unwilling to teach, the devas, out of reverence for the Dharma, will inspire the teacher with joy so that the teaching continues.
“Kāśika! Such is the present-life merit obtained by these good men and good women.
“Furthermore, Kāśika! When a good man or good woman teaches Prajñāpāramitā before the four assemblies, they have no fear that others will challenge or criticize them. Why? Because they are protected by Prajñāpāramitā. No one can find fault with them, nor is there any fault in Prajñāpāramitā itself. Thus they teach Prajñāpāramitā without fear of objections or reproach.
“Kāśika! This too is present-life merit for these good men and good women.
“Furthermore, Kāśika! A good man or good woman who recites Prajñāpāramitā will be loved by their parents, cherished by relatives and good friends, respected by monks and brahmins, and will overcome sorrow and legal disputes in accordance with the Dharma.
“Kāśika! This is present-life merit for good men and good women.
“Furthermore, Kāśika! Wherever the Prajñāpāramitā Sūtra is kept, the devas of the Heaven of the Four Great Kings, having generated the aspiration for unsurpassed, perfect enlightenment, will come there to uphold, recite, worship, and pay homage before departing. Likewise, the devas of the Trāyastriṃśa Heaven, Yāma Heaven, Tuṣita Heaven, Nirmāṇarati Heaven, Paranirmitavaśavartin Heaven, Brahmā Heaven, Brahma World Heaven, Brahmā’s Ministers Heaven, Brahmā’s Assembly Heaven, Great Brahmā Heaven, Light Heaven, Lesser Light Heaven, Infinite Light Heaven, Radiant Sound Heaven, Pure Heaven, Lesser Purity Heaven, Infinite Purity Heaven, Universal Purity Heaven, Formless Conduct Heaven, Merit-Born Heaven, Vast Fruit Heaven, Boundless Heaven, No-Heat Heaven, Wonderful Vision Heaven, Excellent Vision Heaven, and No-Small Heaven—all having generated the aspiration for unsurpassed, perfect enlightenment—will come to the place where Prajñāpāramitā is, uphold it, recite it, worship it, pay homage, and then depart.
“Kāśika! Do not think that only the devas of the No-Small Heaven come to worship Prajñāpāramitā. The devas throughout the Desire Realm and the Form Realm within the great trichiliocosm who have generated the aspiration for unsurpassed, perfect enlightenment all come to the place of Prajñāpāramitā to uphold it, recite it, worship it, pay homage, and then withdraw.
“Good men and good women should reflect: Throughout the countless lands in the ten directions, devas, nāgas, yakṣas, gandharvas, asuras, garuḍas, kiṃnaras, mahoragas, humans and non-humans all come to the place of Prajñāpāramitā to uphold, recite, worship, and pay homage to it. Therefore, I too should make offerings to the Dharma of Prajñāpāramitā. Wherever a good man or good woman keeps the Prajñāpāramitā Sūtra, their temple, hall, or dwelling cannot be destroyed, except for karmic consequences from previous lives that must inevitably be experienced.
“Kāśika! This too is present-life merit for these good men and good women.”
Śakra Devānām Indra asked the Buddha:
“Blessed One! How can these good men and good women know when the devas have come to uphold, recite, worship, and reverence the Prajñāpāramitā Sūtra?”
The Buddha said:
“Kāśika! If good men and good women see a great radiance, they should know with certainty that devas, dragons, yakṣas, gandharvas, and others have come to that place.
“Furthermore, Kāśika! If they smell extraordinary fragrances, they should know that the devas have arrived there.
“Furthermore, Kāśika! Wherever good men and good women dwell, they should keep the place clean. Because it is clean, the non-human beings rejoice in coming there. Any minor spirits dwelling there cannot withstand the immense spiritual power of the devas and therefore withdraw. Because they constantly experience the great influence of the devas, their minds become inclined toward the Great Dharma. Therefore, the surroundings of such a dwelling should never be left filthy or impure.
“Furthermore, Kāśika! Such good men and good women will not become physically exhausted. They will sleep peacefully without nightmares. If they dream, they will see only Buddhas, stupas and shrines of the Buddhas, assemblies of arhats, and hosts of bodhisattvas cultivating the six perfections, learning Omniscience, and purifying Buddha-fields. They will also hear of such-and-such a Buddha in such-and-such a land teaching the Dharma to hundreds of thousands of millions of beings respectfully gathered around him.
“Kāśika! Good men and good women who have such dreams awaken happy, full of strength, and physically refreshed. They do not become attached to food and drink. It is like a bhikṣu emerging from meditative absorption; through the practice of meditation, he is not attached to food or drink. Kāśika! This is because non-human beings have increased their strength.
“Kāśika! Whoever wishes to obtain such present-life merit should uphold, recite, and practice Prajñāpāramitā in accordance with the Dharma.
“Kāśika! If a good man or good woman is unable to uphold and recite the Prajñāpāramitā Sūtra and practice it according to the Dharma, then they should copy the Prajñāpāramitā, honor it, make offerings to it, respect and praise it, and offer fine flowers, fragrant ointments, powdered incense, burning incense, all kinds of perfumes, garments, banners, canopies, and music.”
Chapter 5: THE ŚARĪRA (RELICS)
At that time the Buddha said to Śakra Devānām Indra:
“Kāśika! Suppose all the śarīra (sacred relics) throughout Jambudvīpa make up one portion, and Prajñāpāramitā makes up the other. Of these two portions, which would you choose?”
Śakra Devānām Indra addressed the Buddha:
“World-Honored One! I choose the portion of Prajñāpāramitā. Why? World-Honored One, it is not that I do not revere the relics, but because the relics are born from Prajñāpāramitā, and through being imbued with Prajñāpāramitā they receive offerings.
World-Honored One! I dwell in the Heaven of the Thirty-three, in the Hall of Good Dharma, where I have my regular seat. The heavenly sons of the Heaven of the Thirty-three come to make offerings to me. If I am not there, they respectfully bow and circumambulate my seat before leaving, because they think, ‘Śakra Devānām Indra sits on this seat and teaches the Dharma to the gods.’ The relics of the Buddhas are the same: they are born from Prajñāpāramitā and are the dwelling place of Omniscient Wisdom; therefore they are worshiped in this way.
World-Honored One! Of the two portions, I choose the portion of Prajñāpāramitā.
World-Honored One! Suppose the Buddha’s relics were placed throughout the entire continent of Jambudvīpa, or throughout the entire great trichiliocosm, as one portion, and Prajñāpāramitā as another portion. Of these two portions, I would choose Prajñāpāramitā. Why? Because the Buddha’s relics arise from Prajñāpāramitā and are therefore worthy of offerings.
World-Honored One! It is like a debtor who constantly fears his creditor. But because he serves and stays close to the king, the creditor instead fears and respects the debtor, relying on the king’s power.
World-Honored One! The relics are likewise: they are honored because they rely upon Prajñāpāramitā.
World-Honored One! Prajñāpāramitā is like the king, and the relics are like one who stays close to the king. The Tathāgata’s relics rely upon all Prajñāpāramitā and are therefore worshiped.
World-Honored One! All the wisdom of the Buddhas also arises from Prajñāpāramitā. Therefore, of the two portions, I choose the portion of Prajñāpāramitā.
World-Honored One! It is like a priceless wish-fulfilling jewel possessing such virtues that wherever it is kept, non-human beings cannot cause harm. Whether a man or woman, adult or child, if someone is troubled by non-human beings, bringing the jewel there causes them to depart. If someone has a fever, rubbing the jewel on the body removes it. If someone suffers from a wind illness, rubbing the jewel on the body makes it disappear. If someone suffers from cold, rubbing the jewel on the body dispels the cold. At night the jewel gives light; in heat it brings coolness; in cold it provides warmth. Wherever the jewel is kept, poisonous snakes cannot enter. Whether man or woman, adult or child, if someone is stung by poisonous creatures, presenting the jewel to them immediately neutralizes the poison. If someone’s eyes are diseased, rubbing the jewel over them heals the eyes.
World-Honored One! Furthermore, if this jewel is placed in water, it takes on the color of the water. If it is wrapped in a white silk bag and placed in water, the water becomes white. If it is wrapped in blue, yellow, red, or purple cloth and placed in water, the water becomes blue, yellow, red, or purple. Murky water becomes clear. Such are the virtues accomplished by this precious jewel.
Then Ānanda asked Śakra Devānām Indra:
‘Is this a treasure from Jambudvīpa or a treasure from heaven?’
Śakra Devānām Indra replied:
‘This is a treasure from heaven. People in Jambudvīpa also possess such treasures, but their virtues are fewer and they are heavier. The heavenly jewel possesses greater virtues and is lighter. The difference between the treasures of humans and those of heaven cannot be measured or illustrated by calculation.’
World-Honored One! If the jewel is placed inside a box, then even after the jewel is removed, because of the jewel’s virtue the box remains precious.
World-Honored One! Likewise, because of the virtue of the Omniscient Wisdom of Prajñāpāramitā, after the Tathāgata enters final nirvāṇa, his relics are worshiped. Since the Tathāgata’s relics are the abiding place of Omniscient Wisdom, of the two portions I choose the portion of Prajñāpāramitā.
World-Honored One! Suppose such relics filled the entire great trichiliocosm, or even filled worlds as numerous as the sands of the Ganges as one portion, and Prajñāpāramitā as another. Of these two portions I would choose Prajñāpāramitā. Why? Because the Omniscient Wisdom of all Buddhas and Tathāgatas arises from Prajñāpāramitā. Having been permeated by Omniscient Wisdom, the relics receive offerings.
Furthermore, World-Honored One! If good men and faithful women wish to truly behold the immeasurable and innumerable Buddhas of the ten directions, they should practice Prajñāpāramitā; they should cultivate Prajñāpāramitā.’
The Buddha said:
‘Indeed, indeed, Kāśika! All the Buddhas of the past attained unsurpassed, perfect enlightenment through Prajñāpāramitā. All the Buddhas of the future will also attain unsurpassed, perfect enlightenment through Prajñāpāramitā. Likewise, all the Buddhas presently abiding throughout the immeasurable and innumerable worlds of the ten directions attain unsurpassed, perfect enlightenment through Prajñāpāramitā.’
Śakra Devānām Indra said to the Buddha:
‘World-Honored One! The Great Perfection itself is Prajñāpāramitā. Through this Prajñāpāramitā the Buddha knows all the minds and mental activities of every sentient being.’
The Buddha said:
‘Kāśika! It is because, throughout the long night of saṃsāra, great bodhisattvas practice Prajñāpāramitā.’
Śakra Devānām Indra asked the Buddha:
‘World-Honored One! Do bodhisattvas practice only Prajñāpāramitā and not the other perfections?’
The Buddha replied:
‘Kāśika! Bodhisattvas practice all Six Perfections. Whenever they practice generosity, Prajñāpāramitā leads the way. Likewise when observing morality, practicing patience, exerting diligence, cultivating meditation, or contemplating phenomena, Prajñāpāramitā stands foremost. It is like the various trees of Jambudvīpa, differing in shape, color, leaves, flowers, and fruits, yet their shade is no different. The other five perfections are likewise: upon entering Prajñāpāramitā, there is no distinction among them.’
‘World-Honored One! This Prajñāpāramitā possesses great merit—immeasurable, boundless, incomparable merit. If someone copies the Prajñāpāramitā Sūtra, reveres, honors, praises it, and makes offerings of fine incense, flowers, banners, canopies, and other offerings, while another person also copies the Prajñāpāramitā Sūtra, whose merit is greater?’
The Buddha said:
‘Kāśika! I will ask you in return, and you may answer as you wish. What do you think? If one person obtains the Buddha’s relics and worships them personally, while another obtains the Buddha’s relics, worships them personally, and also encourages others to worship them, whose merit is greater?’
Śakra Devānām Indra replied:
‘World-Honored One! If someone obtains the Buddha’s relics, worships them personally, and encourages others to worship them, that person’s merit is exceedingly great.’
The Buddha said:
‘Indeed, indeed, Kāśika! If good men or faithful women copy the Prajñāpāramitā Sūtra, revere, honor, praise it, and make offerings of fine incense, flowers, banners, canopies, and the like, their merit is still not equal to that of good men or faithful women who copy the Prajñāpāramitā Sūtra, worship it themselves, and encourage others to worship it. Such merit is exceedingly great.’
The Buddha continued:
‘Kāśika! If those good men or faithful women teach the Prajñāpāramitā Sūtra to others wherever they may be, the merit they obtain is exceedingly great.’