KING ŚRĪVIJAYA PRAJÑĀ PĀRAMITĀ SŪTRA
VOLUME 7
Chapter 13: EXHORTATION AND ADMONITION
At that time, the Bodhisattva Mañjuśrī rose from his seat, adjusted his robe, bared his right shoulder, placed his right knee on the ground, joined his palms toward the Buddha, bowed his head in reverence, and said to the Buddha:
World-Honored One! The Prajñā-pāramitā spoken by the Tathāgata is extremely profound, but in the future, during the latter age, will sentient beings be able to believe in and accept it? If a virtuous man or virtuous woman hears this sutra, gives rise to faith, and does not slander it, what merits and virtues will they accomplish?
The Buddha said to the Bodhisattva Mañjuśrī:
In the future, during the latter age, if there are virtuous men or virtuous women who, before countless Buddhas, cultivate the practice of maintaining pure precepts, meditation, and wisdom, then they are true disciples of the Buddha, able to believe in this sutra. The merits they obtain cannot be calculated. The supreme wholesome Dharma arises from wisdom; therefore, one should keep the mind pure and believe in and accept it. Now I will explain it briefly for you through an analogy.
Mañjuśrī! The land of Jambudvīpa has a circumference of seven thousand yojanas; it is broad in the north and narrow in the south. Within this land, the shape of human faces resembles the shape of the land. Throughout Jambudvīpa there are everywhere such noble ones as Stream-enterers, Once-returners, Non-returners, Arhats, and Pratyekabuddhas, densely packed like forests of bamboo, sugarcane, and reeds, leaving not even a small empty space. If a virtuous man or virtuous woman were to offer the four necessities of life throughout their entire lifetime to all those noble ones, or were to fill Jambudvīpa with the seven treasures, reaching as high as the Brahmā Heaven, in order to make complete offerings to all those noble ones; and if this virtuous man or virtuous woman were to make such offerings continuously throughout their lifetime for more than thirty years, day and night without interruption—
Mañjuśrī! What do you think? Would that person, because of this deed, gain great merit?
The Bodhisattva Mañjuśrī said to the Buddha:
World-Honored One, it would be extremely great! Sugata, it would be extremely great!
The Buddha said to the Bodhisattva Mañjuśrī:
If a virtuous man or virtuous woman does not slander this sutra, their merits surpass the merits of offering the seven treasures a hundred times, a thousand times, a hundred thousand myriad times, and even by countless calculations and comparisons, they cannot be compared.
Mañjuśrī! The land of Godānīya has a circumference of eight thousand yojanas, is shaped like a half-moon, and human faces are likewise shaped. Within this land, there are everywhere such noble ones as Stream-enterers, Once-returners, Non-returners, Arhats, and Pratyekabuddhas, densely packed like forests of bamboo, sugarcane, and reeds, leaving not even a small empty place.
If a virtuous man or virtuous woman were to offer the four necessities of life throughout their lifetime to those noble ones; and after they entered Nirvāṇa, build stupas to enshrine their relics; or were to fill this land with the seven treasures, reaching all the way to the Brahmā Heaven, to make complete offerings to all those noble ones; and if this virtuous man or virtuous woman were to make such offerings throughout their lifetime for more than thirty years, day and night without interruption and without stopping—
Mañjuśrī! What do you think? Would that person, because of this deed, gain great merit?
The Bodhisattva Mañjuśrī said to the Buddha:
World-Honored One, it would be extremely great! Sugata, it would be extremely great!
The Buddha said to the Bodhisattva Mañjuśrī:
If a virtuous man or virtuous woman believes in this sutra, their merits surpass the blessings of offering the seven treasures a hundred times, a thousand times, a hundred thousand myriad times, and even by countless calculations and comparisons, they cannot be compared.
Mañjuśrī! The land of Pūrva-videha has a circumference of nine thousand yojanas, is shaped like a full moon, and human faces are likewise shaped. Throughout this land there are everywhere such noble ones as Stream-enterers, Once-returners, Non-returners, Arhats, and Pratyekabuddhas, densely packed like forests of bamboo, sugarcane, and reeds, leaving not even a small empty place. If a virtuous man or virtuous woman were to offer the four necessities of life throughout their lifetime to those noble ones; or were to fill that land with the seven treasures, reaching all the way to the Brahmā Heaven, in order to make complete offerings to all those noble ones; and if this virtuous man or virtuous woman were to make such offerings throughout their lifetime for more than thirty years, day and night without interruption—
Mañjuśrī! What do you think? Would that person, because of this deed, gain great merit?
The Bodhisattva Mañjuśrī said to the Buddha:
World-Honored One, it would be extremely great! Sugata, it would be extremely great!
Mañjuśrī! The land of Uttarakuru has a circumference of ten thousand yojanas, is square in shape, and human faces are likewise shaped. Within this land there are everywhere such noble ones as Stream-enterers, Once-returners, Non-returners, Arhats, and Pratyekabuddhas, densely packed like forests of bamboo, sugarcane, and reeds, leaving not even a small empty place. If a virtuous man or virtuous woman were to offer the four necessities of life throughout their lifetime to those noble ones; or were to fill that land with the seven treasures, reaching all the way to the Brahmā Heaven, in order to make complete offerings to all those noble ones; and if this virtuous man or virtuous woman were to make such offerings throughout their lifetime for more than thirty years, day and night without interruption—
Mañjuśrī! What do you think? Would that person, because of this deed, gain great merit?
The Bodhisattva Mañjuśrī said to the Buddha:
World-Honored One, it would be extremely great! Sugata, it would be extremely great!
The Buddha said to the Bodhisattva Mañjuśrī:
If a virtuous man or virtuous woman receives, upholds, preserves, and recites this sutra, their merits surpass the blessings of offering the seven treasures a hundred times, a thousand times, a hundred thousand myriad times, and even by countless calculations and comparisons, they cannot be compared.
Mañjuśrī! If the worlds of Sahā were as numerous as specks of dust, then the noble ones would also be that numerous. If there were a virtuous man or virtuous woman who offered the four necessities of life throughout their lifetime to all those noble ones; or who filled that three-thousand-great-thousand world system with the seven treasures, reaching all the way to the Heaven of Ultimate Form, in order to make complete offerings to all those noble ones; and if this virtuous man or virtuous woman made such offerings throughout their lifetime—
Mañjuśrī! What do you think? Would the merit be great?
The Bodhisattva Mañjuśrī said to the Buddha:
World-Honored One! The blessings previously spoken of are inconceivable, how much more so are these merits.
The Buddha said to Mañjuśrī:
If there is a virtuous man or virtuous woman who explains this sutra to others, the merit of this is greater than the merit of offering the seven treasures a hundred times, a thousand times, a hundred thousand myriad times, and even by countless calculations and comparisons, it cannot be compared.
Mañjuśrī! If one does not dedicate this merit toward the attainment of Anuttara-samyak-saṃbodhi (Supreme Perfect Enlightenment), then one will become the king of the Heaven of Free Transformation for as many kalpas as there are dust particles; afterward become the king of the Heaven of Enjoying Transformations for countless kalpas; become the king of Tuṣita Heaven for countless kalpas; become the king of Yāma Heaven for countless kalpas; become the king of Śakra Heaven for countless kalpas; and eventually become a Wheel-Turning Sage King. If one dedicates it toward Omniscience, one can accomplish the unsurpassed Prajñā-pāramitā of Supreme Perfect Enlightenment.
Mañjuśrī! In Jambudvīpa, everywhere there are countless Stream-enterers, Once-returners, Non-returners, Arhats, and Pratyekabuddhas, densely packed like forests of bamboo, sugarcane, and reeds. If there were an evil person who killed all these sages and saints, Mañjuśrī, what do you think? Would the person who committed this act incur great offense?
The Bodhisattva Mañjuśrī said to the Buddha:
World-Honored One! Killing even one noble person causes one to fall into the Avīci Hell for an entire kalpa; how much more so for such an act. The offense would be immeasurable!
The Buddha said to the Bodhisattva Mañjuśrī:
If there is someone who slanders this sutra, that offense is even greater than the offense of killing the noble ones a hundred times, a thousand times, a hundred thousand myriad times, and even by countless calculations and comparisons, it cannot be compared.
Mañjuśrī! In Godānīya, everywhere there are countless Stream-enterers, Once-returners, Non-returners, Arhats, and Pratyekabuddhas, densely packed like forests of bamboo, sugarcane, and reeds. If there were an evil person who killed them all, Mañjuśrī! What do you think? Would that evil person, because of this deed, incur great offense?
The Bodhisattva Mañjuśrī said to the Buddha:
World-Honored One! This offense is unbearable to hear, unbearable to hear!
Such a person would have no appointed time for leaving the Avīci Hell.
The Buddha said to the Bodhisattva Mañjuśrī:
If there is someone who does not believe in this sutra, that offense is even greater than the offense of killing the noble ones a hundred times, a thousand times, a hundred thousand myriad times, and even by countless calculations and comparisons, it cannot be compared.
Manjushri! If the entire world across the four continents were all like dust particles, and the Buddhas Tathagatas were as numerous as those dust particles; if there were an evil person who killed and plundered the two kinds of wealth, namely: the wealth of the Dharma that destroys [ignorance], and the worldly wealth that is broken.
Manjushri! What do you think? Would this person’s offenses be great?
Bodhisattva Manjushri said to the Buddha:
World-Honored One! This offense cannot be heard, cannot be counted, and cannot be conceived or measured.
The Buddha told Bodhisattva Manjushri:
If there is another person who does not believe this sutra, slanders it, and creates obstacles to it, then that person’s offense is even greater than the offense of taking away the two kinds of wealth by a hundredfold, a thousandfold, a hundred thousand myriadfold, and even by any number of calculations or examples, it cannot be compared. Even if all sentient beings in the three-thousand-great-thousand worlds have all attained Anuttara-samyak-sambodhi, this evil person would still not have escaped from the Avīci Hell.
Manjushri! Such an evil person would fall into every realm of the Avīci Hell, let alone other realms such as the hell realms, hungry ghost realms, and animal realms. Why is this? Because they have destroyed the mother who gives birth to the Buddhas of the three times. Even if, after passing through kalpas as numerous as the dust particles mentioned before, they were to leave the three evil paths; if they were born among humans, they would suffer illnesses, physical and mental disabilities, and would still have to undergo many kalpas as numerous as dust. Afterwards, they would receive the retribution of having no tongue or no hands, for just as many kalpas.
Manjushri! If I were to live in the world for one kalpa or less than one kalpa, and use the Buddha’s spiritual powers to explain the karmic retribution of this person who commits evil deeds, it still could not be fully described.
Manjushri! If one seeks happiness and peace in this present life and future lives, one should not slander, disbelieve in, or create great obstacles toward this sutra.
Chapter 14: SPEAKING OF THE TWO PRACTICES
At that time, the Buddha told Bodhisattva Manjushri:
A Great Bodhisattva who practices Prajñāpāramitā must accomplish the beginning and concluding aspects of Prajñāpāramitā. Why is this? Because a Great Bodhisattva has two practices: accomplishing Prajñāpāramitā and teaching and transforming sentient beings.
Bodhisattva Manjushri addressed the Buddha:
“World-Honored One! How does a Great Bodhisattva teach and transform sentient beings?”
The Buddha told Bodhisattva Manjushri:
“From the moment one first attains Prajna until the very end, one must abandon the workings of the mind and expound the Dharma without exhaustion; throughout the interval in between there is no interruption. One causes sentient beings to escape the karmic retributions of the evil paths within the three realms, creates peace and happiness for sentient beings, causes them to abide in the good paths, and enables them to attain the three fruits of the sages.
Manjushri! This is called the Great Bodhisattva’s practice of Prajna-paramita in teaching and transforming sentient beings.
Manjushri! The Great Bodhisattva who practices Prajna-paramita accomplishes the unconditioned and the boundless. This is called the Great Bodhisattva’s own practice. Why? Because all merits and virtues have already been accomplished.”
Bodhisattva Manjushri said to the Buddha:
“World-Honored One! What dharmas are in harmony with Prajna-paramita and with the Great Bodhisattva?”
The Buddha told Bodhisattva Manjushri:
“Only Omniscience of All Modes is the true Dharma, far removed from thought, calculation, and discrimination. It is subtle, without marks, profound in principle, invisible, and difficult to penetrate. It is ever-abiding, tranquil, cool and pure, and all-pervading; without discrimination, without attachment, without obstruction; it merely follows principle without grasping. It is exceedingly still and exceedingly silent. Among all dharmas, it is unsurpassed and incomparable.
Manjushri! The Great Bodhisattva who practices Prajna-paramita and cultivates these dharmas will be in harmony with All-Wisdom.”
Bodhisattva Manjushri said to the Buddha:
“World-Honored One! In what realm does the Great Bodhisattva practice Prajna-paramita?”
The Buddha told Bodhisattva Manjushri:
“The Great Bodhisattva practices Prajna-paramita within the profound realm, the vast realm, and the realm of merit and virtue.
Manjushri! The profound realm has the nature of the unconditioned; it cannot be completely separated, does not cling to either extreme, transcends all obstacles, is naturally pure, cannot be counted or known, cannot be conceived or measured, and is not shared with the Hearers and Pratyekabuddhas.
Manjushri! The vast realm of the Great Bodhisattva who practices Prajna-paramita is such that all merits and virtues of the Buddhas, the Tathagatas, take as their essence the two dharmas of Prajna-paramita and Mahakaruna (Great Compassion). It is free from the marks of discrimination and, with a mind free from deliberate effort, benefits sentient beings, always corresponding with their intentions and never departing from them.
Manjushri! The Great Bodhisattva who practices Prajna-paramita is in harmony with all merits and virtues; with the thirty-two marks of excellence and eighty minor characteristics, with the Buddha’s majestic spiritual powers, he can manifest all forms according to the preferences and faculties of sentient beings. He may appear in the Tushita Heaven; or descend from the Tushita Heaven; or manifest entering the womb; or manifest at birth; or manifest as a child; or manifest roaming in gardens; or manifest leaving home; or manifest practicing austerities; or approach the Bodhi tree; or manifest attaining Buddhahood; or manifest turning the Dharma wheel; or manifest entering Nirvana. Such manifestations are all shown in order to cut off birth and death for sentient beings.
Manjushri! This is called the realm of the Great Bodhisattva who practices Prajna-paramita.”
Bodhisattva Manjushri said to the Buddha:
“World-Honored One, it is truly rare and wondrous! Since Prajna-paramita is so profound, the realm of the Buddhas is inconceivable.”
The Buddha told Bodhisattva Manjushri:
“Indeed, indeed, just as you have said! Prajna-paramita is an uncommon Dharma, inconceivable. Why? Because it is not the realm of all ordinary beings, Hearers, or Pratyekabuddhas, and therefore they cannot comprehend it; apart from the Buddha Tathagata, no one can attain it. Why? Because its meaning is suchness: profound, deep, sovereign, unmoving; it belongs to the undefiled realm, where the teaching and transformation of sentient beings are perfected in benefit. Therefore it is called the realm of the Buddhas. It transcends all expressions belonging to the ultimate truth, has no conceptual awareness, discrimination, or calculation, and has no remaining analogies. It stands foremost among all dharmas, does not abide in samsara, and does not abide in Nirvana.
Manjushri! The Great Bodhisattva who practices Prajna-paramita has five inconceivable matters:
1. Self-nature.
2. Place.
3. Abiding.
4. Identity and difference.
5. Benefit.
Manjushri! What is the inconceivable self-nature?
Form itself is suchness; seeking it, it cannot be found. Apart from form, seeking suchness also cannot be found. Feeling, perception, formations, and consciousness are likewise so. The great element of earth itself is suchness; seeking it, it cannot be found. Apart from the great element of earth, seeking suchness also cannot be found. All the great elements of water, fire, and wind are likewise so.
The eye faculty itself is suchness; seeking it cannot be found. Apart from the eye, seeking suchness also cannot be found. All of ear, nose, tongue, body, and mind are likewise so.
Dharmas that exist are suchness; seeking them, they cannot be found. Dharmas that do not exist cannot be found either. Whether in the desire realm, which is inconceivable, or apart from the desire realm, which is also inconceivable; the form realm and formless realm are likewise so. Whether in the eastern direction, which is inconceivable, or apart from the eastern direction, which is also inconceivable; the western, southern, northern directions, the four intermediate directions, above and below are likewise so.
Abiding in peace and happiness is inconceivable; abiding in tranquility is inconceivable; the mind abiding in existence is inconceivable; the mind abiding in non-existence is inconceivable.
The Tathagatas of the three times all dwell in one place of naturally pure self-nature, the undefiled Dharma realm; whether one or different, it is inconceivable. Their spiritual powers and wisdom are the same in one Dharma realm. Skillful means and wisdom are both equal and can benefit immeasurable sentient beings. They must surpass the realm of language, be beyond speech, yet accord with the faculties of sentient beings; therefore all things are spoken of and all things are manifested. The thirty-two marks of excellence and eighty minor characteristics likewise manifest according to the wishes of sentient beings.”
Bodhisattva Manjushri said to the Buddha:
“World-Honored One! What are the thirty-two marks of excellence and eighty minor characteristics?”
The Buddha told Bodhisattva Manjushri:
“The marks of excellence of the Tathagata are numerous and cannot all be described. However, in accordance with worldly convention, they are briefly explained as the thirty-two marks of excellence and eighty minor characteristics:
The soles of the feet are level.
The manner of walking is upright and straight.
On the soles of the feet there are circular markings like wheels with a thousand spokes.
The fingers and toes are close together, slender, long, soft, straight, and without exposed bones.
The body is large and proportionate.
Between the fingers and toes there is a thin membrane of skin like that of the king of geese.”
Palms are the color of pink lotus flowers.
The ankle bones are not exposed.
The calves are like the thighs of the king of deer.
The body is supple and upright.
The male organ is hidden.
The body is full and rounded like the Ni-câu-lô-đà tree.
The hairs on the body curl to the right.
Each hair growing from a pore is smooth and clean, so dust cannot cling to it.
The body is golden in color.
Around the body there is usually a halo shining out one trượng.
The seven places are full and well-formed.
The chest is like the chest of a lion.
The armpits beneath both arms are full.
The two arms are round and straight like the trunk of the king of elephants and extend beyond the knees.
The forty teeth are even and close together, white like snowy jade.
The four front teeth resemble the crescent moon.
The forehead is like the forehead of a lion.
The head is round and complete.
The throat contains the thousand channels in completeness.
The chest is firm like Nara-diên.
There is a naturally raised flesh protuberance on the crown of the head.
The tongue is long and broad like a lotus petal.
The voice resounds like the heavenly drum of Brahma.
The eyes are deep blue like the Utpala flower.
The eyelashes are bluish-gray like the king of oxen.
There is a white hair between the two eyebrows.
Manjushri! These are the thirty-two marks. Great Bodhisattvas who practice Prajñā-pāramitā can all accomplish such merits.
Manjushri! What are the eighty minor marks of beauty?
The top of the head cannot be seen.
The skull bones are firm.
The forehead is broad and even.
The eyebrows are long and curved like the crescent moon, deep blue like lapis lazuli.
The eyes are broad and long.
The nose is high, round, straight, and refined.
The ears are long and broad, with earlobes like wheels.
The body is firm like Nara-diên.
The body cannot be destroyed.
The features of the body are joined closely together.
When turning the body to look back, it is like the king of elephants.
The body has a halo.
The body is balanced and upright.
Ever youthful, never aging.
The body is always fresh and radiant.
Protecting the body oneself without relying on others.
The body is complete.
The sense faculties are complete.
The appearance and demeanor are complete.
The majesty and virtue spread far.
Everyone delights in approaching.
The place where one dwells is peaceful and unmoving.
The face is full and rounded.
The face is broad and even.
The face is full and bright like the full moon.
There is no withering.
Walking and standing with the dignity of the king of elephants.
The bearing is like the king of lions.
The manner of walking is like the king of geese.
The head is like the Ma-đà-na fruit.
The color of the body is bright and fresh.
The tops of the feet are full.
The fingernails and toenails are like a reddish-pink color.
When walking, the marks of the feet appear on the ground.
The lines in the palms are beautiful.
The palm markings are clear and do not disappear.
The lines of the hands are clear and straight.
The lines of the hands are long.
The lines of the hands are not broken.
The hands and feet are pleasing.
The hands and feet are white and pink like the color of pink lotus flowers.
The marks of the hidden organ are complete.
The posture of walking is agile.
Walking and standing are not hurried.
Walking and standing are leisurely.
The navel is deep and round, beautifully turning to the right like a coiled snake.
The hairs are blue and pink like the neck of a peacock.
The hairs are soft and clean.
The hairs on the body turn toward the right.
The mouth gives off a fragrant scent, and so do the pores.
The lips are red like the Tần-bà fruit.
The two lips are smooth and even.
The tongue is thin.
All beings who see him delight in beholding him.
Speech is gentle and joyful, according to the wishes of beings.
Wherever he is, he always speaks beneficial words.
When meeting others, he greets them first.
The voice is gentle and harmonious, according to the preferences of beings.
According to the language of each being, he teaches the Dharma.
Teaching the Dharma without attachment.
Regarding all beings equally,
Seeing the future as the past.
The Dharma sound accords with each being.
The order of teaching the Dharma follows causes and conditions.
No being can see all of the marks of the Buddha.
Beholding him endlessly does not cause weariness.
Complete with all sounds.
Manifesting auspicious forms.
Those who are strong-willed become respectful when they see him, and those with fearful minds become peaceful when they see him.
The voice is clear and pure.
The body does not lean or bend.
The body is large.
The body is tall and graceful.
The body is not impure.
Around him is a halo extending one trượng.
When walking, a halo shines upon the body.
The body is pure.
The body is bright and radiant like blue jade.
The hands and feet are round and full.
The hands and feet bear the marks of virtue.
Chapter 15: PRAISE
Mañjuśrī Bodhisattva rose from his seat, adjusted his robe, bared his right shoulder, placed his right knee on the ground, joined his palms toward the Buddha, bowed his head in reverence, and addressed the Buddha:
“World-Honored One! The merits and virtues of the Tathāgata are rarely matched by anyone and are inconceivable. The Buddhas of the three times are likewise no different. If there are sentient beings who see or hear of the merits and virtues of the Tathāgata, those sentient beings too are inconceivable. Today, seeing the World-Honored One turn the great Dharma wheel, we rejoice with unprecedented joy.”
Mañjuśrī Bodhisattva then rose into the sky to a height equal to seven palm trees, joined his palms, and praised:
Among all sentient beings,
The Buddha is supreme.
None can equal You;
How could anyone surpass You?
The nature of phenomena is empty,
The principle cannot be compared.
Only the Buddha Tathāgata
Is supreme beyond all supremacy.
All habitual afflictions
Have been completely extinguished.
Regarding all phenomena,
You know them clearly and completely.
Whether understood or spoken of,
None can compare with the Buddha.
Throughout the great thousand-world system,
Only the Buddha is uniquely honored.
The Ten Powers and Fearlessnesses
Are certainly without error.
Śakra and Brahmā
Cannot even follow behind.
The kindness and virtue of the World-Honored One
Toward sentient beings
Cannot be calculated.
No one can rival them.
With unsurpassed skillful means
Among all expedient methods,
You enable sentient beings
To attain benefit.
At that time, among the great assembly there was a heavenly being named Sū-lou-bā (translated as Wonderful Form). He rose from his seat, adjusted his robe, bared his right shoulder, placed his right knee on the ground, joined his palms toward the Buddha, bowed his head in reverence, and spoke verses of praise:
Who in the world can speak like the Buddha?
Words such as these would truly be mistaken.
If one says that the unsurpassed Dharma King
Is such, that speech is true and without falsehood.
If gods and humans raise questions or challenges to the Buddha,
No one can find fault with my Teacher.
The Buddha subdues Māra and the outsiders,
Guiding the world toward liberation.
His pure eloquence is endless,
His words are nectar that saves sentient beings.
He observes all phenomena, with unobstructed wisdom,
And within every thought, never retreats.
With great compassion, He equally observes sentient beings.
His mind is always pure and undefiled by the world.
He skillfully understands the faculties and desires of beings,
And according to what they wish to hear, He explains the Dharma.
The many kinds of afflictions are not just one;
He reveals many Dharma gates as remedies.
He speaks of causes and conditions skillfully, unmatched by anyone,
Always devoted to benefiting sentient beings.
For those who encounter the Buddha, hear the Dharma,
Yet do not attain the Way,
Those sentient beings are extremely difficult to liberate.
Therefore, we should admire the great name of the Tathāgata;
Meeting the Tathāgata brings immeasurable benefit.
The Buddha’s wisdom can purify the mind.
Having heard the true Dharma, one transcends birth and death.
Hearing the Buddha’s name is greatly auspicious;
Remembering the World-Honored One always brings joy.
Arousing the aspiration to meet the Buddha gives rise to wisdom and understanding.
Diligently practicing according to the Dharma, one accomplishes omniscience.
The precepts are pure and free of defilement.
Meditation is foremost, with a bright and clear mind.
The supreme wisdom is unshaken.
The pure ocean of Dharma is like nectar.
All sentient beings delight in heedlessness,
Yet all Buddhas and Tathāgatas transcend the world.
They cherish sentient beings as their only child.
Their profound kindness and virtue are difficult to repay.
Previously, You taught the Dharma and destroyed the thieves of fetters.
Again, You drove back the armies of illusory Māra.
The World-Honored One has spoken of the faults of the three realms,
Revealing Nirvāṇa and immeasurable virtues.
At that time, among the assembly there was a heavenly being named Sū-na-ma (translated as Good Name). He rose from his seat, adjusted his robe, bared his right shoulder, placed his right knee on the ground, joined his palms toward the Buddha, bowed his head in reverence, and spoke verses of praise:
The Tathāgata, the World-Honored One, practices great compassion,
Presenting the perfection of wisdom to others.
Even Devadatta was first guided and liberated;
How much more so all other kinds of sentient beings.
Now I have no fear, for there is no fault.
I practice the righteous path and repay the Buddha’s kindness.
Some may attain the cessation of the outflows,
But even that cannot repay the Buddha’s kindness.
If someone practices the Buddha’s true Dharma,
Only then are they called true disciples of the Buddha.
For many kalpas, with hardship and effort, You have worked for sentient beings;
Your kindness is vast and immeasurable, difficult to repay.
Great Loving-Kindness reveals the true Dharma,
Teaching the practice of self-benefit and benefiting others.
If the Buddha Tathāgata had not appeared in the world,
All sentient beings would suffer greatly.
There would be no wholesome path, only evil ways;
Only the sounds of suffering in the three lower realms would be heard.
Sentient beings would endure suffering throughout the six destinies
And be unable to escape, bound by afflictions.
The World-Honored One opens their poisonous knots,
Protecting them with the Dharma of compassion.
The Buddha is the field of merit of the world;
Following the true Dharma, one leaves the evil paths.
If one goes against the Buddha’s words and does not practice,
That person will not be born in a fortunate realm.
Some develop evil thoughts toward the Buddha,
Or do not wish to hear the profound Dharma.
These sentient beings are truly pitiable;
They will certainly be born in dark realms.
The Tathāgata, with wisdom that knows itself,
Clearly understands all such matters.
The Buddha’s wisdom cannot be measured by us.
We bow our heads and pay homage to the Honored Ones of the ten directions.
Fearlessness, powers of wisdom, and unique Dharma qualities—
Only the Buddha, the World-Honored One, fully possesses them.
The wondrous sound and majestic marks,
Surpassing all forms, are never tiresome to behold.
The three realms blossom continuously without end;
I respectfully pay homage to the pure flowers of the Buddha.
Only the Buddha skillfully knows the unsurpassed path,
Far removed from all dangers and obstacles.
The Buddha is foremost, unmatched by anyone.
I bow in reverence to the Honored One with Two Feet.
The Buddha uses the water of meritorious true Dharma
To wash away every trace of defilement.
The World-Honored One has always been pure both inwardly and outwardly;
Now I pay homage to the truly pure body.
At that time, the lord of the Sahā world, Great Brahmā, rose from his seat, adjusted his robe, bared his right shoulder, placed his right knee on the ground, joined his palms toward the Buddha, bowed his head in reverence, and praised with verses:
The Buddha fully possesses merit and wisdom,
Benefiting sentient beings without ceasing.
Constantly sprinkling nectar, causing them to be fulfilled,
I now pay homage to the One Who Benefits Others.
The highest and most worthy in the world,
This one is so because of reverence toward the Buddha.
All evil is gone and goodness is complete;
I now pay homage to the Unequaled One.
Practicing and learning, never abandoning any practice,
In order to save sentient beings from suffering,
Transcending birth and death and attaining peace and joy,
I now pay homage to the Savior of the World.
I respectfully pay homage to the wondrous golden form.
I respectfully pay homage to the Dharma of nectar You teach.
I respectfully pay homage to the pure, undefiled wisdom.
I respectfully pay homage to the entire forest of merits.
At that time, the World-Honored One said to Great Brahmā:
“Excellent, excellent! Just as Great Brahmā has praised.”
“World-Honored One, this matter is truly so. Why? Because throughout immeasurable kalpas, the Buddhas and Tathāgatas cultivated all merits and wisdom, and thus attained the complete fruition. Why? Because they perfected the Perfection of Giving, the Perfection of Precepts, the Perfection of Patience, the Perfection of Diligence, the Perfection of Meditation, and the Perfection of Wisdom; their bodies were pure, their speech was pure, and their minds were pure. Because body, speech, and mind were pure, they were able to penetrate true suchness. The Buddhas and World-Honored Ones abide in this truth, and therefore speak without falsehood.”
Great Brahmā rose, adjusted his robe, bared his right shoulder, placed his right knee on the ground, joined his palms toward the Buddha, bowed his head in reverence, and said:
“I respectfully request that the World-Honored One, through the power of protection and support, cause this Prajñā-pāramitā to remain in the world for a long time.”
The Buddha said to Great Brahmā:
“All Buddhas of the ten directions and three times protect and uphold this Prajñā-pāramitā with their power. Gods, Māra, Śramaṇas, or Brāhmaṇas in the world cannot destroy it or create obstacles to it. Why? Because I remember a past life when there was a Buddha named Precious Moon Tathāgata, Worthy of Offerings, Perfectly Enlightened One, Perfect in Knowledge and Conduct, Well-Gone One, Knower of the World, Unsurpassed One, Tamer of Men, Teacher of Gods and Humans, Buddha, World-Honored One. His buddha-land was named Imperishable, and the kalpa was named Praise. In the assembly of Buddha Precious Moon there were two bhikṣus who were Dharma teachers skilled in expounding the Dharma: Rlourishing Wisdom & Truly Fierce
After passing through one lifetime, these two Bhikshus followed the Buddha in turning the Dharma wheel throughout the three-thousand great thousand worlds. There were a hundred billion Māras who received their teaching and aroused the aspiration for Bodhi.
At that time, the Great Bodhisattva Susanta rose from his seat, adjusted his robe, exposed his right shoulder, knelt with his right knee touching the ground, joined his palms toward the Buddha, bowed his head in reverence, and said to the Buddha:
“World-Honored One! Is the Tathāgata Precious Moon still in the world, or has He already entered Nirvāṇa?”
The Buddha said:
“Good man! More than ten hundred thousand billion worlds to the east from here, there is a world called Imperishable. The Buddha there has a lifespan of ten thousand kalpas. In that land, the Buddha Precious Moon is expounding the Prajñāpāramitā; no Heavenly Māra or any external path practitioners create obstacles. All have aroused the aspiration for Anuttara-samyak-saṃbodhi. The Bhikshu Trí Thạnh is none other than the Bodhisattva Mañjuśrī, and the Bhikshu Thật Dữ is none other than the Śrīvijaya. These two skillfully employ all skillful means to support and cause the Prajñāpāramitā to remain in the world for a long time.
The Buddhas in the ten directions’ realms are expounding the Prajñāpāramitā, so these two came here to listen to the teaching. It is also because I am emitting a great light, that everyone follows the light and comes here.”
Chapter 16: ENTRUSTMENT
At that time, the World-Honored One said to Ānanda:
“You should uphold this Prajñāpāramitā Sutra.”
Ānanda rose from his seat, adjusted his robe, exposed his right shoulder, knelt with his right knee touching the ground, joined his palms toward the Buddha, bowed his head in reverence, and said to the Buddha:
“World-Honored One! How should I uphold it?”
The Buddha taught:
To uphold this sutra, there are ten practices. Those ten practices are:
Copying it.
Making offerings.
Transmitting it.
Listening to it.
Reading it oneself.
Remembering and preserving it.
Widely propagating it.
Reciting it.
Reflecting on it.
Practicing it.
Ānanda! Upholding these ten practices is indeed upholding this sutra. Just as all trees, forests, flowers, and medicines depend upon the vast earth to grow; likewise, all wholesome dharmas arise depending upon Prajñā-pāramitā.
Ānanda! It is like a Wheel-Turning Sage King: if he is in the world, the seven treasures constantly appear. Prajñā-pāramitā is the same. If this sutra remains in the world, the Three Jewels will not be cut off.
At that time, the entire assembly simultaneously gazed upon the Tathāgata and spoke together, saying:
Which virtuous sons, after the Tathāgata’s passing into extinction, will be able to undertake this responsibility?
O World-Honored One! To undertake such a great responsibility must be someone who has, through immeasurable, boundless, countless kalpas, cultivated practice, and whose cultivation has reached Anuttara-samyak-saṃbodhi.
At that time, among the assembly there were twelve thousand Great Bodhisattvas who, in order to protect the Dharma, rose from their seats, adjusted their robes, exposed their right shoulders, placed their right knees upon the ground, joined their palms toward the Buddha, bowed their heads in reverence, and spoke verses of praise:
We abandon our bodies and lives,
Seeking no reward in future lives,
To protect the profound Dharma
That the World-Honored One has taught.
At that time, among the assembly there were five hundred devas, led by Virtuous King, who rose from their seats, adjusted their robes, exposed their right shoulders, placed their right knees upon the ground, joined their palms toward the Buddha, bowed their heads in reverence, and spoke verses of praise:
In order to liberate all sentient beings,
And fulfill the great vow of compassion,
We protect the profound Dharma
That the World-Honored One has taught.
At that time, Śakra Devānām Indra, Śikhin Great Brahmā, and Vaiśravaṇa Heavenly King rose from their seats, adjusted their robes, exposed their right shoulders, placed their right knees upon the ground, joined their palms toward the Buddha, bowed their heads in reverence, and spoke verses of praise:
The wisdom of the wondrous medicine
Can cure all illnesses.
We vow to preserve
The Dharma spoken by the World-Honored One.
At that time, the Vajra-Wielding Deity also rose from his seat, adjusted his robe, exposed his right shoulder, placed his right knee upon the ground, joined his palms toward the Buddha, bowed his head in reverence, and spoke verses of praise:
The Dharma originally has no name;
The Buddha speaks it using names and words.
The Buddha’s words of great compassion,
We vow to preserve and protect.
The World-Honored One said to Śikhin Brahmā:
O Brahmā! A Buddha has three supreme deeds. Those three deeds are:
Being able to arouse the mind of Anuttara-samyak-saṃbodhi.
Protecting the true Dharma.
Practicing according to the Dharma that has been heard.
Brahmā! If there is someone who practices these three supreme dharmas, then that person can truly be called one who makes offerings to the Tathāgata. If the Buddha were to remain in the world for one kalpa or less than one kalpa to explain those merits, He still could not fully describe them.
Brahmā! If there is someone who protects even one four-line verse of the Tathāgata, the merit of that person also cannot be measured; how much more so regarding Prajñā-pāramitā, which is the mother of the Buddhas of the three times.
Brahmā! Why is this so? Because all Buddhas and Tathāgatas are born from Prajñā-pāramitā. Making offerings to this Dharma is making offerings to all Buddhas and Tathāgatas; it is not merely offering wealth and possessions that constitutes making offerings. Among all forms of offerings, the offering of Dharma is foremost.
Brahmā! If there is someone who protects the true Dharma of the Tathāgata, know that this person will attain peace and happiness in two lives. Therefore, Brahmā, one should support and uphold this profound sutra.
O Brahmā! Because you support the true Dharma, you are a person invited to receive the Dharma from one thousand Buddhas during this Fortunate Kalpa.
Brahmā! In this impure world, your protection of the true Dharma even for a moment is still superior to remaining in a pure land for one kalpa. Therefore, one should diligently and energetically strive even more to support the true Dharma.
At that time, the World-Honored One again said to Śakra Devānām Indra:
Kāśika! Wherever this Prajñā-pāramitā sutra exists, one should know that place to be the place where the Tathāgata attained enlightenment, the place where the Tathāgata turned the Dharma wheel, and the place where the Tathāgata manifested Nirvāṇa.
Kāśika! Why is this so? Because all Bodhisattvas, all wholesome dharmas, and all Buddhas arise from this sutra.
Kāśika! If there is a Dharma teacher who expounds this sutra, then that place is the place where the Tathāgata teaches and transforms beings. Therefore, one should give rise to the mind of closeness, understanding, and respect toward that Dharma teacher, just as one respects the Buddha. When seeing this Dharma teacher, one should be reverent, joyful, respectful, and praise them.
Kāśika! If I were to remain in the world for one kalpa or less than one kalpa to speak of the merits of this Dharma teacher who expounds this sutra, I would not be able to fully describe them.
Kāśika! Even if, at the place where this Dharma teacher spreads the teachings, there were virtuous men or virtuous women who cut their flesh and sprinkled their blood upon the ground so that dust would not rise; such an offering would still not be considered great. Why is this so? Because the Dharma wheel of the Tathāgata is difficult to uphold.
Śakra Devānām Indra addressed the Buddha:
“World-Honored One! If, in the future age, there is any place where this sutra is expounded, then I and my retinue will protect that place and the person who teaches the Dharma there. Or if we encounter any place where this sutra is kept, then first we must give rise to the thought of remembering the four places.
The World-Honored One praised Śakra:
“Excellent, excellent! Kāśika! I entrust this sutra to you, so that you may protect it and expound it in the future during the latter age.”
Śakra Devānām Indra addressed the Buddha:
“World-Honored One! It is through this sutra that we, the assembly of devas, are born in the good realms, and it is also through this sutra that we seek Anuttara-samyak-saṃbodhi. I vow to protect the true Dharma, even to the point of forgetting my own body and life.”
The Buddha said:
“Kāśika! You must practice in accordance with the Dharma that you have heard. Good, good.”
When the Buddha had spoken this sutra, King Śreṣṭha Deva, the assemblies of great Bodhisattvas in the ten directions, all the assemblies of Śrāvakas, devas, nāgas, yakṣas, gandharvas, asuras, garuḍas, kiṃnaras, mahoragas, humans and non-humans—all believed in, accepted, and practiced what the Buddha had taught.