THE MAHĀ PRAJÑĀPĀRAMITĀ SŪTRA
Volume 9
Chapter 32: The Radiant Jeweled Stūpa
The Buddha said to Lord Śakra:
“Kāśika! If there are any good men or good women who hear this Prajñāpāramitā, uphold it, stay close to it, recite it, expound it, remember it, and never depart from the mind of Omniscience, then when they enter battle, by reciting the Prajñāpāramitā, they may charge into the midst of armies without ever losing their lives. Swords and arrows cannot harm them. Why? Because these good men and good women constantly practice the six Pāramitās. They uproot the sword and arrow of their own sensual desire, and also uproot the sword and arrow of others’ sensual desire. They uproot the sword and arrow of their own anger, and also uproot the sword and arrow of others’ anger. They uproot the sword and arrow of their own ignorance, and also uproot the sword and arrow of others’ ignorance. They uproot the sword and arrow of their own wrong views, and also uproot the sword and arrow of others’ wrong views. They uproot the sword and arrow of their own defilements, and also uproot the sword and arrow of others’ defilements. They uproot the sword and arrow of their own fetters, and also uproot the sword and arrow of others’ fetters.
“Kāśika! For this reason, these good men and good women cannot be harmed by swords or arrows.
“Furthermore, Kāśika! If good men or good women hear this Prajñāpāramitā, uphold it, stay close to it, recite it, expound it, remember it, and never depart from the mind of Omniscience, then poison, poisonous fumes, venomous sorcery, blazing fire pits, deep water, or swords cannot harm them.
“Why? Because this Prajñāpāramitā is the great luminous mantra, the unsurpassed mantra.
“If good men or good women study this great luminous mantra, they will not harm themselves, nor harm others, nor harm both themselves and others.
“Why? Because these good men and good women do not perceive a self, do not perceive sentient beings, and indeed do not perceive a knower or a seer as truly existing. They do not perceive form, and indeed do not perceive even the Omniscient Wisdom.
“Because nothing is perceived as truly existing, they do not harm themselves, do not harm others, and do not harm both themselves and others.
“By studying this great luminous mantra, they attain Unsurpassed, Perfect, Complete Enlightenment, contemplate the minds of all sentient beings, and teach the Dharma according to their needs.
“Why? Because the Buddhas of the past studied this great luminous mantra and attained Unsurpassed, Perfect, Complete Enlightenment; the Buddhas of the future will study this great luminous mantra and attain Unsurpassed, Perfect, Complete Enlightenment; and the Buddhas of the present are studying this great luminous mantra and are attaining Unsurpassed, Perfect, Complete Enlightenment.
“Furthermore, Kāśika! If someone merely copies this Prajñāpāramitā scripture and enshrines it in their home, even without upholding it, reciting it, expounding it, or remembering it, neither humans nor non-human beings can destroy or harm that place.
“Why? Because this Prajñāpāramitā is protected by all the Heavenly Kings, the Brahmā Kings, all the devas in the great thousandfold world, and the devas throughout countless, immeasurable worlds in the ten directions.
“At the place where this Prajñāpāramitā is enshrined, the devas all come to make offerings, show reverence, offer praise, pay homage, and then depart.
“Even if they merely copy the Prajñāpāramitā and enshrine it in their home, those good men and good women receive such merit in this very life.
“It is like a person or even an animal coming beneath the Bodhi Tree. Even if humans or non-human beings with evil intentions approach, they cannot harm them.
“Why? Because that Bodhi Tree is the place where the Buddhas of the past attained Unsurpassed, Perfect, Complete Enlightenment, and where the Buddhas of the future and the Buddhas of the present likewise attain Unsurpassed, Perfect, Complete Enlightenment. After attaining Buddhahood, they bestow fearlessness upon all sentient beings, enabling immeasurable and countless beings to enjoy blessings among humans and in the heavenly realms. They also enable immeasurable and countless beings to attain the fruit of Stream-entry, up to and including Unsurpassed, Perfect, Complete Enlightenment.
“By the power of the Prajñāpāramitā, that place receives reverence, worship, and offerings.”
Lord Śakra said:
“World-Honored One! If there are good men or good women who copy and make offerings to the Prajñāpāramitā, and there are also good men or good women who, after the Buddha has entered Parinirvāṇa, build stūpas and make offerings to the relics, which of these two obtains greater merit?”
The Buddha said:
“Kāśika! I shall ask you a question. Answer as you wish.
“By studying what path did the Buddha attain Unsurpassed, Perfect, Complete Enlightenment together with this body endowed with excellent marks?”
Lord Śakra replied:
“World-Honored One! By studying the Prajñāpāramitā, the Buddha attained Unsurpassed, Perfect, Complete Enlightenment together with this body of splendid and dignified marks.”
The Buddha said:
“Exactly so, Kāśika! It is from the Prajñāpāramitā that the Buddha learned the Wisdom of All Modes.
“Kāśika! One is not called a Buddha because of the body’s excellent marks.
“It is because one has attained the Wisdom of All Modes that one is called a Buddha.
“Kāśika! The Buddha’s Wisdom of All Modes arises from the Prajñāpāramitā.
“Kāśika! This body of the Buddha is the support upon which the Wisdom of All Modes relies. Through this body, the Buddha attained the Wisdom of All Modes. Therefore, one should understand that this body of the Buddha is the support of the Wisdom of All Modes. For this reason, after the Buddha enters Nirvāṇa, the relics are honored and worshiped.
“Furthermore, Kāśika! If good men or good women hear this Prajñāpāramitā and then copy it, uphold it, stay close to it, recite it, remember it, revere it, make offerings to it, honor it, and praise it, then they are in fact making offerings to the Wisdom of All Modes.
“Therefore, good men and good women should copy this Prajñāpāramitā, then uphold it, stay close to it, recite it, remember it, revere it, make offerings to it, and praise it.
“After the Buddha enters Nirvāṇa, if there are good men or good women who build stūpas to make offerings to the relics, pay reverence, and offer praise…”
There are also good men and good women who copy, uphold, and respectfully honor, make offerings to, and praise this Prajñāpāramitā; they will obtain immense merit.
Why is that? Because from this Prajñāpāramitā arise the emptiness of the internal, up to the emptiness of both conditioned and unconditioned dharmas; from it arise the Four Foundations of Mindfulness up to the Eighteen Exclusive Qualities of a Buddha; from it arise all samādhis, all meditative absorptions, all dhāraṇīs, the accomplishment of benefiting sentient beings, and the purification of Buddha lands. Bodhisattvas accomplish all virtuous practices through this Prajñāpāramitā as well. All the meritorious fruits of humans and heavenly beings, up to the Highest Form Heaven, arise from this Prajñāpāramitā. The noble attainments from Stream-enterer up to the Buddhas, and the Buddhas’ Omniscient Knowledge, all arise from this Prajñāpāramitā.
The Heavenly King said:
“World-Honored One! Is it because the people of Jambudvīpa do not know that making offerings to the Prajñāpāramitā brings such great benefit that they do not honor, revere, and praise it?”
The Buddha said:
“Kāśika! Among the people of Jambudvīpa, how many have unshakable faith in the Buddha, the Dharma, and the Saṅgha? How many are free from doubt? How many are firmly resolved?”
The Heavenly King replied:
“World-Honored One! Among the people of Jambudvīpa, only a few possess unshakable faith in the Buddha, the Dharma, and the Saṅgha. Likewise, only a few are free from doubt and firmly resolved.”
The Buddha said:
“Kāśika! Among the people of Jambudvīpa, how many have attained the Thirty-seven Factors Conducive to Enlightenment, the Three Gates of Liberation, the Eight Liberations, the Nine Successive Meditative Absorptions, the Four Unobstructed Wisdoms, and the Six Supernatural Powers?
Among the people of Jambudvīpa, how many have cut off the first three fetters and attained the path of Stream-entry? How many have cut off the first three fetters and greatly weakened greed, hatred, and delusion, attaining the path of Once-returning? How many have cut off the five lower fetters and attained the path of Non-returning? How many have cut off the five higher fetters and attained Arhatship? How many seek the path of the Pratyekabuddha? How many have generated the aspiration for Unsurpassed Perfect Enlightenment?”
The Heavenly King replied:
“Among the people of Jambudvīpa, few attain the Thirty-seven Factors Conducive to Enlightenment, and likewise few generate the aspiration for Unsurpassed Perfect Enlightenment.”
The Buddha said:
“That is correct, Kāśika! Among the people of Jambudvīpa, few possess unshakable faith in the Buddha, the Dharma, and the Saṅgha; few are free from doubt and firmly resolved. Likewise, few attain the Thirty-seven Factors Conducive to Enlightenment, and few generate the aspiration for Unsurpassed Perfect Enlightenment.
Among those who generate this aspiration, even fewer practice the Bodhisattva path.
Why is that? Because the beings in Jambudvīpa, in their previous lives, did not see the Buddha, did not hear the Dharma, did not make offerings to the Bhikṣu Saṅgha, did not practice generosity, did not uphold moral discipline, did not cultivate patience, diligence, meditation, or wisdom. They did not hear of the emptiness of the internal up to the emptiness of both conditioned and unconditioned dharmas. They did not hear of or cultivate the Four Foundations of Mindfulness up to the Eighteen Exclusive Qualities of a Buddha. They did not hear of or cultivate samādhis, the gateways of dhāraṇī, nor the wisdom of Omniscience and Omniscient Knowledge.
Therefore, few beings possess unshakable faith in the Three Jewels, and few generate the aspiration for Unsurpassed Perfect Enlightenment.
Among those who generate the aspiration, few practice the Bodhisattva path.
Among those who practice the Bodhisattva path, few attain Unsurpassed Perfect Enlightenment.
Kāśika! With the Buddha-eye, I see that in the worlds of the eastern direction there are immeasurable and countless beings who generate the aspiration for Unsurpassed Perfect Enlightenment and practice the Bodhisattva path. Yet because they are separated from the skillful means of the power of Prajñāpāramitā, very few attain the stage of non-retrogression, while the majority enter the ranks of the Śrāvakas or Pratyekabuddhas. The same is true in the other nine directions.
Therefore, good men and good women who generate the aspiration for Unsurpassed Perfect Enlightenment should listen to the Prajñāpāramitā, uphold it, associate closely with it, recite it, expound it, remember it, copy it, and respectfully honor, revere, praise, and make offerings to the Prajñāpāramitā.
They should also listen to, uphold, and make offerings to the other wholesome dharmas associated with the Prajñāpāramitā. What are these other wholesome dharmas? They begin with Dāna (Generosity).
Kāśika! If any good man or good woman hears this Prajñāpāramitā, then upholds it, associates closely with it, recites it, expounds it, remembers it, and never departs from the mind of Omniscience—
Kāśika! If any good man or good woman hears this Prajñāpāramitā, then upholds it, associates closely with it, recites it, expounds it, remembers it, and never departs from the mind of Omniscience—
The Pāramitās, the emptiness of the internal up to the emptiness of both conditioned and unconditioned dharmas, the gateways of samādhi, the gateways of dhāraṇī, the Four Foundations of Mindfulness up to the Eighteen Exclusive Qualities of a Buddha, Great Loving-kindness, and Great Compassion—
All such immeasurable wholesome dharmas belong to the Prajñāpāramitā and should likewise be heard, upheld, remembered, praised, and honored with offerings.
Such a good man or good woman should reflect: “When the Buddha was practicing as a Bodhisattva, he studied and cultivated the Prajñāpāramitā and these immeasurable wholesome dharmas. We too should learn and practice in the same way.”
Why is that? Because the Prajñāpāramitā and these immeasurable and boundless dharmas are what I revere most highly. They are the Dharma seal of the Buddhas, and they are also the Dharma seal of the Śrāvakas and Pratyekabuddhas.
The Buddhas, by studying the Prajñāpāramitā up to Omniscient Knowledge, reached the other shore.
Kāśika, therefore, whether while the Buddha remains in the world or after he has entered Nirvāṇa, good men and good women should rely upon the Prajñāpāramitā, the Perfection of Meditation, the Perfection of Diligence, the Perfection of Patience, the Perfection of Moral Discipline, the Perfection of Generosity, and ultimately upon Omniscient Knowledge.
Why is that? Because the Prajñāpāramitā, up to Omniscient Knowledge, is that upon which the Śrāvakas, Pratyekabuddhas, Bodhisattvas, Buddhas, and all beings in the world—including gods, humans, and asuras—should rely.
After the Buddha has entered Nirvāṇa, if any good man or good woman, wishing to make offerings to the Buddha, builds a stūpa of the seven precious substances one yojana high, and offers flowers, incense, necklaces, banners, canopies, and heavenly music as offerings, respectfully honoring, revering, and praising it—
“Kāśika! Through this cause and condition, does that good man or good woman obtain much merit?”
The Heavenly King replied:
“World-Honored One, immeasurable indeed!”
The Buddha said:
But it still does not equal the merit of a good man or good woman who hears this Dharma of Prajñāpāramitā, copies it, upholds it, associates closely with it, recites it, remembers it, never departs from the mind of Omniscience, and reveres, honors, praises, and makes offerings to it.
“Kāśika! Not only one stūpa of the seven treasures, but after the Buddha has entered Nirvāṇa, if, in order to make offerings to the Buddha, a good man or good woman builds stūpas of the seven treasures throughout Jambudvīpa, each one yojana high, and offers them flowers, incense, necklaces, banners, canopies, and heavenly music, revering, honoring, and praising them—would that good man or good woman gain great merit?”
The Lord of the Gods replied:
“World-Honored One! The merit of that good man or good woman would indeed be very great.”
The Buddha said:
“But it still does not equal the merit of a good man or good woman who hears the Dharma of Prajñāpāramitā, and up to honoring, revering, praising, and making offerings to it.
“Kāśika! Suppose that after the Buddha has entered Nirvāṇa, a good man or good woman, wishing to make offerings to the Buddha, builds stūpas of the seven treasures, each one yojana high, throughout the four continents. Would that good man or good woman gain great merit?”
The Lord of the Gods replied:
“World-Honored One, very great indeed!”
The Buddha said:
“But it still does not equal the merit of a good man or good woman who copies the Prajñāpāramitā and, up to making offerings to it. Kāśika! Furthermore, suppose stūpas of the seven treasures are built throughout the four continents.
“After the Buddha has entered Nirvāṇa, a good man or good woman, wishing to make offerings to the Buddha, builds stūpas of the seven treasures, each one yojana high, throughout a minor thousandfold world. Would that good man or good woman gain great merit?”
The Lord of the Gods replied:
“World-Honored One, very great, very great!”
The Buddha said:
“But it still does not equal the merit of a good man or good woman who copies this Prajñāpāramitā, then upholds it, reveres it, honors it, praises it, and makes offerings to it.
“Kāśika! Furthermore, suppose stūpas of the seven treasures fill the entire great thousandfold world. After the Buddha has entered Nirvāṇa, in order to make offerings to the Buddha, every living being in the three-thousand great-thousand world system builds a stūpa of the seven treasures and makes offerings to it throughout their entire lifetime. Even then, it still does not equal the merit of a good man or good woman who copies and upholds the Prajñāpāramitā, and up to remembering it, never departing from the mind of Omniscience, while revering, honoring, praising, and making offerings to it.”
Śakra Devānām Indra said:
“World-Honored One! Indeed, that is so. If anyone makes offerings to, honors, and praises this Prajñāpāramitā, it is the same as making offerings to the Buddhas of the past, future, and present.
“World-Honored One! After the Buddha has entered Nirvāṇa, suppose every living being in the countless Ganges-sand lands of the ten directions, in order to make offerings to the Buddha, builds a stūpa of the seven treasures one yojana high, and then makes offerings to that precious stūpa for either one kalpa or less than one kalpa.
“World-Honored One! Would those who make such offerings gain great merit?”
The Buddha said:
“Very great.”
The Lord of the Gods said:
“If a good man or good woman copies the Prajñāpāramitā, and up to remembering it, revering it, honoring it, praising it, and making offerings to it, then that person gains even greater merit. Why? Because all wholesome dharmas are contained within the Prajñāpāramitā. These wholesome dharmas include the ten wholesome deeds, the four dhyānas, the four immeasurable minds, the four formless absorptions, the thirty-seven aids to enlightenment, the three gates of liberation, the Four Noble Truths, the six supernatural powers, the eight liberations, the nine successive meditative attainments, the six pāramitās, the eighteen kinds of emptiness, the samādhi gateways, the dhāraṇī gateways, the ten powers of wisdom, the four fearlessnesses, the four unhindered knowledges, great loving-kindness, great compassion, the eighteen unique qualities of a Buddha, omniscience, the knowledge of the path, and the knowledge of all aspects.
“World-Honored One! This is called the Dharma seal of all Buddhas. Within this Dharma, all Śrāvakas, Pratyekabuddhas, and the Buddhas of the three times attain the Other Shore through learning this Dharma.”
Chapter 33: Confirmation
At that time, the Buddha said to Śakra, Lord of the Gods:
“Indeed, Kāśika! Those good men and good women who copy this Prajñāpāramitā, study it, uphold it, recite it, associate closely with it, expound it, remember it, and furthermore make offerings with flowers, incense, jeweled garlands, banners, canopies, and music, will obtain immeasurable, boundless, inconceivable, incalculable merit and virtue.
Why?”
Because the position of Omniscience and the Omniscient Wisdom of all Buddhas arise from Prajñāpāramitā.
Because inner emptiness up to the emptiness of non-existent and existent phenomena all arise from Prajñāpāramitā.
Because the Four Foundations of Mindfulness up to the Eighteen Unique Qualities and the Five Eyes of the Buddha all arise from Prajñāpāramitā.
Because the accomplishment of sentient beings, the purification of Buddha-lands, the Wisdom of the Path, Omniscience, all Buddha-dharmas, the Śrāvaka Vehicle, the Pratyekabuddha Vehicle, and the Buddha Vehicle all arise from Prajñāpāramitā.
“Kāśika! Therefore, the merit gained by copying, preserving, and making offerings to this Prajñāpāramitā surpasses the merit of making offerings to the jeweled stūpas mentioned earlier. Even one hundred thousand myriads of parts cannot equal a single part of it, nor can any calculation or analogy compare.
Why?
Because if Prajñāpāramitā exists in the world, then the Three Jewels—the Buddha Jewel, the Dharma Jewel, and the Bhikṣu Saṅgha Jewel—will never cease.
Because if Prajñāpāramitā exists in the world, then the ten wholesome deeds, the four dhyānas, the four immeasurable minds, the four formless absorptions, the six pāramitās, the Four Foundations of Mindfulness up to the Eighteen Unique Qualities, Omniscience, and Omniscient Wisdom will all appear in the world.
Because if Prajñāpāramitā exists in the world, then there will be great clans, wealthy householders, lay devotees, the Four Heavenly Kings up to the Heaven of Ultimate Form, the fruit of Stream-enterer up to the fruit of Arhat, the path of the Pratyekabuddha, the path of the Bodhisattva, the unsurpassed Buddha Path, the turning of the Wheel of Dharma, the accomplishment of sentient beings, and the purification of Buddha-lands.
Chapter 34: Encouragement to Uphold and Preserve
At that time, all the Four Heavenly Kings up to the deities of the Heaven of Ultimate Form throughout the great thousandfold world-system said to Śakra and the gods:
“You should uphold, draw near to, recite, expound, and remember this Prajñāpāramitā.
Why?
Because by upholding, remembering, and preserving this Prajñāpāramitā, all wholesome practices will be brought to completion. The hosts of the devas will increase, while the asuras will diminish.
Because by upholding and remembering this Prajñāpāramitā, the seed of Buddhahood will never cease, the seed of those beyond training will never cease, and the seed of the Saṅgha will never cease.
Because the seeds of the Buddha, the Dharma, and the Saṅgha do not cease, the six pāramitās, the Four Foundations of Mindfulness up to the Eighteen Unique Qualities appear in the world; therefore the fruit of Stream-enterer up to Buddhahood also appears in the world.”
The Buddha said to Śakra:
“Kāśika! You should uphold, recite, and remember this Prajñāpāramitā.
Why?
If the asuras wish to wage war against the gods of the Heaven of the Thirty-three, you should recite and contemplate Prajñāpāramitā. Then the evil intentions of the asuras will immediately be extinguished, and they will no longer wish to fight.
If any heavenly son or heavenly daughter manifests the five signs of impending death and is about to fall into an undesirable rebirth, you should recite Prajñāpāramitā before them. By hearing Prajñāpāramitā, those heavenly sons and daughters will increase their merit and be reborn once again in the same heavenly realm. Hearing Prajñāpāramitā brings great benefit.
Kāśika! If any good man, good woman, heavenly son, or heavenly daughter hears this Prajñāpāramitā, then through its merit they will gradually attain Unsurpassed Perfect Enlightenment.
Why?
The Buddhas of the past and their disciples all studied this Prajñāpāramitā and thereby attained Unsurpassed Perfect and Complete Enlightenment, entering Nirvāṇa without remainder.
The Buddhas of the future and present, together with their disciples, likewise study this Prajñāpāramitā and thereby attain Unsurpassed Perfect and Complete Enlightenment, entering Nirvāṇa without remainder.
Kāśika! This Prajñāpāramitā encompasses all wholesome dharmas, including the teachings of the Śrāvakas, the teachings of the Pratyekabuddhas, the teachings of the Bodhisattvas, and the teachings of the Buddhas.”
Śakra said:
“World-Honored One! Prajñāpāramitā is the Great Bright Mantra, the Supreme Bright Mantra, the Unsurpassed Bright Mantra.
Why?
Because this Prajñāpāramitā always has the power to eliminate all unwholesome dharmas and bring forth all wholesome dharmas.”
The Buddha said:
“That is correct, Kāśika! Prajñāpāramitā is the Great Bright Mantra, the Supreme Bright Mantra, the Unsurpassed Bright Mantra.”
Why?
Because all Buddhas of the past, future, and present attained Supreme Perfect Enlightenment through this mantra.
Through this mantra, the world has the ten wholesome deeds, the four Dhyānas, the four Immeasurable Minds, the four Formless Concentrations, the perfection of generosity (dāna-pāramitā) up to the unique qualities of a Buddha, the Dharma-nature, Dharma-suchness, Dharma-characteristics, Dharma-abiding, Dharma-position, ultimate reality, the five kinds of eyes, the fruit of Stream-enterer (Srotaāpanna) up to the wisdom of Omniscience and the Wisdom of All Modes.
Kāśika! Because of the Great Bodhisattvas, the world manifests the ten wholesome dharmas, the four Dhyānas up to the Wisdom of All Modes, and from Stream-enterer up to Buddhahood.
Just as the full moon shines brightly, the stars also possess the ability to give light.
All wholesome dharmas in the world, up to the Wisdom of All Modes, if there is no Buddha appearing in an age, arise from the Bodhisattvas.
The skillful means of these Great Bodhisattvas all arise from Prajñā-pāramitā.
With the power of these skillful means, the Great Bodhisattvas practice the perfection of generosity up to the perfection of meditation; they practice inner emptiness up to the emptiness of both conditioned and unconditioned dharmas; they practice the Four Foundations of Mindfulness up to the eighteen unique qualities of a Buddha, without attaining the states of a Śrāvaka or a Pratyekabuddha. They are also able to bring beings to fulfillment, purify Buddha lands, perfect lifespan, perfect Buddha realms, perfect the assembly of Bodhisattvas, and attain the Wisdom of All Modes. All of these arise from Prajñā-pāramitā.
Furthermore, Kāśika! If good men and good women hear Prajñā-pāramitā, uphold it, draw near to it, and retain it in memory, they will accomplish merit in this life and the next.
The Lord of the Devas asked:
“World-Honored One! What merit do good men and good women who uphold Prajñā-pāramitā and retain it in memory obtain in the present life?”
The Buddha said:
“Kāśika! If good men and good women uphold Prajñā-pāramitā and retain it in memory, they will never die from poison, will not be harmed by swords or spears, will not be drowned by water or burned by fire, and even the four hundred and four kinds of illnesses will not afflict them, except for the karmic retribution from their previous lives.
If they become involved in legal matters, when they appear before officials, they will not be condemned. Why? Because of the majestic power of Prajñā-pāramitā.
If good men and good women recite Prajñā-pāramitā before kings or high ministers, the kings and ministers will gladly welcome them and converse with them kindly. Why? Because these good men and good women always cultivate loving-kindness, compassion, sympathetic joy, and equanimity toward all beings.
Kāśika! These are the merits in the present life obtained by good men and good women who uphold and retain Prajñā-pāramitā.
What are the merits in future lives?
Good men and good women who uphold and retain Prajñā-pāramitā will never depart from the ten wholesome deeds, the four Dhyānas, the four Immeasurable Minds, the four Formless Concentrations, the six Pāramitās, the Four Foundations of Mindfulness, up to the eighteen unique qualities of a Buddha. They will never fall into the three evil destinies. Their bodies will be beautiful, and they will never be born into poor or lowly families. They will always possess the thirty-two marks. They will always be miraculously born in Buddha lands where Buddhas are present. They will never be separated from the supernatural powers of Bodhisattvas. If they wish to travel from one Buddha land to another to make offerings to the Buddhas and hear the Dharma, they will do so according to their wishes. In every land they visit, they will be able to bring beings to fulfillment, purify Buddha lands, and gradually attain Supreme Perfect Enlightenment.
Kāśika! These are the merits in future lives.
Therefore, good men and good women should uphold, draw near to, recite, and retain this Prajñā-pāramitā, making offerings with flowers, incense, banners, canopies, and music, never departing from the aspiration for Omniscient Wisdom. Such good men and good women will accomplish merit in this life and future lives, all the way to Supreme Perfect Enlightenment.
Chapter 35: Rebuking the Heterodox Paths
At that time, the Brahmin ascetics of the non-Buddhist paths wished to come and find faults with the Buddha.
The Lord of the Devas thought, “These non-Buddhist Brahmin ascetics wish to come and find faults with the Buddha. I should recite the Prajñā-pāramitā that the Buddha has just taught, so that these non-Buddhist Brahmin ascetics will never be able to obstruct the Buddha’s teaching of Prajñā-pāramitā.”
Having thought this, the Lord of the Devas immediately began to recite the Prajñā-pāramitā.
At that time, the Brahmanical ascetics (non-Buddhist practitioners) only circumambulated the Buddha from a distance and then returned.
Śāriputra wondered why the Brahmanical ascetics had only circled the Buddha from afar before going back.
The Buddha said to Śāriputra:
“It is because Śakra, Lord of the Devas, was reciting and contemplating the Prajñāpāramitā that those Brahmanical ascetics came only to circumambulate the Buddha from a distance and then returned.
Śāriputra! I do not see even the slightest wholesome intention in those Brahmanical ascetics. They came with malicious intent, seeking to find fault with the Buddha.
Śāriputra! When I expound the Prajñāpāramitā, I do not see anyone in the entire world—whether among the gods, the Māras, the Brahmās, or within the assemblies of śramaṇas—who, harboring ill will, can disrupt it.
Why? Because throughout this great trichiliocosm, from the Four Heavenly Kings up to the Great Sovereign Heaven, the Śrāvakas, the Pratyekabuddhas, the Bodhisattvas, and the Buddhas all protect this Prajñāpāramitā.
Why? Because the gods, up to and including the Buddhas, are all born from the Prajñāpāramitā.
Furthermore, Śāriputra! Throughout the countless Buddha lands in the ten directions, the gods up to the Buddhas likewise protect the Prajñāpāramitā. Why? Because the gods up to the Buddhas in the ten directions are also born from the Prajñāpāramitā.”
At that time, Māra the Evil One thought, “Now the Buddha, together with the fourfold assembly, is gathered with the gods of the Desire Realm and the Form Realm. Among them there must be great Bodhisattvas who have received the prediction that they will attain unsurpassed, perfect enlightenment. I must go there and destroy their resolve for the Way.”
Having thought this, Māra immediately conjured an army of four divisions and advanced toward the Buddha.
The Lord of the Devas recognized that these were not the troops of King Bimbisāra, nor those of King Prasenajit, nor of the Śākya clan or the Licchavi clan. Rather, they were the illusory army conjured by Māra. “This Māra is always seeking opportunities to harm sentient beings. I must recite and contemplate the Prajñāpāramitā.”
The Lord of the Devas immediately recited the Prajñāpāramitā. When Māra heard the recitation, his army immediately dispersed and retreated.
The gods from the Heaven of the Four Kings up to the Highest Heaven of the Form Realm in this world, as well as those throughout the countless worlds of the ten directions, manifested celestial flowers and scattered them from the sky over the Buddha, proclaiming together:
“May the Prajñāpāramitā remain long in Jambudvīpa.
Why? Because when the people of Jambudvīpa uphold the Prajñāpāramitā, the Prajñāpāramitā remains in the world. For as long as the Prajñāpāramitā abides, the Buddha Jewel, the Dharma Jewel, and the Saṅgha Jewel likewise remain in Jambudvīpa without perishing, and the path of the Great Bodhisattvas can be clearly discerned.
Moreover, wherever a virtuous man or virtuous woman copies the Prajñāpāramitā sūtra, that place will shine with light and be free from darkness.”
The Buddha said to the Lord of the Devas and all the gods:
“Indeed, Kāśika and all you sons of the gods! As long as the people of Jambudvīpa uphold the Prajñāpāramitā, that is also the period during which the Three Jewels endure. Furthermore, wherever a virtuous man or virtuous woman copies the Prajñāpāramitā sūtra, that place will shine with light and be free from darkness.”
The sons of the gods manifested celestial flowers, scattered them over the Buddha, and said:
“World-Honored One! If any virtuous man or virtuous woman upholds the Prajñāpāramitā and even memorizes it, neither Māra nor his followers will be able to harm them.
World-Honored One! We too will protect such people, for we regard them as the Buddha himself, or as heirs to the Buddha.”
The Lord of the Devas then said:
“World-Honored One! Any virtuous man or virtuous woman who upholds the Prajñāpāramitā and even commits it to memory should be known to have cultivated great merit before the Buddhas in previous lives, to have drawn near and made offerings to the Buddhas, and to have been protected and remembered by good spiritual friends.
World-Honored One! The omniscient wisdom of the Buddhas must be sought within the Prajñāpāramitā. The Prajñāpāramitā must likewise be sought within omniscient wisdom.
Why? Because the Prajñāpāramitā is not different from omniscient wisdom, and omniscient wisdom is not different from the Prajñāpāramitā. The Prajñāpāramitā and omniscient wisdom are neither two nor separate.
Therefore, we gods regard these people as the Buddha himself or as heirs to the Buddha.”
The Buddha said:
“Indeed, Kāśika! The omniscient wisdom of the Buddhas is precisely the Prajñāpāramitā, and the Prajñāpāramitā is precisely omniscient wisdom.
Why? Kāśika, because the omniscient wisdom of all Buddhas arises from the Prajñāpāramitā. The Prajñāpāramitā is not different from omniscient wisdom, and omniscient wisdom is not different from the Prajñāpāramitā. The Prajñāpāramitā and omniscient wisdom are neither two nor separate.
Chapter 36: The Noble Guide
At that time, the Venerable Ānanda addressed the Buddha:
Venerable Blessed One! Why do you not praise the Perfection of Giving (Dāna Pāramitā) through the Eighteen Unique Qualities of a Buddha, but praise only the Perfection of Wisdom (Prajñā Pāramitā)?
The Buddha said to Ānanda:
Among the five Perfections up to the Eighteen Unique Qualities, the Perfection of Wisdom is the supreme guide of them all.
Ānanda! If giving is not dedicated toward the wisdom of Omniscience, can it be called the Perfection of Giving? If morality, patience, diligence, meditation, and wisdom are not dedicated toward the wisdom of Omniscience, can they be called the Perfection of Morality through the Perfection of Wisdom?
Ānanda replied:
World-Honored One, no!
The Buddha said:
Therefore, you should know that the Perfection of Wisdom is the supreme guide of the five Perfections up to the Eighteen Unique Qualities, and for this reason it should be praised.
Ānanda asked:
World-Honored One! How does giving through wisdom, when dedicated toward the wisdom of Omniscience, become the Perfection of Giving through the Perfection of Wisdom?
The Buddha taught:
When one gives by means of non-duality and dedicates it toward the wisdom of Omniscience, this is called the Perfection of Giving. Because the unborn has no true existence, giving dedicated toward the wisdom of Omniscience is called the Perfection of Giving.
Likewise, when wisdom is applied through non-duality and dedicated toward the wisdom of Omniscience, it is called the Perfection of Wisdom. Because the unborn has no true existence, wisdom dedicated toward the wisdom of Omniscience is called the Perfection of Wisdom.
Ānanda asked:
World-Honored One! What does it mean to practice giving through the non-dual Dharma, and to apply wisdom through the non-dual Dharma while dedicating it toward the wisdom of Omniscience, so that it is called the Perfection of Giving through the Perfection of Wisdom?
The Buddha taught:
Ānanda! Form is not dual; feeling, perception, mental formations, and consciousness are not dual; and ultimately even Supreme Perfect Enlightenment is not dual.
Why?
Because the nature of form is empty. The Perfection of Giving and form are not two and not different. Likewise, Supreme Perfect Enlightenment and the Perfection of Giving are not two and not different. The other five Perfections are the same.
Therefore, Ānanda, only the Perfection of Wisdom is praised as the supreme guide of the five Perfections up to the wisdom of complete omniscience.
Ānanda! It is like the earth: when seeds are scattered upon it and the necessary causes and conditions come together, they sprout. Those seeds grow by relying upon the earth.
Likewise, the five Perfections arise by relying upon the Perfection of Wisdom. The Four Foundations of Mindfulness up to the wisdom of complete omniscience all arise by relying upon the Perfection of Wisdom. Therefore, the Perfection of Wisdom is the supreme guide of the five Perfections up to the Eighteen Unique Qualities.
The Lord of the Devas said:
World-Honored One! The Buddha has not exhausted the merits of those who uphold and memorize the Perfection of Wisdom.
Why? Because those who uphold and memorize the Perfection of Wisdom attain the unsurpassed path of the Buddhas of the three times. Whoever wishes to attain the wisdom of Omniscience must seek it within the Perfection of Wisdom. Whoever wishes to attain the Perfection of Wisdom must seek it within the wisdom of Omniscience.
World-Honored One! Because people uphold and memorize the Perfection of Wisdom, the world possesses the ten wholesome actions, the four meditative absorptions (dhyānas), the four immeasurable states of mind, the four formless concentrations, and even the Eighteen Unique Qualities.
Because people uphold and memorize the Perfection of Wisdom, the world has noble families and distinguished lineages, the Heaven of the Four Great Kings up to the Highest Heaven of Form.
Because people uphold and memorize the Perfection of Wisdom, the world has Stream-enterers, Once-returners, Non-returners, Arhats, Pratyekabuddhas, and Great Bodhisattvas.
Because people uphold and memorize the Perfection of Wisdom, Buddhas, the World-Honored Ones, appear in the world.
The Buddha said:
Kāśika! Those who uphold and memorize the Perfection of Wisdom—
Kāśika! Of good men and good women who uphold and memorize the Perfection of Wisdom, I do not say that they obtain only this much merit. Without departing from the mind of omniscient wisdom, they perfect immeasurable virtue, immeasurable concentration, immeasurable wisdom, immeasurable liberation, and immeasurable knowledge and vision of liberation. Such a person should be regarded as equal to a Buddha.
All the virtue, concentration, wisdom, liberation, and knowledge and vision of liberation possessed by the Śrāvakas and Pratyekabuddhas are not equal to even one hundred-thousandth or one ten-millionth of those of such a person; no calculation or comparison can match them.
Kāśika! If good men or good women copy, uphold, and then make offerings to, honor, and revere the Perfection of Wisdom scripture, they will obtain merit both in this life and in future lives.
The Lord of the Devas said:
World-Honored One! I will always protect good men and good women who uphold and memorize the Perfection of Wisdom, who never depart from the mind of omniscient wisdom, and who make offerings to, honor, and revere the Perfection of Wisdom.
The Buddha said:
Kāśika! When good men and good women wish to recite and expound the Perfection of Wisdom, immeasurable hundreds of thousands of devas come to hear the Dharma.
When good men and good women teach the Dharma of the Perfection of Wisdom, the devas strengthen and support them.
If those Dharma teachers become weary, the devas increase their strength so that they are able to continue teaching.
Good men and good women who uphold, memorize, and make offerings to the Perfection of Wisdom also receive merit in this present life.
Furthermore, Kāśika! When such good men and good women teach the Perfection of Wisdom in the midst of the fourfold assembly, their minds are fearless. Even when challenged with difficult questions, they are not intimidated.
Why?
Because those good men and good women are protected by the Perfection of Wisdom.
Within the Perfection of Wisdom all dharmas are distinguished and understood: whether worldly or supramundane, contaminated or uncontaminated, wholesome or unwholesome, conditioned or unconditioned, the dharmas of the Śrāvakas, the dharmas of the Pratyekabuddhas, the dharmas of the Bodhisattvas, or the dharmas of the Buddhas.
Because those good men and good women abide in the emptiness of the inner realm up to the emptiness of both existent and nonexistent dharmas, they do not see anything that can obstruct the Perfection of Wisdom. Nor do they see anyone being refuted, nor do they see the Perfection of Wisdom itself.
Protected by the Perfection of Wisdom, no one can destroy or undermine them.
When they uphold and memorize the Perfection of Wisdom, those good men and good women neither falter, nor become alarmed, nor feel fear.
Why?
Because those good men and good women do not perceive any dharma that can be lost, nor do they perceive any dharma that can give rise to fear.
O Kāśika! The virtuous men and virtuous women who uphold and remember, make offerings to the Prajñāpāramitā, also obtain merit in the present life.
Furthermore, O Kāśika! The virtuous men and virtuous women who uphold, remember, copy, and make offerings to the Prajñāpāramitā Sūtra will have their parents love them, their relatives and friends respect and cherish them, Śramaṇas and Brāhmaṇas honor them, and Buddhas, Great Bodhisattvas, Pratyekabuddhas, Arhats, and even those who have attained the stage of Stream-enterer love and revere them. All beings in the world, including gods, Māras, Brahmās, and Asuras, will also love and respect this person.
This person practices the Dāna-pāramitā, and the Dāna-pāramitā will never be lost at any time. The Śīla-pāramitā and up to the Prajñā-pāramitā are likewise never lost at any time.
This person cultivates inner emptiness without interruption, up to the cultivation of the emptiness of the nonexistent and existent dharmas without interruption; the four foundations of mindfulness up to the eighteen unshared qualities of a Buddha without interruption; cultivates the samādhi teachings without interruption; cultivates the dhāraṇī teachings without interruption; cultivates the supernatural powers of Bodhisattvas without interruption; fulfills the maturation of sentient beings and purification of Buddha lands without interruption; and up to cultivating omniscient wisdom without interruption. This person is also able to overcome those who argue against and slander them.
O Kāśika! The virtuous men and virtuous women who uphold and make offerings to the Prajñāpāramitā also obtain such merit in this life and in future lives.
Furthermore, O Kāśika! At the places where virtuous men and virtuous women have copied this sūtra, the gods of the Four Heavenly Kings, Trāyastriṃśa Heaven, and up to the Heaven of Neither Thought nor Non-Thought, all the gods throughout this great trichiliocosm and in the worlds of the ten directions who have generated the aspiration for unsurpassed, perfectly complete enlightenment will all come to that place to pay respects to the Prajñāpāramitā Sūtra, uphold it, read and recite it, explain it, make offerings, bow in reverence, and then return.
In addition, the various gods, nāgas, and the eight classes of beings in this world and in the worlds of the ten directions will also all come to that place to pay respects to the Prajñāpāramitā Sūtra, uphold it, read and recite it, explain it, make offerings, bow in reverence, and then return.
These virtuous men and virtuous women think: “The gods and the eight groups of divine beings in this world and in the worlds of the ten directions all come to pay respects to the Prajñāpāramitā Sūtra, uphold it, read and recite it, explain it, make offerings, and bow in reverence. Thus, I have already given the gift of Dharma.”
O Kāśika! The gods throughout this great trichiliocosm and the gods in the worlds of the ten directions, from the Four Heavenly Kings up to the Heaven of Neither Thought nor Non-Thought, who have generated the aspiration for unsurpassed, perfectly complete enlightenment, will all protect these virtuous men and virtuous women, preventing evil people and evil actions from harming them, except when that person has heavy karmic offenses from previous lives.
O Kāśika! These virtuous men and virtuous women also obtain merit in the present life. The sons of gods who have generated the aspiration for unsurpassed, perfectly complete enlightenment will all come to the place where this person dwells.
Why is this so? Because the sons of gods who have generated the aspiration for unsurpassed, perfectly complete enlightenment all wish to save and protect all sentient beings, not abandon any sentient beings, and wish all sentient beings to attain happiness and peace.
The Lord of the Gods said to the Buddha:
“World-Honored One! How will these virtuous men and virtuous women know that the gods in this world and the gods in the worlds of the ten directions all come to pay respects to the Prajñāpāramitā Sūtra in order to uphold it, read and recite it, explain it, make offerings, and bow in reverence?”
The Buddha replied:
O Kāśika! If these virtuous men and virtuous women see a pure and brilliant radiant light, they should know with certainty that at that time the gods have come to pay respects to the Prajñāpāramitā, to uphold it, read and recite it, explain it, make offerings, and bow in reverence.
Also, if these virtuous men and virtuous women smell a wondrous and extraordinary fragrance, they should know with certainty that at that time the gods have come to pay respects to the Prajñāpāramitā, to uphold it, read and recite it, explain it, make offerings, and bow in reverence.
Furthermore, O Kāśika! Because these virtuous men and virtuous women’s conduct is pure and undefiled, the gods come to pay respects to the Prajñāpāramitā Sūtra, uphold it, read and recite it, explain it, make offerings, and joyfully bow in reverence.
In that place, if there are petty demons, they immediately leave, because they cannot withstand the great majesty and virtue of the gods.
Because gods of great power and virtue arrive, these virtuous men and virtuous women generate great aspiration. Therefore, wherever there is Prajñāpāramitā, the four directions should be kept clean, lamps should be lit, fragrant incense should be burned, beautiful flowers should be scattered, scented oils should be sprinkled on the ground, and the place should be adorned with jeweled canopies, banners, and flags.
When explaining the Dharma, these virtuous men and virtuous women never become tired. They naturally feel their bodies refreshed and their minds joyful. When they lie down according to the proper Dharma, they rest peacefully and do not have evil dreams. In dreams, they see Buddhas possessing the thirty-two excellent marks and the eighty minor signs of beauty. A gathering of monks respectfully surrounds them. The Buddha teaches the Dharma to the assembly of monks.
These virtuous men and virtuous women hear and receive the awakened teachings, such as the six pāramitās, the four foundations of mindfulness, up to the eighteen unshared qualities of a Buddha. They also distinguish the meanings of the six pāramitās up to the meaning of the unshared qualities.
In dreams, these virtuous men and virtuous women also see a beautifully adorned Bodhi tree. They see Bodhisattvas come to the Bodhi tree, attain perfect enlightenment, and turn the Dharma wheel. They also see hundreds of thousands of millions of billions of Bodhisattvas gathering the true Dharma and discussing: “One should seek such omniscient wisdom; one should mature sentient beings in this way; one should purify Buddha lands in this way.” They also see countless hundreds of thousands of millions of billions of Buddhas in the ten directions. They hear the names of those Buddhas, knowing in which direction and realm they are located, what their names are, how many Bodhisattvas and Śrāvakas surround and respectfully attend them, and how those Buddhas teach the Dharma to the great assemblies. They also see countless hundreds of thousands of millions of billions of Buddhas in the ten directions enter Nirvāṇa. They see countless hundreds of thousands of millions of billions of jeweled stupas of the Buddhas. They see offerings being made to those jeweled stupas with fragrances and flowers, and up to banners and canopies, with reverence, respect, praise, and honor.
O Kāśika! Because these virtuous men and virtuous women dream of such auspicious signs, they are peaceful both while sleeping and while awake. The gods add to their strength, so these people naturally feel their bodies light and do not excessively desire food, drink, clothing, bedding, or medicine. Regarding the four kinds of offerings, their minds regard them lightly. Like a monk practicing meditation who, after emerging from concentration, still has a mind united with meditative absorption and does not crave food or drink, their minds remain calm and free.
Why is this so? Because the gods naturally use the essence of food to increase this person’s strength.
The Buddhas of the ten directions and the hosts of gods, dragons, ghosts, spirits, Asuras, Gandharvas, Garuḍas, Kiṃnaras, and Mahoragas also help increase this person’s strength.
O Kāśika! Therefore, virtuous men and virtuous women who wish to obtain such merit in the present life should uphold, draw near to, read and recite, explain, and contemplate correctly the Prajñāpāramitā, and should not be separated from the mind of omniscient wisdom.
If they cannot uphold it all the way to remembering it, then these virtuous men and virtuous women should copy this sūtra and respectfully honor, revere, praise, and make offerings of flowers, incense, necklaces, banners, and jeweled canopies.
O Kāśika! If these virtuous men and virtuous women hear this Prajñāpāramitā, then uphold it, read and recite it, explain it, remember it, copy this sūtra, respectfully honor it, revere it, praise it, and make offerings of flowers, incense, necklaces, banners, and canopies, then their merit is extremely great—greater than the merit of making the four kinds of offerings to all Buddhas of the ten directions and their disciples, and building jeweled stupas to make offerings after those Buddhas and disciples have entered Nirvāṇa.