MAHĀPRAJÑĀPĀRAMITĀ SUTRA
VOLUME 10
Chapter 37: ŚARĪRA RELICS
The Buddha said to Śakra, Lord of the Devas:
O Kāśika! If the Buddha’s relics filling the entire Jambudvīpa were made into one portion, and someone who copied the Prajñāpāramitā Sūtra were made into another portion, among these two portions, which would you choose?
The Lord of the Devas replied:
World-Honored One! I would choose the portion of the Prajñāpāramitā Sūtra. Why? It is not that I do not respectfully honor and revere the Buddha’s relics, but these relics are produced from the Prajñāpāramitā, cultivated and permeated by the Prajñāpāramitā; therefore, these relics are worthy of respect, offerings, reverence, and praise.
Venerable Śāriputra asked the Lord of the Devas:
This Prajñāpāramitā cannot be grasped; it has no form, no appearance, no counterpart, and has a single characteristic, namely, no characteristic. Why then do you wish to choose it? Why? Because this Prajñāpāramitā does not exist through taking, does not exist through abandoning, and does not exist through increase or decrease, gathering or dispersing, loss or gain, defilement or purity. This Prajñāpāramitā does not unite with the Buddha’s teachings, does not abandon the teachings of ordinary beings; it does not unite with the teachings of Pratyekabuddhas, Arhats, or trainees; it does not abandon the teachings of ordinary beings; it does not unite with the nature of the unconditioned, nor abandon the nature of the conditioned; it does not unite with inner emptiness up to the emptiness of the nonexistence of phenomena and the emptiness of the existence of phenomena; it does not unite with the four foundations of mindfulness up to omniscient wisdom, nor abandon the teachings of ordinary beings.
The Lord of the Devas said:
That is correct, Venerable Śāriputra! If there is someone who knows that this Prajñāpāramitā does not unite with the Buddha’s teachings and does not abandon the teachings of ordinary beings, up to the point that it does not unite with the wisdom of all modes and does not abandon the teachings of ordinary beings, this Great Bodhisattva should practice the Prajñāpāramitā and cultivate the Prajñāpāramitā.
Why? Because the Prajñāpāramitā does not manifest the practice of duality. The non-dual dharma is the Prajñāpāramitā. The non-dual dharma is meditation (dhyāna) up to the perfection of generosity (dāna pāramitā).
The Buddha praised:
Excellent, excellent! O Kāśika! It is exactly as you have said. Because the Prajñāpāramitā does not manifest the practice of duality. The non-dual dharma is the Prajñāpāramitā, up to the perfection of generosity.
O Kāśika! If someone wishes to attain the two characteristics of the nature of dharma, that person wishes to attain the two characteristics of the Prajñāpāramitā.
Why? Because the nature of dharma and the Prajñāpāramitā are not two and are not different, and the same applies up to the perfection of generosity.
If someone wishes to attain the inconceivable true nature of ultimate reality with two characteristics, that person wishes to attain the two characteristics of the Prajñāpāramitā.
Why? Because the Prajñāpāramitā and the inconceivable true nature of ultimate reality are not two and are not different, and the same applies up to the perfection of generosity.
The Lord of the Devas said:
World-Honored One! All beings in the world, humans, devas, and asuras must bow in reverence to and make offerings to the Prajñāpāramitā.
Why? Because from the Prajñāpāramitā, Great Bodhisattvas learn unsurpassed perfect enlightenment.
World-Honored One! I often sit in the Hall of Good Dharma.
When I am not sitting in the Hall of Good Dharma, the sons of the devas come to make offerings to me, face the seat where I sit, respectfully bow and circumambulate it, and then return. These sons of the devas think that the Lord of the Devas often sits on this seat to teach Dharma to the devas of the Heaven of the Thirty-Three.
World-Honored One! It is the same in this way: wherever this Prajñāpāramitā Sūtra is written, wherever this Prajñāpāramitā is received, upheld, recited, or expounded, the devas, nāgas, and the eight classes of beings will all come to respectfully honor the Prajñāpāramitā, make offerings, and then depart.
Why? Because this Prajñāpāramitā gives birth to the Buddhas and gives rise to all things needed and desired by all sentient beings.
The Buddha’s relics are also conditions serving as a cause for the wisdom of all modes. Therefore, World-Honored One, among these two portions, I choose the portion of the Prajñāpāramitā.
Furthermore, World-Honored One! When receiving, upholding, and reciting the Prajñāpāramitā, if my mind enters into the Dharma, then at that time I do not see any signs of fear.
Why? Because this Prajñāpāramitā has no appearance and no speech.
World-Honored One! That which has no appearance and no speech is the Prajñāpāramitā, up to the wisdom of all modes.
World-Honored One! If the Prajñāpāramitā possessed characteristics and were not without characteristics, then the Buddhas should not have known that all dharmas have no appearance and no speech, attained unsurpassed perfect enlightenment, and then taught their disciples that all dharmas likewise have no appearance and no speech.
World-Honored One! Because the Prajñāpāramitā truly has no appearance and no speech, the Buddhas know that all dharmas have no appearance and no speech, attain unsurpassed perfect enlightenment, and then teach their disciples that all dharmas likewise have no appearance and no speech.
World-Honored One! Therefore, all beings in the world, humans, devas, and asuras should honor, praise, respect, and make offerings to this Prajñāpāramitā with incense, flowers, necklaces, and even various banners and canopies.
World-Honored One! If there is someone who receives, upholds, approaches, recites, remembers this Prajñāpāramitā, and copies it, making offerings with incense, flowers, necklaces, banners, and canopies, then they will not fall into the realms of hell beings, hungry ghosts, or animals, nor will they enter the path of Śrāvakas or Pratyekabuddhas. Until they attain unsurpassed perfect enlightenment, they will constantly see the Buddhas, going from one Buddha-land to another, respectfully honoring, revering, praising, and making offerings to the Buddhas.
World-Honored One! The Buddha’s relics filling the entire great trichiliocosm made into one portion, and a copy of the Prajñāpāramitā Sūtra made into another portion. Among these two portions, I would still choose the portion of the Prajñāpāramitā.
Why? Because from this Prajñāpāramitā arise the relics of all Buddhas.
Therefore, the relics are honored, offered to, revered, and praised.
Good man, good woman, because they respectfully venerate and make offerings to the relics, they will enjoy blessings and happiness in the heavens and among humans, will never fall into the three evil paths, and according to their wishes will gradually enter Nirvana through the teachings of the three vehicles.
Therefore, World-Honored One, if a person is able to see the present Buddha, and if they are able to see the Prajñāpāramitā Sutra, these are the same and not different. Because Prajñāpāramitā and the Buddha are neither two nor different.
World-Honored One, when the Buddha dwells in the world, there are three manifestations, and he teaches the twelve divisions of the scriptures, from Sūtra to Upadeśa.
If any good man or good woman receives, upholds, recites, and explains this Prajñāpāramitā, it is also the same as the Buddha dwelling in the world, without difference.
Why? Because from this Prajñāpāramitā arise the three manifestations and the twelve divisions of the scriptures.
Furthermore, if there is someone who receives and upholds Prajñāpāramitā and then explains it for others to hear, that person is also the same as above, without difference.
Why? Because from Prajñāpāramitā arise all Buddhas, and also arise the twelve divisions of the scriptures, from Sūtra to Upadeśa.
World-Honored One, if there is someone who makes offerings to the Buddhas in the countless worlds of the ten directions, and also reveres, honors, respects, and praises them; and if there is another person who copies the Prajñāpāramitā Sutra, reveres, honors, respects, praises, and makes offerings to it with flowers, incense, banners, and canopies, these two people receive equal merit.
Why? Because all Buddhas of the ten directions are born from Prajñāpāramitā.
World-Honored One, if any good man or good woman hears this Prajñāpāramitā, then receives and upholds it, recites it, remembers it, and also explains it for others to hear, they will no longer fall into the three evil paths, nor will they follow the Śrāvakas or Pratyekabuddhas.
Why? Because one should know that this person has already abided in non-retrogression.
This Prajñāpāramitā is far removed from all suffering, affliction, decline, and illness.
World-Honored One, if any good man or good woman copies this Prajñāpāramitā Sutra, then receives and upholds it, recites it, reveres, honors, respects, praises, and makes offerings to it, they will be free from all fears.
For example, if a debtor stays close to and serves a king, providing for him, then the creditor will return and show respect and make offerings to this person. This person no longer has fear because they rely on the authority and power of the king.
Likewise, through the cultivation and permeation of Prajñāpāramitā, the relics of the Buddhas are venerated and receive offerings. The relics are like the debtor, while Prajñāpāramitā is like the king; by relying on and staying near the king, the debtor receives offerings.
In the same way, the relics rely on the cultivation and permeation of Prajñāpāramitā and therefore receive offerings.
The Omniscient Wisdom of the Buddhas is also accomplished through the cultivation and permeation of Prajñāpāramitā.
For these reasons, among the two parts, I choose the part of Prajñāpāramitā.
Why?
World-Honored One, because from Prajñāpāramitā arise the relics and the thirty-two marks of the Buddhas.
From Prajñāpāramitā also arise the ten powers of wisdom, the four fearlessnesses, the four unobstructed knowledges, the eighteen unique qualities, and the great loving-kindness and great compassion of the Buddhas.
From Prajñāpāramitā arise the five other pāramitās, and it also enables them to receive the name “pāramitā.”
From Prajñāpāramitā arises the Omniscient Wisdom of the Buddhas.
World-Honored One, in a great trichiliocosm, if there is anyone who receives, upholds, makes offerings to, reveres, honors, respects, and praises Prajñāpāramitā, then in that place all people and even spirits or ghosts cannot harm them. Such a person will gradually enter Nirvana.
Prajñāpāramitā has such vast benefits and can accomplish the Buddha’s work throughout a great trichiliocosm.
World-Honored One, wherever there is Prajñāpāramitā, there is precisely where the Buddha is.
For example, wherever there is a wish-fulfilling mani jewel, non-human beings cannot harm that place. If someone suffers from a fever or a cold illness, and this jewel is brought near and worn by the sick person, they will immediately recover.
This jewel can also make a dark place become bright, make heat become cool, and make cold become warm.
Wherever this jewel exists, that place is neither cold nor hot; the climate is balanced and suitable, and there are also no poisonous insects.
If someone is bitten by a venomous snake, bringing the jewel near will immediately neutralize the poison.
If there is someone whose eyes are afflicted, blind, or suffering from eye disease, and the precious pearl is brought near, their eyes immediately become clear and all illnesses are cured.
If someone suffers from leprosy, ulcers, or poisonous diseases, and wears this precious pearl, they will become healthy.
If this precious pearl is placed into water, the water will become a certain color.
If a blue object is used to wrap this precious pearl and it is placed into water, the water immediately becomes blue.
If a yellow, red, white, pink, or multicolored object is used to wrap this precious pearl and put it into water, the water immediately takes on that color.
If the precious pearl is placed into muddy water, the muddy water immediately becomes clear. Ānanda asked Śakra, the Lord of Heaven:
Is that maṇi precious pearl an object from the heavens or an object from the human world?
The Lord of Heaven said:
It is a precious pearl from the heavens. The people of Jambudvīpa also have such precious pearls, but their power is not completely sufficient.
The heavenly precious pearl is pure, light, gentle, and beautiful, and nothing can be used as an example to compare with it.
When this precious pearl is placed inside a box, after the precious pearl is taken out, because the virtue of the precious pearl has permeated and perfumed it, that box is still valued by people.
In the same way, O World-Honored One! Wherever there are people who copy the Prajñāpāramitā sūtra, that place will not suffer harm.
After the Buddha entered Nirvāṇa, the relics that are worshiped and made offerings to are all due to the power of Prajñāpāramitā, the power of Dhyāna-pāramitā, up to Dāna-pāramitā, inner emptiness up to emptiness of the nonexistent and existent, the Four Foundations of Mindfulness up to the Eighteen Unshared Buddha Qualities, All-knowing Wisdom, the nature of phenomena, the abiding of phenomena, the position of phenomena, the nature of phenomena, ultimate reality, the inconceivable nature, up to Omniscient Wisdom.
Good men and good women think: The Buddha’s relics are the abode of the great loving-kindness and great compassion of Omniscient Wisdom; they are the abode of all virtues that completely cut off all bonds and habitual tendencies; they practice the equal Dharma without error; they are the place where the Buddhas abide in constant renunciation and the virtues of the Buddhas. Therefore, the relics are respected and offerings are made to them.
O World-Honored One! The relics are the abode of the precious virtues of the Pāramitās; they are the abode of the Pāramitā that is neither impure nor pure; they are the abode of the Pāramitā that is neither born nor destroyed; they are the abode of the Pāramitā that neither enters nor exits; they are the abode of the Pāramitā that neither increases nor decreases; they are the abode of the Pāramitā of neither coming, going, nor abiding.
The Buddha’s relics are the abode of the Pāramitā of the characteristics of all phenomena. Because they have been cultivated and perfumed by the Pāramitā of the characteristics of phenomena, the relics are respected and offerings are made to them.
O World-Honored One! Even if the relics filled the entire great trichiliocosm. Suppose the Buddha’s relics filling countless numbers of worlds as numerous as the sands of the Ganges were made one portion, and someone who copied the Prajñāpāramitā was made another portion. Of these two portions, I would choose the portion of Prajñāpāramitā.
Why? Because from this Prajñāpāramitā arise the relics of all Buddhas, and because the relics have been cultivated through this Prajñāpāramitā, they receive offerings.
O World-Honored One! If any good man or good woman makes offerings to, respects, honors, and praises the relics, they will receive limitless meritorious rewards, enjoy blessings and happiness among humans and in the heavens, and ultimately, because of these causes and conditions of merit, they will end suffering.
If any good man or good woman upholds, recites, explains, and remembers this Prajñāpāramitā, they will become fully endowed with Dhyāna-pāramitā up to Dāna-pāramitā; they will become fully endowed with the Four Foundations of Mindfulness up to the Eighteen Unshared Buddha Qualities; they will surpass the levels of Śrāvakas and Pratyekabuddhas and abide in the stage of the Bodhisattva.
Having abided in the stage of the Bodhisattva, they will obtain the supernatural powers of a Bodhisattva and travel from one Buddha land to another.
This Bodhisattva takes birth for the sake of sentient beings. According to what sentient beings should be guided to accomplish, this Bodhisattva may appear as a Wheel-Turning Sage King, or as a Kṣatriya or Brāhmaṇa, in order to help sentient beings attain accomplishment.
O World-Honored One! It is not because of contempt or disrespect that I do not take the relics, because any good man or good woman who makes offerings to the Prajñāpāramitā is precisely making offerings to the relics.
O World-Honored One! Someone who wishes to see the Dharma body and form bodies of the Buddhas currently existing in infinite and innumerable worlds throughout the ten directions must hear the Prajñāpāramitā, uphold it, recite it, remember it, and teach it to others. Such a good man or good woman will see the Dharma bodies and form bodies of the Buddhas currently existing in infinite and innumerable worlds throughout the ten directions.
Good men and good women who practice Prajñāpāramitā should also use the characteristics of phenomena to cultivate the Buddha-remembrance Samādhi.
Any good man or good woman who wishes to see the Buddhas currently existing must uphold this Prajñāpāramitā until they remember it.
O World-Honored One! There are two kinds of characteristics of phenomena: the characteristics of conditioned phenomena and the characteristics of unconditioned phenomena.
What are called the characteristics of conditioned phenomena? They are precisely the wisdom within inner emptiness up to the wisdom within the emptiness of the nonexistent and existent; the wisdom within the Four Foundations of Mindfulness up to the wisdom within the Eighteen Unshared Buddha Qualities; the wisdom within wholesome phenomena, unwholesome phenomena, phenomena with outflows, phenomena without outflows, worldly phenomena, and supramundane phenomena. These are the characteristics of conditioned phenomena.
What are called the characteristics of unconditioned phenomena? They are precisely the self-nature of phenomena. This self-nature neither arises nor ceases, neither abides nor changes, is neither defiled nor pure, neither increases nor decreases. What is called the self-nature of phenomena? The lack of true existence of the nature of phenomena is the self-nature of phenomena. This is called the characteristics of unconditioned phenomena.
The Buddha said:
That is correct, Kāśika! The Buddhas of the past attained Unsurpassed Perfect Enlightenment through Prajñāpāramitā. The disciples of the Buddhas of the past also attained the path of Stream-entry up to the path of Arhatship and the path of Pratyekabuddhas through Prajñāpāramitā.
The future Buddhas, present Buddhas, and their disciples are likewise the same.
Why? Because this Prajñāpāramitā extensively explains the meaning of the three vehicles. Because it is a Dharma without characteristics. Because it is a Dharma that neither arises nor ceases. Because it is a Dharma that is neither defiled nor pure. Because it is a Dharma that is neither made nor produced. Because it is a Dharma that neither enters nor exits, neither increases nor decreases, neither takes nor abandons. Since it is a conventional Dharma, it is not ultimate meaning.
Why? Because this Prajñāpāramitā is neither this nor that, neither high nor low, neither equal nor unequal, neither characterized nor without characteristics, neither worldly nor supramundane, neither with outflows nor without outflows, neither conditioned nor unconditioned, neither wholesome nor unwholesome, neither past, future, nor present.
Kāśika! Prajñāpāramitā neither takes the Dharma of Śrāvakas and Pratyekabuddhas, nor does it abandon the Dharma of ordinary beings.
The Lord of Heaven said:
O World-Honored One! The great Bodhisattva who practices Prajñāpāramitā clearly knows the minds of all sentient beings, yet sentient beings do not truly exist, up to the point that there is no truly existing knower or seer.
This great Bodhisattva does not truly have form, feeling, perception, formations, or consciousness; does not truly obtain the eye up to the mind; does not obtain forms up to phenomena; does not truly obtain the feelings arising from eye-contact as a condition up to the feelings arising from mind-contact as a condition; does not obtain the Four Foundations of Mindfulness up to the Unshared Buddha Qualities; does not obtain Unsurpassed Perfect Enlightenment; does not truly obtain the Buddha Dharma; does not truly obtain the Buddha.
Why? Because Prajñāpāramitā does not appear for the purpose of obtaining phenomena.
Why? Because the nature of Prajñāpāramitā is without true existence and has nothing belonging to itself. The lack of true existence of phenomena is also without true existence.
The Buddha said:
That is correct, Kāśika! As you have said, the great Bodhisattva constantly practices Prajñāpāramitā. Even Unsurpassed Perfect Enlightenment does not truly exist, much less the Bodhisattva and the Dharma of the Bodhisattva.
The Lord of Heaven said:
O World-Honored One! Is it that the great Bodhisattva only practices Prajñāpāramitā and does not practice the other Pāramitās?
The Buddha said:
Hey Kāśika! The Great Bodhisattva practices all six pāramitās, because they do not truly exist.
When practicing the Dāna pāramitā, one does not see the giver, does not see the receiver, and does not see the material being given.
When practicing the Śīla pāramitā, one does not see the precepts, does not see the person observing the precepts, and does not see the person violating the precepts.
And so on, when practicing the Prajñā pāramitā, one does not see wisdom, does not see the wise person, and does not see the person without wisdom.
Hey Kāśika! When the Great Bodhisattva practices giving, it is the Prajñā pāramitā itself that serves as the wise guide for giving; therefore, the Dāna pāramitā is perfected.
When the Great Bodhisattva practices moral discipline, it is the Prajñā pāramitā itself that serves as the wise guide for moral discipline; therefore, the Śīla pāramitā is perfected.
When the Great Bodhisattva practices patience, it is the Prajñā pāramitā itself that serves as the wise guide for patience; therefore, the Kṣānti pāramitā is perfected.
When the Great Bodhisattva practices diligence, it is the Prajñā pāramitā itself that serves as the wise guide for diligence; therefore, the Vīrya pāramitā is perfected.
When the Great Bodhisattva practices Dhyāna, it is the Prajñā pāramitā itself that serves as the wise guide for Dhyāna; therefore, the Samādhi pāramitā is perfected.
When the Great Bodhisattva contemplates all phenomena, it is the Prajñā pāramitā itself that serves as the wise guide for contemplative wisdom; therefore, the Prajñā pāramitā is perfected.
Because all phenomena, from form up to Omniscient Wisdom, do not truly exist.
Hey Kāśika! It is like the Jambu tree: its leaves, flowers, fruits, and colors are many and different, but the shade of the tree is not different.
The pāramitās entering into the Prajñā pāramitā, up to Omniscience, are likewise not different, because they do not truly exist.
The Lord of Heaven said to the Buddha:
“World-Honored One! The Prajñā pāramitā accomplishes vast merit, accomplishes all merit; the Prajñā pāramitā accomplishes immeasurable merit, accomplishes boundless merit, accomplishes unequaled merit.
World-Honored One! If there is a virtuous man or virtuous woman who copies this Prajñā pāramitā scripture, respectfully reveres it, makes offerings to it, honors it, praises it, and furthermore remembers it according to the teachings of the Prajñā pāramitā scripture.
And if there is another virtuous man or virtuous woman who copies this Prajñā pāramitā scripture and then gives it to others. World-Honored One! Which of these two people obtains greater merit?”
The Buddha taught:
“Hey Kāśika! Now I ask you in return; answer according to what you think.
If there is one person who makes offerings to, respectfully reveres, honors, and praises the relics of all Buddhas, and another person who divides the relics into pieces as small as mustard seeds and gives them to others to make offerings, who obtains greater merit?”
The Lord of Heaven replied:
“World-Honored One! As I have heard the meaning of the Dharma taught by the Buddha: the person who personally makes offerings to the Buddha’s relics, if there is another person who divides the relics into pieces as small as mustard seeds and gives them to others to make offerings, that person obtains very great merit.
Seeing that this merit benefits sentient beings, the Buddha entered the Vajra Samādhi and caused his Vajra body to break apart into relics.
Why is this so? Because after the Buddha enters nirvāṇa, a person who makes offerings to the Buddha’s relics, even if they are as small as mustard seeds, will obtain boundless merit until all suffering is extinguished.”
The Buddha said:
“Indeed, Kāśika! If a virtuous man or virtuous woman copies the Prajñā pāramitā scripture, makes offerings to it, and respectfully reveres it. And if another person copies the Prajñā pāramitā scripture and gives it to others to study, that virtuous man or virtuous woman obtains much greater merit.
If there is a virtuous man or virtuous woman who, in accordance with the meaning of the Prajñā pāramitā, explains it to others so that they gain understanding, this person’s merit surpasses that of the previous person.
Those who listen to the Prajñā pāramitā should regard this person as the Buddha. They should also regard this person as one who possesses supreme pure conduct.
Why is this so? Because one should know that the Prajñā pāramitā itself is the Buddha; the Prajñā pāramitā is not different from the Buddha, and the Buddha is not different from the Prajñā pāramitā.
All Buddhas of the past, future, and present have attained Anuttara-samyak-saṃbodhi by learning from the Prajñā pāramitā.
The person of supreme pure conduct, namely the irreversible Great Bodhisattva, also attains Anuttara-samyak-saṃbodhi through learning the Prajñā pāramitā.
The Śrāvakas learn this Prajñā pāramitā and attain the path of Arhatship.
Those seeking the path of the Pratyekabuddha learn this Prajñā pāramitā and attain the path of the Pratyekabuddha.
The Bodhisattvas learn the Prajñā pāramitā and ascend to the stages of the Bodhisattva path.
Hey Kāśika! Therefore, virtuous men and virtuous women who wish to respectfully revere and make offerings to the Buddhas of the present should make offerings to the Prajñā pāramitā.
Seeing this benefit, when I had newly attained Anuttara-samyak-saṃbodhi, I thought: Is there anyone worthy of receiving offerings, reverence, honor, praise, and reliance?
Hey Kāśika! Throughout all the worlds, among the ranks of devas, Māras, Brahmās, or among śramaṇas and brāhmaṇas, I saw no one equal to the Buddha, much less anyone superior.
I then thought: The Dharma that I have attained caused me myself to become a Buddha. I shall make offerings to, respectfully revere, honor, praise, and rely upon this Dharma, and abide according to this Dharma.
What is this Dharma? It is precisely the Prajñā pāramitā.
Hey Kāśika! Even the Buddha himself makes offerings to, respectfully reveres, honors, praises, and relies upon the Prajñā pāramitā. How much more should virtuous men and virtuous women who wish to attain Anuttara-samyak-saṃbodhi fail to make offerings to, respectfully revere, honor, and praise the Prajñā pāramitā? Why is this so? Because from the Prajñā pāramitā the Great Bodhisattvas arise. From the Great Bodhisattvas, the Buddhas arise.
Hey Kāśika! Therefore, virtuous men and virtuous women who seek either the Buddha path, the Pratyekabuddha path, or the Śrāvaka path must all respectfully revere, honor, and praise the Prajñā pāramitā, making offerings of flowers, incense, necklaces, and ornaments, up to banners and canopies.
Chapter 38: THE GIFT OF DHARMA
The Buddha addressed Śakra, Lord of Heaven:
Hey Kāśika! If there are virtuous men or virtuous women who teach people in the land of Jambudvīpa to practice the ten wholesome deeds, would that person receive much merit?
Śakra, the Lord of Heaven, said:
“Venerable World-Honored One! This person would receive very much merit.”
The Buddha taught:
“Hey Kāśika! It still would not equal the merit of a person who copies, upholds, and receives the Prajñāpāramitā Sūtra, then gives it to others and encourages them to read, recite, and explain it. Why? Because within the Prajñāpāramitā there is an extensive explanation of all undefiled dharmas. From this, virtuous men and virtuous women who cultivate, have cultivated, will cultivate, and are cultivating these teachings, who have attained, will attain, and are attaining the right position, attain, will attain, and are attaining the fruit of Stream-entry, up to the fruit of Arhatship. Those seeking the path of the Pratyekabuddha are the same way.
The great Bodhisattvas seeking Anuttara-samyak-saṃbodhi, who have entered, will enter, and are entering the position of the true Dharma, have attained, will attain, and are attaining Anuttara-samyak-saṃbodhi.
Hey Kāśika! What are called undefiled dharmas?
They are the four Foundations of Mindfulness up to the eighteen uncommon dharmas.
Any virtuous man or virtuous woman who studies these teachings has attained, will attain, and is attaining Anuttara-samyak-saṃbodhi.
Hey Kāśika! If there is a virtuous man or virtuous woman who teaches one person to attain the fruit of Stream-entry, this person receives more merit than teaching all the people in one Jambudvīpa to practice the ten wholesome deeds.
Why? Because teaching people in one Jambudvīpa to practice the ten wholesome deeds does not allow them to completely escape the suffering of the three evil destinies.
But teaching one person to attain the fruit of Stream-entry allows that person to completely escape the sufferings of hell, hungry ghosts, and animals.
Up to the fruit of Arhatship and the path of the Pratyekabuddha, it is the same.
Hey Kāśika! If a virtuous man or virtuous woman teaches the people in one Jambudvīpa to attain the fruits of Stream-entry, Once-returning, Non-returning, Arhatship, and Pratyekabuddhahood, it still would not equal teaching one person to attain Anuttara-samyak-saṃbodhi, which brings very much merit.
Why? Because through the causes and conditions of the Bodhisattva arise those of Stream-entry up to Pratyekabuddhahood; through the causes and conditions of the Bodhisattva arise all Buddhas.
Hey Kāśika! Therefore, one should know that a virtuous man or virtuous woman who copies the Prajñāpāramitā Sūtra and gives it to others to read, recite, and explain receives very much merit.
Why? Because within this Prajñāpāramitā there is an extensive explanation of wholesome dharmas. By studying these wholesome dharmas, one is born among the great families of the human realm and among the heavenly beings of the various heavens, up to the Heaven of Neither Perception nor Non-Perception.
By studying these wholesome dharmas, there arise the four Foundations of Mindfulness up to Omniscient Wisdom; there are Stream-enterers up to Pratyekabuddhas; there are Buddhas.
Furthermore, Kāśika! Regardless of whether it is teaching the people of one Jambudvīpa, if there is a virtuous man or virtuous woman who teaches all beings in the four continents to practice the ten wholesome deeds, it still would not equal the person who copies the Prajñāpāramitā Sūtra and gives it to others to read, recite, and explain, who receives very much merit. The other matters are as stated above.
Regardless of the four continents, if there is a virtuous man or virtuous woman who teaches all beings in a small thousand-world system, middle thousand-world system, great thousand-world system, and even all beings throughout as many worlds as the sands of the Ganges River to practice the ten wholesome deeds, it still would not equal the person who copies the Prajñāpāramitā Sūtra and gives it to others to read, recite, and explain, who receives very much merit. The other matters are as stated above.
Furthermore, Kāśika! There is someone who teaches the beings in one Jambudvīpa so that they become firmly established in the four Dhyanas, the four immeasurable minds, the four formless concentrations, and the five supernatural powers. Would this person receive much merit?”
Śakra, the Lord of Heaven, said:
“Venerable World-Honored One! This person would receive very much merit!”
The Buddha taught:
“It still would not equal that virtuous man or virtuous woman who writes and copies the Prajñāpāramitā Sūtra and gives it to others to read, recite, and explain, who receives very much merit.
Why? Because within the Prajñāpāramitā there is an extensive explanation of wholesome dharmas. The other matters are as stated above. Even teaching all beings throughout the countless worlds in the ten directions to practice the ten wholesome deeds, the comparison of merits and virtues is the same.
Furthermore, Kāśika! If there is a virtuous man or virtuous woman who upholds, reads, recites, explains, and remembers the Prajñāpāramitā, this person receives more merit than one who teaches all beings in Jambudvīpa to practice the ten wholesome deeds and establishes them in the four Dhyanas, the four immeasurable minds, the four formless concentrations, and the five supernatural powers.
The person who upholds, draws near to, and even remembers the Prajñāpāramitā does so neither through duality nor through non-duality.
Upholding, drawing near to, and even remembering the Dhyāna-pāramitā, Vīrya-pāramitā, Kṣānti-pāramitā, Śīla-pāramitā, and Dāna-pāramitā are not done through duality, nor through non-duality.
For the sake of Anuttara-samyak-saṃbodhi, one remembers inner emptiness up to Omniscient Wisdom, neither through the dharma of duality nor through the dharma of non-duality.
Furthermore, Kāśika! If there is a virtuous man or virtuous woman who, through many causes and conditions, explains the meaning of the Prajñāpāramitā for others, analyzes and reveals it so that they gain understanding.
What is the meaning of the Prajñāpāramitā? The meaning of the Prajñāpāramitā is:
One should not contemplate through the two marks; one should not contemplate through the mark of non-duality; it is not the mark of existence, nor the mark of non-existence; it does not enter, does not depart; does not increase, does not decrease; is not defiled, is not pure; does not arise, does not cease; does not grasp, does not relinquish; does not abide, is not non-abiding; is not real, is not false; is not united, is not scattered; is not attached, is not non-attached; is not a cause, is not without cause; is not a dharma, is not not-a-dharma; is not suchness, is not non-suchness; is not ultimate reality, is not non-ultimate reality.
A virtuous man or virtuous woman who, through many causes and conditions, explains, reveals, and distinguishes this meaning of the Prajñāpāramitā so that others gain understanding receives very much merit and virtue, more than one who personally upholds, reads, recites, and even remembers it.
Furthermore, Kāśika! A virtuous man or virtuous woman who personally upholds, reads, recites, and remembers the Prajñāpāramitā, and also uses many causes and conditions to explain, distinguish, and reveal it to others so they gain understanding, receives very many merits and virtues.
Śakra said to the Buddha:
“Venerable World-Honored One! Should this virtuous man or virtuous woman explain, reveal, and distinguish the meaning of the Prajñāpāramitā in this way, causing others to gain understanding?”
The Buddha taught:
“That is correct, Kāśika! A virtuous man or virtuous woman who explains, reveals, and distinguishes the meaning of the Prajñāpāramitā in this way, helping others gain understanding, obtains immeasurable, boundless, and countless merits.
If there is someone who makes offerings to immeasurable and countless Buddhas in the ten directions, throughout their entire life following whatever is needed, respectfully honoring, praising, and making offerings of flowers, incense, banners, canopies, and so forth.
If there is someone who, through many causes and conditions, broadly explains the meaning of the Prajñāpāramitā, reveals it, and distinguishes its meaning so that others gain understanding, that person receives very much merit and virtue. Why? Because the Buddhas of the past, future, and present learned from this Prajñāpāramitā and have attained, will attain, and are attaining Anuttara-samyak-saṃbodhi.
Furthermore, Kāśika! If a virtuous man or virtuous woman practices the Dāna-pāramitā for immeasurable, boundless, and countless kalpas, it still would not equal the very great merit of a virtuous man or virtuous woman who explains the meaning of the Prajñāpāramitā, reveals it, and distinguishes it for others so they gain understanding.
Why? Because there is no grasping.
What is called having grasping?
Kāśika! If a great Bodhisattva gives with grasping, when giving, seeing there is a giver, a receiver, and an object to give, this is called attaining Dāna but not attaining Pāramitā.
When observing precepts, thinking, ‘I observe the precepts; this is the precept,’ this is called attaining Śīla but not attaining Pāramitā.
When practicing patience, thinking, ‘I practice patience; I practice patience because of that person,’ this is called attaining Kṣānti but not attaining Pāramitā.
When practicing diligence, thinking, ‘I am diligent; I diligently strive because of that matter,’ this is called attaining Vīrya but not attaining Pāramitā.
When cultivating meditation, thinking, ‘I cultivate meditation; the practice being cultivated is meditation,’ this is called attaining Dhyāna but not attaining Pāramitā.
When cultivating wisdom, thinking, ‘I cultivate wisdom; the practice being cultivated is wisdom,’ this is called attaining Prajñā but not attaining Pāramitā.
A virtuous man or virtuous woman who practices in this way does not attain the complete perfection of the Dāna-pāramitā, and likewise does not attain the complete perfection of the Prajñā-pāramitā.”
Śakra Deva said:
“Revered World-Honored One! How does a Great Bodhisattva cultivate in order to attain the perfection of Giving, up to attaining the perfection of Prajñā-pāramitā?”
The Buddha taught:
“O Kāśika! When giving, the Great Bodhisattva does not perceive a giver, does not perceive a receiver, and does not perceive the thing being given. Such a person attains the perfection of Giving.
Until the cultivation of wisdom, the Great Bodhisattva does not perceive wisdom, does not perceive that wisdom is being cultivated; such a person attains the perfection of Prajñā-pāramitā.
Any virtuous man or virtuous woman who practices Prajñā-pāramitā in this way should explain the meaning of Prajñā-pāramitā to others, reveal it, and distinguish it so that they may understand. The other five perfections are also the same.
Why is this so? Because in the future there will be people who wish to teach Prajñā-pāramitā but will only teach something resembling Prajñā-pāramitā.
There will be virtuous men and virtuous women who arouse the mind of Anuttara-samyak-saṃbodhi, and because they hear this imitation of Prajñā-pāramitā, they will lose the correct path.
Therefore, the Great Bodhisattva must explain the complete meaning of Prajñā-pāramitā to such people, reveal it, distinguish it, and enable them to understand.”
Śakra, Lord of the Devas, said:
“Revered World-Honored One! What is imitation of Prajñā-pāramitā?”
The Buddha taught:
“There are virtuous men and virtuous women who say that there is an attainable Prajñā-pāramitā; this is imitation of Prajñā-pāramitā.”
Śakra said:
“What does it mean that virtuous men and virtuous women say there is an attainable Prajñā-pāramitā, and this is imitation of Prajñā-pāramitā?”
The Buddha said:
“Virtuous men and virtuous women say that form is impermanent, and that feeling, perception, formations, and consciousness are impermanent; practicing in this way is practicing Prajñā-pāramitā. A practitioner who seeks form as impermanent, seeks feeling, perception, formations, and consciousness as impermanent—this is practicing imitation of Prajñā-pāramitā.
Saying that the eye is impermanent, up to the mind is impermanent; saying that forms are impermanent, up to dharmas are impermanent; saying that the eye element, form element, and eye-consciousness element are impermanent, up to the mind element, dharma element, and mind-consciousness element are impermanent; saying that the earth element is impermanent, up to the consciousness element is impermanent; saying that eye-contact is impermanent, up to mind-contact is impermanent; saying that the feelings arising from eye-contact as condition are impermanent, up to the feelings arising from mind-contact as condition are impermanent.
Just as speaking of impermanence is so, speaking of suffering and speaking of non-self are also the same.
When a practitioner practices the perfection of Giving, if they speak of form up to the feelings arising from mind-contact as condition as impermanent, suffering, and non-self, and if they practice in this way, then this is practicing Prajñā-pāramitā.
Just as when practicing the perfection of Giving, so too when practicing the perfection of Precepts up to the perfection of Prajñā, when practicing the four dhyānas up to the four formless concentrations, and when practicing the four foundations of mindfulness up to All-Knowledge, if one speaks of impermanence, suffering, and non-self, and practices in this way, then this is practicing Prajñā-pāramitā.
O Kāśika! The above is called imitation of Prajñā-pāramitā.
Furthermore, Kāśika! In the future there will be virtuous men and virtuous women who speak imitation of Prajñā-pāramitā, saying: ‘Those who practice Prajñā-pāramitā, when practicing Prajñā-pāramitā, will attain the First Stage up to the Tenth Stage.’ They will say the same regarding dhyāna up to the perfection of Giving.
Those who hear explanations such as these and use this attainable imitation, using general characteristics to cultivate Prajñā-pāramitā, are said to have imitation of Prajñā-pāramitā.
Furthermore, Kāśika! Virtuous men and virtuous women who wish to teach Prajñā-pāramitā and say: ‘Those who practice Prajñā-pāramitā will surpass the Śrāvakas and Pratyekabuddhas,’ are speaking imitation of Prajñā-pāramitā.
Furthermore, Kāśika! Virtuous men and virtuous women, seeking the Buddha path, explain: ‘After you practice Prajñā-pāramitā, you will enter the position of a Bodhisattva and attain the Dharma of Non-arising Forbearance. Having attained the Dharma of Non-arising Forbearance, you will abide in the supernatural powers of a Bodhisattva, going from one Buddha-land to another, making offerings to, honoring, respecting, and praising all Buddhas.’ This is explaining imitation of Prajñā-pāramitā.
Furthermore, Kāśika! Seeking the Buddha path, virtuous men and virtuous women explain: ‘Those who study this Prajñā-pāramitā, uphold it, recite it, and remember it will attain immeasurable, boundless, countless merits.’ This is called speaking imitation of Prajñā-pāramitā.
Furthermore, Kāśika! Seeking the Buddha path, virtuous men and virtuous women say: ‘Just as all the wholesome roots and merits of the Buddhas of the past, future, and present, from the moment they first aroused the mind until they became Buddhas, were all dedicated toward Anuttara-samyak-saṃbodhi.’ This is explaining imitation of Prajñā-pāramitā.”
Śakra said:
“Revered World-Honored One! Why do virtuous men and virtuous women, while seeking the Buddha path, not speak imitation of Prajñā-pāramitā?”
The Buddha taught:
“O Kāśika! If virtuous men and virtuous women, seeking the Buddha path, explain Prajñā-pāramitā in this way:
‘O virtuous one! When you cultivate Prajñā-pāramitā, do not contemplate form as impermanent. Why? Because form, the nature of form, is empty. That nature of form is not a dharma; if it is not a dharma, then it is called Prajñā-pāramitā.
Within Prajñā-pāramitā, form is neither permanent nor impermanent. Why? Because within Prajñā-pāramitā, form itself is not truly existent; how much less so permanence and impermanence.’
Explaining feeling, perception, formations, and consciousness is also the same. Explaining in this way is called not speaking imitation of Prajñā-pāramitā.
Furthermore, Kāśika! Seeking the Buddha path, virtuous men and virtuous women say:
‘You who practice Prajñā-pāramitā should neither pass through nor remain in regard to all dharmas. Why? Because within Prajñā-pāramitā, there is no dharma that can pass through or remain. This is because the self-nature of all dharmas is empty. The self-nature that is empty is not a dharma; if it is not a dharma, then it is precisely Prajñā-pāramitā.
Within Prajñā-pāramitā, there is no dharma that can enter, exit, arise, or cease.’
Explaining in this way is called not speaking imitation of Prajñā-pāramitā. Extensively explaining in this way, contrary to imitation, is called not speaking imitation of Prajñā-pāramitā.
O Kāśika! Virtuous men and virtuous women should explain the meaning of Prajñā-pāramitā in this way. If they explain the meaning of Prajñā-pāramitā in this way, then they will obtain greater merit than before.
O Kāśika! If there is someone who teaches all sentient beings in Jambudvīpa, in the four continents, in a small thousand world-system, in a middle thousand world-system, in a great thousand world-system, and even teaches all sentient beings in the Ganges-sands of Buddha lands throughout the ten directions, causing them all to attain the fruit of Stream-entry, the fruit of Once-returning, the fruit of Non-returning, the fruit of Arhatship, and the fruit of Pratyekabuddhahood, what do you think? Would this person’s merit be great?”
Śakra replied:
Venerable World-Honored One! This person has accumulated very great merit. The Buddha taught:
It is still not equal to a virtuous man or virtuous woman who, through many causes and conditions, explains, reveals, and distinguishes the meaning of this Prajñāpāramitā for others so that they may understand it. Telling them: “You should come and receive this Prajñāpāramitā, diligently read it, diligently recite it, explain it, remember it, and practice exactly as it is taught in this Prajñāpāramitā.” Why is this so? Because from Prajñāpāramitā arise the Stream-enterer up to the path of the Pratyekabuddha.
Furthermore, Kāśika, if a virtuous man or virtuous woman teaches and transforms sentient beings throughout one Jambudvīpa, or even teaches and transforms sentient beings throughout the Ganges-sands of Buddha realms in the ten directions, causing them to arouse the mind of Bodhi, and even helping them remain irreversible, although they would receive extremely great merit, it still would not equal that of a person who explains the Prajñāpāramitā to others, using all manner of causes and conditions to reveal and distinguish it so that they understand, and instructs them to practice according to the teachings of the Prajñāpāramitā, thereby attaining Omniscience, the Dharma of Omniscience, and Anuttara-samyak-saṃbodhi.
Why is this so? Because from Prajñāpāramitā arise the newly initiated Great Bodhisattvas, up to the Great Bodhisattvas who have reached the stage of non-retrogression.
Furthermore, Kāśika, if the sentient beings in one Jambudvīpa, or even in the Ganges-sands of worlds in the ten directions, arouse the aspiration for Anuttara-samyak-saṃbodhi, and if there is a virtuous man or virtuous woman who, for their sake, extensively explains the meaning of the Prajñāpāramitā and reveals and distinguishes it so that they gain understanding.
If there is someone who, for the sake of one irreversible Bodhisattva, explains the Prajñāpāramitā and reveals and distinguishes it so that this Bodhisattva gains understanding, then this person receives extremely great merit.
Furthermore, Kāśika, if all sentient beings in one Jambudvīpa, or even throughout the Ganges-sands of worlds in the ten directions, have all attained non-retrogression, and there is a virtuous man or virtuous woman who explains the meaning of the Prajñāpāramitā to these beings, among them, if there is one Bodhisattva who wishes to quickly realize Anuttara-samyak-saṃbodhi, then if someone explains the meaning of the Prajñāpāramitā to this Bodhisattva, that person gains even greater merit.
The Lord of Heaven said:
Venerable World-Honored One! When a Great Bodhisattva comes ever closer to Anuttara-samyak-saṃbodhi, one should all the more teach and encourage them to practice the six pāramitās, to practice inner emptiness up to the emptiness of the non-existence of existence, the four foundations of mindfulness up to the eighteen exclusive qualities. One should also make offerings of robes, bedding, food and drink, medicines, and whatever else is needed according to circumstances.
A virtuous man or virtuous woman who makes offerings to this Great Bodhisattva through the gift of Dharma and the gift of material support gains merit surpassing all the previous merits, because this Great Bodhisattva will quickly attain Anuttara-samyak-saṃbodhi.
Subhūti said:
Excellent, excellent! Kāśika! You, for the sake of the disciples of the Noble Ones, comfort the Great Bodhisattvas who seek Anuttara-samyak-saṃbodhi, and therefore provide benefit through the gift of Dharma and the gift of material support. This is indeed as it should be.
Why is this so? Because from the Bodhisattvas arise the Buddhas and the Noble Assembly.
If a Bodhisattva does not arouse the aspiration for Anuttara-samyak-saṃbodhi, then this Bodhisattva cannot learn the six pāramitās up to the eighteen exclusive qualities, and cannot attain Anuttara-samyak-saṃbodhi.
If one cannot attain Anuttara-samyak-saṃbodhi, then there will be no Śrāvaka and no Pratyekabuddha.
Kāśika! Therefore, the Great Bodhisattvas learn the six pāramitās up to the eighteen exclusive qualities.
By learning the six pāramitās up to the eighteen exclusive qualities, they attain Anuttara-samyak-saṃbodhi.
Because of attaining Anuttara-samyak-saṃbodhi, the three evil destinies—hell beings, hungry ghosts, and animals—are extinguished. In the world there appear noble and eminent families; there appear the heavens, from the Heaven of the Four Heavenly Kings up to the Heaven of Neither Perception nor Non-Perception; there appear generosity pāramitā up to Prajñāpāramitā; there appear inner emptiness up to the emptiness of the non-existence of existence; there appear the four foundations of mindfulness up to the eighteen exclusive qualities; and the Śrāvaka vehicle, the Pratyekabuddha vehicle, and the Buddha vehicle all appear in the world.