BUDDHA SPEAKS PRAJÑĀ PĀRAMITĀ SŪTRA TO KING PRASENAJIT
Chinese translation: Tang Dynasty? [Correction: Yao Qin Dynasty], Tripitaka Master Kumārajīva
VOLUME ONE
Chapter 1: INTRODUCTION
Thus have I heard:
At one time, the Buddha dwelt on Vulture Peak Mountain in the city of Rājagṛha, together with eight hundred trillion great assemblies of Bhikshus, both those in training and those beyond training, all of whom were Arhats, possessing conditioned merit and unconditioned merit. They possessed the ten wisdoms of those beyond training, the eight wisdoms of those in training, the six wisdoms of those in training, the three wholesome roots, the sixteen states of mental practice, contemplation of the false and real nature of phenomena, contemplation of the false and real nature of the recipient, contemplation of the false and real nature of names, contemplation of the three doors of emptiness, the Four Truths, the Twelve Causes and Conditions, and immeasurable merits—all were accomplished. There were also eight hundred trillion great Pratyekabuddhas, who contemplated that phenomena are neither interrupted nor eternal, and who had perfected contemplation of the Four Truths and the Twelve Causes and Conditions.
There were also nine hundred trillion great Bodhisattvas, all of whom were Arhats, fully endowed with the merit of true wisdom and skillful means wisdom, practicing according to the Mahāyāna, possessing the four eyes, the five supernatural powers, the three kinds of clear knowledge, the ten powers, the four immeasurable minds, the four kinds of eloquence, the four methods of gathering beings, the Vajra-destroying concentration, and all merits were accomplished.
There were also thousands of billions of virtuous ones who upheld the five precepts, all practicing the way of the Arhat, fully possessing the ten grounds, the ten dedications, the five parts of the Dharma body, and immeasurable merits—all were accomplished.
There were also ten thousand female lay practitioners who upheld the five precepts and practiced the way of the Arhat. The ten grounds were all accomplished; the merits that had just arisen, the merits presently arising, the merits already arisen, and the thirty kinds of arising merits were all accomplished.
There were also ten billion lay practitioners at the seventh stage of the wise, fully possessing virtuous conduct, the four foundations of mindfulness, the four right efforts, the four bases of miraculous abilities, the five roots, the five powers, the ten universal entrances, the eight liberations, the three wisdoms, the sixteen aspects of practice, the Four Truths, and the first, second, third, and fourth levels of contemplation. Through contemplation they attained the ninety kinds of patience; all merits were accomplished.
There were also tens of thousands of billions of heavenly beings in the nine Brahma heavens: the three levels of Pure heavens, the three levels of Radiant heavens, and the three levels of Brahma heavens, the Five Joyful Bliss heavens, the Merit of Concentration heavens, the heavens of constant bliss, concentration, and supernatural powers, and the eighteen birth realms of merit—all were accomplished.
There were also countless billions of heavenly sons in the six heavens of the Desire Realm. Through the karmic rewards of the ten wholesome deeds, their supernatural powers and merits were accomplished.
There were also sixteen great kings of great countries, each accompanied by ten thousand, twenty thousand, or even one hundred thousand relatives, who had received the Three Refuges, the Five Precepts, and the pure merit of the Ten Wholesome Deeds, with complete faith and practice.
There were also gods, humans, beings in hell, hungry ghosts, animals, and countless assemblies in the ten directions, without limit. There were also all the pure lands throughout the ten directions, which manifested one hundred billion high seats and transformed into one hundred billion jeweled Mount Sumeru flowers. Each being sat upon one flower seat.
There were also countless Transformation Buddhas, countless Bodhisattvas, Bhikshus, and the eight classes of beings, each sitting upon jeweled lotus flowers. Upon each flower were countless lands; in each land there was a Buddha and great assembly no different from the present one. In every land, Buddhas and great assemblies expounded the Prajñā Pāramitā. The great assemblies and transformed assemblies from other directions, together with the twelve great assemblies within these three realms, all came and sat upon lotus flower seats. That place extended nine hundred and fifty miles wide, and the great assembly sat peacefully.
At that time, on the eighth day of the first month, Śākyamuni Buddha entered a great concentration, contemplated, and then emitted brilliant light illuminating the three realms. From the crown of the Buddha’s head emerged a thousand-petaled lotus flower. That flower rose as high as the Heaven of Neither Perception nor Non-Perception, and its light extended in the same manner throughout countless Buddha lands in other directions.
At that time, the Formless Realm rained down immeasurable fragrant flowers, forming countless flower canopies like wheels, as high as Mount Sumeru, descending like clouds. The eighteen Brahma heavens rained hundreds of kinds of flowers, whose colors transformed. The gods of the Desire Realm scattered flowers like rain, with immeasurable colors. The Buddha calmly sat upon the seat and emitted nine hundred trillion flowers, reaching the Heaven of Neither Perception nor Non-Perception. At that time, the entire world trembled in six ways.
Then all the great assemblies became doubtful and said among themselves:
“The Great Enlightened World-Honored One possesses the four fearlessnesses, the eighteen unshared qualities, and the Five-Eyed Dharma body. Previously, during these twenty-nine years, He has already explained to us the Mahā Prajñā Pāramitā, the Vajra Prajñā Pāramitā, the Heavenly King’s Question on Prajñā Pāramitā, and the Radiant Praise of Prajñā Pāramitā. Today the Tathāgata emits brilliant light everywhere; there must certainly be an extraordinary event!”
Among the sixteen great kings was King Prasenajit, also called Moonlight, of the country of Śrāvastī. He possessed virtuous qualities of the ten grounds, the six pāramitās, the thirty-seven aids to enlightenment, and attained the four kinds of unwavering purity. He governed his country according to the teachings of the Mahāyāna.
The king successively asked eight hundred people, beginning with the layman Treasure Canopy Dharma Purity. He then asked five thousand people such as Subhūti and Śāriputra. He also asked ten thousand people such as Maitreya and Lion’s Roar. No one could answer.
At that time, King Prasenajit used his supernatural power to produce eighty thousand kinds of music. The eighteen Brahma heavenly beings and the Desire Realm gods also produced eighty thousand kinds of music, whose sounds spread throughout the three-thousand-great-thousand worlds and even to countless Buddha lands in the ten directions. Those who had karmic connections came to gather.
In the southern Buddha land, Bodhisattva Dharma Wealth and five hundred trillion great assemblies came to gather. In the east, Bodhisattva Dharma Abiding and nine hundred trillion great assemblies came to gather. In the north, Bodhisattva Empty Space Nature and hundreds of thousands of billions of assemblies came to gather. In the west, Bodhisattva Good Abiding and ten Ganges-river-sands of great assemblies came to gather. All six directions were the same.
All those who came to this assembly together produced immeasurable music, awakening the Tathāgata.
(He) emerged from concentration and sat upon a lotus seat as high as the King Vajra Mountain. The great assembly rejoiced, manifested immeasurable supernatural powers, and then remained in the sky or upon the earth.
—
Chapter 2: CONTEMPLATION OF EMPTINESS
At that time, the Buddha said to the great assembly:
“I know that the sixteen great kings wish to ask about the causes and conditions for protecting and preserving their countries. Now, first, I will explain to the Bodhisattvas the causes and conditions for protecting the Buddha fruit, and the causes and conditions for protecting the practices of the ten grounds. Listen carefully, listen carefully, contemplate skillfully, and practice according to the Dharma!”
At that time, King Prasenajit thought:
“This is a great and auspicious cause.”
The king immediately scattered one hundred billion kinds of multicolored flowers. Those flowers transformed into one hundred billion jeweled canopies covering all the great assemblies.
The king bowed before the Buddha and said:
“World-Honored One! Why do all Bodhisattvas protect the Buddha fruit? Why do they protect the practices of the ten grounds?”
The Buddha said:
“Bodhisattvas teach and transform the four kinds of beings. They contemplate form as such, and feeling, perception, formations, and consciousness as such; beings, self, person, permanence, bliss, self, and purity as such; views, the recipient, the Bodhisattva, the six pāramitās as such; the four methods of gathering beings as such; all practices as such; and the two truths as such.
Therefore, all true holy Dharma is emptiness: it does not come, does not go, is not born, is not destroyed, is identical with the ultimate reality, equal with the Dharma nature, like empty space, without two and without difference.
Therefore, the aggregates, entrances, and realms are without self and have no true characteristics. This is called the Bodhisattva’s practice of transforming beings through Prajñā Pāramitā within the ten grounds.”
The World-Honored One said:
“If all phenomena are like this, when Bodhisattvas protect and teach beings, are they actually teaching beings?”
“Great King! The Dharma nature of form, feeling, perception, formations, consciousness, permanence, bliss, self, and purity does not abide in form, does not abide in non-form, and does not abide in neither form nor non-form. Likewise, feeling, perception, formations, and consciousness do not abide, nor do they not abide.
Why? Because non-form suchness and neither-non-form suchness exist due to conventional truth and the three kinds of provisional designations. Thus beings, the true nature of all beings, Buddhas, the three vehicles, the seven sages, and the eight noble ones are all called ‘seeing.’
The sixty-two views are also called ‘seeing.’
Great King! If one uses names and designations to call it seeing all phenomena, then Buddhas, the three vehicles, and the four kinds of beings are not unable to see all phenomena.”
The World-Honored One said:
“If Prajñā Pāramitā has phenomena and does not not have phenomena, how can the Dharma of the Great Vehicle contemplate it?”
“Great King! The Great Vehicle sees that it is not that there are no phenomena. If phenomena are not that there are no phenomena, this is called the emptiness of non-non-Dharma and the emptiness of Dharma nature.
Form, feeling, perception, formations, consciousness are empty; the twelve entrances are empty; the eighteen realms are empty; the six great elements are empty; the Four Truths are empty; the Twelve Causes and Conditions are empty.
These phenomena are at once arising, at once abiding, at once ceasing; at once existent, at once empty. In every single instant, they are the phenomena of arising, abiding, and ceasing.
Why? Because ninety instants make one thought-moment. Within one thought-moment, a single instant undergoes nine hundred cycles of arising and ceasing. Even form and all phenomena are likewise.”
“Because Prajñā Pāramitā is emptiness, one does not see conditions, does not see truths, and all phenomena are empty: inner emptiness, outer emptiness, inner-and-outer emptiness, conditioned emptiness, unconditioned emptiness, beginningless emptiness, emptiness of nature, emptiness of ultimate meaning, emptiness of Prajñā Pāramitā, emptiness of persons, emptiness of Buddha fruit, emptiness of emptiness, therefore all are empty.
They exist only because phenomena gather together.
Because feeling gathers, there is existence; because names gather, there is existence; because causes gather, there is existence; because fruits gather, there is existence; because the ten practices gather, there is existence; because Buddha fruit gathers, there is existence, up to all beings in the six paths throughout all realms.”
“Good son! If a Bodhisattva sees the phenomena of beings, self, persons, and views, that person practices in the world yet is not of the world. Toward all phenomena there is no movement, no coming, no ceasing, no characteristics, and not no characteristics. Every characteristic is thus.
Buddha, Dharma, and Sangha are also thus.
This is the single thought-moment mind of the First Ground, complete with eighty-four thousand Prajñā Pāramitās. It is called Mahāyāna; its cessation is the Vajra; it is also called Concentration, the Practice of All, as spoken in the Radiant Praise of Prajñā Pāramitā.”
(Continuation)
“Speaking of names and designations: In countless Ganges-river sands of three-thousand-great-thousand worlds, even if one accumulated immeasurable treasures of the seven jewels and gave them to all beings throughout those worlds, allowing them to attain the seven stages of sages and the four fruits, this would still not equal one moment of faith in this sutra.
How much less could it equal explaining one phrase, a phrase that is not a phrase, and is not not a phrase? Therefore Prajñā is not a phrase; a phrase is not Prajñā. Prajñā is also not the Bodhisattva.
Therefore, the ten grounds and the thirty births are empty. Newly arisen, presently arising, and already arisen are not truly existent. The three births within the grounds are empty. They are also not All-Knowledge, and not the Great Vehicle, because they are empty.”
“Great King! If a Bodhisattva sees objects, sees wisdom, sees teaching, and sees receiving, that is not the seeing and knowing of sages. It is the mistaken view and knowledge of ordinary people.
Seeing the three realms is only seeing the names and designations of the karmic rewards of beings.
When the six consciousnesses arise, the immeasurable extreme desires are called the emptiness of the Desire Realm treasury.
When karmic results arise in the Form Realm, it is called the emptiness of the Form Realm treasury.
When karmic results arise in mental factors, it is called the emptiness of the Formless Realm treasury.
Ignorance is the root of the three realms and is also empty. The three grounds and nine births, with ignorance leading the three realms, first gather; apart from this, accumulation and karmic results are empty.
The Vajra Bodhisattva thoroughly understands that the samadhi of exhausting principle, the arising and ceasing of delusion and results, existent results, and causes are empty. Therefore All-Knowledge is also empty, and the cessation of results is empty.
Because it was already empty beforehand, the Buddha’s attainment of the three unconditioned fruits, the cessation through wisdom, the non-cessation through wisdom, emptiness, and the fruit of All-Knowledge are empty.”
“Good son! If there is someone who knows how to cultivate, listen, not listen, speak, and not speak, all are like empty space. Dharma is identical with Dharma nature; hearing is identical with speaking; all phenomena are such.”
“Great King! Because Bodhisattvas cultivate the Dharma of protecting the Buddha fruit in this way, protecting Prajñā Pāramitā is protecting All-Knowledge, the ten powers, the eighteen unshared qualities, the five kinds of eyes, the five parts of the Dharma body, the four immeasurable minds, and all merits and fruits.”
When the Buddha spoke this Dharma, immeasurable gods and humans attained pure Dharma eyes and the stages of Nature and Faith. Hundreds of thousands of people attained Great Emptiness and the great practices of Bodhisattvas.
—
Chapter 3: THE BODHISATTVA’S TEACHING AND TRANSFORMATION
The World-Honored One said:
“World-Honored One! When Bodhisattvas protect the practices of the ten grounds, what practices can they carry out? What practices can teach and transform beings? What characteristics of beings can be taught and transformed?”
The Buddha said:
Great King! The Five Forbearances are the Dharma of Bodhisattvas:
The superior, middle, and inferior levels of the Forbearance of Submission.
The superior, middle, and inferior levels of the Forbearance of Faith.
The superior, middle, and inferior levels of the Forbearance of Accordance.
The superior, middle, and inferior levels of the Non-arising Forbearance.
The superior, middle, and inferior levels of the Quiescent Extinction Forbearance.
All Buddhas and Bodhisattvas cultivate Prajñā pāramitā.
Good sons who have just aroused the mind of faith and reverence: there are as many sentient beings as grains of sand in the Ganges who practice the Dharma of Patience. Toward the Three Jewels they give rise to the ten minds of the lineage of cultivation: the mind of Faith, the mind of Diligence, the mind of Mindfulness, the mind of Wisdom, the mind of Concentration, the mind of Giving, the mind of Precepts, the mind of Protection, the mind of Vows, and the mind of Dedication of Merit. These Bodhisattvas have used a small portion of their own abilities to teach and transform sentient beings, enabling them to surpass the Two Vehicles and all wholesome stages.
All Buddhas and Bodhisattvas nurture these ten minds as seeds of the sages. In succession they give rise to the nature of Dry Wisdom and the nature of the Accumulated Seed, perfecting the ten minds and the four Foundations of Mindfulness: the body is impure, feelings are suffering, the mind is impermanent, and phenomena are without self; the three roots of goodness: Compassion, Giving, and Wisdom; and the three times: the cause-forbearance of the past, the cause-and-effect forbearance of the present, and the fruition-forbearance of the future. This Bodhisattva also teaches and transforms all sentient beings, fully possessing the ability to transcend the deluded thoughts of self, person, views, and sentient beings, and is not destroyed by the inverted delusions of non-Buddhist paths.
Furthermore, there are the Ten Stages of the Nature of the Path, namely: contemplating form, feeling, perception, formations, and consciousness; attaining Precept Forbearance, Knowledge-and-View Forbearance, Concentration Forbearance, Wisdom Forbearance, and Liberation Forbearance; contemplating cause and effect within the three realms; attaining Emptiness Forbearance, the Forbearance of No Wishes, and the Forbearance of No Characteristics; contemplating the true and false aspects of the Two Truths; knowing that all phenomena are impermanent and attaining Impermanence Forbearance. Knowing that all phenomena are empty, one attains Non-arising Forbearance. This is called a Bodhisattva who has perfected the ten firm minds, capable of becoming a Wheel-Turning King, and also capable of teaching and transforming the beings of the four continents, causing all sentient beings to develop roots of goodness.
A Bodhisattva of Faith Forbearance, having completely penetrated the truth, while practicing the path cuts off the afflictive bonds within the three realms. Such a one has the ability to teach and transform sentient beings in hundreds, thousands, and myriads of Buddha realms, manifesting hundreds, thousands, and myriads of bodies complete with immeasurable merits and supernatural powers. Such a one constantly uses eighteen minds as the foundation: the four methods of attraction, the four immeasurable minds, the four vast vows, and the three gates of liberation. A Bodhisattva progressing from the wholesome stages toward Omniscience uses these fifteen minds as the fundamental seeds of all practices.
A Bodhisattva of Accordance Forbearance sees the superior manifestations of phenomena, abandons the afflictive bonds that bind the mind within the three realms, manifests a single body in the Buddha realms of the ten directions, and uses immeasurable, incalculable varieties of supernatural powers to teach and transform sentient beings.
A Bodhisattva of Non-arising Forbearance is also called the Far-reaching Immovable Contemplative Wisdom. Such a one also eliminates the latent habits of the afflictions of form and mind within the three realms and manifests inconceivable, indescribable immeasurable merits and supernatural powers.
Furthermore, the Quiescent Extinction Forbearance: all Buddhas and Bodhisattvas use this forbearance to enter the Vajra Samadhi.
Practicing the inferior forbearance is called a Bodhisattva.
Practicing the superior forbearance is Omniscience.
Together contemplating the Ultimate Truth, one cuts off the accumulated habits of ignorance within the three realms. Penetratingly understanding characteristics is the Vajra. Penetratingly understanding characteristics and non-characteristics is Omniscience. Transcending worldly truth and the Ultimate Truth is practicing the Eleventh Ground of Omniscience. Knowing clearly that it is neither existent nor nonexistent, tranquil, pure, eternally abiding and unchanging, identical with suchness, equal with the nature of Dharma, possessing unconditioned great Compassion, teaching and transforming all sentient beings, and relying on Omniscience to teach and transform all sentient beings within the three realms.
Good son! All sentient beings are bound by afflictions and cannot escape the three realms. All sentient beings undergo the karmic results of the twenty-two faculties and cannot leave the three realms. The Buddhas’ Response Bodies, Transformation Bodies, and Dharma Bodies also do not leave the three realms. Outside the three realms there are no sentient beings; how then could Buddhas teach and transform them? Therefore, I say: outside the three realms there separately exists the treasury of the realm of sentient beings. The teachings outside the path spoken of in the Mahayana scriptures are not words spoken by the seven Buddhas.
Great King! I have often said that all sentient beings who cut off the karmic results of afflictions within the three realms are called Buddhas. Their intrinsically pure nature is called the awakening of the nature of Omniscient Wisdom. The fundamental activity of sentient beings is the practice according to the fundamental activity of Buddhas and Bodhisattvas. Within the Five Forbearances are fully contained the Fourteen Forbearances.
The World-Honored One, how does a Bodhisattva’s pure fundamental activity teach and transform sentient beings?
The Buddha taught:
From this ground onward until the final ground, from one’s own sphere of practice and the Buddha’s sphere of practice, all knowledge and views follow the fundamental activity.
If a Bodhisattva dwells in one hundred Buddha realms and becomes the Four Heavenly Kings in the realm of Jambudvīpa, practicing one hundred Dharma gates and using the equal mind of the Two Truths to teach and transform all sentient beings of the First Ground.
If a Bodhisattva dwells in one thousand Buddha realms and becomes the king of the Trāyastriṃśa Heaven, practicing one thousand Dharma gates and the ten wholesome paths, teaching and transforming all sentient beings of the Second Ground.
If a Bodhisattva dwells in one hundred thousand Buddha realms and becomes the king of the Yāma Heaven, practicing one hundred thousand Dharma gates and attaining the Four Meditations, teaching and transforming sentient beings of the Third Ground.
If a Bodhisattva dwells in one hundred billion Buddha realms and becomes the king of the Tuṣita Heaven, practicing one hundred billion Dharma gates and practicing the factors of the path, teaching and transforming sentient beings of the Fourth Ground.
If a Bodhisattva dwells in one thousand billion Buddha realms and becomes the king of the Nirmāṇarati Heaven, practicing one thousand billion Dharma gates, the Two Truths, the Four Truths, and the Eight Truths, teaching and transforming all sentient beings of the Fifth Ground.
If a Bodhisattva dwells in ten trillion Buddha realms and becomes the king of the Paranirmita-vaśavartin Heaven, practicing ten trillion Dharma gates and the twelve links of dependent origination, using wisdom to teach and transform sentient beings of the Sixth Ground.
If a Bodhisattva dwells in a hundred million billion Buddha realms and becomes the king of the First Dhyāna Heaven, practicing a hundred million billion Dharma gates, using skillful means wisdom and vow wisdom to teach and transform all sentient beings of the Seventh Ground.
If a Bodhisattva dwells in a hundred million fine dust particles of Buddha realms and becomes the Brahma King in the Second Dhyāna Heaven, practicing a hundred million fine dust particle Dharma gates, penetrating skillful means, supernatural powers, and wisdom, teaching and transforming all sentient beings of the Eighth Ground.
If a Bodhisattva dwells in a hundred million billion asaṃkhyeya fine dust particle Buddha realms and becomes the Great Brahma King in the Third Dhyāna Heaven, practicing a hundred million billion asaṃkhyeya fine dust particle Dharma gates, using the four unobstructed wisdoms to teach and transform all sentient beings of the Ninth Ground.
If a Bodhisattva dwells in innumerable Buddha realms beyond description and becomes the Great Pure Heaven King in the Fourth Dhyāna Heaven, becoming the master of the three realms, practicing innumerable Dharma gates beyond description, attaining the Samadhi of the Exhaustion of Principle, sharing the Buddha’s sphere of practice, penetrating the origin of the three realms, and teaching and transforming all sentient beings like the Buddha’s realm. Therefore, the fundamental activity of all Bodhisattvas is pure teaching and transformation. If the Tathāgatas of the ten directions also cultivate this activity, they will advance to the fruition of Omniscience, become kings of the three realms, and teach and transform all immeasurable sentient beings at the Buddha ground.
At that time, hundreds of thousands of billions of beings equal in number to the sands of the Ganges all rose from their seats, scattered immeasurable and inconceivable flowers, burned immeasurable and inconceivable incense, made offerings to the Buddha Śākyamuni and immeasurable great Bodhisattvas, and then with palms joined listened attentively to King Prasenajit speak verses praising the Buddha.
World-Honored One, the Teacher, whose body is Vajra,
Whose mental activity is silent and still, turning the Dharma wheel,
With the eightfold tones to expound the Dharma,
Hundreds of thousands of millions of billions attain the Way.
Devas, humans, and the six realms follow to leave home,
Accomplishing the Bhikshu path and the Bodhisattva practice,
The meritorious virtue of the five patient forbearances, the wondrous Dharma gate,
The fourteen Bodhisattvas all completely understand.
The Three Worthies and the Ten Saints all practice patience,
Only the Buddha fully knows the causes and principles.
The Buddha, Dharma, and Bhikshu—the treasury of the Three Jewels—
Infinite merits and virtues are found here.
Bodhisattvas of the Ten Wholesome Deeds arouse the great mind,
Completely escaping the ocean of samsara in the three realms.
Those of the middle and lower grades of wholesome merit become the Auspicious Scattered Kings,
Those of the highest grade of the Ten Wholesome Deeds become Iron Wheel Kings.
The Ten Abodes Bodhisattvas cultivate the lineage of seeds,
With the Copper Wheel, they teach and transform beings in two continents.
The Ten Practices Bodhisattvas possess the nature of the seed lineage,
With the Silver Wheel, they teach and transform the three worlds.
The Wheel Kings of steadfast virtue follow the path lineage,
The seven treasures shine throughout the four continents.
The holy embryo of subdued patience encompasses thirty stages.
The Ten Faiths, Ten Stops, and Ten Firm Resolute Minds,
All Buddhas of the three times practice within these.
All are born from subdued patience,
All Bodhisattvas practice their original vows.
Therefore, it is difficult to arouse the mind and faith.
If one attains unwavering faith,
Advancing toward the First Ground of non-arising,
Teaching sentient beings to practice Bodhi,
This is called the Bodhisattva’s initial awakening of mind.
The Bodhisattva skillfully awakens throughout the four continents,
Illuminating the two truths and the path of equality.
Transforming sentient beings throughout hundreds of worlds by skillful means,
Only then ascending the One Vehicle path of formlessness.
Entering the principle of Prajna is called Abiding,
Abiding in the arising of virtuous conduct is called Ground.
The first abiding, with one-pointed mind, possesses all virtues,
Toward the supreme truth, the mind remains unmoving.
Bodhisattva Li Da, the King of the Heaven of the Thirty-Three,
Manifests bodies throughout the six realms and a thousand lands.
The third truth, without conditions and without marks,
Without death and without birth, there is no duality.
Bright wisdom without illumination, the King of the Blazing Heaven,
Manifests bodies guiding countless lands.
The patient mind without duality within the three truths,
Appearing as existence and entering emptiness, transforming through birth.
Awakening sentient beings, freeing them from the three realms,
Extinguishing all afflictions within the three realms.
Then contemplating the body and speech of sentient beings,
The foremost Dharma-nature illuminates everywhere.
Radiant wisdom, great and vigorous diligence,
The King of the Tushita Heaven travels through billions of realms.
True wisdom, conditioned by stillness, the path of skillful means,
Attaining non-arising, illuminating emptiness and existence.
Victorious wisdom directly understands the three truths,
The King of the Transformation Bliss Heaven across hundreds of billions of realms.
Clearly observing all as empty, without dual characteristics,
Within uninterrupted existence, transforming the six realms.
The Bodhisattva Dharma Manifest appears in the Transformation Bliss Heaven,
Non-dual and non-illuminating, attaining the principle of emptiness.
The three truths manifest before him, great wisdom shines,
Illuminating thousands of billions of realms and liberating all.
Victorious Dharma manifests the form of no fixed appearance,
The deluded mind sinks and becomes immersed in the three realms.
Without wisdom and stillness, contemplating without conditions,
Again contemplating the mind as empty, with immeasurable rewards.
Attaining the fruit of the First Dhyana, non-arising,
Teaching and transforming sentient beings in countless billions of realms.
Not yet transcending the reward body within one lifetime,
Advancing into the ground of equal contemplation of the Dharma stream.
Only then entering the unconditional Vajra patience,
No longer having a reward body within the three realms.
Contemplating the third meaning, clearly seeing non-duality,
Twenty-one births, with practices of stillness.
Using concentration to subdue desire within the three realms,
The Bodhisattva attains and fully understands.
The Bodhisattva contemplates the King of the Second Dhyana,
Transforming into the Dharma Body of infinite radiance.
Entering hundreds of billions of realms to liberate all.
Illuminating completely the affairs of countless kalpas across the three times.
Contemplating until reaching the very root, all is empty and unreal,
Entering the third truth, eternally silent and still.
The Bodhisattva Wisdom Light enters the Third Dhyana,
Appearing simultaneously through thousands of Ganges-sands of kalpas.
Constantly abiding in the still, unconditioned practice,
In one thought penetrating the treasury of Ganges-sands of Buddhas.
The Bodhisattva Abhisheka King of the Fourth Dhyana,
In billions of Ganges-sand realms liberates sentient beings.
Only then entering Vajra and fully understanding all,
Twenty-nine births have already been completely transcended.
Within the Nirvana patience, contemplating the lower patience,
Just turning toward wondrous enlightenment, eternally silent and still.
The three grades of abhisheka and equal wisdom cultivate,
Cutting off the previous causes and habits of ignorance.
The conditioning of ignorance gives rise to afflictions,
Fully understanding the two truths, extinguishing all.
Perfect wisdom without marks, the king of the three realms,
Thirty lifetimes all become identical with great enlightenment.
The Vajra treasury, silent and unconditioned,
Purifies all rewards, with compassion without limit.
The ultimate truth is eternally peaceful and secure,
Ending all mental nature, only wondrous wisdom remains.
The Three Worthies and Ten Saints abide in karmic reward,
Only the Buddha dwells in the Pure Land.
All sentient beings temporarily dwell in reward,
Ascending to the source of Vajra in the Pure Land.
The three karmas of the Tathagata possess limitless virtue.
Now I, Moonlight, pay homage to the Three Jewels.
The unsurpassed Dharma King, the tree of the world,
Sheltering countless beings with immeasurable light.
His mouth constantly speaks the Dharma with meaning and reason,
His silent mind and wisdom illuminate everywhere.
The lion among humans teaches the assembly,
The great multitude rejoices and scatters jeweled flowers.
Hundreds of billions of myriads of realms all tremble,
Sentient beings receive immeasurable blessings and virtues.
The Buddha speaks the Dharma for the fourteen kings,
Therefore today I briefly praise the Buddha.
At that time, when the great assembly heard King Nguyệt Quang praise the Buddha, the Four Heavenly Kings and those possessing infinite treasury of merits attained great Dharma benefit. At that very seat there were ten billion Ganges sands of Brahma kings, ten billion Ganges sands of ghost and spirit kings, and beings in the three evil paths who all attained the Patience of Non-arising Dharma. The eight classes of Asura kings transformed their ghostly births and ascended to the Heaven of Receiving the Way, or in three lifetimes entered the right position; in four lifetimes, five lifetimes, up to ten lifetimes they entered the right position, realized the Dharma-nature of the sages, and attained immeasurable merit and virtue.
The Buddha said to the great assembly who had attained the Way:
Good sons! In the past, during ten thousand kalpas, this Nguyệt Quang, within the Dharma of the Buddha Long Quang Vương, was a Four-Abode Bodhisattva; I was an Eight-Abode Bodhisattva. Now, before me, Nguyệt Quang has roared the lion’s roar. It is so, it is so, just as you have said! Those who attain the true meaning explain what cannot be thought of or discussed, what cannot be measured or compared. Only Buddha and Buddha can know this matter.
Good sons! I have spoken of the fourteen Prajñā pāramitā, the three kinds of patience with each ground divided into upper, middle, and lower, making thirty kinds of patience, all the stores of practices, all the stores of Buddhas, which cannot be conceived or discussed. Therefore, all matters of arising, ceasing, teaching, non-arising, non-ceasing, non-teaching, neither self nor other of all Buddhas are contained herein. It is the supreme one without a second, neither teaching nor not teaching, neither form nor no-form, neither coming nor going. Because it is like empty space, all sentient beings are non-arising, non-ceasing, neither bound nor liberated, neither cause nor effect, nor not cause and effect. Because the afflictions of self, person, views, consciousness, and possessor, all suffering, feelings, and actions are empty; all dharmas gather together, the five aggregates are illusions, neither united nor dispersed. Dharma is identical with Dharma-nature. It is tranquil like empty space; the realms of Dharma are all empty. There is no emptiness, no form, no movement, no inversion, no following of illusions, no Three Jewels, no sages, no six paths. Because it is like empty space, Prajñā neither knows nor sees. Because there is no practice, no condition, no cause, no reception, and no appearance whatsoever to illuminate, the mark of practicing the Way is also like empty space.
Since the nature of Dharma is thus, how can there be a mind that attains realization or a mind that does not attain realization? Therefore, the merit of Prajñā cannot practice within sentient beings and be called practice; it cannot practice within the five aggregates and be called practice; it cannot practice within the objects of practice and be called practice; it cannot practice within liberation and be called practice. Therefore, Prajñā cannot be conceived or discussed. Since it is practiced among all Buddhas and Bodhisattvas, it also cannot be conceived or discussed. All Tathāgatas teaching within the non-abiding illusionary Dharma also cannot be conceived or discussed.
Good sons! Even if immeasurable Ganges-sands of thirteenth-stage Abhisheka Bodhisattvas spoke of this merit, it would still not equal one hundred-thousand billionth part of what the king has spoken, just as one drop of water compares with the great ocean. Now I briefly speak of one part of the merit that brings benefit to all sentient beings; it is also spoken by immeasurable Tathāgatas of the three times, praised immeasurably by the Three Worthies and the Ten Sages. This is one portion of the merit that King Nguyệt Quang has spoken.
Good sons! These fourteen Dharma gates are where all sentient beings of the three times and Buddhas of the Three Vehicles gather. Future Buddhas are likewise. If all Buddhas and Bodhisattvas could attain Omniscience without relying on this Dharma gate, such a thing would never occur. Why? Because all Buddhas and Bodhisattvas have no other path. Therefore, good sons, if there is anyone who hears these Dharma gates of patience: Faith Patience, Stopping Patience, Firm Patience, Good Awareness Patience, Separation and Attainment Patience, Clear Wisdom Patience, Flaming Wisdom Patience, Superior Wisdom Patience, Manifest Dharma Patience, Far-reaching Attainment Patience, Equal Enlightenment Patience, Wisdom Light Patience, Abhisheka Patience, and Perfect Enlightenment Patience, that person will be freed from all suffering and calamities through hundreds of kalpas, thousands of kalpas, and immeasurable Ganges-sands of kalpas. Upon entering this Dharma gate, that person will receive blessings and merits in the present life.
At that time, among the assembly there were ten billion Bodhisattvas all with the same name, Bodhisattva Hư Không Tạng Hải, who attained Dharma joy and delight. Together they scattered flowers into the sky, which transformed into immeasurable flower platforms. Upon them were immeasurable assemblies explaining the fourteen right practices. The eighteen Brahma heavens and the Six Desire Heavenly Kings also scattered precious flowers; each sat upon a flower throne in the sky, explaining the fourteen right practices, upholding, reading, reciting, and explaining their meanings. Immeasurable ghosts and spirits manifested bodies practicing Prajñā pāramitā.
The Buddha said:
Great King! Previously you asked: What kind of appearance of sentient beings can be taught and transformed? If one uses an illusory body to see that illusion, then that is a true Bodhisattva practicing the teaching and transformation of sentient beings.
The first thought-consciousness of sentient beings differs from wood and stone. Consciousness may give rise to good or give rise to evil. Evil has immeasurable evil consciousnesses as its root; good has immeasurable good consciousnesses as its root. From the very first Vajra thought until the final thought, it gives rise to indescribable consciousnesses, which then form the material and mental aspects of sentient beings and become the foundation of sentient beings. Form is the form-covering; covering has the function of obstructing. The body is accumulation. Great King, this one form-dharma gives rise to immeasurable forms. The eyes see forms, the ears hear sounds, the nose smells scents, the tongue tastes flavors, the body touches, earth supports, water moistens, fire provides heat and warmth, wind moves. The places where the five consciousnesses arise are called faculties. Thus, one form and one mind have immeasurable forms and minds.
Great King! The six consciousnesses of ordinary beings are coarse and restless, therefore they perceive blue, yellow, red, white, long, short, square, round, and immeasurable falsely designated forms. The six consciousnesses of sages are pure and thus attain true Dharma: form, sound, fragrance, taste, touch, and all true dharmas. Sentient beings is a designation of worldly truth; whether existing or not existing, it only gives rise to thoughts of sentient beings, therefore it is called worldly truth. Worldly truth arises from false and delusive illusion, therefore it exists. Up to the six paths, all are illusions. Sentient beings see illusion; that is, illusion sees illusion. The forms and minds such as Brahmins, Kshatriyas, Vaishyas, Shudras, and the self-spirit are all illusory truths. The Dharma of illusory truth is empty. Before the Buddha appeared in the world, there were no names, no meanings. Illusory Dharma and illusion have no names, no characteristics, no designation of the three realms, no good or evil karmic rewards, and no names of the six paths.
Great King! For the sake of sentient beings, the Buddhas appear successively in the world, speaking of the names of the three realms and six paths. These are called immeasurable names, such as empty Dharma, the Dharma of the four great elements, mind Dharma, form Dharma, and the falsely designated conventional characteristics of Dharma, which are neither one nor different. One is not continuous, and difference is not continuous. Neither one nor different is called Conventional Truth.
The Dharma of relative designation: all names depend upon one another and are also called indefinite relative designation, such as form, feeling, perception, formations, consciousness; existent Dharma and non-existent Dharma. All dharmas arise through conditions and are falsely formed into sentient beings. Because cause and effect may be simultaneous or occur at different times, the good and evil of the three times, all illusions, are the illusory truth of sentient beings.
Great King! If a Bodhisattva sees sentient beings as illusory in the manner described above, all are false, like flowers seen in empty space.
The Ten Abode Bodhisattvas, Buddhas, and the Five Eyes see them as illusory truth. The Bodhisattva’s teaching and transformation of sentient beings is like this.
When the Buddha spoke this Dharma, immeasurable Heavenly Sons and the great assembly attained the Subduing Patience, attained emptiness, the Patience of Non-arising, and so forth, until they entered the first stage up to the tenth stage, attaining virtues and practices that cannot be fully expressed.
Chapter 4: THE TWO TRUTHS
At that time, King Ba-tư-nặc said:
World-Honored One! Within the Ultimate Truth, is there Conventional Truth? If not, then the Wisdom Pāramitā should not have two aspects; if there is, then Wisdom should not be one. How should the meaning of one and two be understood?
The Buddha said:
Great King! In the past, you asked the seven Buddhas about the meaning of either one or two. Now you do not listen, and now I do not speak. Not listening and not speaking is precisely the meaning of either one or two. Listen carefully and contemplate well, practicing according to the Dharma. This is the verse spoken by the seven Buddhas:
The supreme meaning of the signless
Is neither self nor other.
Causes and conditions inherently exist,
Yet neither self nor other.
The nature of Dharma is inherently without nature;
This is the emptiness of the highest meaning.
All conditioned phenomena exist,
Three false aspects gather as falsely existing.
Emptiness is truly empty in the truth of emptiness;
Silent, still, the supreme emptiness.
All phenomena arise through conditions;
Existence and nonexistence have such meanings.
Existence and nonexistence are inherently two;
Like a cow having two horns.
Liberation sees that there is no two;
The two truths are always seen as two.
The mind of liberation sees no two;
Seeking two, there is no true existence.
The two truths are not one;
How could they be obtained as two?
Liberation is the foremost.
Within truth there are always two.
Understanding this non-duality
Truly enters the supreme meaning.
The conventional truth arises like an illusion,
Like flowers seen in empty space;
All arise because of rubbing one’s eyes.
Through causes and conditions they falsely exist.
An illusion sees an illusion;
Sentient beings call it the illusory truth.
The illusionist sees illusory phenomena;
The true reality of all truths is empty.
This is how all Buddhas contemplate;
The contemplation of Bodhisattvas is also the same.
Great King! The great Bodhisattva, regarding the truth of the highest meaning, always clearly understands the two truths in order to teach and transform sentient beings. Buddha and sentient beings are only one, without duality. Why? Because sentient beings are empty, one knows that Bodhi is empty. Because Bodhi is empty, one clearly knows that sentient beings are empty. Because all phenomena are empty, even emptiness is empty. Why? Because Prajñā is signless, the two truths are empty like space. Prajñā, from ignorance up to omniscience, has neither its own mark nor the mark of another.
When one has perfected the Five Eyes, one sees what cannot be seen. Practice is not received, non-practice is not received, neither practice nor non-practice is not received; even all phenomena are not received.
Before a Bodhisattva becomes a Buddha, Bodhi is precisely affliction. When a Bodhisattva becomes a Buddha, affliction is precisely Bodhi. Therefore, in the highest meaning there is no duality. All Buddhas, the Thus Come Ones, and all phenomena are thus.
“World-Honored One! Why do all Thus Come Ones and all Bodhisattvas in the ten directions, when practicing the characteristics of phenomena, not depart from written words?”
Great King! The Dharma wheel consists of the following: the Dharma of the Thusness of the Original Teaching, the Thusness of Repeated Verses, the Thusness of Prophecy, the Thusness of Unrecited Verses, the Thusness of Spontaneous Teachings Without Questions, the Thusness of Precepts Sutras, the Thusness of Parables, the Thusness of the Dharma Realm, the Thusness of Original Events, the Thusness of Extensive Teachings, the Thusness of Unprecedented Events, and the Thusness of Discourses and Interpretations. These are called meanings and phrases. Sounds, karmic results, written words, and recorded phrases are all Thusness. If one clings to written words, there is no practice of emptiness.
Great King! Written words and Thusness are the cultivation according to the wisdom of all Buddhas; they are the fundamental wisdom-mother of all sentient beings and the essence of omniscience. Before Buddhas become Buddhas, they take the state of becoming Buddha as the wisdom-mother. Before attainment, it is the nature; after attaining Buddhahood, it is omniscience. The Prajñā of the three vehicles has a self-nature that is eternally abiding, unborn, and undying. All sentient beings take Prajñā as their enlightened nature. If a Bodhisattva has no reception, no written words, is separated from written words, and is neither written words nor not written words; cultivating without cultivation is called cultivation. One attains the true nature of Prajñā, the Prajñā-pāramitā.
Great King! The way Bodhisattvas protect the Buddha, shelter and teach sentient beings, and uphold the practices of the Ten Grounds is like this.
“World-Honored One! Sentient beings have limitless varieties of faculties; their roots, capacities, and practices are also limitless. Therefore, is the Dharma gate one, two, or limitless?”
Great King! The contemplation of all phenomena is neither one nor two; there are limitless numbers of all phenomena, and they are neither with characteristics nor without characteristics. If a Bodhisattva sees sentient beings seeing one or seeing two, then they do not see one and do not see two. One and two are the truth of the highest meaning.
Great King! Whether existence or nonexistence is the conventional truth. Because the three truths—the truth of emptiness, the truth of form, and the truth of mind—contain all phenomena, I say that all phenomena do not go beyond the three truths. Phenomena such as self, person, cognition and views, the five aggregates of grasping, and all phenomena are all empty. Because the roots and practices of each type of sentient being differ, the Dharma gates are neither one nor two.
Great King! The seven Buddhas spoke of Mahā Prajñā-pāramitā. Now I speak of Prajñā-pāramitā as non-dual and without difference. You great assembly should receive, uphold, recite, and expound this sutra, and you will attain immeasurable merit that cannot be fully described. Each Buddha transforms limitless sentient beings. Each sentient being attains Buddhahood. After attaining Buddhahood, they again transform limitless sentient beings, all of whom become Buddhas.
Above, the Buddha has three times spoken of Prajñā-pāramitā, consisting of eighty thousand billion verses. Each verse is further divided into a thousand sections. Within each section, every phrase is clearly distinguished, and the meanings and principles are inexhaustible. If there is even a single thought of respectful faith toward this sutra, the merit of that sentient being surpasses the merit accumulated through hundreds of thousands of kalpas on the Ten Grounds. How much more so for those who receive, uphold, recite, and expound it—their merit is the same as that of all Buddhas of the ten directions, without difference. Therefore, know that this person will soon attain Buddhahood.
Upon hearing this sutra being spoken, among the great assembly there were one hundred thousand people who attained the Three Empty Patiences. One hundred billion people attained the great emptiness patience of the nature of the Ten Grounds.
Great King! This sutra is called the Sutra of the Questions of the Human King on Prajñā-pāramitā. You should receive and uphold it. This sutra possesses limitless merit, called the merit of protecting the nation. It is also the Dharma joy of all kings, the merit of protecting households, and the protection of the bodies of all sentient beings. This Prajñā-pāramitā protects the realm like moats, cities, walls, fortifications, swords, spears, and blades. You should receive and uphold Prajñā-pāramitā in the same way.
BUDDHA’S DISCOURSE ON SUVIKRĀNTAVIKRĀMĪPARIPṚCCHĀ PRAJÑĀ PĀRAMITĀ SŪTRA
VOLUME TWO
Chapter 5: PROTECTING THE NATION
At that time, the Buddha said:
Great King! You should listen carefully. Now I will formally speak about the function of the Dharma of protecting the nation. You should receive and uphold the Prajñā Pāramitā. When bandits and enemies come to destroy the country, you should invite one hundred Buddha statues, one hundred Bodhisattva statues, one hundred Arhat statues, one hundred Bhikshus, the four assemblies, the seven assemblies, and one hundred Dharma masters who explain the Prajñā Pāramitā. Invite one hundred Lion’s Roar teachers to sit before the high platforms, light one hundred lamps, burn one hundred kinds of fragrant incense, and offer one hundred kinds of flowers of various colors as offerings to the Three Jewels. Offer the Dharma masters the three robes and all necessary items. During the small meal and the midday meal, one should also follow the proper times.
Great King! You should invite Dharma masters to lecture and recite this sutra twice a day. In your kingdom, there are eight divisions of spirits and demons, and each division has one hundred groups who delight in hearing this sutra. They will protect and safeguard your country.
Great King! When a country becomes chaotic, first the spirits and demons become rebellious, and bandits come to seize the country. The people become divided and disorderly; officials, ministers, princes, royal sons, and all government officials give rise to disputes and falsehoods. Heaven and earth display many strange phenomena; the twenty-eight constellations, the paths of the stars, and the movements of the sun and moon no longer proceed at the proper times, and many bandits and rebels arise.
Great King! If you encounter disasters such as fire disasters, water disasters, or wind disasters, you should invite Dharma masters to explain and recite this sutra, and you will certainly receive the benefits described above.
Great King! This sutra not only protects and preserves the country, but also protects blessings, seeks wealth and honor, and allows positions among the seven treasures of rank and status to be obtained according to one’s wishes. If one wishes to seek sons or daughters, seek wisdom and clarity, extensive learning, seek karmic rewards in the six heavens, human rebirth, or the nine grades of karmic results, one should also explain this sutra and will obtain the merits and virtues mentioned above.
Great King! This sutra is not only for seeking blessings, but also for protecting against disasters, illnesses, suffering, imprisonment, shackles, and bonds that restrain the body. If one wishes to eliminate the four grave offenses, the five rebellious offenses, the eight difficult karmic offenses, and immeasurable suffering throughout the six realms, one should also explain this sutra and will obtain the benefits described above.
Great King! Long ago, there was a king named Topknot-Born (Đảnh Sinh) who wished to destroy the heaven of King Śakra Indra. At that time, the god Indra followed the teachings of the seven Buddhas, prepared one hundred high seats, invited one hundred Dharma masters, and explained the Prajñā Pāramitā. Topknot-Born immediately withdrew, just as it is described in the Sutra of Extinguishing Offenses.
Great King! Long ago, the King of the Kingdom of Thiên La had a crown prince named Ban Túc who was about to ascend the throne. The prince went to receive teachings from the non-Buddhist teacher La-đà. Following the instructions of the non-Buddhist teacher, Ban Túc took one thousand heads of kings as offerings to spirits and gods in order to ascend the throne. After obtaining nine hundred and ninety-nine heads of kings, with only one more remaining, Ban Túc traveled northward about ten thousand miles and encountered King Universal Brightness (Phổ Minh). Universal Brightness requested from Ban Túc: “Allow me one day to offer food to śramaṇas and pay homage to the Three Jewels.” King Ban Túc agreed.
At that time, King Universal Brightness, following the Dharma of the seven Buddhas of the past, invited one hundred Dharma masters, prepared one hundred high seats, and twice a day explained the Prajñā Pāramitā, which contained eight thousand hundred billion verses.
The first Dharma master spoke this verse for King Universal Brightness:
At the end of the burning eon,
Fire spreads throughout heaven and earth.
Mount Sumeru and the great oceans
All burn into ashes.
The blessings of gods and dragons are exhausted,
Their bodies perish within it.
The world suffers destruction;
Countries have no permanence.
Birth, aging, sickness, and death
Turn endlessly without boundary.
Actions contrary to vows
Are harmed by sorrow and worry.
Deep desire brings great calamity;
Nothing is more painful.
The three realms are all filled with suffering;
Where can a country find reliance?
The foundation is originally empty,
Only created through conditions.
After flourishing, it must decline;
With existence comes destruction.
Sentient beings, due to ignorance,
Live entirely within illusions.
Sounds and echoes are without reality;
Countries are also like this.
Consciousness has no form or appearance,
Like a chariot drawn by four horses.
The elephant of ignorance protects
And guards this vehicle.
The driver is impermanence;
Consciousness itself is an impermanent dwelling.
Body and mind have not yet been separated—
How can there truly be a country?
After the Dharma master finished speaking the verse, the relatives of King Universal Brightness attained the Dharma Eye of emptiness, and the king realized the Samadhi of Equality with Space. Hearing the Dharma, they awakened and understood. The king returned to the Kingdom of Thiên La. Within the assembly of King Ban Túc, King Universal Brightness told the nine hundred and ninety-nine kings:
“When your lives are nearing their end, each of you should recite the verses from the Sutra of the Prajñā Pāramitā Asked by the Human King of the seven Buddhas of the past.”
At that time, King Ban Túc asked the kings:
“What Dharma is it that all of you must recite?”
Universal Brightness answered with the above verse. Upon hearing the Dharma, the king attained the Samadhi of Emptiness; the nine hundred and ninety-nine kings who heard the Dharma also realized the Samadhi of Emptiness.
Then King Ban Túc was greatly delighted and said to the kings:
“I was deceived by an evil non-Buddhist teacher and committed many offenses. I am unworthy of being a king. You should return to your own countries, and each of you should invite Dharma masters to explain the Prajñā Pāramitā and its essential phrases.”
At that time, King Ban Túc handed his kingdom over to his younger brother, renounced the household life, practiced the Way, and attained Patience with the Non-arising of Dharmas. As stated in the Sutra of the Ten Kings, five thousand kings constantly recited this sutra and attained the precious Dharma in the present life.
Great King! The sixteen great kings who cultivate the Dharma of protecting the nation should also recite this sutra; all of you must receive and uphold it. Beings in the heavens, humans, and beings in the six realms should all receive and uphold the names and essential phrases of the seven Buddhas. In the future age, countless lesser kings who wish to preserve their countries should also do the same and should invite the Dharma to be taught and explain the Prajñā Pāramitā.
At that time, when Śākyamuni Buddha explained the Prajñā Pāramitā, among the assembly there were five hundred billion people who entered the First Ground. Eight hundred thousand heavenly sons from the six desire heavens attained the Ground of the Nature of Emptiness.
There were also eighteen Brahma gods who attained Patience with the Non-arising of Dharmas. There were also those who had previously practiced the Bodhisattva path and attained the First Ground, Second Ground, Third Ground, up to the Tenth Ground.
There were also the eight divisions of Asura kings who attained one Samadhi or two Samadhis and transformed their bodies from ghosts into heavenly beings. All in that assembly attained self-nature faith up to immeasurable non-faith. Now I have briefly spoken of the merits and virtues in the heavens, which cannot be fully described.
Chapter 6: SCATTERING FLOWERS
At that time, the sixteen great kings, having heard the Buddha explain one hundred thousand billion verses of the Prajñā Pāramitā, gave rise to immeasurable joy and immediately scattered one hundred thousand billion kinds of flowers, which transformed into a flower throne in the middle of empty space. The Buddhas of the ten directions all sat upon this throne and explained the Prajñā Pāramitā. Countless great assemblies sat together upon one throne, scattering Kim La flowers upward as offerings to Śākyamuni Buddha, forming ten thousand flower canopies that covered the great assembly. They also scattered eighty-four thousand Prajñā Pāramitā flowers into empty space, transforming them into a white flower platform. Within that flower platform, Buddha Radiant King explained the Prajñā Pāramitā to an immeasurable assembly.
Within that flower platform, the assembly scattered Thunder-Roar flowers upward as offerings to Śākyamuni Buddha and the great assembly. They again scattered Wondrous Enlightenment flowers into empty space, transforming them into a Vajra city. Within that city, Lion’s Roar King Buddha, together with the Buddhas of the ten directions and Bodhisattvas, discussed the Ultimate Truth.
Within that city, Bodhisattva Radiant Light scattered brocade flowers as offerings to Śākyamuni Buddha, and those flowers formed a flower platform. Within that platform, the Buddhas of the ten directions, gods, and humans scattered heavenly flowers as offerings to Śākyamuni Buddha. The flowers scattered into the middle of empty space transformed into a purple cloud canopy covering the entire three-thousand great thousand world system. Within the canopy of gods, humans scattered flowers as numerous as the sands of the Ganges River, which fell down like rain.
At that time, after the kings had scattered flowers as offerings, they again wished that the Buddhas of the three times would always teach the Prajñā Pāramitā. They vowed that all Bhikshus, Bhikshunis, male lay followers, and female lay followers who had wishes to fulfill would attain them according to their desires and would always practice the Prajñā Pāramitā.
The Buddha said to the great kings:
“Indeed, indeed! Just as you have said! The Prajñā Pāramitā should be explained and should be received and upheld. It is the mother of all Buddhas, the mother of Bodhisattvas, and the source from which supernatural powers arise.”
At that time, the Buddha manifested five inconceivable spiritual powers before the kings:
One flower enters into infinite flowers; infinite flowers enter into one flower. One Buddha realm enters into infinite Buddha realms; infinite Buddha realms enter into one pore of a single country; one country within a pore enters into infinite countries within pores.
Infinite Mount Sumerus and infinite great oceans enter into a single mustard seed. One Buddha body enters into infinite bodies of sentient beings; infinite bodies of sentient beings enter into one Buddha body, entering into the bodies of the six realms and entering into the bodies of the four great elements. The Buddha’s body, sentient beings’ bodies, and worlds cannot be conceived or discussed.
When the Buddha displayed these spiritual powers, gods and humans in the ten directions all attained the Buddha Flower Samadhi. Bodhisattvas as numerous as the sands of the Ganges in the ten directions manifested bodies and became Buddhas. Three times the sands of the Ganges and the eight divisions of heavenly and human kings attained the Bodhisattva path. Ten thousand female believers manifested bodies and attained the spiritual-power Samadhi.
Good sons! The Prajñā Pāramitā benefits the three times. The Buddhas of the past have spoken it, the Buddhas of the present are speaking it, and the Buddhas of the future will speak it. Listen carefully, contemplate well, and practice according to the Dharma.
Chapter 7: RECEIVING AND UPHOLDING
At that time, King Moonlight (Nguyệt Quang) thought in his mind and said aloud:
The child has seen the Buddha Śākyamuni manifest immeasurable miraculous powers, and has also seen countless Buddhas upon the thousand flower platforms; they are the Principal Transformation Body of all Buddhas. Furthermore, the child has seen the Buddha realms within the thousand petals, and all the Buddhas in those realms expounding the Prajñāpāramitā.
World-Honored One! The immeasurable Prajñāpāramitā cannot be spoken of, cannot be explained, and cannot be understood through consciousness. Then how can virtuous sons understand this sutra clearly, in accordance with the Dharma, and open the way of Dharma for all sentient beings?
The Buddha taught:
There are practitioners who cultivate the thirteen contemplations. These virtuous sons are great royal heirs who cultivate patience up to the summit of vajra; they are all Dharma Kings, relying upon and upholding the establishment of the assembly. You should make offerings to them as you would to the Buddha. You should use hundreds of thousands of billions of heavenly flowers and heavenly incense to make offerings.
Virtuous son! That Dharma teacher is a Bodhisattva of the Seed Nature of Accumulation. If faithful men, faithful women, monks, and nuns cultivate the ten wholesome deeds, they should contemplate themselves: each part of the body—the earth, water, fire, wind, space, and consciousness—is impure. They should also contemplate the fourteen faculties, namely: the five sense faculties, the five feelings, mind, and the life faculty of men and women? Having created immeasurable offenses, they must arouse the unsurpassed Bodhi mind and constantly cultivate throughout the three realms. In every thought, they should contemplate that the three realms are impure. Thus they attain the contemplation of impurity-patience. Within the Buddha’s household, they cultivate the six harmonies of respect: the three karmas being the same, precepts being the same, views being the same, and learning being the same, cultivating the eighty-four thousand paths of pāramitā.
Virtuous son! Bodhisattvas who cultivate the Dharma of Accumulation Patience and below practice the ten wholesome deeds, with advancement and retreat. They are like a light feather carried everywhere by the wind. These Bodhisattvas are also like this. Although they have practiced the ten right paths for ten thousand kalpas and aroused the Bodhi mind, only then entering the stage of Accumulation Patience, they still constantly learn the three kinds of subdued patience. They cannot be called beings of uncertain status. These beings of uncertain status enter the position of emptiness of the person and possess the nature of the sages. They will certainly never commit the five rebellious offenses, the six grave offenses, or the twenty-eight minor offenses. If Buddhist scriptures say that committing rebellious offenses is not the Buddha’s teaching, such a thing will never exist. After one asaṃkhyeya kalpa of cultivating the path of restorative patience, one can enter the stage of Saṅghāṭa.
Furthermore, the Nature of the Seed Lineage practices the ten wisdom contemplations, extinguishing the ten inverted views and the notions of self, person, knowledge, and view, each of which is false and deceptive. There are only names and feelings; there are only phenomena that do not truly exist. Because there are no fixed characteristics and no characteristics of self or other, one cultivates emptiness contemplation, simultaneously contemplating and practicing millions of pāramitās. In every thought, one does not depart from the mind. Through two asaṃkhyeya kalpas of practicing the ten right paths, one abides in the stage of Bhārata.
Furthermore, the Path Lineage abides in firm patience, contemplating that all phenomena are unborn, without abiding, and without cessation. What are called the five feelings, the three realms, and the two truths have no characteristics of self or other. Since true nature does not truly exist, one constantly enters the ultimate meaning truth. Mind and mental activity are tranquil, yet one receives birth in the three realms. Why? Because accumulated karma and karmic results have not yet completely been destroyed, one is born in accordance with the path. Furthermore, after cultivating eighty thousand billion pāramitās for three asaṃkhyeya kalpas, one attains the equal stage of the sages, abiding in the awakened position without regression.
Furthermore, the Great Wholesome Enlightened One abides in equal patience, cultivating the four methods of embracing beings, thought after thought without separation. The mind enters non-form abandonment and extinguishes the afflictions of greed in the three realms. Regarding the ultimate meaning truth, which is non-dual and is the unconditioned nature of Dharma, relying on true principle to extinguish all characteristics, it is called the wisdom-dependent extinction of non-form, unconditioned reality. When abiding in the First Patience, the immeasurable future births and deaths are not extinguished by wisdom-dependent extinction; therefore it is called non-wisdom-dependent extinction, non-form, unconditioned, without characteristics of self or other. Because there are no characteristics, immeasurable skillful means all manifest before one.
Contemplating the true characteristics of skillful means, regarding the ultimate meaning truth, one neither clings nor emerges, neither turns nor becomes deluded. One learns all skillful means but does not realize them; it is not that one does not realize them, but one learns them all. The skillful means of dedication are not abiding in results; it is not that one does not abide in results, but one turns toward Omniscience. The skillful means of Māra mastery mean practicing the Buddha path within non-paths, where the four kinds of Māra cannot disturb one. The skillful means of the One Vehicle means that regarding the non-dual characteristic, one fully understands all activities of sentient beings. The skillful means of transformation means that through the power of vows, one is born freely in all pure Buddha lands.
Thus, virtuous son! This initial awakened wisdom regarding the characteristics of existence and non-existence is non-dual. This true wisdom illuminates functions yet does not realize, cling, emerge, or become deluded; this is skillful-means contemplation. It is like water and waves, neither one nor different. Likewise, all practices of pāramitā, meditation, and dhāraṇī are neither one nor two, and therefore each practice is accomplished. Through cultivating for four asaṃkhyeya kalpas, one can enter this treasury door of virtues and no longer create karmic habits that produce birth in the three realms. Therefore, one has finished and no longer creates new karma. Through the power of vows, one is born freely in Pure Lands. Because one constantly practices relinquishment contemplation, one attains the awakening stage of Kumārakāga and constantly teaches others with the four great treasure stores.
Furthermore, the Bodhisattva Virtuous Wisdom uses the four immeasurable minds to eliminate the afflictions of anger? in the three realms, abiding in Middle Patience and practicing all virtues. After practicing the great compassion contemplation for five asaṃkhyeya kalpas, with the mind constantly manifesting moment by moment, one enters the non-form stage of Śāntapāla and teaches all sentient beings.
Furthermore, the practitioner of the path who possesses bright wisdom constantly uses non-form patience to practice the contemplation of the three kinds of clear knowledge. One knows that all phenomena of the three times do not come, do not go, and have no dwelling place. Thought after thought is tranquil, eliminating ignorance-afflictions in the three realms, attaining the contemplation of all virtues through the three clear knowledges. Through six asaṃkhyeya kalpas of cultivating non-desire, one constantly takes birth in all Pure Lands. Through ten thousand asaṃkhyeya kalpas of cultivating the immeasurable Buddha-light samādhi, one can manifest the miraculous powers of millions of Buddhas as numerous as the sands of the Ganges, abide in the stage of Bhagavān, and constantly enter the Buddha Flower Samādhi.
Furthermore, contemplating Buddhas and Bodhisattvas, abiding in extinction patience, from the time of first arousing the mind until now, after passing through hundreds of thousands of asaṃkhyeya kalpas, cultivating hundreds of thousands of asaṃkhyeya merits, one realizes all Dharma liberations and abides upon the vajra platform.
Virtuous son! From Accumulation Patience up to the Summit Samādhi, all are called the subduing of all afflictions. Believing in non-form, extinguishing all afflictions, giving rise to wisdom liberation, and penetrating the ultimate meaning truth are not called seeing. Seeing is Omniscience. Therefore, from ancient times until now, I have always said that only the seeing and knowing of the Buddha is enlightenment. From the Summit Samādhi downward to Accumulation Patience, there is no seeing, no knowing, and no enlightenment. Only the Buddha understands completely, therefore it is not called faith.
In gradual subduing, although wisdom arises and ceases, because of the power of non-arising and non-ceasing, if this mind ceases, then there is nothing further that does not cease. Non-arising and non-ceasing enter the principle of the ultimate Vajra Samādhi, identical with the true limit and equal with the nature of Dharma, but not yet equal with the unequalled equality. It is like a person sitting upon a high seat looking downward and seeing everything. Abiding in the principle of the ultimate Samādhi is also like this. One constantly cultivates all practices, fulfills the treasury of virtues, enters the stage of Bhagavat, and constantly abides in the Buddha Wisdom Samādhi.
Virtuous son! These Bodhisattvas all have the ability to teach sentient beings, expound true meaning, uphold, read, recite, and explain the true characteristics within the lands of all Tathāgatas in the ten directions, speaking exactly as I do today without difference.
The Buddha said to King Prasenajit:
After my passing into extinction, when the Buddha Dharma is about to perish, upholding this Prajñāpāramitā is performing great Buddha work. It establishes all lands and brings peace and happiness to the people. Therefore, I entrust it to monks, nuns, faithful men, and faithful women. Those who do not possess the power of kings should not be entrusted with it. You must uphold it, read, recite, and explain its meaning.
Great King! Now I have taught hundreds of billions of Mount Sumerus and hundreds of billions of suns and moons. Each Mount Sumeru has four continents. In Jambudvīpa in the south, there are sixteen great countries, five hundred middle-sized countries, and ten thousand small countries. In each country, when the seven disasters occur, all kings afflicted by disaster should invite Dharma teachers to expound and read the Prajñāpāramitā. The seven disasters will then immediately disappear, the seven blessings will arise, and the people will be peaceful and joyful. The emperors and kings will rejoice.
What are these seven disasters?
The first disaster is when the sun and moon move contrary to their proper courses. The seasons become reversed; sometimes a red sun or a black sun appears, or two, three, four, or five suns appear. Sometimes the sun is eclipsed and does not shine, or rings around the sun appear in one, two, three, four, or five layers. When such strange phenomena appear, one should read, recite, and expound this sutra.
The second disaster is when the twenty-eight constellations move contrary to their proper degrees. Venus, comets, wheel stars, ghost stars, fire stars, water stars, wind stars, sword stars, the Southern Dipper, the Northern Dipper, the Five Great Planetary Stars, all national ruler stars, the Three Excellencies stars, the Officials stars, and other such stars successively undergo transformations. When such events occur, one should also read, recite, and expound this sutra.
The third disaster is when great fires burn the country, people are burned to death, or ghost fires, dragon fires, heavenly fires, mountain-spirit fires, human fires, tree fires, and bandit fires manifest strange appearances. When such things occur, one should read, recite, and expound this sutra.
The fourth disaster is when great waters sweep away the people and the seasons become reversed. Rain falls in winter, snow falls in summer, and thunder arises in winter. In the sixth month there are hailstorms, red rain, black rain, blue rain, rain of earth and stones, and rain of sand and gravel. Rivers flow backward, stones float, and mountains collapse. When such strange transformations occur, one should read, recite, and expound this sutra.
The fifth disaster is when great winds blow fiercely, killing people, destroying countries, rivers, mountains, and trees, all being destroyed at the same time. At improper times there are great winds, black winds, red winds, blue winds, heavenly winds, earthly winds, and fire winds. When such calamities occur, one should also read and recite this sutra.
The sixth calamity is that throughout all lands the temperature becomes extremely high, scorching plants and trees, and drought prevents grain from being harvested. The earth is burned, and the people are destroyed. When such disasters occur, one should also recite this sutra.
The seventh calamity is that bandits from the four directions come to invade. Within the country, rebellions by enemies arise; the enemies of fire, water, wind, and demons cause the people to become scattered and troubled, and wars break out. When such disasters occur, one should recite this sutra.
Great King! This Prajñā-pāramitā is the spiritual foundation of all Buddhas, Bodhisattvas, and all sentient beings; it is the father and mother of all kings; it is the royal command seal, the pearl that destroys demons, the wish-fulfilling jewel, the jewel that protects the nation, the mirror that illuminates heaven and earth, and the precious treasure of the Dragon Kings.
The Buddha further said:
Great King, you should make a nine-colored banner, nine trượng long, with nine-colored flowers, two trượng high; one thousand lamps, each five trượng high; nine jade chests; nine jade cloths; and make an altar of the seven treasures on which to place this sutra.
If the king travels, then directly in front of the king, at a distance of one hundred steps, this sutra will constantly emit light. Within a radius of one thousand miles, the seven calamities will not arise, and offenses will not occur. If the king stands still, then a canopy of the seven treasures will shade him, and within it there will be a high seat made of the seven treasures for the sutra. Every day, make offerings, scatter flowers, and burn incense, just as making offerings to one’s parents, just as worshiping Śakra.
Great King! With the five kinds of eyes, I clearly see the three times. All kings in the world, because in past lives they followed and served five hundred Buddhas, are able to become emperors and rulers of nations. Therefore, sages and Arhats are born in those lands and bring great benefit. When the king’s fortune is exhausted, sages and Arhats will no longer remain, and the seven calamities will arise again.
Great King! If in the future there are kings who protect and uphold the Three Jewels, I will send five powerful Bodhisattvas to support and protect those kings. The Bodhisattva Vajra Roar, holding a thousand-jeweled wheel in his hand, will protect that country. The Bodhisattva Dragon King Roar, holding a golden wheel lamp in his hand, will protect that country. The Bodhisattva Fearless Ten-Power Roar, holding a vajra pestle in his hand, will protect that country. The Bodhisattva Thunder Lightning Roar, holding a thousand-jeweled net curtain in his hand, will protect that country. The Bodhisattva Infinite Power Roar, holding fifty wheel swords in his hand, will protect that country. These five Bodhisattvas have five thousand great minister kings who perform great beneficial deeds in that realm. You should establish images of them and make offerings.
Great King! Now I entrust the Three Jewels to all of you kings. The countries of Kosala, Śrāvastī, Magadha, Vārāṇasī, Kapilavastu, Kuśinagara, Kauśāmbī, Kuru, Khotan, Videha, Gārakaṇṭha, Gandhāra, Śaḍa, Saṅghāṭa, Kanyākubja, and Pāṭaliputra—all these kings should uphold and receive the Prajñā-pāramitā.
At that time, the great assembly and the Asura kings, upon hearing the Buddha speak of the seven fearful events of the future age, had their whole bodies covered in goosebumps, cried out loudly in sorrow, and vowed not to be reborn in such lands.
At that time, the sixteen kings entrusted the affairs of the kingdoms to their younger brothers, then left home to cultivate the Way. They contemplated the four great elements and the four forms as the characteristics of supreme transcendence; the four great elements and the four forms do not employ consciousness and do not enter into the marks of conditioned activity. The thirty kinds of patience are the characteristics of the First Ground. The kings abandoned their ordinary mortal bodies and entered the bodies of the Six Abodes, abandoned the bodies subject to seven cycles of birth and death and entered the eight Dharma Bodies, attaining all the practices of Prajñā-pāramitā.
The eighteen Brahma heavens and the Asura kings attained the three-vehicle contemplation, identical with the realm of non-arising. They again scattered flowers as offerings: flowers of the emptiness of Dharma-nature, flowers of saints, flowers of accordance, flowers of non-arising, flowers of Dharma bliss, flowers of vajra, flowers of dependent contemplation of the Middle Way, and flowers of the thirty-seven factors of enlightenment, scattering them upon the Buddha and the nine hundred billion Great Bodhisattvas. The sentient beings who had attained the fruits of the path used the mind of Empty Flower, the mind of Receiving Flower, the flower of the six pāramitās, and the flower of wondrous enlightenment to scatter upon the Buddha and the great assembly. Ten thousand Bodhisattvas, thinking of sentient beings in the future, immediately attained the wondrous enlightenment samādhi, the perfect illumination samādhi, the vajra samādhi, the conventional truth samādhi, the ultimate truth samādhi, and the supreme meaning truth samādhi. These three-truth samādhis are the King of All Samādhis Samādhi, and they also attained Infinite Samādhi, Seven Treasures Samādhi, the Twenty-Five Existences Samādhis, and the All-Practice Samādhi. In addition, ten billion Bodhisattvas attained the vajra summit and became Perfectly Enlightened Ones.
Chapter 8: ENTRUSTMENT
The Buddha said to King Prasenajit:
I taught you that after my parinirvana, after approximately eighty years, eight hundred years, or eight thousand years, when there is no Buddha, Dharma, or Sangha, and no male or female lay followers, this Three Treasures scripture should be entrusted to the kings and the four groups of disciples to uphold, recite, explain, and open the path of wisdom for sentient beings in the three realms. These practitioners cultivate the seven stages of the wise, practice the ten wholesome deeds, and teach and transform all sentient beings.
In the future age of the five corruptions, later on, Bhikkhus, Bhikkhunis, male and female lay followers, the eight divisions of devas and dragons, all divine kings, kings, great ministers, princes, and royal sons, relying on their noble lineage, will destroy my teachings. They will establish laws restricting Bhikkhus and Bhikkhunis from leaving home to study and practice the path, and will also prohibit the creation of Buddha images and the construction of stupas. They will establish official positions to manage and control the four assemblies of the Buddha’s disciples, recording the Sangha members in registers. Bhikkhus will stand on the ground, while laypeople sit on high seats. Military slaves will become Bhikkhus and receive teachings through private invitations. Learned Bhikkhus together with friendly Bhikkhus will organize vegetarian assemblies and seek blessings according to the practices of non-Buddhist teachings, not in accordance with the Buddha’s Dharma. You should know that at that time the True Dharma will soon be destroyed.
Great King! Those people, relying on their own power and authority, will destroy my Dharma and prohibit the four assemblies of disciples, causing the people to suffer many hardships and illnesses. This will be the cause and condition for the destruction of the country. The faults of the age of the five corruptions cannot be fully described even throughout an entire kalpa.
Great King! In the future age of the declining Dharma, there will be the four groups of disciples among the Bhikkhus who, together with kings and ministers, act arrogantly and commit many unlawful deeds, imprisoning Bhikkhus who follow the Dharma. At that time, you should know that the Buddha’s teachings will become completely extinct.
Great King! After my parinirvana, in the future age, the four groups of disciples, the lesser kings, princes, and royal sons will enter monasteries to support the Three Treasures, but gradually they will join together to destroy the Three Treasures. It will be like insects living inside the body of a lion and eating the lion’s flesh; it will not be outsiders who come to destroy them. Those who destroy the Buddha’s Dharma will incur extremely great offenses, causing the True Dharma to decline. The people will have no right conduct, and because of this they will gradually commit evil deeds. Their lifespans will continuously decrease until they reach one hundred years. Those who destroy the Buddha’s Dharma will give birth to unfilial children and have disharmonious relatives; the heavenly beings will not assist them. Infectious diseases and evil spirits will often come to harm them, disasters will frequently occur, and after death they will fall into the hell realms, the realm of hungry ghosts, and the animal realm. If they are reborn as humans, they will receive the karmic result of becoming military slaves, like a shadow following the body, like a person living day and night amid burning flames. The karmic consequences in the three realms are also like this.
Great King! In the future age, kings, princes, the four groups of disciples, and those who act arrogantly toward the Buddha’s disciples will create prohibitions and precepts like the practices of laypeople, like the practices of military slaves. Or they will make Bhikkhus and Bhikkhunis register their names as messengers for government officials; such people are not my disciples. This is the Dharma of military slaves. Or they will establish registers to record and manage the Sangha like prison laws, like the laws for military slaves. You should know that at that time the Buddha’s Dharma will not remain for long before being destroyed.
Great King! In the future age, the lesser kings and the four groups of disciples will create offenses that become causes and conditions for destroying the country, personally engaging in actions that are not of the Buddha, Dharma, and Sangha.
Great King! In the future age, the propagation of this scripture is the vessel of the teachings of the seven Buddhas and the path practiced by the Buddhas of the ten directions. Evil Bhikkhus will constantly seek fame and profit, and they will speak to kings, princes, and royal sons about the causes and conditions for destroying the Buddha’s Dharma and destroying the country. These deluded kings will believe these words and recklessly establish laws and regulations that do not follow the Buddha’s precepts. This will become the cause and condition for destroying the Buddha’s Dharma and destroying the country. At that time, you should know that the True Dharma will soon be transformed into extinction.
At that time, when the Buddha had given seven admonitions concerning future events, the sixteen great kings became sorrowful and wept, their cries shaking even the entire Three Thousand Great Thousand Worlds. The sun, moon, the five planets, and the twenty-eight constellations completely lost their light.
At that time, all the kings wholeheartedly accepted and upheld the Buddha’s words, and did not prohibit the four groups of Buddha’s disciples from leaving home to practice the path. At that time, the eighteen Great Brahma kings and the heavenly beings of the six heavens of the desire realm all praised them. Then one should know that the world is like empty space, with no Buddha appearing.
When the Buddha spoke of the causes and conditions for protecting the Buddha, protecting the Dharma, and protecting the country, countless great assemblies, hundreds of billions of Maitreya Bodhisattvas, Lion Moon? hundreds of billions of Shariputras, Subhuti? five hundred billion, the eighteen Brahma heavens, the heavenly beings of the six heavens of the desire realm, the three realms, the six paths, and the asuras? heard this and became greatly joyful, paid homage to the Buddha, and upheld the Prajñāpāramitā.