THE GREAT PRAJNAPARAMITA SUTRA
Chinese translation: Tang Dynasty, Tripitaka Master Xuanzang
VOLUME 103
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Chapter 29: EMBRACING (5)
Kausika, when those good men and good women study this Great King of Mantras, Prajnaparamita, they do not see Dana-paramita, do not see Sila-paramita, Ksanti-paramita, Virya-paramita, Dhyana-paramita, or Prajnaparamita; since regarding Dana-paramita and so forth all are beyond attainment, they do not harm themselves, do not harm others, and do not harm both.
Kausika, when those good men and good women study this Great King of Mantras, Prajnaparamita, they do not see the four Dhyanas, do not see the four Immeasurables or the four Formless Absorptions; since regarding the four Dhyanas and so forth all are beyond attainment, they do not harm themselves, do not harm others, and do not harm both.
Kausika, when those good men and good women study this Great King of Mantras, Prajnaparamita, they do not see the eight Liberations, do not see the eight Bases of Mastery, the nine Sequential Absorptions, or the ten Totality Bases; since regarding the eight Liberations and so forth all are beyond attainment, they do not harm themselves, do not harm others, and do not harm both.
Kausika, when those good men and good women study this Great King of Mantras, Prajnaparamita, they do not see the four Foundations of Mindfulness, do not see the four Right Efforts, the four Bases of Miraculous Powers, the five Spiritual Faculties, the five Spiritual Powers, the seven Factors of Enlightenment, or the Eightfold Noble Path; since regarding the four Foundations of Mindfulness and so forth all are beyond attainment, they do not harm themselves, do not harm others, and do not harm both.
Kausika, when those good men and good women study this Great King of Mantras, Prajnaparamita, they do not see the liberation gate of Emptiness, do not see the liberation gate of Signlessness or Wishlessness; since regarding the liberation gate of Emptiness and so forth all are beyond attainment, they do not harm themselves, do not harm others, and do not harm both.
Kausika, when those good men and good women study this Great King of Mantras, Prajnaparamita, they do not see the five types of eyes, do not see the six supernatural powers; since regarding the five types of eyes and so forth all are beyond attainment, they do not harm themselves, do not harm others, and do not harm both.
Kausika, when those good men and good women study this Great King of Mantras, Prajnaparamita, they do not see the ten powers of the Buddha, do not see the four fearlessnesses, the four kinds of unobstructed knowledge, great Loving-kindness, great Compassion, great Joy, great Equanimity, or the eighteen unique qualities of a Buddha; since regarding the ten powers of the Buddha and so forth all are beyond attainment, they do not harm themselves, do not harm others, and do not harm both.
Kausika, when those good men and good women study this Great King of Mantras, Prajnaparamita, they do not see the dharma of non-forgetfulness, do not see the nature of constant equanimity; since regarding the dharma of non-forgetfulness and so forth all are beyond attainment, they do not harm themselves, do not harm others, and do not harm both.
Kausika, when those good men and good women study this Great King of Mantras, Prajnaparamita, they do not see the wisdom of Omniscience, do not see the wisdom of Path-signs or the wisdom of All-signs; since regarding the wisdom of Omniscience and so forth all are beyond attainment, they do not harm themselves, do not harm others, and do not harm both.
Kausika, when those good men and good women study this Great King of Mantras, Prajnaparamita, they do not see all Dharani gates, do not see all Samadhi gates; since regarding all Dharani gates and so forth all are beyond attainment, they do not harm themselves, do not harm others, and do not harm both.
Kausika, when those good men and good women study this Great King of Mantras, Prajnaparamita, they do not see the Stream-enterer, do not see the Once-returner, Non-returner, or Arhat; since regarding the Stream-enterer and so forth all are beyond attainment, they do not harm themselves, do not harm others, and do not harm both.
Kausika, when those good men and good women study this Great King of Mantras, Prajnaparamita, they do not see the path to Stream-entry or the fruit of Stream-entry, do not see the path to Once-returning, the fruit of Once-returning, the path to Non-returning, the fruit of Non-returning, the path to Arhatship, or the fruit of Arhatship; since regarding the path to Stream-entry and the fruit of Stream-entry and so forth all are beyond attainment, they do not harm themselves, do not harm others, and do not harm both.
Kausika, when those good men and good women study this Great King of Mantras, Prajnaparamita, they do not see the Pratyekabuddha, do not see the path to Pratyekabuddha or the fruit of Pratyekabuddha; since regarding the Pratyekabuddha and so forth all are beyond attainment, they do not harm themselves, do not harm others, and do not harm both.
Kausika, when those good men and good women study this Great King of Mantras, Prajnaparamita, they do not see the Great Bodhisattva, do not see the Samyak-sam-Buddha; since regarding the Great Bodhisattva and so forth all are beyond attainment, they do not harm themselves, do not harm others, and do not harm both.
Kausika, when those good men and good women study this Great King of Mantras, Prajnaparamita, they do not see the dharmas of the Great Bodhisattva, do not see the stage of Supreme Enlightenment; since regarding the dharmas of the Great Bodhisattva and so forth all are beyond attainment, they do not harm themselves, do not harm others, and do not harm both.
Kausika, when those good men and good women study this Great King of Mantras, Prajnaparamita, they do not see the Sravaka vehicle, do not see the Pratyekabuddha vehicle or the Supreme Vehicle; since regarding the Sravaka vehicle and so forth all are beyond attainment, they do not harm themselves, do not harm others, and do not harm both.
Kausika, when those good men and good women study this Great King of Mantras, Prajnaparamita, with regard to self and dharmas, though nothing is attained, they realize the stage of Supreme Enlightenment, clearly perceive the various distinctions in the mental activities of sentient beings, and accordingly turn the supreme Wheel of Dharma, causing them to cultivate practice according to the teaching, all obtaining benefit. Why? Because the assembly of Great Bodhisattvas in the past, with regard to this Great Spiritual Mantra Prajnaparamita, constantly and diligently studied and practiced it, and realized the stage of Supreme Enlightenment, turned the wondrous Wheel of Dharma, and liberated immeasurable sentient beings. The assembly of Great Bodhisattvas in the future, with regard to this Great Spiritual Mantra Prajnaparamita, will also diligently study and practice it, will realize the stage of Supreme Enlightenment, turn the wondrous Wheel of Dharma, and liberate immeasurable sentient beings. The assembly of Great Bodhisattvas presently in the boundless worlds of the ten directions, with regard to this Great Spiritual Mantra Prajnaparamita, all diligently study and practice it, realize the stage of Supreme Enlightenment, turn the wondrous Wheel of Dharma, and liberate immeasurable sentient beings.
Furthermore, Kausika, if any good men and good women wholeheartedly listen to, uphold, recite, diligently study and practice, contemplate correctly according to the principle, transcribe, expound, and widely propagate this Prajnaparamita, then those good men and good women, in whatever city, town, or country they reside, will never be harmed by any calamities, plagues of humans or non-humans whatsoever. Why? Because those good men and good women, wherever they may be, will be constantly protected by the heaven of the Four Great Heavenly Kings, the heaven of the Thirty-three, the Yama heaven, the Tusita heaven, the heaven of Joyful Transformation, the heaven of Others’ Transformations, the heaven of Brahma’s Retinue, the heaven of Brahma’s Ministers, the heaven of Brahma’s Assembly, the heaven of Great Brahma, the heaven of Light, the heaven of Minor Light, the heaven of Limitless Light, the heaven of Extreme Light and Purity, the heaven of Purity, the heaven of Minor Purity, the heaven of Limitless Purity, the heaven of Complete Purity, the heaven of Vast, the heaven of Minor Vast, the heaven of Limitless Vast, the heaven of Vast Fruit, the heaven of No Vexation, the heaven of No Heat, the heaven of Good Appearance, the heaven of Good Vision, the heaven of Akanistha, and the Dragons, Spirits, and Asuras in this three-thousand-fold world system and in the immeasurable, countless, boundless other worlds of the ten directions — who constantly come to protect, respectfully make offerings, honor and praise them, so as not to allow the Great Spiritual King of Mantras Prajnaparamita to be hindered.
Furthermore, Kausika, if good men and good women transcribe this Great Spiritual King of Mantras Prajnaparamita, place it in a pure location, respectfully make offerings, honor and praise it — even though they do not get to hear, uphold, recite, diligently study and practice, contemplate correctly according to the principle, and even though they do not explain and guide others — still, in the country, city, town, and capital where both humans and non-humans reside, they will never be harmed by any calamities or plagues whatsoever. Why? Because this Great Spiritual King of Mantras Prajnaparamita, in whatever place it resides, will constantly be protected, respectfully honored and praised with offerings by the heaven of the Four Great Heavenly Kings up to the heaven of Akanistha, together with the Dragons, Spirits, and Asuras in this three-thousand-fold world system and in the immeasurable, countless, boundless other worlds of the ten directions, so as not to allow this Great Spiritual King of Mantras Prajnaparamita to be hindered.
Kausika, if those good men and good women, by merely transcribing this Great Spiritual King of Mantras Prajnaparamita, placing it in a pure location, and respectfully making offerings and honoring and praising it, can already obtain such benefit in the present — how much more so those who constantly listen to, uphold, recite, diligently study and practice, contemplate correctly according to the principle, and explain and guide others. Know that the merit of such persons is boundless; they will swiftly realize the fruit of Enlightenment and bring benefit and joy to all.
Kausika, if good men and good women are fearful of enemies, fierce beasts, calamities, hexes, plagues, poisons, or spells, they should transcribe this Great Spiritual King of Mantras Prajnaparamita in whatever quantity, wrap it in a fragrant pouch, place it in a precious container, constantly carry it on their person, and always respectfully make offerings to it — then all their fears will be eliminated, because Heavenly beings, Dragons, and Spirits will constantly protect them.
Kausika, it is like a person or animal that enters the place of the Bodhi tree or approaches beside that tree — neither humans nor non-humans can harm them. Why? Because all the Buddhas of the three periods — past, present, and future — sit here and realize the stage of Supreme Enlightenment; having attained enlightenment, they teach sentient beings the fearless dharma, causing their body and mind to be at ease and joyful; they establish immeasurable, countless sentient beings, causing them to abide in excellent conduct, honored by humans and heavenly beings; they establish immeasurable, countless sentient beings, causing them to abide in the excellent joyful conduct of the three vehicles; they establish immeasurable, countless sentient beings, causing them to immediately realize the fruit of Stream-entry, or the fruit of Once-returning, or the fruit of Non-returning, or the fruit of Arhatship; they establish immeasurable, countless sentient beings, causing them to eventually realize the stage of Supreme Enlightenment — all these excellent achievements come from the wondrous awesome spiritual power of Prajnaparamita. Therefore, at this place, Heavenly beings, Dragons, and Asuras all together protect, respectfully make offerings, honor and praise it. Know that Prajnaparamita, wherever it is present, is likewise so — all Heavenly beings, Dragons, and Asuras constantly come to protect, respectfully make offerings, honor and praise it, so as not to allow Prajnaparamita to be hindered. Know that such a place is a sacred shrine and stupa; all sentient beings should pay reverence, and should use the finest flower garlands, anointing incense, powdered incense, robes, jeweled ornaments, banners, precious canopies, various precious gems, music, and lamps to make offerings.
Chapter 30: COMPARING MERITS (1)
At that time, Sakra, Lord of the Devas, addressed the Buddha:
“World-Honored One, if good men and good women transcribe this supremely profound Prajnaparamita sutra, adorn it completely, and constantly respectfully make offerings, honor and praise it — and furthermore use the finest flower garlands, anointing incense, powdered incense, various robes, jeweled ornaments, banners, precious canopies, various precious gems, music, and lamps to make offerings. Or if good men and good women, after the Buddha enters Nirvana, build precious stupas adorned with the seven kinds of treasures, place the Buddha’s relics in precious boxes, set them therein, respectfully make offerings, honor and praise them, and furthermore use the finest flower garlands, anointing incense, powdered incense, robes, jeweled necklaces, banners, precious canopies, various precious gems, music, and lamps to make offerings — then of these two kinds of merit, which is greater?”
The Buddha taught:
“Kausika, I shall ask you a question; answer according to your understanding. In your opinion, the Omniscient wisdom that the Tathagata has realized and the excellent physical marks — from the study of what dharma were these attained?”
Sakra, Lord of the Devas, said:
“World-Honored One, the Omniscient wisdom that the Tathagata has realized and the excellent physical marks were attained through the study of this Prajnaparamita.”
The Buddha taught:
“Kausika, that is so, that is so! As you have said, I studied Prajnaparamita and thereby realized Omniscient wisdom and the excellent physical marks. Why? Kausika, because it is impossible to realize the stage of Supreme Enlightenment without studying Prajnaparamita.
Kausika, it is not because of possessing excellent physical marks that one is called Tathagata-Arhat-Samyak-sam-Buddha; it is only because of realizing Omniscient wisdom that one is called Tathagata-Arhat-Samyak-sam-Buddha.
Kausika, the Omniscient wisdom that the Tathagata has realized — it is the profound Prajnaparamita that serves as the cause for its arising, while the excellent physical marks of the Buddha serve only as its support. Because if there is no reliance on the excellent physical marks of the Buddha, there is nowhere from which Omniscient wisdom can manifest and operate. Therefore, Prajnaparamita is precisely the cause that generates Omniscient wisdom, causing that wisdom to continuously and uninterruptedly be present. Moreover, one must cultivate to attain the excellent physical marks of the Buddha, because if these excellent physical marks were not the support of Omniscient wisdom, then all Heavenly beings, Dragons, and Asuras should not wholeheartedly and respectfully make offerings, honor and praise them; because the excellent physical marks together with the Omniscient wisdom of the Buddha are the refuge of these beings, therefore the assembly of Heavenly beings, Dragons, and Asuras constantly makes offerings with deep respect. For this reason, after I enter Nirvana, the assembly of Heavenly beings, Dragons, Spirits, humans and non-humans all make offerings with deep respect to my relics.
Kausika, if good men and good women only make offerings to Prajnaparamita with deep respect, honoring and praising it — then those good men and good women have already made offerings to Omniscient wisdom and to the reliance on the excellent physical marks of the Buddha and the relics of the Buddha after entering Nirvana. Why? Kausika, because Omniscient wisdom, the excellent physical marks, and the Buddha’s relics all take Prajnaparamita as their foundation.
Kausika, if good men and good women only make offerings to the Buddha’s physical marks and relics with deep respect, honoring and praising them — then those good men and good women have not made offerings to Omniscient wisdom or to this Prajnaparamita. Why? Kausika, because the physical remains of the Buddha’s body are not the foundation of Prajnaparamita or of Omniscient wisdom.
Kausika, for this reason, those good men and good women who wish to make offerings to the Buddha — whether through the mind or through the body — should first strive to comprehend, uphold, recite, diligently study and practice, contemplate correctly according to the principle, and transcribe and expound the supremely profound Prajnaparamita; and furthermore use the finest flower garlands, precious anointing incense, powdered incense, various robes, precious necklaces, banners, precious canopies, various pearls and gems, music, and lamps to make offerings. Therefore, Kausika, if good men and good women transcribe this profound Prajnaparamita sutra, adorn it completely, respectfully make offerings, honor and praise it; and furthermore use precious flower garlands, precious anointing incense, powdered incense, various robes, jeweled necklaces, banners, precious canopies, various pearls and gems, music, and lamps to make offerings.
Or if there are good men and good women who, after the Buddha enters Nirvana, build precious stupas adorned with the seven kinds of treasures, place the Buddha’s relics in precious boxes, set them securely therein, respectfully make offerings, honor and praise them, and furthermore use the finest precious flower garlands, anointing incense, powdered incense, various robes, jeweled necklaces, banners, precious canopies, various pearls and gems, music, and lamps to make offerings — then of these two kinds of merit, the first is greater. Why? Kausika, because Dana, Sila, Ksanti, Virya, Dhyana, and Prajnaparamita all arise from this profound Prajnaparamita.
Kausika, because the dharma of inner emptiness, outer emptiness, both inner and outer emptiness, emptiness of emptiness, great emptiness, ultimate emptiness, emptiness of conditioned phenomena, emptiness of unconditioned phenomena, emptiness of ultimate reality, emptiness without limits, scattered emptiness, immutable emptiness, emptiness of inherent nature, emptiness of self-characteristics, emptiness of shared characteristics, emptiness of all dharmas, emptiness of the incomprehensible, emptiness of non-nature, emptiness of self-nature, emptiness of the non-nature of self-nature — all arise from this profound Prajnaparamita.
Kausika, because Suchness, the Dharma-realm, Dharma-nature, non-falseness, immutability, equality, freedom from birth, the Dharma’s determinate nature, the Dharma’s abiding nature, ultimate reality, the realm of empty space, the inconceivable realm — all arise from this profound Prajnaparamita.
Kausika, because the Holy Truth of Suffering, the Holy Truth of Origination, the Holy Truth of Cessation, the Holy Truth of the Path — all arise from this profound Prajnaparamita.
Kausika, because the four Dhyanas, the four Immeasurables, the four Formless Absorptions — all arise from this profound Prajnaparamita.
Kausika, because the eight Liberations, the eight Bases of Mastery, the nine Sequential Absorptions, the ten Totality Bases — all arise from this profound Prajnaparamita.
Kausika, because the four Foundations of Mindfulness, the four Right Efforts, the four Bases of Miraculous Powers, the five Spiritual Faculties, the five Spiritual Powers, the seven Factors of Enlightenment, the Eightfold Noble Path — all arise from this profound Prajnaparamita.
Kausika, because the liberation gate of Emptiness, the liberation gate of Signlessness, Wishlessness — all arise from this profound Prajnaparamita.
Kausika, because the five types of eyes and the six supernatural powers — all arise from this profound Prajnaparamita.
Kausika, because the ten powers of the Buddha, the four fearlessnesses, the four kinds of unobstructed knowledge, great Loving-kindness, great Compassion, great Joy, great Equanimity, the eighteen unique qualities of a Buddha — all arise from this profound Prajnaparamita.
Kausika, because the dharma of non-forgetfulness and the nature of constant equanimity — all arise from this profound Prajnaparamita.
Kausika, because the wisdom of Omniscience, the wisdom of Path-signs, the wisdom of All-signs — all arise from this profound Prajnaparamita.
Kausika, because all Dharani gates and all Samadhi gates — all arise from this profound Prajnaparamita.
Kausika, because the complete fulfillment of sentient beings and the adornment and purification of the Buddha-land by the Great Bodhisattva — all arise from this profound Prajnaparamita.
Kausika, because the perfection of lineage, the perfection of physical strength, the perfection of wealth, and the perfection of retinue of the Great Bodhisattva — all arise from this profound Prajnaparamita.
Kausika, because the ten courses of wholesome karma, the veneration of Sramanas, parents, and teachers, and the immeasurable wholesome dharmas to be cultivated such as generosity, upholding precepts, and practice in the world — all arise from this profound Prajnaparamita.
Kausika, because the great Ksatriya lineage, the great Brahmin lineage, the great Elder lineage, and the great Householder lineage in the world — all arise from this profound Prajnaparamita.
Kausika, because the heaven of the Four Great Heavenly Kings, the heaven of the Thirty-three, the Yama heaven, the Tusita heaven, the heaven of Joyful Transformation, and the heaven of Others’ Transformations in the world — all arise from this profound Prajnaparamita.
Kausika, because the heaven of Brahma’s Retinue, the heaven of Brahma’s Ministers, the heaven of Brahma’s Assembly, the heaven of Great Brahma, the heaven of Light, the heaven of Minor Light, the heaven of Limitless Light, the heaven of Extreme Light and Purity, the heaven of Purity, the heaven of Minor Purity, the heaven of Limitless Purity, the heaven of Complete Purity, the heaven of Vast, the heaven of Minor Vast, the heaven of Limitless Vast, the heaven of Vast Fruit, the heaven of No Vexation, the heaven of No Heat, the heaven of Good Appearance, the heaven of Good Vision, and the heaven of Akanistha in the world — all arise from this profound Prajnaparamita.
Kausika, because the heaven of Infinite Space, the heaven of Infinite Consciousness, the heaven of Nothingness, and the heaven of Neither-perception-nor-non-perception in the world — all arise from this profound Prajnaparamita.
Kausika, because all Stream-enterers, fruits of Stream-entry, Once-returners, fruits of Once-returning, Non-returners, fruits of Non-returning, Arhats, and fruits of Arhatship — all arise from this profound Prajnaparamita.
Kausika, because all Pratyekabuddhas and the stage of Pratyekabuddha — all arise from this profound Prajnaparamita.
Kausika, because all Great Bodhisattvas and the dharmas of the Great Bodhisattva — all arise from this profound Prajnaparamita.
Kausika, because all Tathagata-Arhat-Samyak-sam-Buddhas — all arise from this profound Prajnaparamita.
Kausika, because Omniscient wisdom — inconceivable, inexpressible, unsurpassed, without anything above it, without equal, beyond all comparison — arises from this profound Prajnaparamita.
At that time, Sakra, Lord of the Devas, addressed the Buddha:
“World-Honored One, people in Jambudvipa do not know to respectfully make offerings, honor and praise this profound Prajnaparamita, because they do not know that by respectfully making offerings, honoring and praising profound Prajnaparamita, one attains such great and excellent merit.”
The Buddha taught:
“Kausika, I shall ask you a question; answer according to your understanding. In your opinion, how many people in this Jambudvipa have attained verified purity with regard to the Buddha, attained verified purity with regard to the Dharma, attained verified purity with regard to the Sangha? How many people have no doubt about the Buddha, no doubt about the Dharma, no doubt about the Sangha? How many people are wholeheartedly devoted to the Buddha, wholeheartedly devoted to the Dharma, wholeheartedly devoted to the Sangha?”
Sakra, Lord of the Devas, said:
“World-Honored One, in Jambudvipa, only a small number of people have attained verified purity with regard to the Buddha, attained verified purity with regard to the Dharma, attained verified purity with regard to the Sangha. Only a small number of people have no doubt about the Buddha, no doubt about the Dharma, no doubt about the Sangha. Only a small number of people are wholeheartedly devoted to the Buddha, wholeheartedly devoted to the Dharma, wholeheartedly devoted to the Sangha.”
The Buddha taught:
“Kausika, I shall ask you again; answer according to your understanding. Kausika, in your opinion, how many people in Jambudvipa have realized the thirty-seven factors of enlightenment? How many people have realized the three liberation gates? How many people have realized the eight Liberations? How many people have realized the nine Sequential Absorptions? How many people have realized the four kinds of unobstructed knowledge? How many people have realized the six supernatural powers? How many people have permanently severed the three fetters and attained the fruit of Stream-entry? How many people have gradually eliminated greed, hatred, and delusion and attained the fruit of Once-returning? How many people have severed the five lower fetters and attained the fruit of Non-returning? How many people have severed the five higher fetters and attained the fruit of Arhatship? How many people have made a decisive resolve toward the stage of Pratyekabuddha? How many people have made a decisive resolve toward the stage of Supreme Enlightenment?”
Sakra, Lord of the Devas, said:
“World-Honored One, in Jambudvipa, only a small number of people have realized the thirty-seven factors of enlightenment. Only a small number of people have realized the three liberation gates. Only a small number of people have realized the eight Liberations. Only a small number of people have realized the nine Sequential Absorptions. Only a small number of people have realized the four kinds of unobstructed knowledge. Only a small number of people have realized the six supernatural powers. Only a small number of people have permanently severed the three fetters and attained the fruit of Stream-entry. Only a small number of people have gradually eliminated greed, hatred, and delusion and attained the fruit of Once-returning. Only a small number of people have severed the five lower fetters and attained the fruit of Non-returning. Only a small number of people have severed the five higher fetters and attained the fruit of Arhatship. Only a small number of people have made a decisive resolve toward the stage of Pratyekabuddha. Only a small number of people have made a decisive resolve toward the stage of Supreme Enlightenment.”
The Buddha said to Sakra, Lord of the Devas:
“That is so, that is so, as you have said! Kausika, in Jambudvipa, very few people have attained verified purity with regard to the Buddha, attained verified purity with regard to the Dharma, attained verified purity with regard to the Sangha. Even fewer people have no doubt about the Buddha, no doubt about the Dharma, no doubt about the Sangha. Even fewer people are wholeheartedly devoted to the Buddha, wholeheartedly devoted to the Dharma, wholeheartedly devoted to the Sangha. Even fewer people have realized the thirty-seven factors of enlightenment. Even fewer people have realized the three liberation gates. Even fewer people have realized the eight Liberations. Even fewer people have realized the nine Sequential Absorptions. Even fewer people have realized the four kinds of unobstructed knowledge. Even fewer people have realized the six supernatural powers.
Kausika, in Jambudvipa, very few people have permanently severed the three fetters and attained the fruit of Stream-entry. Even fewer people have gradually eliminated greed, hatred, and delusion and attained the fruit of Once-returning. Even fewer people have severed the five lower fetters and attained the fruit of Non-returning. Even fewer people have severed the five higher fetters and attained the fruit of Arhatship. Even fewer people have made a decisive resolve toward the stage of Pratyekabuddha. Even fewer people have made a decisive resolve toward the stage of Supreme Enlightenment. Even fewer people, having made that resolve, diligently cultivate practice directed toward the conduct of Bodhi. Why? Kausika, because the various types of sentient beings drifting through the paths of birth and death since immeasurable kalpas past have mostly not encountered the Buddha, not heard the True Dharma, not associated with the Sangha; have not practiced generosity, not upheld pure precepts, not cultivated patient endurance, not aroused diligent effort, not practiced meditation, not studied Prajna; have not heard Dana-paramita, not cultivated Dana-paramita; have not heard Sila-paramita, not cultivated Sila-paramita; have not heard Ksanti-paramita, not cultivated Ksanti-paramita; have not heard Virya-paramita, not cultivated Virya-paramita; have not heard Dhyana-paramita, not cultivated Dhyana-paramita; have not heard Prajnaparamita, not cultivated Prajnaparamita; have not heard inner emptiness, not cultivated inner emptiness; have not heard outer emptiness, both inner and outer emptiness, emptiness of emptiness, great emptiness, ultimate emptiness, emptiness of conditioned phenomena, emptiness of unconditioned phenomena, emptiness of ultimate reality, emptiness without limits, scattered emptiness, immutable emptiness, emptiness of inherent nature, emptiness of self-characteristics, emptiness of shared characteristics, emptiness of all dharmas, emptiness of the incomprehensible, emptiness of non-nature, emptiness of self-nature, emptiness of the non-nature of self-nature, and not cultivated outer emptiness up to emptiness of the non-nature of self-nature; have not heard Suchness, not cultivated Suchness; have not heard the Dharma-realm, Dharma-nature, non-falseness, immutability, equality, freedom from birth, the Dharma’s determinate nature, the Dharma’s abiding nature, ultimate reality, the realm of empty space, the inconceivable realm, and not cultivated the Dharma-realm up to the inconceivable realm; have not heard the Holy Truth of Suffering, not cultivated the Holy Truth of Suffering; have not heard the Holy Truth of Origination, Cessation, the Path, and not cultivated the Holy Truth of Origination, Cessation, the Path; have not heard the four Dhyanas, not cultivated the four Dhyanas; have not heard the four Immeasurables and the four Formless Absorptions, not cultivated the four Immeasurables and the four Formless Absorptions; have not heard the eight Liberations, not cultivated the eight Liberations; have not heard the eight Bases of Mastery, the nine Sequential Absorptions, and the ten Totality Bases, not cultivated the eight Bases of Mastery and so forth; have not heard the four Foundations of Mindfulness, not cultivated the four Foundations of Mindfulness; have not heard the four Right Efforts, the four Bases of Miraculous Powers, the five Spiritual Faculties, the five Spiritual Powers, the seven Factors of Enlightenment, the Eightfold Noble Path, and not cultivated the four Right Efforts and so forth; have not heard the liberation gate of Emptiness, not cultivated the liberation gate of Emptiness; have not heard the liberation gate of Signlessness and Wishlessness, not cultivated the liberation gate of Signlessness and Wishlessness; have not heard the five types of eyes, not cultivated the five types of eyes; have not heard the six supernatural powers, not cultivated the six supernatural powers; have not heard the ten powers of the Buddha, not cultivated the ten powers of the Buddha; have not heard the four fearlessnesses, the four kinds of unobstructed knowledge, great Loving-kindness, great Compassion, great Joy, great Equanimity, the eighteen unique qualities of a Buddha, and not cultivated the four fearlessnesses up to the eighteen unique qualities of a Buddha; have not heard the dharma of non-forgetfulness, not cultivated the dharma of non-forgetfulness; have not heard the nature of constant equanimity, not cultivated the nature of constant equanimity; have not heard all Dharani gates, not cultivated all Dharani gates; have not heard all Samadhi gates, not cultivated all Samadhi gates; have not heard the wisdom of Omniscience, not cultivated the wisdom of Omniscience; have not heard the wisdom of Path-signs and the wisdom of All-signs, not cultivated the wisdom of Path-signs and the wisdom of All-signs.
Kausika, for this reason, know that in this Jambudvipa, very few people have attained verified purity with regard to the Buddha, attained verified purity with regard to the Dharma, attained verified purity with regard to the Sangha. Even fewer people have no doubt about the Buddha, no doubt about the Dharma, no doubt about the Sangha. Even fewer people are wholeheartedly devoted to the Buddha, wholeheartedly devoted to the Dharma, wholeheartedly devoted to the Sangha. Even fewer people have realized the thirty-seven factors of enlightenment. Even fewer people have realized the three liberation gates. Even fewer people have realized the eight Liberations. Even fewer people have realized the nine Sequential Absorptions. Even fewer people have realized the four kinds of unobstructed knowledge. Even fewer people have realized the six supernatural powers.
Kausika, know that in this Jambudvipa, very few people have permanently severed the three fetters and attained the fruit of Stream-entry. Even fewer people have gradually eliminated greed, hatred, and delusion and attained the fruit of Once-returning. Even fewer people have severed the five lower fetters and attained the fruit of Non-returning. Even fewer people have severed the five higher fetters and attained the fruit of Arhatship. Even fewer people have made a decisive resolve toward the stage of Pratyekabuddha. Even fewer people have made a decisive resolve toward the stage of Supreme Enlightenment. Even fewer people, having made that resolve, diligently cultivate practice directed toward the conduct of Bodhi.
At that time, the Buddha said to Sakra, Lord of the Devas:
“I shall ask you a question; answer according to your understanding. Kausika, in your opinion, apart from the humans of Jambudvipa, within this three-thousand-fold world system, how many sentient beings respectfully make offerings to parents and teachers? How many sentient beings respectfully make offerings to Sramanas and Brahmins? How many sentient beings practice generosity, observe fasting and uphold precepts? How many sentient beings cultivate the ten courses of wholesome karma? How many sentient beings, with regard to the desires, dwell in the perception of repulsiveness, the perception of impermanence, the perception of suffering, the perception of non-self, the perception of impurity, the perception of distaste for food, the perception of no delight in the entire world? How many sentient beings cultivate the four Dhyanas? How many sentient beings cultivate the four Immeasurables? How many sentient beings cultivate the four Formless Absorptions? How many sentient beings believe in the Buddha, believe in the Dharma, believe in the Sangha? How many sentient beings have no doubt about the Buddha, no doubt about the Dharma, no doubt about the Sangha? How many sentient beings are wholeheartedly devoted to the Buddha, wholeheartedly devoted to the Dharma, wholeheartedly devoted to the Sangha? How many sentient beings have realized the thirty-seven factors of enlightenment? How many sentient beings have realized the three liberation gates? How many sentient beings have realized the eight Liberations? How many sentient beings have realized the nine Sequential Absorptions? How many sentient beings have realized the four kinds of unobstructed knowledge? How many sentient beings have realized the six supernatural powers? How many sentient beings have permanently severed the three fetters and attained the fruit of Stream-entry? How many sentient beings have gradually eliminated greed, hatred, and delusion and attained the fruit of Once-returning? How many sentient beings have severed the five lower fetters and attained the fruit of Non-returning? How many sentient beings have severed the five higher fetters and attained the fruit of Arhatship? How many sentient beings have made a decisive resolve toward the stage of Pratyekabuddha? How many sentient beings have made a decisive resolve toward the stage of Supreme Enlightenment? How many sentient beings, having made that resolve, diligently cultivate practice directed toward the conduct of Bodhi? How many sentient beings constantly strive to develop and advance toward the mind of Bodhi? How many sentient beings use skillful means to cultivate Prajnaparamita? How many sentient beings abide in the non-retrogressing Bodhisattva stage? How many sentient beings swiftly realize the stage of Supreme Enlightenment?”
Sakra, Lord of the Devas, said:
“World-Honored One, within this three-thousand-fold world system there are few sentient beings who respectfully make offerings to parents and teachers. There are few sentient beings who respectfully make offerings to Sramanas and Brahmins. There are few sentient beings who practice generosity, observe fasting, and uphold precepts. There are few sentient beings who cultivate the ten courses of wholesome karma. There are few sentient beings who, with regard to the desires, dwell in the perception of repulsiveness, the perception of impermanence, the perception of suffering, the perception of non-self, the perception of impurity, the perception of distaste for food, the perception of no delight in the entire world. There are few sentient beings who cultivate the four Dhyanas. There are few sentient beings who cultivate the four Immeasurables. There are few sentient beings who cultivate the four Formless Absorptions. There are few sentient beings who believe in the Buddha, believe in the Dharma, believe in the Sangha. There are few sentient beings who have no doubt about the Buddha, no doubt about the Dharma, no doubt about the Sangha. There are few sentient beings who are wholeheartedly devoted to the Buddha, wholeheartedly devoted to the Dharma, wholeheartedly devoted to the Sangha. There are few sentient beings who have realized the thirty-seven factors of enlightenment. There are few sentient beings who have realized the three liberation gates. There are few sentient beings who have realized the eight Liberations. There are few sentient beings who have realized the nine Sequential Absorptions. There are few sentient beings who have realized the four kinds of unobstructed knowledge. There are few sentient beings who have realized the six supernatural powers. There are few sentient beings who have permanently severed the three fetters and attained the fruit of Stream-entry. There are few sentient beings who have gradually eliminated greed, hatred, and delusion and attained the fruit of Once-returning. There are few sentient beings who have severed the five lower fetters and attained the fruit of Non-returning. There are few sentient beings who have severed the five higher fetters and attained the fruit of Arhatship. There are few sentient beings who have made a decisive resolve toward the stage of Pratyekabuddha. There are few sentient beings who have made a decisive resolve toward the stage of Supreme Enlightenment. There are few sentient beings who, having made that resolve, diligently cultivate practice directed toward the conduct of Bodhi. There are few sentient beings who constantly strive to develop and advance toward the mind of Bodhi. There are few sentient beings who use skillful means to cultivate Prajnaparamita. There are few sentient beings who abide in the non-retrogressing Bodhisattva stage. There are few sentient beings who swiftly realize the stage of Supreme Enlightenment.”
The Buddha said to Sakra, Lord of the Devas:
“That is so, that is so, as you have said! Kausika, within this three-thousand-fold world system, very few sentient beings respectfully make offerings to parents and teachers. Even fewer sentient beings respectfully make offerings to Sramanas and Brahmins. Even fewer sentient beings practice generosity, observe fasting and uphold precepts. Even fewer sentient beings cultivate the ten courses of wholesome karma. Even fewer sentient beings, with regard to the desires, dwell in the perception of repulsiveness, the perception of impermanence, the perception of suffering, the perception of non-self, the perception of impurity, the perception of distaste for food, the perception of no delight in the entire world. Even fewer sentient beings cultivate the four Dhyanas. Even fewer sentient beings cultivate the four Immeasurables. Even fewer sentient beings cultivate the four Formless Absorptions. Even fewer sentient beings believe in the Buddha, believe in the Dharma, believe in the Sangha.
Even fewer sentient beings have no doubt about the Buddha, no doubt about the Dharma, no doubt about the Sangha. Even fewer sentient beings are wholeheartedly devoted to the Buddha, wholeheartedly devoted to the Dharma, wholeheartedly devoted to the Sangha. Even fewer sentient beings have realized the thirty-seven factors of enlightenment. Even fewer sentient beings have realized the three liberation gates. Even fewer sentient beings have realized the eight Liberations. Even fewer sentient beings have realized the nine Sequential Absorptions. Even fewer sentient beings have realized the four kinds of unobstructed knowledge. Even fewer sentient beings have realized the six supernatural powers.
Kausika, within this three-thousand-fold world system, very few sentient beings have permanently severed the three fetters and attained the fruit of Stream-entry. Even fewer sentient beings have gradually eliminated greed, hatred, and delusion and attained the fruit of Once-returning. Even fewer sentient beings have severed the five lower fetters and attained the fruit of Non-returning. Even fewer sentient beings have severed the five higher fetters and attained the fruit of Arhatship. Even fewer sentient beings have made a decisive resolve toward the stage of Pratyekabuddha. Even fewer sentient beings have made a decisive resolve toward the stage of Supreme Enlightenment. Even fewer sentient beings, having made that resolve, diligently cultivate practice directed toward the conduct of Bodhi. Even fewer sentient beings constantly strive to develop and advance toward the mind of Bodhi. Even fewer sentient beings use skillful means to cultivate Prajnaparamita. Even fewer sentient beings abide in the non-retrogressing Bodhisattva stage. Even fewer sentient beings swiftly realize the stage of Supreme Enlightenment.
Furthermore, Kausika, with my pure unobstructed Buddha-eye I observe the countless worlds of the ten directions; though I see immeasurable, countless, boundless sentient beings who have made a decisive resolve toward the stage of Supreme Enlightenment and diligently cultivate practice directed toward the conduct of Bodhi, because they are separated from the skillful means of this profound Prajnaparamita, only one, or two, or three sentient beings abide in the non-retrogressing Bodhisattva stage, while the majority regress and fall back into the ranks of the Sravakas and Pratyekabuddhas. Why? Kausika, because the stage of Supreme Enlightenment is extremely difficult to attain, so those of meager wisdom, lazy, lacking diligence, shallow understanding, and weak sentient beings are incapable of realizing it.
Kausika, for this reason, if good men and good women have made a decisive resolve to wholeheartedly attain the stage of Supreme Enlightenment, diligently cultivate practice directed toward the conduct of Bodhi, wish to abide in the non-retrogressing Bodhisattva stage, swiftly realize the stage of Supreme Enlightenment, and no longer be hindered — they should constantly listen to, uphold, recite, diligently study and practice, contemplate correctly according to the principle, delight in asking teachers, delight in explaining to others this profound Prajnaparamita; having done this they should also transcribe it, adorn it with various precious objects, respectfully make offerings, honor and praise it; and furthermore use the finest precious flower garlands, anointing incense, powdered incense, various robes, jeweled necklaces, banners, precious canopies, various precious gems, music, and lamps to make offerings. Then, Kausika, those good men and good women must also strive to comprehend, uphold, recite, diligently study and practice, contemplate correctly according to the principle, delight in asking teachers, and delight in explaining to others the other excellent wholesome dharmas that are gathered within the profound Prajnaparamita.
What are those other excellent wholesome dharmas gathered within the profound Prajnaparamita? They are: Dana-paramita, Sila-paramita, Ksanti-paramita, Virya-paramita, Dhyana-paramita; or inner emptiness, or outer emptiness, both inner and outer emptiness, emptiness of emptiness, great emptiness, ultimate emptiness, emptiness of conditioned phenomena, emptiness of unconditioned phenomena, emptiness of ultimate reality, emptiness without limits, scattered emptiness, immutable emptiness, emptiness of inherent nature, emptiness of self-characteristics, emptiness of shared characteristics, emptiness of all dharmas, emptiness of the incomprehensible, emptiness of non-nature, emptiness of self-nature, emptiness of the non-nature of self-nature; or Suchness, or the Dharma-realm, Dharma-nature, non-falseness, immutability, equality, freedom from birth, the Dharma’s determinate nature, the Dharma’s abiding nature, ultimate reality, the realm of empty space, the inconceivable realm; or the Holy Truth of Suffering, or the Holy Truth of Origination, Cessation, the Path; or the four Dhyanas, or the four Immeasurables, the four Formless Absorptions; or the eight Liberations, or the eight Bases of Mastery, the nine Sequential Absorptions, the ten Totality Bases; or the four Foundations of Mindfulness, or the four Right Efforts, the four Bases of Miraculous Powers, the five Spiritual Faculties, the five Spiritual Powers, the seven Factors of Enlightenment, the Eightfold Noble Path; or the liberation gate of Emptiness, or the liberation gate of Signlessness, Wishlessness; or the five types of eyes, or the six supernatural powers; or the ten powers of the Buddha, or the four fearlessnesses, the four kinds of unobstructed knowledge, great Loving-kindness, great Compassion, great Joy, great Equanimity, the eighteen unique qualities of a Buddha; or the dharma of non-forgetfulness, or the nature of constant equanimity; or all Dharani gates, or all Samadhi gates; or the wisdom of Omniscience, or the wisdom of Path-signs, the wisdom of All-signs; or the immeasurable and boundless other Buddha-dharmas — these are called the other excellent wholesome dharmas gathered within the profound Prajnaparamita.
Kausika, those good men and good women, with regard to the immeasurable other dharma gates such as the aggregates, sense bases, and elements that accord with this profound Prajnaparamita, should also listen to, uphold, recite, contemplate correctly according to the principle, and should not slander or create obstacles to the stage of Supreme Enlightenment.
– o0o –
End Of Volume 103