THE GREAT PRAJNAPARAMITA SUTRA
Chinese translation: Tang Dynasty, Tripitaka Master Xuanzang
VOLUME 104
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Chapter 30: COMPARING MERITS (2)
Why? Kausika, good men and good women should reflect: In the past, when the Tathagata was at the Bodhisattva stage, because he constantly and diligently studied Prajnaparamita, and Dhyana-paramita, Virya-paramita, Ksanti-paramita, Sila-paramita, Dana-paramita, he realized the stage of Supreme Enlightenment. In the past, when the Tathagata was at the Bodhisattva stage, because he constantly and diligently abided in 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, he realized the stage of Supreme Enlightenment. In the past, when the Tathagata was at the Bodhisattva stage, because he constantly and diligently abided in Suchness and 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, he realized the stage of Supreme Enlightenment. In the past, when the Tathagata was at the Bodhisattva stage, because he constantly and diligently abided in the Holy Truth of Suffering and the Holy Truth of Origination, Cessation, and the Path, he realized the stage of Supreme Enlightenment. In the past, when the Tathagata was at the Bodhisattva stage, because he constantly and diligently studied and cultivated the four Dhyanas and the four Immeasurables and the four Formless Absorptions, he realized the stage of Supreme Enlightenment. In the past, when the Tathagata was at the Bodhisattva stage, because he constantly and diligently studied and cultivated the eight Liberations and the eight Bases of Mastery, the nine Sequential Absorptions, and the ten Totality Bases, he realized the stage of Supreme Enlightenment. In the past, when the Tathagata was at the Bodhisattva stage, because he constantly and diligently studied and cultivated the four Foundations of Mindfulness and the four Right Efforts, the four Bases of Miraculous Powers, the five Spiritual Faculties, the five Spiritual Powers, the seven Factors of Enlightenment, and the Eightfold Noble Path, he realized the stage of Supreme Enlightenment. In the past, when the Tathagata was at the Bodhisattva stage, because he constantly and diligently studied and cultivated the liberation gate of Emptiness and the liberation gate of Signlessness,
Wishlessness, he realized the stage of Supreme Enlightenment. In the past, when the Tathagata was at the Bodhisattva stage, because he constantly and diligently studied and cultivated the five types of eyes and the six supernatural powers, he realized the stage of Supreme Enlightenment. In the past, when the Tathagata was at the Bodhisattva stage, because he constantly and diligently studied and cultivated the ten powers of the Buddha and the four fearlessnesses, the four kinds of unobstructed knowledge, great Loving-kindness, great Compassion, great Joy, great Equanimity, and the eighteen unique qualities of a Buddha, he realized the stage of Supreme Enlightenment. In the past, when the Tathagata was at the Bodhisattva stage, because he constantly and diligently studied and cultivated the dharma of non-forgetfulness and the nature of constant equanimity, he realized the stage of Supreme Enlightenment. In the past, when the Tathagata was at the Bodhisattva stage, because he constantly and diligently studied and cultivated all Dharani gates and all Samadhi gates, he realized the stage of Supreme Enlightenment. In the past, when the Tathagata was at the Bodhisattva stage, because he constantly and diligently studied and cultivated the wisdom of Omniscience and the wisdom of Path-signs and the wisdom of All-signs, he realized the stage of Supreme Enlightenment. In the past, when the Tathagata was at the Bodhisattva stage, because he constantly and diligently studied and cultivated the immeasurable and boundless other Buddha-dharmas, he realized the stage of Supreme Enlightenment. In the past, when the Tathagata was at the Bodhisattva stage, because he constantly and diligently abided in the immeasurable dharma gates according with profound Prajnaparamita such as the aggregates, sense bases, and elements, he realized the stage of Supreme Enlightenment.
Now, we who seek the stage of Supreme Enlightenment must also, following the Buddha, constantly and diligently study, cultivate, and abide in this profound Prajnaparamita. This profound Prajnaparamita is certainly our true Great Teacher; by constantly and diligently following and studying it, all our aspirations will be fulfilled. This profound Prajnaparamita is the true Dharma seal of all Tathagata-Arhat-Samyak-sam-Buddhas, and also the true Dharma seal of all Pratyekabuddha fruits, Arhat fruits, Non-returning fruits, Once-returning fruits, and Stream-entry fruits. All Tathagata-Arhat-Samyak-sam-Buddhas, because they constantly and diligently studied and practiced this profound Prajnaparamita, have realized, will realize, and are presently realizing the stage of Supreme Enlightenment. All Pratyekabuddha fruits, Arhat fruits, Non-returning fruits, Once-returning fruits, and Stream-entry fruits — because they constantly and diligently studied and practiced this profound Prajnaparamita, have reached, will reach, and are presently reaching the shore of enlightenment.
Kausika, for this reason, good men and good women, whether during the Buddha’s dwelling in the world or after his entering Nirvana, must rely on Prajnaparamita and constantly and diligently study and cultivate it; must rely on Dhyana-paramita, Virya-paramita, Ksanti-paramita, Sila-paramita, and Dana-paramita, and constantly and diligently study and cultivate them. Why? Because Prajnaparamita as such is the peaceful, beneficial refuge of all Sravakas, Pratyekabuddhas, Great Bodhisattvas, and all Heavenly beings, Humans, and Asuras.
Kausika, for this reason, good men and good women, whether during the Buddha’s dwelling in the world or after his entering Nirvana, must rely on inner emptiness and constantly and diligently study and cultivate it; must rely on 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 constantly and diligently study and cultivate them. Why? Because inner emptiness as such is the peaceful, beneficial refuge of all Sravakas, Pratyekabuddhas, Great Bodhisattvas, and all Heavenly beings, Humans, and Asuras.
Kausika, for this reason, good men and good women, whether during the Buddha’s dwelling in the world or after his entering Nirvana, must rely on Suchness and constantly and diligently study and cultivate it; must rely on 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 constantly and diligently study and cultivate them. Why? Because Suchness as such is the peaceful, beneficial refuge of all Sravakas, Pratyekabuddhas, Great Bodhisattvas, and all Heavenly beings, Humans, and Asuras.
Kausika, for this reason, good men and good women, whether during the Buddha’s dwelling in the world or after his entering Nirvana, must rely on the Holy Truth of Suffering and constantly and diligently study and cultivate it; must rely on the Holy Truth of Origination, Cessation, and the Path, and constantly and diligently study and cultivate them. Why? Because the Holy Truth of Suffering as such is the beneficial, peaceful refuge of all Sravakas, Pratyekabuddhas, Great Bodhisattvas, and all Heavenly beings, Humans, and Asuras.
Kausika, for this reason, good men and good women, whether during the Buddha’s dwelling in the world or after his entering Nirvana, must rely on the four Dhyanas and constantly and diligently study and cultivate them; must rely on the four Immeasurables and the four Formless Absorptions, and constantly and diligently study and cultivate them. Why? Because the four Dhyanas as such are the beneficial, peaceful refuge of all Sravakas, Pratyekabuddhas, Great Bodhisattvas, and all Heavenly beings, Humans, and Asuras.
Kausika, for this reason, good men and good women, whether during the Buddha’s dwelling in the world or after his entering Nirvana, must rely on the eight Liberations and constantly and diligently study and cultivate them; must rely on the eight Bases of Mastery, the nine Sequential Absorptions, and the ten Totality Bases, and constantly and diligently study and cultivate them. Why? Because the eight Liberations as such are the beneficial, peaceful refuge of all Sravakas, Pratyekabuddhas, Great Bodhisattvas, and all Heavenly beings, Humans, and Asuras.
Kausika, for this reason, good men and good women, whether during the Buddha’s dwelling in the world or after his entering Nirvana, must rely on the four Foundations of Mindfulness and constantly and diligently study and cultivate them; must rely on the four Right Efforts, the four Bases of Miraculous Powers, the five Spiritual Faculties, the five Spiritual Powers, the seven Factors of Enlightenment, and the Eightfold Noble Path, and constantly and diligently study and cultivate them. Why? Because the four Foundations of Mindfulness as such are the beneficial, peaceful refuge of all Sravakas, Pratyekabuddhas, Great Bodhisattvas, and all Heavenly beings, Humans, and Asuras.
Kausika, for this reason, good men and good women, whether during the Buddha’s dwelling in the world or after his entering Nirvana, must rely on the liberation gate of Emptiness and constantly and diligently study and cultivate it; must rely on the liberation gate of Signlessness and Wishlessness, and constantly and diligently study and cultivate them. Why? Because the liberation gate of Emptiness as such is the beneficial, peaceful refuge of all Sravakas, Pratyekabuddhas, Great Bodhisattvas, and all Heavenly beings, Humans, and Asuras.
Kausika, for this reason, good men and good women, whether during the Buddha’s dwelling in the world or after his entering Nirvana, must rely on the five types of eyes and constantly and diligently study and cultivate them; must rely on the six supernatural powers, and constantly and diligently study and cultivate them. Why? Because the five types of eyes as such are the beneficial, peaceful refuge of all Sravakas, Pratyekabuddhas, Great Bodhisattvas, and all Heavenly beings, Humans, and Asuras.
Kausika, for this reason, good men and good women, whether during the Buddha’s dwelling in the world or after his entering Nirvana, must rely on the ten powers of the Buddha and constantly and diligently study and cultivate them; must rely on the four fearlessnesses, the four kinds of unobstructed knowledge, great Loving-kindness, great Compassion, great Joy, great Equanimity, and the eighteen unique qualities of a Buddha, and constantly and diligently study and cultivate them. Why? Because the ten powers of the Buddha as such are the beneficial, peaceful refuge of all Sravakas, Pratyekabuddhas, Great Bodhisattvas, and all Heavenly beings, Humans, and Asuras.
Kausika, for this reason, good men and good women, whether during the Buddha’s dwelling in the world or after his entering Nirvana, must rely on the dharma of non-forgetfulness and constantly and diligently study and cultivate it; must rely on the nature of constant equanimity, and constantly and diligently study and cultivate it. Why? Because the dharma of non-forgetfulness as such is the beneficial, peaceful refuge of all Sravakas, Pratyekabuddhas, Great Bodhisattvas, and all Heavenly beings, Humans, and Asuras.
Kausika, for this reason, good men and good women, whether during the Buddha’s dwelling in the world or after his entering Nirvana, must rely on all Dharani gates and constantly and diligently study and cultivate them; must rely on all Samadhi gates, and constantly and diligently study and cultivate them. Why? Because all Dharani gates as such are the beneficial, peaceful refuge of all Sravakas, Pratyekabuddhas, Great Bodhisattvas, and all Heavenly beings, Humans, and Asuras.
Kausika, for this reason, good men and good women, whether during the Buddha’s dwelling in the world or after his entering Nirvana, must rely on the wisdom of Omniscience and constantly and diligently study and cultivate it; must rely on the wisdom of Path-signs and the wisdom of All-signs, and constantly and diligently study and cultivate them. Why? Because the wisdom of Omniscience as such is the beneficial, peaceful refuge of all Sravakas, Pratyekabuddhas, Great Bodhisattvas, and all Heavenly beings, Humans, and Asuras.
Kausika, for this reason, good men and good women, whether during the Buddha’s dwelling in the world or after his entering Nirvana, must rely on the immeasurable and boundless other Buddha-dharmas and constantly and diligently study and cultivate them. Why? Because the immeasurable and boundless other Buddha-dharmas as such are the beneficial, peaceful refuge of all Sravakas, Pratyekabuddhas, Great Bodhisattvas, and all Heavenly beings, Humans, and Asuras.
Kausika, good men and good women, whether during the Buddha’s dwelling in the world or after his entering Nirvana, must rely on the immeasurable dharma gates according with profound Prajnaparamita such as the aggregates, sense bases, and elements, and constantly and diligently study and cultivate them. Why? Because the immeasurable dharma gates according with profound Prajnaparamita such as the aggregates, sense bases, and elements as such are the beneficial, peaceful refuge of all Sravakas, Pratyekabuddhas, Great Bodhisattvas, and all Heavenly beings, Humans, and Asuras.
At that time, Sakra, Lord of the Devas, addressed the Buddha:
“World-Honored One, if good men and good women, not departing from the mind of Omniscient wisdom, employing non-attainment as the means, with regard to this Prajnaparamita, wholeheartedly listen to, uphold, recite, diligently study and practice, contemplate correctly according to the principle, expound it for sentient beings, widely propagate it, or transcribe it, then adorn all with reverence and make offerings with deep respect, honor and praise it, and furthermore use the finest flower garlands, anointing incense, powdered incense, robes, jeweled necklaces, banners, precious canopies, various pearls and gems, fine music, and bright lamps to make offerings — what merit would those good men and good women gain from this cause and condition?”
The Buddha taught:
“Kausika, I shall ask you a question; answer according to your understanding. There are good men and good women who, after the Tathagata enters Nirvana, in order to make offerings to the Buddha’s relics, build precious stupas using the finest of the seven kinds of treasures, adorned with all manner of precious gems, the stupa one yojana tall and half as wide; and furthermore use flower garlands, anointing incense, powdered incense, robes, jeweled necklaces, banners, precious canopies, various pearls and gems, fine music, and bright lamps — all of the highest quality of the heavenly realm — throughout their entire lives, making offerings with deep respect, honoring and praising. In your opinion, would those good men and good women generate abundant merit from this cause and condition?”
Sakra, Lord of the Devas, said:
“World-Honored One, very much! Well-Gone One, very much!”
The Buddha taught:
“Kausika, if good men and good women, not departing from the mind of Omniscient wisdom, employing non-attainment as the means, with regard to this Prajnaparamita, wholeheartedly listen to, uphold, recite, diligently study and practice, contemplate correctly according to the principle, expound it for sentient beings, widely propagate it, or transcribe it, then make offerings, worship with deep respect, honor and praise it, and furthermore use the finest flower garlands, anointing incense, powdered incense, robes, jeweled necklaces, banners, precious canopies, various precious gems, fine music, and bright lamps to make offerings — the merit generated by those good men and good women from this cause and condition is immeasurably and boundlessly greater than those others.
The Buddha taught:
“Kausika, beyond this, there are good men and good women who, after the Tathagata enters Nirvana, in order to make offerings to the Buddha’s relics, build precious stupas using the finest of the seven kinds of treasures, adorned with all manner of precious gems, the stupa one yojana tall and half as wide, filling all of Southern Jambudvipa without any space remaining; and furthermore use flower garlands, anointing incense, powdered incense, robes, jeweled necklaces, banners, precious canopies, various precious gems, fine music, and bright lamps — all of the highest quality of the heavenly realm — throughout their entire lives, making offerings with deep respect, honoring and praising. In your opinion, would those good men and good women generate abundant merit from this cause and condition?”
Sakra, Lord of the Devas, said:
“World-Honored One, very much! Well-Gone One, very much!”
The Buddha taught:
“Kausika, if good men and good women, not departing from the mind of Omniscient wisdom, employing non-attainment as the means, with regard to this Prajnaparamita, wholeheartedly listen to, uphold, recite, diligently study and practice, contemplate correctly according to the principle, expound it for sentient beings, widely propagate it, or transcribe it, then make offerings, worship with deep respect, honor and praise it, and furthermore use the finest flower garlands, anointing incense, powdered incense, robes, jeweled necklaces, banners, precious canopies, various precious gems, fine music, and bright lamps — all of the highest quality — to make offerings, the merit generated by those good men and good women from this cause and condition is immeasurably and boundlessly greater than those others.
The Buddha said:
“Kausika, including Jambudvipa, there are good men and good women who, for the Tathagatas, after entering Nirvana, in order to make offerings to the Buddha’s relics, build precious stupas using the finest of the seven kinds of treasures, adorned with all manner of precious gems, the stupa one yojana tall and half as wide, filling all four continents without any space remaining; and furthermore use flower garlands, anointing incense, powdered incense, robes, jeweled ornaments, banners, precious canopies, various pearls and gems, fine music, and bright lamps — all of the highest quality of the heavenly realm — throughout their entire lives, making offerings with deep respect, honoring and praising. In your opinion, would those good men and good women generate abundant merit from this cause and condition?”
Sakra, Lord of the Devas, said:
“World-Honored One, very much! Well-Gone One, very much!”
The Buddha taught:
“Kausika, if good men and good women, not departing from the mind of Omniscient wisdom, employing non-attainment as the means, with regard to this Prajnaparamita, wholeheartedly listen to, uphold, recite, diligently study and practice, contemplate correctly according to the principle, expound it for sentient beings, widely propagate it, or transcribe it, then make offerings, worship with deep respect, honor and praise it, and furthermore use the finest flower garlands, anointing incense, powdered incense, robes, jeweled necklaces, banners, precious canopies, various precious gems, fine music, and bright lamps — all of the highest quality — to make offerings, the merit generated by those good men and good women from this cause and condition is immeasurably and boundlessly greater than those others.
The Buddha said:
“Kausika, including the four continents, there are good men and good women who, for the Tathagatas, after entering Nirvana, in order to make offerings to the Buddha’s relics, build precious stupas using the finest of the seven kinds of treasures, adorned with all manner of precious gems, the stupa one yojana tall and half as wide, filling the entire small world-system without any space remaining; and furthermore use flower garlands, anointing incense, powdered incense, robes, jeweled necklaces, banners, precious canopies, various precious gems, fine music, and bright lamps — the highest quality of the heavenly realm — throughout their entire lives, making offerings with deep respect, honoring and praising. In your opinion, would those good men and good women generate abundant merit from this cause and condition?”
Sakra, Lord of the Devas, said:
“World-Honored One, very much! Well-Gone One, very much!”
The Buddha taught:
“Kausika, if good men and good women, not departing from the mind of Omniscient wisdom, employing non-attainment as the means, with regard to this Prajnaparamita, wholeheartedly listen to, uphold, recite, diligently study and practice, contemplate correctly according to the principle, expound it for sentient beings, widely propagate it, or transcribe it, then make offerings, worship with deep respect, honor and praise it, and furthermore use the finest flower garlands, anointing incense, powdered incense, robes, jeweled ornaments, banners, precious canopies, various precious gems, fine music, and bright lamps — all of the highest quality — to make offerings, the merit generated by those good men and good women from this cause and condition is immeasurably and boundlessly greater than those others.
The Buddha said:
“Kausika, including the small world-system, there are good men and good women who, for the Tathagatas, after entering Nirvana, in order to make offerings to the Buddha’s relics, build precious stupas using the finest of the seven kinds of treasures, adorned with all manner of precious gems, the stupa one yojana tall and half as wide, filling the entire medium world-system without any space remaining; and furthermore use flower garlands, anointing incense, powdered incense, robes, jeweled ornaments, banners, precious canopies, various precious gems, fine music, and bright lamps — the highest quality of the heavenly realm — throughout their entire lives, making offerings with deep respect, honoring and praising. In your opinion, would those good men and good women generate abundant merit from this cause and condition?”
Sakra, Lord of the Devas, said:
“World-Honored One, very much! Well-Gone One, very much!”
The Buddha taught:
“Kausika, if good men and good women, not departing from the mind of Omniscient wisdom, employing non-attainment as the means, with regard to this Prajnaparamita, wholeheartedly listen to, uphold, recite, diligently study and practice, contemplate correctly according to the principle, expound it for sentient beings, widely propagate it, or transcribe it, then make offerings, worship with deep respect, honor and praise it, and furthermore use the finest flower garlands, anointing incense, powdered incense, robes, jeweled ornaments, banners, precious canopies, various precious gems, fine music, and bright lamps — all of the highest quality — to make offerings, the merit generated by those good men and good women from this cause and condition is immeasurably and boundlessly greater than those others.
The Buddha said:
“Kausika, including the medium world-system, there are good men and good women who, for the Tathagatas, after entering Nirvana, in order to make offerings to the Buddha’s relics, build precious stupas using the finest of the seven kinds of treasures, adorned with all manner of precious gems, the stupa one yojana tall and half as wide, filling the entire three-thousand-fold world system without any space remaining; and furthermore use flower garlands, anointing incense, powdered incense, robes, jeweled ornaments, banners, precious canopies, various precious gems, fine music, and bright lamps — the highest quality of the heavenly realm — throughout their entire lives, making offerings with deep respect, honoring and praising. In your opinion, would those good men and good women generate abundant merit from this cause and condition?”
Sakra, Lord of the Devas, said:
“World-Honored One, very much! Well-Gone One, very much!”
The Buddha taught:
“Kausika, if good men and good women, not departing from the mind of Omniscient wisdom, employing non-attainment as the means, with regard to this Prajnaparamita, wholeheartedly listen to, uphold, recite, diligently study and practice, contemplate correctly according to the principle, expound it for sentient beings, widely propagate it, or transcribe it, then make offerings, worship with deep respect, honor and praise it, and furthermore use the finest flower garlands, anointing incense, powdered incense, robes, jeweled ornaments, banners, precious canopies, various precious gems, fine music, and bright lamps — all of the highest quality — to make offerings, the merit generated by those good men and good women from this cause and condition is immeasurably and boundlessly greater than those others.
The Buddha said:
“Kausika, including one three-thousand-fold world system, and suppose all the sentient beings in that three-thousand-fold world system, for the Tathagata, after entering Nirvana, in order to make offerings to the Buddha’s relics, build precious stupas using the finest of the seven kinds of treasures, adorned with all manner of precious gems, the stupa one yojana tall and half as wide, filling the entire three-thousand-fold world system without any space remaining; and furthermore use flower garlands, anointing incense, powdered incense, robes, jeweled ornaments, banners, precious canopies, various precious gems, fine music, and bright lamps — the highest quality of the heavenly realm — throughout their entire lives, making offerings with deep respect, honoring and praising. In your opinion, would those good men and good women generate abundant merit from this cause and condition?”
Sakra, Lord of the Devas, said:
“World-Honored One, very much! Well-Gone One, very much!”
The Buddha taught:
“Kausika, if good men and good women, not departing from the mind of Omniscient wisdom, employing non-attainment as the means, with regard to this Prajnaparamita, wholeheartedly listen to, uphold, recite, diligently study and practice, contemplate correctly according to the principle, expound it for sentient beings, widely propagate it, or transcribe it, then make offerings, worship with deep respect, honor and praise it, and furthermore use the finest flower garlands, anointing incense, powdered incense, robes, jeweled ornaments, banners, precious canopies, various precious gems, fine music, and bright lamps — all of the highest quality — to make offerings, the merit generated by those good men and good women from this cause and condition is immeasurably and boundlessly greater than those others.
At that time, Sakra, Lord of the Devas, again addressed the Buddha:
“That is so, that is so, exactly as the World-Honored One has taught! If good men and good women respectfully make offerings, honor and praise Prajnaparamita as such, know that those good men and good women have thereby respectfully made offerings, honored and praised all the World-Honored Buddhas of the past, future, and present. Suppose all the sentient beings in the countless worlds of the ten directions, for the Tathagata, after entering Nirvana, in order to make offerings to the Buddha’s relics, build precious stupas using the finest of the seven kinds of treasures, adorned with all manner of precious gems, the stupa one yojana tall and half as wide, filling the entire three-thousand-fold world system without any space remaining; and furthermore use flower garlands, anointing incense, powdered incense, robes, jeweled ornaments, banners, precious canopies, various precious gems, fine music, and bright lamps — all of the highest quality of the heavenly realm — for one kalpa or more than one kalpa, making offerings with deep respect, honoring and praising the World-Honored One — would those sentient beings thereby gain abundant merit from this cause and condition?”
The Buddha taught:
“Very much!”
Sakra, Lord of the Devas, said:
“If good men and good women, not departing from the mind of Omniscient wisdom, employing non-attainment as the means, with regard to this Prajnaparamita, wholeheartedly listen to, uphold, recite, diligently study and practice, contemplate correctly according to the principle, expound it for sentient beings, widely propagate it, or transcribe it, then make offerings, worship with deep respect, honor and praise it, and furthermore use the finest flower garlands, anointing incense, powdered incense, robes, jeweled ornaments, banners, precious canopies, various precious gems, fine music, and bright lamps — all of the highest quality — to make offerings, the merit gained by those good men and good women from this cause and condition, compared with those others, is immeasurably and boundlessly greater, inconceivable, incalculable. Why? World-Honored One, because this Prajnaparamita can encompass and gather all wholesome dharmas. That is: the ten courses of wholesome karma; or the four Dhyanas, the four Immeasurables, the four Formless Absorptions; or the eight Liberations, the eight Bases of Mastery, the nine Sequential Absorptions, the ten Totality Bases; or 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; or the liberation gate of Emptiness, the liberation gate of Signlessness,
Wishlessness; or the Holy Truth of Suffering, the Holy Truth of Origination, the Holy Truth of Cessation, the Holy Truth of the Path; or the five types of eyes, the six supernatural powers; or the four kinds of unobstructed knowledge; or Dana-paramita, Sila-paramita, Ksanti-paramita, Virya-paramita, Dhyana-paramita, Prajnaparamita; or 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; or 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; or all Dharani gates, all Samadhi gates; or 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; or the dharma of non-forgetfulness, the nature of constant equanimity; or the wisdom of Omniscience, the wisdom of Path-signs, the wisdom of All-signs; or the immeasurable and boundless other Buddha-dharmas — all are gathered and contained within this profound Prajnaparamita.
World-Honored One, this profound Prajnaparamita is the true Dharma seal of all Tathagata-Arhat-Samyak-sam-Buddhas, and also the true Dharma seal of all Sravakas and Pratyekabuddhas.
World-Honored One, all Tathagata-Arhat-Samyak-sam-Buddhas, because they constantly and diligently study and practice this profound Prajnaparamita, have realized, will realize, and are presently realizing the stage of Supreme Enlightenment.
World-Honored One, because all Sravakas and Pratyekabuddhas constantly and diligently study and practice this profound Prajnaparamita, they have reached, will reach, and are presently reaching the shore of enlightenment.
World-Honored One, for this reason, if good men and good women, not departing from the mind of Omniscient wisdom, employing non-attainment as the means, with regard to this Prajnaparamita, wholeheartedly listen to, uphold, recite, diligently study and practice, contemplate correctly according to the principle, expound it for sentient beings, widely propagate it; or transcribe it, then make offerings, worship with deep respect, honor and praise it; and furthermore use the finest flower garlands, anointing incense, powdered incense, robes, jeweled ornaments, banners, precious canopies, various precious gems, fine music, and bright lamps — all of the highest quality — to make offerings, the merit gained by those good men and good women from this cause and condition, compared with those others, is immeasurably and boundlessly greater, inconceivable, incalculable.”
At that time, the Buddha said to Sakra, Lord of the Devas:
“That is so! Just as you have said: Kausika, if good men and good women, not departing from the mind of Omniscient wisdom, employing non-attainment as the means, with regard to this Prajnaparamita, wholeheartedly listen to, uphold, recite, diligently study and practice, contemplate correctly according to the principle, expound it for sentient beings, widely propagate it; or transcribe it, then make offerings, worship with deep respect, honor and praise it; and furthermore use the finest flower garlands, anointing incense, powdered incense, robes, jeweled ornaments, banners, precious canopies, various precious gems, fine music, and bright lamps — all of the highest quality — to make offerings, the merit gained by those good men and good women from this cause and condition, compared with those others, is immeasurably and boundlessly greater, inconceivable, incalculable. Why? Kausika, because it is through this Prajnaparamita that all the dharmas of Dana, Sila, Ksanti, Virya, Dhyana, and Prajnaparamita are generated.
Kausika, because it is through this Prajnaparamita that all the dharmas 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 arise.
Kausika, because it is through this Prajnaparamita that all 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 arise.
Kausika, because it is through this Prajnaparamita that all the Holy Truth of Suffering, the Holy Truth of Origination, the Holy Truth of Cessation, the Holy Truth of the Path arise.
Kausika, because it is through this Prajnaparamita that all the four Dhyanas, the four Immeasurables, the four Formless Absorptions are generated.
Kausika, because it is through this Prajnaparamita that all the eight Liberations, the eight Bases of Mastery, the nine Sequential Absorptions, and the ten Totality Bases are generated.
Kausika, because it is through this Prajnaparamita that all 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, and the Eightfold Noble Path are generated.
Kausika, because it is through this Prajnaparamita that all the liberation gate of Emptiness, the liberation gate of Signlessness, and Wishlessness are generated.
Kausika, because it is through this Prajnaparamita that all the five types of eyes and the six supernatural powers are generated.
Kausika, because it is through this Prajnaparamita that all the ten powers of the Buddha, the four fearlessnesses, the four kinds of unobstructed knowledge, great Loving-kindness, great Compassion, great Joy, great Equanimity, and the eighteen unique qualities of a Buddha are generated.
Kausika, because it is through this Prajnaparamita that all the dharma of non-forgetfulness and the nature of constant equanimity are generated.
Kausika, because it is through this Prajnaparamita that all Dharani gates and all Samadhi gates are generated.
Kausika, because it is through this Prajnaparamita that the wisdom of Omniscience, the wisdom of Path-signs, and the wisdom of All-signs are generated.
Kausika, because it is through this Prajnaparamita that all Great Bodhisattvas bring complete fulfillment to sentient beings and adorn and purify the Buddha-land to perfection.
Kausika, because it is through this Prajnaparamita that the Sravaka vehicle, the Pratyekabuddha vehicle, and the Supreme Vehicle are generated.
Kausika, because it is through this Prajnaparamita that the path to Stream-entry, the fruit of Stream-entry, the path to Once-returning, the fruit of Once-returning, the path to Non-returning, the fruit of Non-returning, the path to Arhatship, and the fruit of Arhatship arise.
Kausika, because it is through this Prajnaparamita that the path to Pratyekabuddha and the fruit of Pratyekabuddha arise.
Kausika, because it is through this Prajnaparamita that the merits of all Tathagata-Arhat-Samyak-sam-Buddhas arise.
Kausika, for this reason, if good men and good women, not departing from the mind of Omniscient wisdom, employing non-attainment as the means, with regard to this Prajnaparamita, wholeheartedly listen to, uphold, recite, diligently study and practice, contemplate correctly according to the principle, expound it for sentient beings, widely propagate it; or transcribe it, then make offerings, worship with deep respect, honor and praise it; and furthermore use the finest flower garlands, anointing incense, powdered incense, robes, jeweled ornaments, banners, precious canopies, various precious gems, fine music, and bright lamps — all of the highest quality — to make offerings, then compared with the merit of previously building stupas, one hundred parts of that merit cannot equal one part of this, one thousand parts cannot equal one, one hundred thousand parts cannot equal one, one hundred million parts cannot equal one, ten billion parts cannot equal one, one hundred trillion parts cannot equal one, one hundred quadrillion parts cannot equal one, even up to the parts of calculation, parts of counting, parts of analogy, and even the parts of the utmost number — none can equal one part. Why? Kausika, because if this Prajnaparamita dwells among the humans of Jambudvipa, then the Buddha Jewel, the Dharma Jewel, and the Bhikshu Sangha Jewel of this world will all dwell without ceasing.
Kausika, if this Prajnaparamita dwells among the humans of Jambudvipa, the world will constantly have the ten courses of wholesome karma, and the dharmas of generosity, precepts, cultivation of goodness, knowing and repaying kindness, and making offerings to worthy sages.
Kausika, if this Prajnaparamita dwells among the humans of Jambudvipa, the world will constantly have the dharmas of Dana, Sila, Ksanti, Virya, Dhyana, and Prajnaparamita.
Kausika, if this Prajnaparamita dwells among the humans of Jambudvipa, the world will constantly have 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.
Kausika, if this Prajnaparamita dwells among the humans of Jambudvipa, the world will constantly have 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.
Kausika, if this Prajnaparamita dwells among the humans of Jambudvipa, the world will constantly have the Holy Truth of Suffering, the Holy Truth of Origination, the Holy Truth of Cessation, the Holy Truth of the Path.
Kausika, if this Prajnaparamita dwells among the humans of Jambudvipa, the world will constantly have the four Dhyanas, the four Immeasurables, the four Formless Absorptions.
Kausika, if this Prajnaparamita dwells among the humans of Jambudvipa, the world will constantly have the eight Liberations, the eight Bases of Mastery, the nine Sequential Absorptions, and the ten Totality Bases.
Kausika, if this Prajnaparamita dwells among the humans of Jambudvipa, the world will constantly have 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, and the Eightfold Noble Path.
Kausika, if this Prajnaparamita dwells among the humans of Jambudvipa, the world will constantly have the liberation gate of Emptiness, the liberation gate of Signlessness, and Wishlessness.
Kausika, if this Prajnaparamita dwells among the humans of Jambudvipa, the world will constantly have the five types of eyes and the six supernatural powers.
Kausika, if this Prajnaparamita dwells among the humans of Jambudvipa, the world will constantly have the ten powers of the Buddha, the four fearlessnesses, the four kinds of unobstructed knowledge, great Loving-kindness, great Compassion, great Joy, great Equanimity, and the eighteen unique qualities of a Buddha.
Kausika, if this Prajnaparamita dwells among the humans of Jambudvipa, the world will constantly have the dharma of non-forgetfulness and the nature of constant equanimity.
Kausika, if this Prajnaparamita dwells among the humans of Jambudvipa, the world will constantly have all Dharani gates and all Samadhi gates.
Kausika, if this Prajnaparamita dwells among the humans of Jambudvipa, the world will constantly have the wisdom of Omniscience, the wisdom of Path-signs, and the wisdom of All-signs.
Kausika, if this Prajnaparamita dwells among the humans of Jambudvipa, the world will constantly have the great
Ksatriya lineage, the great Brahmin lineage, the great Elder lineage, and the great Householder lineage.
Kausika, if this Prajnaparamita dwells among the humans of Jambudvipa, the world will constantly have 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.
Kausika, if this Prajnaparamita dwells among the humans of Jambudvipa, the world will constantly have 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, and the heaven of Vast Fruit.
Kausika, if this Prajnaparamita dwells among the humans of Jambudvipa, the world will constantly have 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.
Kausika, if this Prajnaparamita dwells among the humans of Jambudvipa, the world will constantly have the heaven of Infinite Space, the heaven of Infinite Consciousness, the heaven of Nothingness, and the heaven of Neither-perception-nor-non-perception.
Kausika, if this Prajnaparamita dwells among the humans of Jambudvipa, the world will constantly have the Sravaka vehicle, the Pratyekabuddha vehicle, and the Supreme Vehicle.
Kausika, if this Prajnaparamita dwells among the humans of Jambudvipa, the world will constantly have the path to Stream-entry, the fruit of Stream-entry, the path to Once-returning, the fruit of Once-returning, the path to Non-returning, the fruit of Non-returning, the path to Arhatship, and the fruit of Arhatship.
Kausika, if this Prajnaparamita dwells among the humans of Jambudvipa, the world will constantly have Great Bodhisattvas cultivating Bodhisattva conduct, bringing complete fulfillment to sentient beings, and adorning and purifying the Buddha-land.
Kausika, if this Prajnaparamita dwells among the humans of Jambudvipa, the world will constantly have Tathagata-Arhat-Samyak-sam-Buddhas who realize the stage of Supreme Enlightenment, turn the wondrous Wheel of Dharma, and liberate immeasurable sentient beings.
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End Of Volume 104