THE GREAT Prajnaparamita Sutra
VOLUME 127
Chapter 30: COMPARISON OF MERITS (25)
At that time, Indra told Buddha:
World-Honored One, how do those good men and good women know that there are the Four Great Kings heaven, the Thirty-Third heaven, the Da-ma heaven, the Do-suda heaven, the Luo-transformed heaven, the Spa-transformed heaven, the Brahma heaven, the Brahma heaven, the Brahma heaven, the Great Brahma heaven, the Light heaven, the Low Light heaven, the Infinite Light heaven, the Pure Light heaven, the Pure heaven, the Less pure heaven, the Infinite pure heaven, the Pure Transformation heaven, the Bright heaven, the heaven? The Lesser Expansive Heaven, the Infinite Vast Heaven, the Extensive Fruition Heaven, the Unafflicted Heaven, the Heatless Heaven, the Good Manifestation Heaven, the Good Viewing Heaven, the Ultimate Form Heaven and the innumerable Dragons, Yakkhas, Kandadapas, Ato-laces, Yet-lo-tras, Grievous-pleasures, Macho-lacasas, Non-humans? another, full of great dignity and virtue, in this world three times a thousand and boundless other worlds in the ten directions, go there to admire, worship, read and recite the profound Prajnaparamita that has been copied, respectfully make offerings, respectfully praise, join hands and circumambulate to the right, joyfully supporting the thoughts?
At that time, Buddha told Indra:
Hey Kāśika, good men and good women, if you see that place where the profound Prajnaparamita is enshrined with a mysterious light, or hear a strange scent wafting from that place, or heavenly music, you should know, then there are heavens and dragons? where the power of great and majestic virtue is abundant, go to that place, admire, worship, read and recite the profound Prajnaparamita that has been copied, respectfully make offerings, respectfully praise, join hands and circumambulate to the right, joyfully supporting the thoughts.
Furthermore, Kāśika, those good men and good women who practice miraculous purity, make that place solemn and pure, and always wholeheartedly make offerings to that Prajnaparamita, should know, at that time there were gods and dragons? With great and virtuous divine power, go to that place to admire, worship, read and recite the profound Prajnaparamita that has been copied, respectfully make offerings, respectfully praise, join hands and circumambulate on the right side, joyfully supporting the thoughts.
Kāśika, by the gods and dragons? With such majestic and great divine power, when he went to that place, all the evil gods and demons were terrified and retreated, not daring to stay. Because of this cause and effect, those good men and good women’s minds immediately expanded, the good karma they practiced increased further, and all their actions were unobstructed. Therefore, Kāśika, if you want to enshrine this Prajnaparamita anywhere, you must remove impure objects from around that place, sweep it clean, sprinkle perfume, spread the jewel throne, and then enshrine it. Then burn incense, scatter flowers, hang string parasols, and decorate it with precious flags, flags, and wind chimes. Then, use clothes, pearls, gold, silver, treasures, precious gems, music or lights, countless beautiful things to decorate that place. If we often make offerings to the Prajnaparamita like this, will there be countless gods and dragons? Full of dignity and great spiritual power, go to that place, admire, worship, read and recite the profound Prajnaparamita that has been copied, respectfully make offerings, respectfully praise, join hands and circumambulate to the right, joyfully supporting the thoughts.
Furthermore, Kāśika, those good men and good women, if they often make offerings to Prajna Paramita like this, their body and mind will not be tired, their body and mind will be at peace, their body and mind will be light, their body and mind will be in harmony, their body and mind will be at peace, their minds will be firmly fixed on Prajnaparamita, then they will sleep at night without nightmares, only good dreams, that is to see Tathagata Fully Enlightened, with a golden body, complete with thirty-two signs. Great man, accompanied by eighty beauties, complete and dignified, radiating great light, illuminating all, rows of Sravakas and Bodhisattvas surrounded front and back, physically in them, listening to the Buddha preach the Dharma in accordance with the Paramita of Generosity, Paramita of Purity, Paramita of Forbearance, Paramita of Diligence, Paramita of Contemplation, Prajnaparamita. Listening to the Buddha’s teaching of the corresponding dharma, emptiness inside, emptiness outside, emptiness both inside and outside, emptiness, emptiness, great dharma, emptiness has the ultimate meaning, emptiness without condition, emptiness without unconditioned, ultimate emptiness, emptiness without boundary, emptiness without dispersion, emptiness without change, dharma without nature, dharma without self-appearance, dharma without appearance together, dharma emptiness in all dharmas, dharma emptiness cannot be grasped, dharma emptiness without nature, dharma without self-nature, dharma without self-nature, dharma without appearance, dharma without appearance in all dharmas, dharma emptiness cannot be grasped, dharma emptiness without nature, dharma without self-nature, dharma without self-nature, dharma without appearance self-nature. Listening to the Buddha expound the dharma corresponding to truth, the dharma realm, the dharma nature, the nature of emptiness, the nature of no change, the nature of equality, the nature of separation from birth, the dharma of concentration, the dharma of abiding, reality, the realm of emptiness, the inconceivable realm. Listening to the Buddha’s teachings corresponds to the Noble Truth of Suffering, the Noble Truth of Origination, the Noble Truth of Cessation, and the Noble Truth of the Path. Listening to the Buddha’s teachings corresponds to the four Silences, the four Immeasurables, and the four formless Concentrations. Listening to the Buddha preach the Dharma corresponds to the eight Liberations, the eight Higher Lands, the nine Second Concentrations, and the ten Changing Places. Listening to the Buddha’s teachings corresponds to the four pillars of mindfulness, the four right cessations, the four spiritual powers, the five faculties, the five powers, the seven limbs of enlightenment, and the eight limbs of the noble path. Listening to the Buddha’s teachings corresponds to the method of liberation from Emptiness, the method of liberation from the Formless, the method of liberation from the Wishless. Listening to the Buddha’s teachings corresponds to the Dharma. Listening to the Buddha’s teachings corresponds to five types of eyes and six magical powers. Listening to the Buddha’s teachings corresponds to the Buddha’s ten powers, the four fearlessness, the four clear understandings, great love, great compassion, great joy, great equanimity, and eighteen uncombined Buddha dharmas. Listening to the Buddha’s teachings corresponds to the Dharma without forgetting, the nature is always equanimous. Listening to the Buddha preach the Dharma corresponds to Omniscient wisdom, Path knowledge, and Omnipotent wisdom. Listening to the Buddha’s teachings corresponds to all Da-lani dharmas, all Samadhi dharmas. Listening to the Buddha preach the Dharma corresponds to all the Great Bodhisattva’s actions. Listening to the Buddha preach the Dharma corresponds to the highest Enlightenment of the Buddhas.
Listen again to distinguish the meaning of the corresponding Dharma: Generosity paramada, Purity paramita, Patience paramita, Diligence paramada, Calm paramita, Prajnaparamita. Listen again to distinguish the meaning of the corresponding dharma, the emptiness inside, the emptiness outside, the emptiness inside and out, the emptiness, the emptiness, the great dharma, the emptiness that overcomes the meaning, the emptiness without condition, the emptiness without unconditioning, the ultimate emptiness, the emptiness without boundaries, the emptiness without dispersion, the emptiness without change, the emptiness without nature, the dharma without self-appearance, the dharma without common appearance, the emptiness in all dharmas, the emptiness that cannot be grasped, the emptiness without nature, the dharma without self-nature, the emptiness no self-nature. Listen to the distinction of the meaning of the dharma corresponding to suchness, the dharma realm, the dharma nature, the empty nature, the unchangeable nature, the nature of equality, the nature of separation, the dharma of concentration, the dharma of abiding, reality, the realm of emptiness, the inconceivable realm. Listen again to distinguish the meaning of the dharma corresponding to the Noble Truth of Suffering, the Noble Truth of Origination, the Noble Truth of Cessation, and the Noble Truth of the Path. Listen again to distinguish the meaning of the dharma corresponding to the four Tranquility, the four Immeasurables, and the four formless Concentrations. Again, listen to the distinction of the meaning of the dharma corresponding to the eight Liberations, the eight Higher Places, the nine Second Concentrations, and the ten Changing Places. Listen again to distinguish the meaning of the dharma corresponding to the four Pillars of Mindfulness, the four Right Paradigms, the four Divine Powers, the five Faculties, the five Powers, the seven limbs of Enlightenment, and the eight limbs of the Noble Path. Listen to the distinction of the meaning of the dharma corresponding to the method of liberation from Emptiness, the method of liberation from the Formless, the method of liberation from the Desireless. Listen again to distinguish the meaning of the corresponding dharma. Listen to the distinction of the meaning of the dharma corresponding to the five types of eyes and the six magical powers. Listen again to distinguish the meaning of the dharma corresponding to the ten powers of the Buddha, the four fearlessness, the four clear understandings, great love, great compassion, great joy, great equanimity, eighteen non-combined Buddha dharmas. Hearing and discriminating about the meaning of the dharma corresponds to the dharma of not forgetting, the nature is always equanimous. Listen again to distinguish the meaning of the dharma corresponding to the Omniscience, the Path knowledge, the Omniscience. Listen to the distinction of the meaning of the dharma in accordance with all Da-lani dharma methods, all Samadhi dharma methods. Again, listen to the distinction of the meaning of the dharma that corresponds to all the Great Bodhisattva’s actions. Again, listen to the distinction of the meaning of the Dharma corresponding to the highest Enlightenment of the Buddhas. Or in a dream, you see the Bodhi tree, its trunk is tall, decorated with precious things, see the Great Bodhisattva facing the Bodhi tree, sitting cross-legged, subduing demons, attaining the highest level of Enlightenment, turning the miraculous wheel of Dharma, saving countless sentient beings. I also saw countless hundreds of millions of Great Bodhisattvas gathered together to discuss all kinds of Dharma meanings, that is, they should create all achievements for sentient beings like this, they should strictly purify the Buddha land like this, they should subdue demons like this, they should practice the Bodhisattva’s way like this, they should take hold of the Omniscience like this. Or dream of seeing immeasurable hundreds of thousands of millions of Buddhas in the East, also hearing sounds, that is that world, that Tathagata Fully Enlightened One, countless hundreds of millions of millions of Bodhisattvas, countless hundreds of thousands of millions of Shravaka disciples, respectfully surrounding them, preaching the Dharma for them. The South, West, North, four directions, top and bottom are all the same. Or dream of seeing countless hundreds of thousands of millions of Buddhas in the East, entering Nirvana, seeing all the Buddhas entering Nirvana, each Buddha has benefactors to offer relics, using the seven wonderful treasures, to build countless hundreds of thousands of millions of stupas. In a place where all the stupas use countless garlands, incense sticks, and powdered incense? First of all, clothes, flags, banners, treasured parasols, precious gems, good music, bright lights, through countless kalpas, respectfully make offerings, respect and praise. The South, West, North, four directions, up and down, it’s the same again.
Kāśika, those good men and good women see the appearance of such good dreams, whether they are sleeping or awake, their body and mind are always at peace; Gods and Gods? always give them more energy, making them feel light in their bodies. Because of that cause and effect, one does not indulge much in food, medicine, clothing, or bedding, and the mind always takes the four offerings lightly. Like a monk who practices the Yogacara method and enters wonderful samadhi; Due to that concentration, body and mind are fresh; Once out of concentration, the mind always ignores delicious food. The same goes for this. Why? Kāśika, for those good men and good women come from all Tathagata Fully Enlightened, Sravakas, Bodhisattvas, Heavens, Dragons, Yaksha, Kandhatu, Ato-lac, Yet-lo-tra, Khan-n-lac, Mac-ho-la-ga, Non-human?, who are full of divine power, majestic and supreme in virtue in this three-thousand-fold world and Infinite other worlds in the ten directions, always compassionate and protective thoughts, using magical energy to support the body and mind, making their will strong and their body always healthy.
Kāśika, good men and good women who want to gain such merit in the present life should develop the mind of Omniscience, taking nothing as a means, towards this Prajnaparamita, wholeheartedly listen, receive, uphold, read and recite, diligently practice, think and explain it, copy it, and spread it widely.
Kāśika, if good men and good women, although unable to listen to Prajnaparamita, accept it, recite it, diligently practice it, and think according to reason, preach it widely for sentient beings, they only copy it and decorate it with precious objects; Use flower garlands, incense rubs, and powdered incense? Wonderful clothes, robes, flags, banners, treasured parasols, precious gems, good music, bright lights, all existing things, if you respectfully make offerings, respect and praise, you will also gain merit as mentioned before. Why? Kāśika, because those good men and good women have the ability to create widespread benefits, bringing immeasurable peace and happiness to sentient beings.
Furthermore, Kāśika, if good men and good women take the mind of Omniscience, use the non-obtained as a means, towards this Prajna Paramita, wholeheartedly listen, receive, uphold, recite, diligently practice, think according to reason, for the sake of sentient beings, preach and spread it widely, or copy it, decorate it with precious objects, and then use all kinds of garlands, incense sticks, and powdered incense? Wonderful clothes, robes, flags, banners, treasured parasols, precious gems, good music, bright lights, all existing things, respectfully offered, respectfully praised, then that good man or good woman, through this cause and effect, will attain immeasurable merit and virtue. Throughout his life, he uses countless kinds of food, drink, clothing, medicine, and excellent utensils. He respectfully makes offerings and respectfully praises all the Fully Enlightened Tathagata and his disciples in the worlds of the ten directions, which are more numerous than people. After the Buddhas and disciples of the ten directions entered Nirvana, in order to make offerings to the relics, they should use seven kinds of excellent treasures to build tall, spacious, and beautiful stupas, and use countless garlands, incense sticks, and incense sticks. powder? First of all, clothes, flags, banners, treasured parasols, precious gems, good music, bright lights, are spent throughout one’s life, respectfully making offerings, respectfully praising. Why? Kāśika, because the Buddhas and disciples in the ten directions are all born from that profound Prajnaparamita.
At that time, Buddha told Indra:
Hey Kāśika, suppose the Buddha’s relics filled the entire Thiem region, take it as a part. The copying of that profound Prajnaparamita is taken as a part. Of these two parts, which one do you choose?
Heavenly Emperor Thich immediately said to Buddha:
World-Honored One, suppose the Buddha’s relics filled the entire Thiem continent, this department would take it as a part. The copying of that profound Prajnaparamita is taken as a part. Of these two parts, in my opinion, choose Prajnaparamita. Why? Because I do not have faith in the relics of the Buddhas, nor do I like to revere them, make offerings, respect them, and praise them. But the relics are all born from Prajnaparamita, they are all the practice of cultivating from the power and merit of Prajnaparamada that can be obtained and obtained by all Gods, Humans, and Atolacs? In the world, we use countless kinds of garlands, incense sticks, and powdered incense? Wonderful things, clothes, happy hearts, banners, treasured parasols, precious gems, good music, bright lights, all existing things, respectfully make offerings, respect and praise.
At that time, he received the Sariputra and said to Indra:
Hey Kāśika, the Prajnaparamita is like that which cannot be grasped, has no form, no sight, no appearance, is called no appearance, then how can you grasp it! Why? Because the Prajnaparamita like that is not grasping, not letting go, not increasing, not decreasing, not gathering, not dissolving, not gaining, not wasting, not contaminated, not pure. Such Prajna Paramita does not accept the Buddha’s Dharma, nor does it abandon the Dharma of ordinary people; does not accept Bodhisattva dharma, does not abandon ordinary dharma; does not accept the Solitary Enlightenment Dharma, does not abandon the ordinary Dharma; does not accept the dharma of the Sravakas, does not abandon the dharma of ordinary people; does not accept the unconditioned realm, does not abandon the conditioned realm. Prajna Paramita like that does not accept the Giving Paramita, does not receive Pure Precepts, Patience, Diligence, Calm Contemplation, Prajnaparamita. Such Prajnaparamita does not recognize the emptiness within, does not recognize the emptiness without, the emptiness inside and out, the emptiness inside and out, the emptiness of emptiness, the great emptiness, the emptiness of the ultimate meaning, the emptiness of emptiness, the emptiness of unconditioned emptiness, the ultimate emptiness, the emptiness without boundaries, the emptiness of dispersion, the emptiness of no change, the emptiness of no nature, the emptiness of self-appearance, the emptiness of dharmas together, the emptiness of all dharmas, the emptiness of all dharmas, the emptiness of which cannot be grasped, the emptiness of emptiness, Dharma has no self-nature, Dharma is not without self-nature. Such Prajnaparamita does not recognize suchness, does not recognize the dharma realm, the dharma nature, the nature of emptiness, the nature of no change, the nature of equality, the nature of separation, the dharma of concentration, the dharma of abiding, the reality, the realm of emptiness, the inconceivable realm. Prajna paramita like this does not recognize the Noble Truth of suffering, nor does it recognize the Noble Truth of origin, cessation, and path. Prajnaparamita like that does not accept the four Tranquility, does not accept the four Immeasurables, the four formless Concentrations. Prajna paramita like that does not receive the eight Liberations, does not receive the eight Sukhavati, the nine Second Concentrations, and the ten Transfigurations. Such a Prajna Paramita does not receive the four Abodes of Mindfulness, the four Right Paradigms, the four Divine Powers, the five Faculties, the five Powers, the seven limbs of Enlightenment, and the eight limbs of the Noble Path. Prajna paramita like that does not accept the method of liberation from Emptiness, does not accept the method of liberation from Formless, Desireless. Prajnaparamita like that does not accept the five types of eyes, nor does it accept the six magical powers. Prajnaparamita like that does not accept the ten powers of the Buddha, does not receive the four non-fear, the four clear understandings, great love, great compassion, great joy, great equanimity, the eighteen Buddha dharmas do not add up.
Such Prajna Paramita does not recognize the dharma of not forgetting, does not recognize the nature of always equanimity. Prajnaparamita like that does not recognize the Omniscience, does not recognize the knowledge of the Path, the wisdom of the Omniscience. Prajnaparamita like that does not accept all Dharma methods, does not accept all Samadhi methods. Prajna paramita like that does not receive the fruit of Stream Stream, does not receive the Once-returner, the Non-returner, the Arahant fruit. Prajnaparamita like that does not receive Solitary Enlightenment. Prajnaparamita like that does not accept the status of Great Bodhisattva. Such Prajna Paramita does not receive the highest Enlightenment.
Indra replied to Sari Tu:
Venerable sir, that’s right, that’s right, it’s just as you said! Such Prajna Paramita is truly impossible to grasp, has no form, cannot be seen, has no opposing signs, is called formless. Venerable Sir, such Prajnaparamita is not retained, not abandoned, not increased, not decreased, not gathered, not dispersed, not beneficial, not wasted, not contaminated, not pure. Venerable Sir, Prajnaparamita like this means not accepting the Buddha’s Dharma, nor abandoning the Dharma of ordinary people; does not accept Bodhisattva dharma, does not abandon ordinary dharma; does not accept the Solitary Enlightenment Dharma, does not abandon the ordinary Dharma; does not accept the dharma of the Sravakas, does not abandon the dharma of ordinary people; does not accept the unconditioned realm, does not abandon the conditioned realm. Venerable Venerable, Prajna Paramita like that does not accept the Giving Paramita, does not receive Pure Precepts, Patience, Diligence, Tranquility, Prajnaparamita. Venerable Venerable, the Prajnaparamita thus does not recognize the emptiness of the dharma within, does not recognize the emptiness of the outside, the emptiness of both inside and outside, the emptiness of emptiness, the emptiness of great dharma, the transcendent meaning of the emptiness of the dharma, the emptiness of unconditioned emptiness, the emptiness of non-existence, the ultimate emptiness of emptiness, the emptiness of boundaries, the emptiness of dispersion, the emptiness of emptiness that does not change, the dharma of emptiness without nature, the dharma of no self-appearance, the dharma of emptiness together with appearances, the dharma of emptiness in all dharmas, the emptiness of dharma that cannot be grasped, the dharma of emptiness. emptiness, dharma has no self-nature, dharma is emptiness without self-nature. Venerable Venerable, Prajnaparamita like that does not recognize true suchness, does not recognize the dharma realm, the dharma nature, the nature of emptiness, the nature of no change, the nature of equality, the nature of separation, the dharma of concentration, the dharma of abiding, reality, the realm of emptiness, the inconceivable realm. Venerable Sir, Prajnaparamita like this does not recognize the Noble Truth of suffering, nor does it recognize the Noble Truth of origination, cessation, and path. Venerable Sir, Prajnaparamita like that does not accept the four Jingdhis, the four Immeasurables, the four formless Concentrations. Venerable Venerable, Prajna Paramita like that does not receive the eight Liberations, does not receive the eight Higher Grounds, the nine Second Concentrations, the ten Changes. Venerable Venerable, Prajnaparamita like this does not accept the four pillars of mindfulness, the four right cessations, the four spiritual powers, the five faculties, the five powers, the seven branches of enlightenment, and the eight branches of the noble path. Venerable Venerable, Prajnaparamita like that does not accept the method of liberation from Emptiness, does not accept the method of liberation from Formless, Desireless. Venerable Sir, Prajnaparamita like that does not accept the five types of eyes, nor does it accept the six miraculous powers. Venerable Venerable, such Prajnaparamita does not accept the ten powers of the Buddha, does not accept the four non-fear, the four clear understandings, great love, great compassion, great joy, great equanimity, the eighteen uncombined Buddha dharmas. Venerable Sir, Prajnaparamita like that does not recognize the dharma of not forgetting, does not recognize the nature of always equanimity. Venerable Sir, Prajnaparamita like that does not recognize the All-Essential Knowledge, does not recognize the Knowledge of the Path, and the All-Essential Knowledge. Venerable Venerable, Prajnaparamita like that does not accept all Dharma methods, nor does it accept all Samadhi methods. Venerable Sir, Prajnaparamita like that does not receive the fruit of Stream-entry, does not receive the fruit of Once-returner, Non-returner, Arahant. Venerable Sir, Prajnaparamita like that does not receive the fruit of Solitary Enlightenment. Venerable Sir, Prajnaparamita like that does not accept the status of Great Bodhisattva. Venerable Sir, Prajnaparamita like that does not receive the highest enlightenment.
Venerable Venerable, if one has the ability to recognize like that regarding Prajnaparamita, then one has correctly grasped the profound Prajnaparamita, and is also correctly practicing the profound Prajnaparamita. Why? Because the profound Prajnaparamita does not follow two paths, it does not have two characteristics. Thus, Tranquility, Diligence, Forbearance, Pure Precepts, and Paramitas of Giving also do not follow two paths, do not have two characteristics.
At that time, Buddha praised Indra:
How wonderful, how wonderful, as you said! The profound Prajnaparamita has no two paths. Why? Because the profound Prajnaparamita does not have two characteristics. Thus, Tranquility, Diligence, Forbearance, Pure Precepts, and Paramitas of Giving do not follow two paths. Why? Because the paramita of Tranquility, Diligence, Patience, Purity, and Generosity do not have two characteristics.
Kāśika, there are those who want to make the profound Prajnaparamita have two appearances, that is, they want to make true suchness also have two appearances. Why? Kāśika, because the profound Prajnaparamita and true suchness are not two, not two parts.
Kāśika, there are those who want to make Tranquility, Diligence, Patience, Pure Precepts, and Paramita of Giving have two signs, that is, wanting to make true suchness also have two signs. Why?
Kāśika, because Tranquility, Diligence, Forbearance, Pure Precepts, Paramitas of Giving and suchness are not two, not two parts.
Kāśika, there are those who want to make the profound Prajnaparamita have two appearances, that is, wanting to make the dharma realm also have two appearances. Why? Kāśika, because the profound Prajna Paramita and the Dharma Realm are not two, not two parts.
Kāśika, there are those who want to make Tranquility, Diligence, Patience, Pure Precepts, and Paramita of Giving have two signs, that is, they want to make the dharma realm also have two signs. Why? Kāśika, because Tranquility, Diligence, Forbearance, Pure Precepts, Giving Paramita and the Dharma Realm are not two, not two parts.
Kāśika, there are those who want to make the profound Prajnaparamita have two appearances, that is, want to make the dharma-nature also have two appearances. Why? Kāśika, because the profound Prajnaparamita and the dharma nature are not two, not two parts.
Kāśika, there are those who want to make Tranquility, Diligence, Patience, Pure Precepts, and Paramita of Giving have two signs, that is, they want to make the dharma nature also have two signs. Why? Kāśika, because Tranquility, Diligence, Forbearance, Pure Precepts, Paramitas of Giving and Dharma nature are not two, not two parts.
Kāśika, there are those who want to make the profound Prajnaparamita have two appearances, that is, want to make the empty nature illusory, also have two appearances. Why? Kāśika, because the profound Prajna Paramita, together with the empty nature of illusion, is not two, not two parts.
Hey Kāśika, there are those who want to make Tranquility, Diligence, Forbearance, Pure Precepts, and Paramita of Giving have two signs, that is, they want to make the empty nature illusory, also have two signs. Why? Kāśika, because Tranquility, Diligence, Patience, Purity, Giving Paramita together with empty and false nature, are not two, not two parts.
Kāśika, there are those who want to make the profound Prajna Paramita have two appearances, that is, want to make the unchanging nature also have two appearances. Why? Kāśika, because the profound Prajnaparamita and the unchangeable nature are not two, not two parts.
Hey Kāśika, there are those who want to make Tranquility, Diligence, Forbearance, Pure Precepts, and Paramita of Giving have two signs, that is, wanting to make the nature unchanged also have two signs. Why? Kāśika, because Tranquility, Diligence, Forbearance, Pure Precepts, Paramitas of Giving and other unchangeable nature are not two, not two parts.
Kāśika, there are those who want to make the profound Prajnaparamita have two appearances, that is, want to make the equanimity also have two appearances. Why? Kāśika, because the profound Prajnaparamita and the nature of equality are not two, not two parts.
Kāśika, there are those who want to make Tranquility, Diligence, Patience, Pure Precepts, and Paramita of Giving have two signs, that is, wanting to make equanimity also have two signs. Why?
Kāśika, because Tranquility, Diligence, Forbearance, Pure Precepts, Paramitas of Giving and Equality are not two, not two parts.
Kāśika, there are those who want to make the profound Prajnaparamita have two appearances, that is, who want to make the nature of separation also have two appearances. Why? Kāśika, because the profound Prajnaparamita and the nature of separation are not two, not two parts.
Hey Kāśika, there are those who want to cause tranquility, diligence, forbearance, pure precepts, and the paramita of giving, who have two signs, that is, who want to cause the nature of separation to be born, also have two signs. Why? Kāśika, because Tranquility, Diligence, Forbearance, Pure Precepts, Paramitas of Giving and the nature of renunciation are not two, not two parts.
Kāśika, there are those who want to make the profound Prajnaparamita have two appearances, that is, want to make the dharma also have two appearances. Why? Kāśika, because the profound Prajnaparamita and the Dharma are not two, not two parts.
Kāśika, there are those who want to make Tranquility, Diligence, Patience, Pure Precepts, and Paramita of Giving have two signs, that is, wanting to make Dharma concentration also have two signs. Why? Kāśika, because Tranquility, Diligence, Forbearance, Pure Precepts, Paramitas of Giving and Dharma concentration are not two, not two parts.
Kāśika, there are those who want to make the profound Prajnaparamita have two appearances, that is, wanting to make the Dharma abide also have two appearances. Why? Kāśika, because the profound Prajna Paramita and the Dharma Abode are not two, not two parts.
Hey Kāśika, there are those who want to make Tranquility, Diligence, Forbearance, Pure Precepts, and Giving Paramita have two signs, that is, wanting to make Dharma abide also have two signs. Why? Kāśika, because Tranquility, Diligence, Forbearance, Pure Precepts, Paramita Giving and Dharma Abiding are not two, not two parts.
Kāśika, there are those who want to make the profound Prajnaparamita have two appearances, that is, they want to make the reality also have two appearances. Why? Kāśika, because the profound Prajnaparamita and reality are not two, not two parts.
Hey Kāśika, there are those who want to make Tranquility, Diligence, Forbearance, Pure Precepts, and Paramita of Giving have two signs, that is, if they want to make reality also have two signs. Why? Kāśika, because Tranquility, Diligence, Forbearance, Pure Precepts, Paramitas of Giving together with reality are not two, not two parts.
Kāśika, there are those who want to make the profound Prajnaparamita have two appearances, that is, want to make the realm of emptiness also have two appearances. Why? Kāśika, because the profound Prajnaparamita and the realm of emptiness are not two, not two parts.
Kāśika, there are those who want to make Tranquility, Diligence, Patience, Purity, and Giving paramita have two signs, that is, they want to make the realm of emptiness also have two signs. Why?
Kāśika, because Tranquility, Diligence, Patience, Pure Precepts, Paramitas of Giving and the realm of emptiness are not two, not two parts.
Kāśika, there are those who want to make the profound Prajnaparamita have two appearances, that is, want to make the inconceivable realm also have two appearances. Why? Kāśika, because the profound Prajnaparamita with its inconceivable realm is not two, not two parts.
Hey Kāśika, there are those who want to make Tranquility, Diligence, Patience, Purity, and Giving Paramita have two signs, that is, they want to make the inconceivable realm also have two signs. Why? Kāśika, because Tranquility, Diligence, Patience, Pure Precepts, Paramitas of Giving and the inconceivable realm are not two, not two parts.
At that time, the Heavenly Emperor Thich told Buddha:
World-Honored One, Prajnaparamita is like that, God, Man, Ato-lac? Everyone in the world should sincerely worship, circumambulate on the right side, respectfully make offerings, and respectfully praise. Why? Because all of the Great Bodhisattvas rely on such profound Prajnaparamita to diligently practice and study, they have attained, will attain, and are achieving the highest Enlightenment.
World-Honored One, like me sitting in the Thien Dharma Palace in the Thirty-Third Heaven, on the throne of the Heavenly Emperor, for the sake of the gods, preaching the Dharma. At that time, were there countless Heavenly Sons? Come to me, listen to me, respectfully make offerings, respectfully praise, circumambulate to the right, bow, clasp hands and retreat. When I’m not there, Sons of Heaven? also came, even though I didn’t see you, I still thought you were there, respectfully making offerings, or say, this place is the seat of Indra, for the gods? While preaching the Dharma, we should consider it as if the Lord of God is present, make offerings, circumambulate on the right side, worship, and retreat.
World-Honored One, if someone copies, accepts, upholds, recites, and preaches the Prajna Paramita for sentient beings, it should be known that in that place there are immeasurable and countless gods, dragons, yakshas, kandattas, atolacs, yet-lotras, kannakkhapas, machisalas, and non-humans? In this world and in boundless other worlds in the ten directions, all come in full force, even though no one speaks, but because of respect for the Dharma, they also stay there, respectfully making offerings, respectfully praising, and bowing and retreating. Why? Because all Fully Enlightened Tathagata are born from such profound Prajnaparamita; All the Great Bodhisattvas, Pratyekabuddhas, Sravakas and other sentient beings, with all their supreme peace and joy, all depend on such Prajnaparamita to arise; The Buddha’s relics are also imbued with merit due to the profound Prajnaparamita and are offered as offerings.
World-Honored One, Prajnaparamita like that along with the Great Bodhisattva’s actions and the attainment of Omniscience is the cause, the condition, the refuge, the ability to give rise.
World-Honored One, for that reason I say: Suppose the Buddha’s relics were all over this Thiem region, take it as a part; The copying of such profound Prajnaparamita is taken as a part. Of these two parts, I only choose Prajnaparamita like that.
World-Honored One, if you, when dealing with this profound Prajnaparamita, accept, maintain, recite, and remember to think correctly, because your mind is in harmony with the dharma, you will not see signs of fear at all. Why? World-Honored One, because of the profound Prajna Paramita, there is no form, no state, no words, no words.
World-Honored One, because this Prajnaparamita has no form, no state, no words, no words, therefore the Paramita of Tranquility, Diligence, Patience, Purity of Precepts, and Generosity also have no form, no state, no words, and no words.
World-Honored One, because this Prajnaparamita has no form, no state, no words, no words, therefore the dharma is not internal, the dharma is not external, the dharma is both inside and outside, the dharma is not empty, the dharma is not great, the dharma is not superior to the meaning, the dharma is not conditioned, the dharma is not unconditioned, the dharma is ultimate, the dharma is not without boundary, the dharma is not scattered, the dharma is not different, the dharma has no nature, the dharma has no self-appearance, the dharma is not combined with appearances, the dharma is emptiness in all dharmas, The Dharma of Emptiness cannot be grasped, the Dharma of Emptiness has no nature, the Dharma has no self-nature, the Dharma of Emptiness has neither self-nature nor form, no status, no words, no words.
World-Honored One, because this Prajnaparamita has no form, no state, no words, no talk, therefore the true suchness, the dharma realm, the dharma nature, the nature of non-illusion, the nature of no change, the nature of equality, the nature of separation, the dharma of concentration, the dharma of abiding, reality, the realm of emptiness, the inconceivable realm also have no form, no state, no words, no talk.
World-Honored One, because this Prajnaparamita has no form, no condition, no speech, no explanation, therefore the Noble Truth of Suffering, the Noble Truth of Origination, the Noble Truth of Cessation, the Noble Truth of the Path also has no form, no state, no speech, and no explanation.
World-Honored One, because this Prajnaparamita has no form, no state, no speech, no speech, therefore the four Jingdhis, four Immeasurables, four formless Concentrations also have no form, no state, no speech, no speech.
World-Honored One, because this Prajnaparamita has no form, no state, no speech, no speech, therefore the eight Liberations, the eight Higher Grounds, the nine Second Concentrations, the ten Transfigurations also have no form, no state, no speech, no speech.
World-Honored One, because this Prajnaparamita has no form, no condition, no speech, no explanation, therefore the four Mindfulness, four Right Disciplines, four Divine Supplies, five Faculties, five Powers, seven limbs of Equal Enlightenment, eight limbs of the Noble Path also have no form, no state, no speech, no speech.
World-Honored One, because this Prajnaparamita has no form, no condition, no words, no words, therefore the method of liberation from Emptiness, the method of liberation from Formless, the method of liberation from Wishlessness has no form, no condition, no words, no words.
World-Honored One, because this Prajnaparamita has no form, no state, no speech, no speech, therefore the five types of eyes, six miraculous powers also have no form, no state, no speech, no speech.
World-Honored One, because this Prajnaparamita has no form, no condition, no speech, no explanation, therefore the Buddha’s ten powers, four fearlessnesses, four clear understandings, great love, great compassion, great joy, great equanimity, the eighteen dharmas of the Buddha without addition also have no form, no state, no speech, and no explanation.
World-Honored One, because this Prajnaparamita has no form, no state, no speech, no speech, the dharma is not forgotten, the nature is always equanimous and has no form, no state, no speech, no speech.
World-Honored One, because this Prajnaparamita has no form, no state, no speech, no discourse, therefore the All-embracing wisdom, the Path-appearance wisdom, the All-element-form wisdom also have no form, no state, no speech, no discourse.
World-Honored One, because this Prajnaparamita has no form, no condition, no speech, no speech, all Da-lani dharmas, all Samadhi dharmas also have no form, no state, no speech, no speech.
World-Honored One, because this Prajnaparamita has no form, no state, no speech, no speech, therefore the Great Bodhisattva’s conduct also has no form, no state, no speech, no speech.
World-Honored One, because this Prajnaparamita has no form, no state, no words, no words, the highest Enlightenment also has no form, no state, no words, no words.
World-Honored One, because this Prajnaparamita has no form, no condition, no speech, no explanation, all dharmas also have no form, no state, no speech, no explanation.
World-Honored One, if this Prajnaparamita has a form, a state, a speech, and a theory, and is not without a form, without a state, without a word, without a speech, then how could the Fully Enlightened Tathagata know that all dharmas are without form, without a state, without a word, without a word, and yet attain the highest Enlightenment, because sentient beings preach that all dharmas are without a form, without a state, without a word, without a word?
World-Honored One, because this Prajnaparamita has no form, no state, no speech, no speech, it does not have a form, no states, there are words, there are theories, so Tathagata Fully Enlightened One knows that all dharmas are without form, without states, without words, without words and attains the highest Enlightenment, because sentient beings preach that all dharmas are without form, without states, without words, without words.
World-Honored One, therefore, Prajna paramita, deserves to receive countless garlands, incense sticks, and powdered incense? The wonderful things, the clothes, the flags, the banners, the precious parasols, the precious gems, the beautiful music, the bright lights, all the existing things of all the Gods, Men, and Ato-lacs? In the world, we bring reverence, offerings, respect and praise.
World-Honored One, if good men and good women, regarding this Prajnaparamita, wholeheartedly listen, receive, uphold, recite, study diligently, think rationally, for the sake of sentient beings, preach it and spread it widely, or copy it, decorate it with many precious objects, and then use countless kinds of garlands, incense rubs, and powdered incense? High-class clothes, clothes, flags, banners, jeweled parasols, precious gems, good music, bright lights, all existing things, respectfully make offerings, respect and praise, then those good men and good women will definitely not fall into the realms of hell, the demon world, the borderlands of not believing in Buddha, the place of evil views, not falling into the level of Sravakas and Solitary Enlightened Ones, determined to aim for the highest Enlightenment, often seeing Buddhas always listening to the Dharma, not leaving good friends, strictly purifying Buddha lands, creating all achievements for sentient beings, from one Buddha realm to another, reverently making offerings, respectfully praising the World-Honored Buddhas and the Great Bodhisattvas, often bringing countless garlands, incense sticks, and powdered incense? Offering offerings of top-class clothes, flags, banners, treasured parasols, precious gems, good music, and bright lights.
World-Honored One, suppose Buddha’s relics filled the entire world three thousand times, take it as a portion; Such a copy of the profound Prajnaparamita is taken as a part. Of these two parts, I only choose that Prajnaparamita. Why? Because all the Fully Enlightened Tathagata and Buddha relics in the three-thousandth world are born from Prajnaparamita. Furthermore, the three thousand Buddha relics in the world are all obtained by the power of merit and virtue of cultivating the Prajnaparamita, so they can be recognized by Gods, Men, and Atolacs? Respectfully make offerings, respect and praise. Because of that cause and effect, good men and good women respectfully make offerings to, respect and praise the Buddha’s relics, and will definitely not fall into the three evil paths. They will always be reborn in the heavens and human realms, enjoying all peace, wealth, and freedom as they wish, relying on the Dharma of the three vehicles, straight to Nirvana.
World-Honored One, either seeing the Tathagata’s Perfect Enlightenment, or seeing the copying of the profound Prajnaparamita, those two merits are equal and no different. Why? Because such Prajnaparamita and the Fully Enlightened Tathagata are equal, not two, not two parts.
World-Honored One, or there is a Tathāgata, the Fully Enlightened One who resides in the three periods of time to guide, for the sake of sentient beings, to present the true Dharma, which are Sutras, Applications, Special Notes, Recitations, Self-talk, Cause and Effect, Nature, Origin, Direction, Hypothesis, Examples, Commentaries. Or good men and good women, accept, maintain, read, recite, and widely explain this Prajna Paramita to others, then these two merits are equal and no different. Why? Because either the Tathagata, the Perfectly Enlightened One, or the three times of teaching, or the twelve sets of teachings, all depend on the Prajnaparamita to be born.
The World-Honored One, or all Tathagata of the Fully Enlightened One, abides in the three times to give instructions in the ten directions of the world like the sands of the Ganges River abides in the three times to guide, for the sake of sentient beings, proclaiming the true Dharma, which are Sutras, Applications, Special Notes, Recitations, Self-talk, Cause and Effect, Nature, Origin, Direction, Hypothesis, Examples, Commentaries. Or good men and good women, if they accept, maintain, read, recite, and widely explain this Prajnaparamita to others, then these two merits are equal and no different. Why? Because either all Tathagata, Fully Enlightened in the ten directions, worlds like the sands of the Ganges River, or residing in the three periods of time to give instructions, or expounding the twelve types of teachings, are all born of the Prajnaparamita.
World-Honored One, or the good men and good women who use countless kinds of garlands, incense sticks, and powdered incense? Wonderful clothes, robes, flags, banners, treasured parasols, precious gems, beautiful music, bright lights, all existing things, respectfully make offerings, respectfully praise all Tathagata Fully Enlightened Ones in the ten directions world like the sands of the Ganges River. Or are there good men and good women who copy the Prajnaparamita and also use countless kinds of garlands, incense sticks, and powdered incense? Wonderful clothes, beautiful clothes, flags, banners, precious parasols, precious gems, good music, bright lights, all existing things, respectfully offered, respectfully praised, these two merits are equal and no different. Why? Because those Tathagata, Fully Enlightened, were all born from Prajnaparamita.