THE GREAT PRAJÑĀPĀRAMITĀ SŪTRA
VOLUME 428
Chapter 29: RECEIVING AND ACCEPTING (2)
At that time, Śakra, Lord of the Devas, addressed the Buddha:
“World-Honored One, this Prajñāpāramitā is truly rare and wondrous. It has subdued the arrogant minds of the Great Bodhisattvas and can be dedicated toward the wisdom of All-knowledge.”
The Buddha said to Śakra:
“Kāśika, what does it mean to say that this Prajñāpāramitā subdues the arrogant minds of the Great Bodhisattvas and can be dedicated toward the wisdom of All-knowledge?”
Śakra replied:
“World-Honored One, when the Great Bodhisattvas practice the Perfection of Giving in the world, if they practice giving before the Buddha, they immediately think: ‘I am making offerings to the Buddha.’ If, toward Bodhisattvas, Pratyekabuddhas, Śrāvakas, lonely people, the elderly, the sick, travelers, or beggars, they practice giving, they immediately think: ‘I am giving to everyone from Bodhisattvas up to beggars.’ Because this Great Bodhisattva lacks skillful means, although practicing giving, he still gives rise to an arrogant mind and therefore cannot dedicate it toward the wisdom of All-knowledge.
World-Honored One, when the Great Bodhisattvas practice Pure Discipline, Patience, Diligence, Meditative Absorption, and Prajñāpāramitā, they immediately think: ‘I am able to cultivate Pure Discipline, Patience, Diligence, Meditative Absorption, and Prajñāpāramitā.’ They further think: ‘I am able to perfect Pure Discipline, Patience, Diligence, Meditative Absorption, and Prajñāpāramitā.’ Because this Great Bodhisattva lacks skillful means, although practicing Pure Discipline up to Prajñāpāramitā, he still gives rise to an arrogant mind and therefore cannot dedicate it toward the wisdom of All-knowledge.
World-Honored One, when the Great Bodhisattvas cultivate the four Foundations of Mindfulness in the world, they immediately think: ‘I am able to cultivate the four Foundations of Mindfulness.’ They further think:
‘I am able to perfect the four Foundations of Mindfulness.’ Because this Great Bodhisattva lacks skillful means, although practicing the foundations of mindfulness, he still gives rise to an arrogant mind and therefore cannot dedicate it toward the wisdom of All-knowledge.
World-Honored One, when the Great Bodhisattvas cultivate the four Right Efforts, the four Bases of Supernatural Power, the five Faculties, the five Powers, the seven Factors of Enlightenment, and the eightfold Noble Path, they either think: ‘I am able to cultivate the four Right Efforts up to the eightfold Noble Path.’ Or they think: ‘I am able to perfect the four Right Efforts up to the eightfold Noble Path.’ Because this Great Bodhisattva lacks skillful means, although practicing the four Right Efforts up to the eightfold Noble Path, he still gives rise to an arrogant mind and therefore cannot dedicate it toward the wisdom of All-knowledge.
World-Honored One, when the Great Bodhisattvas cultivate the liberation practices of Emptiness, Signlessness, and Wishlessness, they either think: ‘I am able to cultivate the liberation practices of Emptiness, Signlessness, and Wishlessness.’ Or they think: ‘I am able to perfect the liberation practices of Emptiness, Signlessness, and Wishlessness.’ Because this Great Bodhisattva lacks skillful means, although practicing the liberation practices of Emptiness, Signlessness, and Wishlessness, he gives rise to an arrogant mind and therefore cannot dedicate it toward the wisdom of All-knowledge.
World-Honored One, when the Great Bodhisattvas cultivate all samādhi practices and all dhāraṇī practices, if they think: ‘I am able to cultivate all samādhi practices and all dhāraṇī practices,’ or think: ‘I am able to perfect all samādhi practices and all dhāraṇī practices,’ because this Great Bodhisattva lacks skillful means, although practicing all samādhi practices and all dhāraṇī practices, he gives rise to an arrogant mind and therefore cannot dedicate it toward the wisdom of All-knowledge.
World-Honored One, when the Great Bodhisattvas cultivate the ten powers of the Buddha, the four fearlessnesses, the four unobstructed knowledges, great Loving-kindness, great Compassion, great Joy, great Equanimity, and the eighteen unique qualities of a Buddha, if they think: ‘I am able to cultivate the ten powers of the Buddha up to the eighteen unique qualities of a Buddha,’ or think: ‘I am able to perfect the ten powers of the Buddha up to the eighteen unique qualities of a Buddha,’ because this Great Bodhisattva lacks skillful means, although practicing the ten powers of the Buddha up to the eighteen unique qualities of a Buddha, he gives rise to an arrogant mind and therefore cannot dedicate it toward the wisdom of All-knowledge.
World-Honored One, when the Great Bodhisattvas cultivate the wisdom of All, the wisdom of the Path-aspect, and the wisdom of All-aspects, if they think: ‘I am able to cultivate the wisdom of All, the wisdom of the Path-aspect, and the wisdom of All-aspects,’ or think: ‘I am able to perfect the wisdom of All, the wisdom of the Path-aspect, and the wisdom of All-aspects,’ because this Great Bodhisattva lacks skillful means, although practicing the wisdom of All, the wisdom of the Path-aspect, and the wisdom of All-aspects, he gives rise to an arrogant mind and therefore cannot dedicate it toward the wisdom of All-knowledge.
World-Honored One, when the Great Bodhisattvas bring about the accomplishment of sentient beings and purify Buddha-fields, if they think: ‘I am able to bring about the accomplishment of sentient beings and purify Buddha-fields; apart from me no one else can do this,’ because this Great Bodhisattva lacks skillful means, although bringing about the accomplishment of sentient beings and purifying Buddha-fields, he gives rise to an arrogant mind and therefore cannot dedicate it toward the wisdom of All-knowledge.
World-Honored One, such Great Bodhisattvas rely on worldly minds to cultivate wholesome dharmas. Because they lack skillful means, they are disturbed by attachment to self and what belongs to self. Although they cultivate Prajñāpāramitā, they have not yet attained it. Therefore, they cannot truly subdue the arrogant mind, nor can they truly dedicate it toward the wisdom of All-knowledge.
World-Honored One, if a Great Bodhisattva, while practicing the transcendent Perfection of Giving, because he skillfully cultivates Prajñāpāramitā, does not cling to the giver, the receiver, or the thing given, then this Great Bodhisattva relies upon Prajñāpāramitā to practice giving and can truly subdue the arrogant mind and dedicate it toward the wisdom of All-knowledge.
World-Honored One, if a Great Bodhisattva, while practicing the transcendent Pure Discipline, Patience, Diligence, Meditative Absorption, and Prajñāpāramitā, because he skillfully cultivates Prajñāpāramitā, does not cling to Pure Discipline, Patience, Diligence, Meditative Absorption, Prajñā, or any dharma, then this Great Bodhisattva relies upon Prajñāpāramitā to practice Pure Discipline up to Prajñāpāramitā, and can truly subdue the arrogant mind and dedicate it toward the wisdom of All-knowledge.
World-Honored One, if a Great Bodhisattva, while cultivating the transcendent four Foundations of Mindfulness, extending broadly up to the wisdom of All-aspects, because he skillfully cultivates Prajñāpāramitā, does not cling to the four Foundations of Mindfulness, extending broadly up to not clinging to the wisdom of All-aspects and all dharmas, then this Great Bodhisattva relies upon Prajñāpāramitā to practice the four Foundations of Mindfulness, extending broadly up to the wisdom of
All-aspects, and can truly subdue the arrogant mind and dedicate it toward the wisdom of All-knowledge.
World-Honored One, if a Great Bodhisattva, while bringing about the accomplishment of sentient beings and purifying Buddha-fields, because he skillfully cultivates Prajñāpāramitā, does not cling to bringing about the accomplishment of sentient beings, purifying Buddha-fields, or any dharma, then this Great Bodhisattva relies upon Prajñāpāramitā to bring about the accomplishment of sentient beings and purify Buddha-fields, and can truly subdue the arrogant mind and dedicate it toward the wisdom of All-knowledge.
World-Honored One, for this reason I say: This Prajñāpāramitā is truly rare and wondrous; it subdues the Great Bodhisattvas so that they no longer have arrogant minds and enables them to dedicate [their practices] toward the wisdom of All-knowledge.”
Chapter 30: THE JEWELED STŪPA
At that time, the Buddha said to Śakra:
“Kāśika, if good men and good women wholeheartedly listen to this profound scripture, the Prajñāpāramitā, uphold it, recite it, diligently study and practice it, contemplate it correctly, write it down, explain it, and spread it everywhere, then these good men and good women will always have peaceful bodies, joyful and peaceful minds, and will not be afflicted or oppressed by any calamities.
And Kāśika, if good men and good women wholeheartedly listen to this profound scripture, the Prajñāpāramitā, uphold it, recite it, draw near and make offerings to it, contemplate it correctly, write it down, explain it, and widely propagate it, then if these good men and good women are in the midst of an army formation about to engage in battle, and they wholeheartedly recite and contemplate Prajñāpāramitā while compassionately protecting sentient beings, they will not be harmed or killed by swords or staffs. Their enemies will all give rise to compassionate minds; even if they give rise to evil intentions, they will naturally be defeated and retreat. If these good men and good women are in an army formation and are wounded by blades and arrows, with their bodies and lives destroyed… such a thing will never happen.
Why is this so? Kāśika, these good men and good women take non-attainment as their skillful means and cultivate day and night the Perfections of Giving, Pure Discipline, Patience, Diligence, Meditative Absorption, and Prajñāpāramitā. They themselves can overcome the swords and staffs of greed and can eliminate the swords and staffs of greed in others. They themselves can overcome the swords and staffs of anger and can eliminate the swords and staffs of anger in others. They themselves can overcome the swords and staffs of ignorance and can eliminate the swords and staffs of ignorance in others. They themselves can overcome the swords and staffs of arrogance and can eliminate the swords and staffs of arrogance in others. They themselves can overcome the swords and staffs of wrong views and can eliminate the swords and staffs of wrong views in others. They themselves can overcome the swords and staffs of latent afflictions and can eliminate the swords and staffs of latent afflictions in others. They themselves can overcome the swords and staffs of defilement-entanglements and can eliminate the swords and staffs of defilement-entanglements in others. They themselves can overcome the swords and staffs of evil karma and can eliminate the swords and staffs of evil karma in others.
Kāśika, for this reason, when these good men and good women enter an army formation, they will not be harmed or killed by swords or staffs. Their enemies will all give rise to compassionate minds; if they give rise to evil intentions, they will naturally be defeated and retreat. These good men and good women wholeheartedly recite the profound Prajñāpāramitā, and through its majestic power, if they were in an army formation and were wounded by blades and arrows, with their bodies and lives destroyed, such a thing would never happen.
Kāśika, if good men and good women do not separate from the mind of the wisdom of All-knowledge, take non-attainment as their skillful means, and constantly wholeheartedly listen to, uphold, recite, diligently study, correctly contemplate, respectfully make offerings to, honor, praise, write down, explain, and spread this profound Prajñāpāramitā, then these good men and good women cannot be harmed by any poisons, poisonous creatures, spirits, curses, spells, incantations, and so forth. Water cannot drown them, fire cannot burn them; swords and staffs, wild beasts, enemies, evil spirits, heretics, and demons cannot harm them.
Why is this so? Kāśika, because this Prajñāpāramitā is the Great Mantra, this Prajñāpāramitā is the Great Bright Mantra, this Prajñāpāramitā is the Supreme Mantra, this Prajñāpāramitā is the Unequalled Mantra beyond all comparison, this Prajñāpāramitā is the king of all mantras. This mantra is supremely wondrous and incomparable, possessing great majestic power that can subdue everything, yet it cannot be subdued by anything. Good men and good women who diligently cultivate this king of mantras themselves will not be harmed, others will not be harmed, and both will not be harmed. Why? Kāśika, because these good men and good women, while learning Prajñāpāramitā, know clearly that neither self nor others can be apprehended.
Kāśika, when these good men and good women learn this Great King of Mantras, Prajñāpāramitā, they do not grasp at self, do not grasp at sentient beings, and up to not grasping at knowing, not grasping at seeing, not grasping at form, not grasping at feeling, perception, formations, consciousness, and up to not grasping at the wisdom of All, not grasping at the wisdom of the Path-aspect, or the wisdom of All-aspects. Because all these dharmas are unattainable, they themselves are not harmed, others are not harmed, and both are not harmed.
Kāśika, when these good men and good women learn this Great King of Mantras, Prajñāpāramitā, although self and dharmas are unattainable, they realize the supreme Enlightenment, observe the differences in the mental activities of sentient beings, turn the unsurpassed Dharma wheel according to circumstances, and cause them to practice exactly as taught so that they obtain benefit and happiness. Why? Kāśika, the Great Bodhisattvas of the past diligently cultivated this Great Mantra of Prajñāpāramitā, attained supreme Enlightenment, turned the wondrous Dharma wheel, and liberated countless sentient beings. The Great Bodhisattvas of the future will diligently cultivate this Great Mantra of Prajñāpāramitā, attain supreme Enlightenment, turn the wondrous Dharma wheel, and liberate countless sentient beings. In the present, throughout the infinite worlds of the ten directions, there are assemblies of Great Bodhisattvas who diligently cultivate this Great Mantra of Prajñāpāramitā, presently attain supreme Enlightenment, turn the wondrous Dharma wheel, and liberate countless sentient beings.
Kāśika, if good men and good women wholeheartedly listen to this Prajñāpāramitā, uphold it, recite it, diligently study and practice it, correctly contemplate it, write it down, explain it, and spread it everywhere, then wherever these good men and good women are, whether in cities, towns, or countries, they will not be harmed by unexpected calamities caused by humans or non-humans, nor by various illnesses.
Kāśika, wherever these good men and good women are, they will always be protected, respected, honored, praised, and made offerings to by the assemblies of the Four Great Heavenly Kings, up to the Heaven of Ultimate Form, together with Dragons, Spirits, Asuras throughout the thousandfold world-system and the infinite worlds of the ten directions, who will not allow the Prajñāpāramitā to be obstructed.
And Kāśika, if good men and good women write this Great Mantra of Prajñāpāramitā, place it in a clean and pure location, respectfully make offerings, honor and praise it; although they do not listen to, uphold, recite, diligently study, correctly contemplate, or explain and reveal it to others, wherever it is placed—in capitals, cities, or villages—they will not be harmed by unexpected disasters caused by humans or non-humans or by various illnesses. Why? Kāśika, this Great Mantra of Prajñāpāramitā, wherever it is located, is always protected, respectfully honored, praised, and made offerings to by the assemblies of the Four Great Heavenly Kings up to the Heaven of Ultimate Form, together with Dragons, Spirits, and Asuras throughout the thousandfold world-system and the infinite worlds of the ten directions, who will not allow this Great Mantra of Prajñāpāramitā to be obstructed.
Kāśika, these good men and good women merely write this Great Mantra of Prajñāpāramitā, place it in a clean and pure location, respectfully make offerings, honor and praise it, and already obtain such present benefits. How much more so if they listen to, uphold, recite, diligently study, correctly contemplate, analyze, and explain it for others? You should know that these people possess immeasurable merit, quickly attain supreme Enlightenment, and bring benefit and happiness to all.
Kāśika, if good men and good women suffer fears due to enemies, wild beasts, disasters, curses, epidemics, poisons, spells, and so forth, they should write this Great King of Mantras, Prajñāpāramitā, place as much of it as possible in a fragrant pouch, put it inside a precious tube, constantly wear it on their bodies, respectfully make offerings, honor and praise it. Then those fears will all naturally disappear because gods, dragons, and spirits will always follow and protect them.
Kāśika, it is like a person or an animal entering the base of the Bodhi tree or coming near and around that tree; humans or non-humans cannot harm them. Why? Kāśika, because all Buddhas of the past, future, and present sit beneath that tree and attain supreme Enlightenment. After attaining awakening, they bestow upon sentient beings all dharmas of fearlessness, freedom from terror, freedom from enmity, freedom from harm, and peace of body and mind; they establish countless sentient beings in the meditative abiding of the wondrous practices of gods and noble humans; establish countless sentient beings in the meditative abiding of the wondrous and peaceful practices of the three vehicles; establish countless sentient beings so that in the present they attain the fruits of Stream-entry, Once-returning, Non-returning, or Arhatship; and establish countless sentient beings of the future so that they attain Pratyekabuddha enlightenment or attain supreme Enlightenment… All such excellent events arise from the majestic power of Prajñāpāramitā. Therefore, all gods, dragons, and Asuras come here to protect, respectfully make offerings, honor, and praise.
You should know that the profound scripture, Prajñāpāramitā, is likewise so wherever it resides. All gods, dragons, and Asuras constantly come to protect it, respectfully make offerings, honor, and praise it, and do not allow Prajñāpāramitā to be obstructed.
Kāśika, this profound scripture, Prajñāpāramitā, wherever it is located, you should know that that place itself is a jeweled stūpa. All sentient beings should respectfully bow and offer the finest banners and flowers, fragrant ointments, powdered incense, garments, necklaces, flags, jeweled canopies, rare gems, music, lamps, and so forth.
At that time, Śakra, Lord of the Devas, addressed the Buddha:
“World-Honored One, there are good men and good women who write this profound scripture, Prajñāpāramitā, adorn it with various jewels, respectfully make offerings, honor and praise it, and further offer the finest banners and flowers, fragrant ointments, powdered incense, garments, necklaces, flags, jeweled canopies, rare precious gems, music, lamps, and so forth. There are also good men and good women who, after the Buddha’s Nirvāṇa, build jeweled stūpas, adorn them with the seven treasures, place the Buddha’s relics in jeweled caskets, enshrine them in those stūpas, and respectfully make offerings, honor, and praise them. They offer the finest fresh flowers, fragrant ointments, powdered incense, garments, necklaces, flags, jeweled canopies, rare precious gems, music, lamps, and so forth. Between these two places of generating merit, which one produces greater merit?”
The Buddha said:
“Kāśika, I will ask you in return; answer according to your understanding. What do you think? The Tathāgata attained the wisdom of All-aspects and the excellent marks of the body by relying on which teachings to cultivate and realize them?”
Śakra replied:
“World-Honored One, the Tathāgata attained the wisdom of All-aspects and the excellent marks of the body by relying on the profound scripture of Prajñāpāramitā and cultivating it.”
The Buddha said:
Kāśika, indeed, indeed, exactly as you have said! I rely on the profound scriptures of the Perfection of Wisdom and cultivate them, therefore I attain the wisdom of the Omniscient One and the excellent physical marks. Why is this so? Kāśika, if one does not study the scriptures of the profound Perfection of Wisdom and yet attains the unsurpassed perfect Enlightenment, such a thing can never occur.
Kāśika, not only must one attain the excellent physical marks in order to be called the Tathāgata, Worthy One, Perfectly Enlightened One, but one must also realize the wisdom of the Omniscient One in order to be called the Tathāgata, Worthy One, Perfectly Enlightened One.
Kāśika, the Tathāgata’s realization of the wisdom of the Omniscient One arises precisely because the Perfection of Wisdom is its cause. The excellent physical body of the Buddha is merely the support; if there were no reliance on the excellent physical marks of the Buddha, the wisdom of the Omniscient One would have no basis from which to arise. Therefore, the Perfection of Wisdom is precisely the factor that gives rise to the wisdom of omniscience. In order for this wisdom to manifest continuously, one should cultivate the excellent physical marks of the Buddha. If these excellent physical marks were not the support for All-Knowingness, then all gods, dragons, humans, non-humans, and others would not wholeheartedly respect and make offerings. Because the excellent physical marks and the Buddha’s All-Knowingness serve as the support, the assemblies of gods, dragons, spirits, humans, and non-humans respectfully make offerings. Due to this cause and condition, after the Tathāgata’s Nirvāṇa, the assemblies of gods, dragons, spirits, humans, and non-humans respectfully make offerings to the Tathāgata’s relics.
Kāśika, whatever virtuous men and virtuous women merely respect, make offerings to, honor, and praise the profound scriptures of the Perfection of Wisdom, that itself is making offerings to the wisdom of the Omniscient One, the support which is the Buddha’s excellent physical marks, and the relics after the Buddha’s Nirvāṇa. Why is this so? Kāśika, because the wisdom of the Omniscient One, the excellent physical marks, and the Buddha’s relics all take the Perfection of Wisdom as their foundation.
Kāśika, if virtuous men and virtuous women merely respect, make offerings to, honor, and praise the Buddha’s body and relics, that is not making offerings to this wisdom of the Omniscient One and this Perfection of Wisdom. Why is this so? Kāśika, because the remains of the Buddha’s body are not the foundation of this wisdom of the Omniscient One and this Perfection of Wisdom.
Kāśika, due to this cause and condition, virtuous men and virtuous women who wish to make offerings to the Buddha—whether to his body, mind, or other virtues—should first listen to, uphold, recite, diligently practice, contemplate correctly, transcribe, explain, and teach this profound scripture of the Perfection of Wisdom, and offer the finest offerings to this scripture.
Therefore, Kāśika, if virtuous men and virtuous women write down this profound scripture of the Perfection of Wisdom and adorn it with various jewels; respectfully make offerings, honor, and praise it; and further offer the finest flower garlands, perfumes, powdered incense, garments, necklaces and ornaments, banners, canopies, jeweled parasols, precious and rare gems, music, lamps, and so forth—while there are also virtuous men and virtuous women who, after the Buddha’s Nirvāṇa, build jeweled stupas adorned with the seven treasures, place the Buddha’s relics in precious caskets within the stupas, respectfully make offerings, honor, and praise them, and offer the finest flower garlands, perfumes, powdered incense, garments, necklaces and ornaments, jeweled banners and parasols, precious and rare gems, music, lamps, and so forth—to these two fields for generating merit, the former produces immeasurably and innumerably greater merit. Why is this so? Kāśika, because this profound scripture of the Perfection of Wisdom can give rise to the Perfection of Giving through the Perfection of Wisdom; it can reveal emptiness of the internal through emptiness of the non-inherent nature of emptiness itself; it can give rise to the four Foundations of Mindfulness and, broadly speaking, up to the eighteen unique qualities of the Buddha; it can give rise to all methods of concentration and all methods of dhāraṇī; it can bring about the accomplishment of sentient beings and perfectly purify Buddha-fields; it can accomplish for great Bodhisattvas the perfection of lineage, the perfection of form and power, the perfection of wealth, and the perfection of retinue; it can accomplish all great Loving-kindness, great Compassion, great Joy, and great Equanimity; it can accomplish the great Kṣatriya lineage, the great Brahmin lineage, the great elder lineage, and the great householder lineage in the worlds ranging from the realm of the Four Great Kings’ gods up to the Akaniṣṭha Heaven; it can accomplish the worlds of the gods from the sphere of Infinite Space up to the sphere of Neither Perception nor Non-Perception; it can accomplish the fruits of Stream Enterer, Once Returner, Non-Returner, Arhat, and Pratyekabuddha Enlightenment; it can accomplish all the practices of Great Bodhisattvas and the unsurpassed Enlightenment of all Buddhas; it can accomplish the unsurpassed, supreme, incomparable wisdom of the Omniscient One of all Tathāgatas, Worthy Ones, Perfectly Enlightened Ones.
Śakra, Lord of Gods, said to the Buddha:
“Blessed One, the people in Jambudvīpa do not know to respect, make offerings to, honor, and praise this profound scripture of the Perfection of Wisdom. How could they know that respecting, making offerings to, honoring, and praising the profound Perfection of Wisdom brings such supreme merits and benefits?”
The Buddha said to Kāśika:
“I will ask you in return; answer according to your understanding. What do you think? In Jambudvīpa, how many beings have attained purity of realization regarding the Buddha, purity of realization regarding the Dharma, and purity of realization regarding the Saṅgha? How many beings have no doubts regarding the Buddha, no doubts regarding the Dharma, and no doubts regarding the Saṅgha? How many beings have complete understanding of the Buddha, complete understanding of the Dharma, and complete understanding of the Saṅgha? How many beings have attained the thirty-seven factors of Enlightenment? How many have attained the three liberations? How many have attained the eight liberations? How many have attained the nine successive concentrations? How many have attained the six supernormal powers? How many have attained the four unobstructed knowledges? How many have ended the three fetters and attained the fruit of Stream Entry? How many have diminished greed, hatred, and delusion and attained the fruit of Once Returner? How many have ended the five lower fetters and attained the fruit of Non-Returner? How many have ended the five higher fetters and attained the fruit of Arhatship? How many have generated the irreversible aspiration toward Pratyekabuddha Enlightenment? How many have generated the irreversible aspiration toward the unsurpassed Enlightenment of the Buddhas?”
Śakra, Lord of Gods, replied:
“Blessed One, in Jambudvīpa there are very few beings who have attained purity of realization regarding the Buddha, purity of realization regarding the Dharma, and purity of realization regarding the Saṅgha… up to those who have generated the irreversible aspiration toward the unsurpassed Enlightenment of the Buddhas.”
Then the Buddha said to Śakra, Lord of Gods:
“Indeed, indeed, exactly as the Lord of Gods has said! In Jambudvīpa there are very few beings who have attained purity of realization regarding the Buddha, purity of realization regarding the Dharma, and purity of realization regarding the Saṅgha. Even fewer are those who have no doubts regarding the Buddha, no doubts regarding the Dharma, and no doubts regarding the Saṅgha. Up to those who generate the irreversible aspiration toward the unsurpassed Enlightenment of the Buddhas, there are even fewer. Fewer still are those who, after generating that aspiration, diligently practice toward Enlightenment. Even fewer are those who, having diligently practiced toward Enlightenment, attain the unsurpassed Enlightenment.
Why is this so? Kāśika, from beginningless eons until now, sentient beings wandering in saṃsāra mostly have not seen the Buddha, have not heard the True Dharma, have not associated with the Saṅgha; they have not practiced Giving, have not upheld Pure Conduct, have not cultivated Patience, have not generated Diligence, have not cultivated Meditative Absorption, have not studied Wisdom; they have not heard emptiness of the internal, have not cultivated emptiness of the internal; up to not hearing emptiness of the non-inherent nature of emptiness itself, not cultivating emptiness of the non-inherent nature of emptiness itself; they have not heard the four Foundations of Mindfulness, not cultivated the four Foundations of Mindfulness; broadly speaking, they have not heard the eighteen unique qualities of the Buddha, not cultivated the eighteen unique qualities of the Buddha; they have not heard all methods of concentration, not cultivated all methods of concentration; they have not heard all methods of dhāraṇī, not cultivated all methods of dhāraṇī; they have not heard the wisdom of omniscience, not cultivated the wisdom of omniscience; they have not heard the wisdom of the Path, the wisdom of the Omniscient One, and have not cultivated the wisdom of the Path and the wisdom of the Omniscient One.
Kāśika, because of this cause, one should know that in this Jambudvīpa there are very few beings who attain purity of realization regarding the Buddha, the Dharma, and the Saṅgha. Even fewer have no doubts regarding the Buddha, Dharma, and Saṅgha. Fewer still generate the irreversible aspiration toward the unsurpassed Enlightenment of the Buddhas. Those who, after generating the aspiration, diligently practice according to Enlightenment are fewer still. Those who diligently cultivate Enlightenment and attain the unsurpassed Enlightenment are fewer still.
Kāśika, what do you think? Do not speak only of Jambudvīpa. Speak instead of this trichiliocosm. How many sentient beings respectfully make offerings to their parents and teachers? How many sentient beings respectfully make offerings to śramaṇas and brāhmaṇas? How many sentient beings practice Giving, uphold precepts, observe fasting, and cultivate merit? How many sentient beings, regarding sensual pleasures, give rise to perceptions of disgust, impermanence, suffering, selflessness, impurity, weariness, and that the entire world is not worthy of joy? How many sentient beings cultivate the four meditative absorptions, the four immeasurables, and the four formless concentrations? How many sentient beings generate the irreversible aspiration toward the unsurpassed Enlightenment of the Buddhas? How many, after generating that aspiration, diligently practice toward Enlightenment? How many refine and nurture their minds toward Enlightenment? How many use skillful means to practice the Perfection of Wisdom? How many abide at the irreversible stage of Bodhisattvas? How many quickly attain the unsurpassed Enlightenment?”
Śakra, Lord of Gods, replied:
“Blessed One, in this trichiliocosm there are few sentient beings who respectfully make offerings to parents and teachers; up to the point that very few sentient beings quickly attain the unsurpassed Enlightenment.”
The Buddha taught:
“Kāśika, indeed, indeed, exactly as you have said!
Kāśika, in this trichiliocosm very few sentient beings make offerings respectfully to parents and teachers. Even fewer respectfully make offerings to śramaṇas and brāhmaṇas. Up to those who abide at the irreversible stage of Bodhisattvas, there are even fewer; and even fewer quickly attain the unsurpassed Enlightenment.
Kāśika, with my supreme, pure Buddha-eye I observe throughout all the worlds in the ten directions. Although there are immeasurable, innumerable, boundless sentient beings who generate the irreversible aspiration toward the unsurpassed Enlightenment and diligently practice toward Enlightenment, because they are separated from the skillful means of the profound Perfection of Wisdom, only one, two, or three beings attain the irreversible stage of Bodhisattvas; most remain among the Śrāvakas and Pratyekabuddhas. Why is this so? Kāśika, because the unsurpassed Enlightenment of the Buddhas is extremely difficult to attain, beings with evil wisdom, laziness, weak diligence, and weak confidence cannot attain it.
Kāśika, for this reason, if virtuous men and virtuous women generate the irreversible aspiration toward the unsurpassed Enlightenment, diligently practice toward Enlightenment, wish to abide at the irreversible stage of Bodhisattvas, and quickly attain the unsurpassed Enlightenment without obstruction, they should constantly listen to, uphold, recite, diligently cultivate, contemplate correctly, joyfully ask their teachers questions, and delight in teaching others this profound Perfection of Wisdom. Having practiced in this way, they should also transcribe it, adorn it with precious substances, respectfully make offerings, honor, and praise it, and offer the finest flower garlands, perfumes, powdered incense, garments, necklaces and ornaments, jeweled banners and parasols, precious rare gems, music, lamps, and so forth.
Kāśika, these virtuous men and virtuous women should also listen to, uphold, recite, diligently cultivate, contemplate correctly, joyfully ask teachers questions, and delight in teaching others the other excellent wholesome dharmas that contain the profound Perfection of Wisdom.
What are called the excellent wholesome dharmas that contain the profound Perfection of Wisdom? They are the Perfection of Giving through the Perfection of Meditation; or emptiness of the internal through emptiness of the non-inherent nature of emptiness itself; or all methods of concentration, all methods of dhāraṇī; or the four Foundations of Mindfulness, broadly speaking up to the eighteen unique qualities of the Buddha, great Loving-kindness, great Compassion, great Joy, great Equanimity, and the immeasurable and boundless other Buddha-dharmas. These are called the excellent wholesome dharmas that contain the profound Perfection of Wisdom.
Kāśika, these virtuous men and virtuous women should also listen to, uphold, recite, and contemplate correctly the countless other methods concerning aggregates, sense-fields, and elements that accord with the profound Perfection of Wisdom. They should not slander them, causing obstacles to the unsurpassed Enlightenment. Why is this so? Kāśika, these virtuous men and virtuous women think:
‘In the past, when the Tathāgata dwelt as a Bodhisattva, he constantly diligently cultivated the dharmas that accord with Enlightenment: the Perfection of Wisdom through the Perfection of Giving; emptiness of the internal through emptiness of the non-inherent nature of emptiness itself; all methods of concentration, all methods of dhāraṇī; the four Foundations of Mindfulness, broadly speaking up to the eighteen unique qualities of the Buddha, great Loving-kindness, great Compassion, great Joy, great Equanimity, and the immeasurable and boundless other Buddha-dharmas; or countless other methods concerning aggregates, sense-fields, and elements that accord with the profound Perfection of Wisdom. Through these, he attained the unsurpassed Enlightenment he sought. Now, in seeking the unsurpassed Enlightenment, we should likewise study such Perfection of Wisdom practices. Surely this is our Great Teacher. By following this Great Teacher, our aspirations will be fulfilled.’
Thus, the dharmas of the Perfection of Wisdom are certainly the Dharma-seal of all Buddhas. All Tathāgatas, Worthy Ones, Perfectly Enlightened Ones follow this Dharma-seal, and therefore have attained, are attaining, and will attain the unsurpassed Enlightenment. These Perfection of Wisdom dharmas are also the Dharma-seal of all Śrāvakas and Pratyekabuddhas. All Stream Enterers, Once Returners, Non-Returners, Arhats, and Pratyekabuddhas follow this Dharma-seal, and therefore have reached, are reaching, and will reach the shore of Nirvāṇa.
Therefore, Kāśika, whether the Buddha is presently in the world or after his Nirvāṇa, virtuous men and virtuous women should rely upon the Perfection of Wisdom, broadly speaking up to the wisdom of the Omniscient One, and constantly strive to cultivate it. Why is this so? Kāśika, this Perfection of Wisdom, broadly speaking up to the wisdom of the Omniscient One, is the support of the Śrāvakas, Pratyekabuddhas, Bodhisattvas, and the assemblies of gods, humans, and asuras.
Kāśika, there are virtuous men and virtuous women who, after the Tathāgatas’ Nirvāṇa, in order to make offerings to the Buddha’s relics, use the seven precious substances to build jeweled stupas, adorned with various precious gems interwoven together. These stupas are one yojana high, half as wide as their height, and throughout their lives they respectfully make offerings, honor, and praise them with the finest flower garlands, perfumes, powdered incense, garments, necklaces and ornaments, jeweled banners and parasols, precious rare gems, music, lamps, and so forth. What do you think? Do these virtuous men and virtuous women, through such causes and conditions, obtain much merit?”
Śakra, Lord of Gods, replied:
“Blessed One, very much! Well-Gone One, very much!”
The Buddha said:
“Kāśika, if virtuous men and virtuous women, without separating from the mind of the wisdom of the Omniscient One, using non-attainment as the means, sincerely listen to, uphold, recite, diligently cultivate, contemplate correctly, and widely spread among sentient beings this Perfection of Wisdom; or transcribe it, adorn it with various precious substances, respectfully make offerings, honor, and praise it, and offer the finest flower garlands, perfumes, powdered incense, garments, necklaces and ornaments, jeweled banners and parasols, marvelous jewels, music, lamps, and so forth—these virtuous men and virtuous women, through such causes and conditions, will generate an immeasurably and boundlessly greater accumulation of merit than those people.
Kāśika, set this matter aside. There are virtuous men and virtuous women who, after the Tathāgatas’ Nirvāṇa, in order to make offerings to the Buddha’s relics, use the finest seven precious substances to build jeweled stupas adorned with various precious gems interwoven together. These stupas are one yojana high, half as wide as their height. Thus, filling an entire Jambudvīpa, or the four great continents, or the small thousand world-system, or the middle thousand world-system, or even the entire trichiliocosm, they use heavenly flower garlands, perfumes, incense, garments, necklaces, banners, jeweled parasols, precious gems, music, lamps, and so forth, and throughout their lives respectfully make offerings, honor, and praise them. What do you think? Do these virtuous men and virtuous women, through such causes and conditions, obtain much merit?”
Śakra, Lord of Gods, replied:
“Blessed One, very much! Well-Gone One, very much!”
The Buddha told Kāśika:
“If virtuous men and virtuous women, without separating from the mind of the wisdom of the Omniscient One, using non-attainment as the means, sincerely listen to, uphold, recite, diligently cultivate, contemplate correctly, and widely spread among sentient beings the Perfection of Wisdom; or transcribe it, adorn it with precious substances, respectfully make offerings, honor, and praise it, and offer the finest flower garlands up to lamps, then these virtuous men and virtuous women, through such causes and conditions, will generate an accumulation of merit immeasurably and boundlessly greater than those people.
Kāśika, set aside the matter of one world within the trichiliocosm. Suppose all sentient beings throughout the trichiliocosm, after the Tathāgata’s Nirvāṇa, in order to make offerings to the Buddha’s relics, use the finest seven precious substances to build jeweled stupas adorned with various precious gems interwoven together. These stupas are one yojana high, half as wide as their height, filling the entire trichiliocosm without any empty space. And they offer heavenly flower garlands, perfumes, incense, garments, and lamps throughout their lives, respectfully making offerings, honoring, and praising them. What do you think? Do such sentient beings in the trichiliocosm, through this cause and condition, obtain much merit?”
Śakra, Lord of Gods, replied:
“Blessed One, very much! Well-Gone One, very much!”
The Buddha said:
“Kāśika, if virtuous men and virtuous women, without separating from the mind of the wisdom of the Omniscient One, using non-attainment as the means, sincerely listen to, uphold, recite, diligently cultivate, contemplate correctly, and widely spread the Perfection of Wisdom among all sentient beings; or transcribe it, adorn it with precious substances, respectfully make offerings, honor, and praise it, and offer the finest flower garlands up to lamps, then these virtuous men and virtuous women, through such causes and conditions, will generate merit immeasurably and boundlessly greater than those people.
Śakra, Lord of Gods, quickly said to the Buddha:
“Blessed One, indeed! Well-Gone One, indeed! If virtuous men and virtuous women respectfully make offerings, honor, and praise the Perfection of Wisdom in this way, one should know that this is precisely respecting, making offerings to, honoring, and praising the Buddhas of the past, present, and future.
Blessed One, suppose all sentient beings throughout the worlds in the ten directions, as numerous as the sands of the Ganges River, after entering Nirvāṇa, build jeweled stupas with the seven wondrous precious substances in order to make offerings to the Buddha’s relics, adorned with various precious gems interwoven together. These stupas are one yojana high, half as wide as their height, filling the entire trichiliocosm without any empty space. And they offer the finest heavenly flower garlands up to lamps, for one eon or more than one eon, respectfully making offerings, honoring, and praising them. Blessed One, do these sentient beings, through this cause and condition, obtain much merit?”
The Buddha taught:
“That merit is immeasurable, boundless.”
Śakra, Lord of Gods, said:
“Blessed One, if virtuous men and virtuous women, without separating from the mind of the wisdom of the Omniscient One, using non-attainment as the means, sincerely listen to, uphold, recite, diligently cultivate, contemplate correctly, and spread this Perfection of Wisdom among all sentient beings; or transcribe it, adorn it with various precious substances, respectfully make offerings, honor, and praise it, and offer the finest flower garlands up to lamps, these virtuous men and virtuous women, through this cause and condition, will generate merit far greater than those people—immeasurable, boundless, inconceivable, and beyond calculation. Why is this so? Blessed One, because this Perfection of Wisdom can gather together and contain all wholesome dharmas. These are the ten paths of wholesome karma; the four meditative absorptions, the four immeasurables, the four formless concentrations; the four contemplations of the Noble Truths; the thirty-seven factors of Enlightenment; the three liberation doors; the six supernormal powers; the eight liberations; the nine successive concentrations; the Perfection of Giving through the Perfection of Wisdom; emptiness of the internal through emptiness of the non-inherent nature of emptiness itself; all methods of concentration, all methods of dhāraṇī; the ten powers of the Buddha, the four fearlessnesses, the four unobstructed knowledges, great Loving-kindness, great Compassion, great Joy, great Equanimity, the eighteen unique qualities of the Buddha; the wisdom of omniscience, the wisdom of the Path, the wisdom of the Omniscient One; and the immeasurable and boundless other Buddha-dharmas—all are gathered into this profound Perfection of Wisdom.
Blessed One, this Perfection of Wisdom is the true Dharma-seal of the Tathāgata, Worthy One, Perfectly Enlightened One, and is also the true Dharma-seal of all Śrāvakas and Pratyekabuddhas.
Blessed One, all Tathāgatas, Worthy Ones, Perfectly Enlightened Ones diligently cultivate this profound Perfection of Wisdom, and therefore have attained, are attaining, and will attain the unsurpassed Enlightenment. All Śrāvakas and Pratyekabuddhas also diligently cultivate this profound Perfection of Wisdom, and therefore have reached, are reaching, and will reach the shore of Nirvāṇa.
Blessed One, due to this cause and condition, if virtuous men and virtuous women, without separating from the mind of the wisdom of the Omniscient One, using non-attainment as the means, sincerely listen to, uphold, recite, diligently cultivate, contemplate correctly, and spread this Perfection of Wisdom among all sentient beings; or transcribe it, adorn it with various precious substances, and make offerings up to lamps, then the merit generated is immeasurable, boundless, inconceivable, and beyond calculation.”