THE GREAT PRAJÑĀPĀRAMITĀ SŪTRA
Volume 501
Chapter 5: The Manifestation of the Jeweled Stūpa (2)
Furthermore, Kauśika, if any good man or good woman can wholeheartedly listen to this profound Prajñāpāramitā, uphold it, recite it, diligently study and practice it, contemplate it in accordance with right reasoning, copy it, explain it, expound it, and spread it widely, then that good man or good woman will obtain supreme benefits from the Dharma in this present life and in future lives. Listen carefully and reflect well. I shall analyze and explain it for you.
Śakra, Lord of the Gods, said to the Buddha:
“World-Honored One, please teach it. We earnestly wish to hear.”
The Buddha said:
“Kauśika, if there are non-Buddhist ascetics, evil Brahmins, Māra and his retinue, or violent and arrogant people who wish to harm this Great Bodhisattva, the moment they give rise to such harmful thoughts, they bring disaster upon themselves. They will inevitably perish and will not accomplish what they intend. Why is this? Kauśika, because this Great Bodhisattva, with a mind in accord with the wisdom of omniscience, using non-attainment as skillful means, constantly practices the Perfection of Giving up to the Perfection of Wisdom, with the great vow of compassion as the foremost motivation.
If sentient beings remain immersed in ignorance, giving rise to greed and conflict, this Great Bodhisattva relinquishes attachment to all internal and external phenomena and skillfully enables those beings to abide in the Perfection of Giving.
If sentient beings remain immersed in ignorance, violating moral precepts and committing evil deeds, this Great Bodhisattva relinquishes attachment to all internal and external phenomena and skillfully enables those beings to abide in the Perfection of Moral Discipline.
If sentient beings remain immersed in ignorance, harboring anger and harming one another, this Great Bodhisattva relinquishes attachment to all internal and external phenomena and skillfully enables those beings to abide in the Perfection of Patience.
If sentient beings remain immersed in ignorance, becoming lazy and abandoning wholesome actions, this Great Bodhisattva relinquishes attachment to all internal and external phenomena and skillfully enables those beings to abide in the Perfection of Diligence.
If sentient beings remain immersed in ignorance, with scattered minds constantly creating disturbances, this Great Bodhisattva relinquishes attachment to all internal and external phenomena and skillfully enables those beings to abide in the Perfection of Meditation.
If sentient beings remain immersed in ignorance, lacking wisdom to distinguish good from evil, this Great Bodhisattva relinquishes attachment to all internal and external phenomena and skillfully enables those beings to abide in the Perfection of Wisdom.
If any sentient beings are bound by greed, hatred, delusion, and other afflictions, endlessly revolving in saṃsāra and creating many unwholesome deeds, then this Great Bodhisattva skillfully enables them to eradicate the causes and conditions of saṃsāra such as greed, hatred, and delusion; or causes them to abide in the four dhyānas, the four immeasurable states, and the four formless absorptions; or to abide in the four foundations of mindfulness up to the Noble Eightfold Path; or to abide in the liberating gateways of Emptiness, Signlessness, and Wishlessness; or to abide in the eight liberations and the nine successive meditative attainments; to abide in the Bodhisattva stages; to abide in the emptiness of internal phenomena up to the emptiness of the intrinsic nature of emptiness itself; to abide in suchness up to the inconceivable realm; to abide in the realm of cessation up to the unconditioned realm; to abide in the Noble Truths of suffering, its origin, its cessation, and the path; to abide in the stages from Pure Contemplation up to the Tathāgata; to abide in the five kinds of spiritual vision and the six supernormal powers; to abide in the ten powers of the Tathāgata up to the eighteen exclusive qualities of a Buddha; to abide in non-forgetfulness and constant equanimity; to abide in all dhāraṇī gateways and all samādhi gateways; to abide in omniscient wisdom, the wisdom of the path, and the wisdom of all aspects; to abide in the fruit of Stream-enterer up to Pratyekabuddha enlightenment; to abide in all the practices of Great Bodhisattvas; to abide in the unsurpassed enlightenment of all Buddhas; and to abide in all other wholesome worldly and supramundane dharmas.
“Kauśika, this is what is meant by wholeheartedly listening to, upholding, reciting, diligently studying, contemplating correctly, copying, explaining, expounding, and widely propagating this profound Prajñāpāramitā. Such Great Bodhisattvas obtain these supreme benefits from the Dharma in the present.
“Kauśika, because of these causes and conditions, these Great Bodhisattvas will swiftly attain unsurpassed perfect enlightenment in future lives, turn the wondrous Wheel of Dharma to liberate immeasurable sentient beings, and, according to the aspirations of all beings, enable them to abide firmly in the complete cultivation of the Three Vehicles until they attain final Nirvāṇa without remainder. Kauśika, this is what is meant by wholeheartedly listening to, upholding, reciting, diligently studying, contemplating correctly, copying, explaining, expounding, and widely propagating this profound Prajñāpāramitā. These Great Bodhisattvas will obtain supreme benefits from the Dharma in the future.
Furthermore, Kauśika, if any good man or good woman wholeheartedly listens to, upholds, recites, diligently studies, contemplates correctly, copies, explains, expounds, and widely propagates this Prajñāpāramitā, then in whatever place they dwell, if Māra and his followers, non-Buddhists, evil Brahmins, violent and arrogant people, hostile toward Prajñāpāramitā, wish to obstruct it, create difficulties, or oppose it, they will all quickly disappear. Even if they intend harm, they will ultimately fail. Merely by hearing the name of Prajñāpāramitā, their evil gradually diminishes while their merit gradually increases. Eventually, relying on the Three Vehicles, they will end suffering, or escape the evil realms and be reborn among humans or heavenly beings.
“Kauśika, suppose there is a marvelous medicine called Mat-ki. Its power can neutralize all poisons. Wherever this marvelous medicine is found, poisonous creatures dare not approach it. Suppose a great venomous snake, hungry and seeking food, encounters a small creature and wishes to devour it. The frightened creature flees to where the divine medicine is. Smelling the medicine, the snake immediately retreats. Why? Kauśika, because that divine medicine possesses great power, benefiting life and eliminating all poisons. Know that Prajñāpāramitā likewise possesses such great power. If any good man or good woman wholeheartedly listens to, upholds, recites, diligently studies, contemplates correctly, copies, explains, expounds, and widely propagates it, then even if Māra and the like wish to perform evil deeds against that Great Bodhisattva, through the majestic spiritual power of this Prajñāpāramitā, all such evil will naturally disappear and be rendered powerless. Why? Kauśika, because Prajñāpāramitā possesses immense spiritual power, capable of repelling all evil and increasing all wholesome dharmas.
Why can Prajñāpāramitā repel evil and increase wholesome dharmas? This Prajñāpāramitā eliminates greed, hatred, delusion, ignorance, and ultimately the entire great mass of suffering; hindrances, latent tendencies, defilements, fetters, views of self, views of sentient beings, all the way to attachment to views themselves, nihilistic views, eternalist views, views of nonexistence, views of existence, and all wrong views concerning evil destinies. It also eliminates stinginess, violation of precepts, anger, laziness, distraction, ignorance, perceptions of permanence, happiness, self, purity, and all other greed, hatred, delusion, pride, doubt, and wrong views. It also eliminates attachment to form up to consciousness, and even attachment to the wisdom of all aspects, Bodhi, and Nirvāṇa. Kauśika, such is Prajñāpāramitā: it is able to eliminate all these evil dharmas and increase all wholesome deeds. Therefore, this Prajñāpāramitā possesses immeasurable great spiritual power.
Furthermore, Kauśika, if any good man or good woman wholeheartedly listens to, upholds, recites, diligently studies, contemplates correctly, copies, explains, expounds, and widely propagates this Prajñāpāramitā, then this Great Bodhisattva is constantly protected by the Four Great Heavenly Kings, Śakra, Mahābrahmā, the lord of the Sahā world, the Pure Abode heavens, and the heavenly beings throughout the three-thousand-great-thousand world system, preventing all calamities and misfortunes from causing harm. All rightful aspirations are fulfilled. The Thus Come Ones, Worthy Ones, Perfectly Enlightened Ones throughout the ten directions also constantly protect and remember them, causing evil gradually to disappear and wholesome dharmas steadily to increase. This includes increasing the Perfection of Giving up to the Perfection of Wisdom. Likewise, even omniscient wisdom, the wisdom of the path, and the wisdom of all aspects continually increase. Using non-attainment as skillful means, their practice and abiding never diminish. Therefore, because of these causes and conditions, this Great Bodhisattva speaks with majestic dignity, is loved and respected by listeners, speaks only what is appropriate, gently and without noisy confusion, associates with good friends, knows gratitude well, and is not obscured by miserliness, jealousy, anger, concealment of faults, resentment, deceit, flattery, pride, and similar afflictions.
“Kauśika, this Great Bodhisattva personally abstains from killing and also encourages others to abstain. They do not perversely praise teachings opposed to abstaining from killing, but rejoice in and praise those who abstain from killing. Likewise, up to abstaining from wrong views, they themselves abstain and encourage others to abstain, without perversely praising teachings opposed to abandoning wrong views, while joyfully praising those who abandon them. Kauśika, this Great Bodhisattva personally practices Giving up to Wisdom and also encourages others to do the same. They do not perversely glorify these practices but rejoice in and praise those who cultivate them. Likewise, up to cultivating omniscient wisdom, the wisdom of the path, and the wisdom of all aspects, they encourage others to cultivate them without perversely exalting them, while joyfully praising those who do.
“Kauśika, this Great Bodhisattva practices Giving up to Wisdom, using non-attainment as skillful means, dedicating the merit equally together with all sentient beings toward unsurpassed enlightenment. This Great Bodhisattva constantly reflects:
‘If I do not cultivate the Perfection of Giving, I will be born poor and lowly.
If I do not cultivate the Perfection of Moral Discipline, the gates to rebirth among humans and heavenly beings will be closed, and I will fall into evil destinies.
If I do not cultivate the Perfection of Patience, my faculties will be deficient, my appearance unattractive, and I will not possess the Bodhisattva’s perfect physical marks.
If I do not cultivate the Perfection of Diligence, I will be unable to practice the Bodhisattva path, will always remain lazy, and accomplish nothing.
If I do not cultivate the Perfection of Meditation, I will be unable to attain the Bodhisattva’s supreme concentration; my mind will always be scattered, and nothing I wish for will succeed.
If I do not cultivate the Perfection of Wisdom, I will be unable to obtain skillful means or transcend the stages of the Śrāvakas and Pratyekabuddhas.
If I remain poor in these ways, I will lack the ability to accomplish the welfare of sentient beings or purify Buddha lands, much less attain omniscient wisdom.’
This Great Bodhisattva constantly reflects:
‘I must not become subject to the power of stinginess. If I do, my Perfection of Giving will not be complete.
I must not become subject to the power of violating precepts. If I do, my Perfection of Moral Discipline will not be complete.
I must not become subject to the power of anger. If I do, my Perfection of Patience will not be complete.
I must not become subject to the power of laziness. If I do, my Perfection of Diligence will not be complete.
I must not become subject to the power of distraction. If I do, my Perfection of Meditation will not be complete.
I must not become subject to the power of ignorance. If I do, my Perfection of Wisdom will not be complete.
If my six Perfections are incomplete, I will never attain omniscient wisdom or bring benefit and happiness to all sentient beings.’
“Kauśika, this Great Bodhisattva never departs from the aspiration toward omniscient wisdom, using non-attainment as skillful means, wholeheartedly listening to, upholding, reciting, diligently practicing, contemplating correctly, copying, explaining, expounding, and widely propagating this Prajñāpāramitā. Thus, they obtain these present benefits and, in the future, will gain the supreme merits of both worldly and supramundane virtue.
At that time Śakra, Lord of the Gods, said to the Buddha:
‘World-Honored One, this Prajñāpāramitā is truly rare and marvelous. It is able to tame Great Bodhisattvas, enabling them to abandon arrogance and dedicate everything toward omniscient wisdom.’
The Buddha said to Śakra:
‘Kauśika, why do you say that this Prajñāpāramitā is rare and marvelous, capable of taming Great Bodhisattvas, freeing them from arrogance, and directing them toward omniscient wisdom?’
Śakra replied:
‘World-Honored One, when Great Bodhisattvas practice the worldly Perfection of Giving, if they make offerings to the Thus Come One, the Worthy One, the Perfectly Enlightened One, to Bodhisattvas, Pratyekabuddhas, Śrāvakas, or to lonely, poor, elderly, sick, stranded, or begging people, yet think, “I am able to make offerings to the Buddhas… I am able to give to beggars,” then such a Great Bodhisattva lacks skillful means. Although practicing the Perfection of Giving, arrogance arises, and they cannot dedicate the merit toward omniscient wisdom.
When Great Bodhisattvas practice the worldly Perfections of Moral Discipline, Patience, Diligence, Meditation, and Wisdom, if they think, “I am able to cultivate these Perfections,” or “I am able to perfect these Perfections,” then they likewise lack skillful means. Although they practice these Perfections, arrogance arises, and they cannot dedicate the merit toward omniscient wisdom. Likewise, even when cultivating omniscient wisdom, the wisdom of the path, and the wisdom of all aspects, if they think in this way, they still lack skillful means and cannot dedicate themselves toward omniscient wisdom.
When Great Bodhisattvas benefit sentient beings and purify Buddha lands, if they think, “I alone can accomplish this, while others cannot,” then they likewise lack skillful means. Although benefiting beings and purifying Buddha lands, arrogance arises, and they cannot dedicate the merit toward omniscient wisdom.
World-Honored One, such Great Bodhisattvas cultivate wholesome dharmas only with a worldly mind. Lacking skillful means, they still cling to self and what belongs to self. Their minds are confused, and although they practice Prajñāpāramitā, they have not truly realized it. Because they have not subdued arrogance, they cannot dedicate themselves toward omniscient wisdom.
World-Honored One, when Great Bodhisattvas practice the supramundane Perfection of Giving, they skillfully cultivate Prajñāpāramitā. Therefore, they see no giver, no recipient, and no gift. Such Great Bodhisattvas know how to rely upon Prajñāpāramitā in practicing giving. Thus they tame arrogance and dedicate everything toward omniscient wisdom.
Likewise, when Great Bodhisattvas practice the supramundane Perfections of Moral Discipline up to Wisdom, skillfully cultivating Prajñāpāramitā, they perceive no moral discipline, no wisdom, and indeed no dharmas whatsoever. Thus they know how to rely upon Prajñāpāramitā in cultivating these Perfections, thereby taming arrogance and dedicating themselves toward omniscient wisdom.
Likewise, when Great Bodhisattvas cultivate omniscient wisdom, the wisdom of the path, and the wisdom of all aspects while skillfully cultivating Prajñāpāramitā, they perceive neither these wisdoms nor any dharmas. Thus they rely upon Prajñāpāramitā in cultivating them, thereby taming arrogance and dedicating themselves toward omniscient wisdom.
Likewise, when Great Bodhisattvas benefit sentient beings and purify Buddha lands while skillfully cultivating Prajñāpāramitā, they perceive no benefiting of sentient beings, no purification of Buddha lands, and no dharmas whatsoever. Thus they know how to rely upon Prajñāpāramitā to benefit beings and purify Buddha lands, thereby taming arrogance and dedicating themselves toward omniscient wisdom.
World-Honored One, for this reason I say that this Prajñāpāramitā is truly rare and marvelous. It is able to tame Great Bodhisattvas, freeing them from arrogance and enabling them to dedicate themselves toward omniscient wisdom.’
The Buddha said to Śakra:
‘Kauśika, if any good man or good woman, never departing from the aspiration toward omniscient wisdom and using non-attainment as skillful means, wholeheartedly listens to, upholds, recites, diligently studies, contemplates correctly, copies, explains, expounds, and widely propagates this profound Prajñāpāramitā scripture, then their body and mind will be at peace and free from all misfortunes. Even if they are in the midst of battle, if they sincerely recite this Prajñāpāramitā with compassionate mindfulness toward all sentient beings, they will not be harmed by swords or weapons. Toward their enemies they will always generate loving-kindness. If their enemies give rise to evil thoughts, those enemies will naturally be defeated. These good men and good women, if engaged in battle, will not be wounded by weapons or lose their lives. Why? Kauśika, because they never depart from the aspiration toward omniscient wisdom, using non-attainment as skillful means, constantly practicing Prajñāpāramitā, thereby conquering greed, hatred, delusion, pride, wrong views, latent tendencies, evil karma, defilements, and all weapons. They are also able to eliminate these same afflictions and weapons in others.
Furthermore, Kauśika, if any good man or good woman never departs from the aspiration toward omniscient wisdom, using non-attainment as skillful means, wholeheartedly listens to, upholds, recites, diligently studies, contemplates correctly, copies, explains, expounds, and widely propagates this profound Prajñāpāramitā scripture, they will not be harmed by poison, venomous creatures, evil spirits, curses, spells, drowning, fire, weapons, wild beasts, enemies, evil deities, demons, or monsters. Why? Because this Prajñāpāramitā is the Great Mantra, the Great Bright Mantra, the Unsurpassed Mantra, the Incomparable Mantra, the King of All Mantras—supreme, wondrous, unequaled, endowed with immense spiritual power. It subdues all things while remaining unconquered by anything. Therefore, good men and good women should diligently cultivate this King of Mantras, thereby harming neither themselves, others, nor both. Why? Because those who study Prajñāpāramitā clearly understand that neither self, others, nor both can truly be grasped. Kauśika, when these good men and good women study the Great King of Mantras, Prajñāpāramitā, they see no self, no views, no form up to consciousness, and even no omniscient wisdom, wisdom of the path, or wisdom of all aspects. Since there is no attainment with respect to self and all dharmas, they harm neither themselves, nor others, nor both. Although, with non-attainment, they realize unsurpassed enlightenment, they discern the varying mental tendencies of sentient beings and, according to their capacities, turn the unsurpassed Wheel of Dharma. Whoever practices according to this teaching obtains great benefit. Why? Because all Great Bodhisattvas of the past, future, and present have diligently cultivated this profound Great King of Mantras, Prajñāpāramitā, and through it have attained, are attaining, or will attain unsurpassed perfect enlightenment, turning the wondrous Wheel of Dharma to liberate immeasurable sentient beings.
Furthermore, Kauśika, if any good man or good woman, never departing from the aspiration toward omniscient wisdom, using non-attainment as skillful means, wholeheartedly listens to, upholds, recites, diligently studies, contemplates correctly, copies, explains, expounds, and widely propagates this profound Prajñāpāramitā scripture, then wherever they reside—in whatever city or country—they and that place will not be harmed by humans or non-humans through disasters or epidemics. Why? Because wherever these good men and good women dwell, they are constantly protected by the heavenly beings throughout the three-thousand-great-thousand world system and throughout the immeasurable worlds of the ten directions under the guardianship of the Four Great Heavenly Kings, extending even to the Highest Heaven, together with dragons, spirits, asuras, and others. These beings constantly protect, honor, make offerings to, respect, and praise them, allowing no disaster to befall the place where this Great King of Mantras, Prajñāpāramitā, is present.
Furthermore, Kauśika, if good men or good women write out this Great King of Mantras, Prajñāpāramitā, place it in a clean location, and constantly honor, make offerings to, respect, and praise it—even if they do not listen to it, uphold it, recite it, diligently study it, contemplate it correctly, or explain it to others—then that city or country likewise will not suffer harm from humans, non-humans, unexpected calamities, or epidemics. Why? Because wherever this Great King of Mantras, Prajñāpāramitā, is found, it is constantly protected, honored, offered to, respected, and praised by the Four Great Heavenly Kings and all the heavenly beings throughout the immeasurable worlds of the ten directions, extending even to the Highest Heaven, together with dragons, spirits, asuras, and others, who prevent disasters from befalling the place where it resides.
“Kauśika, if these good men and good women merely copy this Great King of Mantras, Prajñāpāramitā, or place it respectfully in a clean location, honoring, offering to, respecting, and praising it, they already obtain such extraordinary benefits in this present life. How much greater, then, are the merits of listening to it, upholding it, reciting it, diligently studying it, contemplating it correctly, and teaching and explaining it to others. Know that these merits are boundless and swiftly lead to enlightenment, benefiting all beings.
Furthermore, Kauśika, if any good man or good woman fears enemies, wild beasts, disasters, curses, epidemics, poisons, spells, and the like, they should write out this Great King of Mantras, Prajñāpāramitā—whether in full or in part—and place it in a clean fragrant pouch or a precious container, carrying it with them while honoring, making offerings to, respecting, and praising it. Then all such fears will naturally disappear, and they will also be constantly protected by heavenly beings, dragons, spirits, and deities.
“Kauśika, just as when a person or even an animal comes to the Bodhi tree or remains beside it, they are not harmed by humans or non-humans. Why? Because all Buddhas of the past, future, and present sat there and attained unsurpassed perfect enlightenment. Having attained Bodhi, they bestowed upon sentient beings fearlessness, freedom from terror, hostility, and harm, granting profound peace of mind. They established immeasurable beings in the noble practices of humans and heavenly beings; established immeasurable beings in the Three Vehicles and the blissful noble path; established immeasurable beings in the fruits of Stream-entry, Once-returning, Non-returning, and Arhatship; established immeasurable beings who would attain Pratyekabuddha enlightenment; and established immeasurable beings in the practices of Great Bodhisattvas, enabling them to attain unsurpassed perfect enlightenment. All these supreme accomplishments arise through the majestic power of Prajñāpāramitā. Therefore, this place is protected, honored, offered to, respected, and praised by all heavenly beings, dragons, asuras, and the rest. Likewise, wherever this profound Prajñāpāramitā scripture appears, all heavenly beings, dragons, asuras, and others constantly protect, honor, make offerings to, respect, and praise it, allowing no calamity to befall the place where Prajñāpāramitā is present.
“Kauśika, wherever this Prajñāpāramitā scripture is found, know that place to be a Buddha stūpa. All sentient beings should respectfully bow there and make offerings of the finest flower garlands, powdered incense, fragrant ointments, robes, jeweled ornaments, banners, canopies, precious treasures, music, and lamps, honoring, respecting, and praising it.”
At that time, Śakra, Lord of the Gods, said to the Buddha:
World-Honored One, if good men and good women copy this profound Prajñāpāramitā sūtra, adorn it with precious treasures, and then respectfully venerate, make offerings to, honor, and praise it; furthermore, if they offer it the finest flower garlands, incense powder, fragrant ointments, robes, necklaces, banners, jeweled canopies, rare treasures, music, and lamps; and if there are also good men and good women who, after the Buddha has entered Nirvāṇa, build a jeweled stūpa, decorate it with the seven treasures, place the Buddha’s relics in a jade casket, enshrine them in the stūpa, and respectfully venerate, make offerings to, honor, and praise them; and again offer the finest flower garlands, incense powder, fragrant ointments, robes, necklaces, banners, jeweled canopies, various rare treasures, music, and lamps—of these two kinds of merit, which is greater?
The Buddha said to Kauśika:
“I will ask you in return; answer according to your understanding. What do you think? By relying on what Dharma of cultivation and practice did the Tathāgata attain the wisdom of omniscience and the body adorned with excellent marks?”
Śakra, Lord of the Devas, said to the Buddha:
“World-Honored One, the Tathāgata attained the wisdom of omniscience and the body adorned with excellent marks by relying on this profound Prajñāpāramitā sūtra for cultivation and practice.”
The Buddha said to Kauśika:
“Indeed, indeed! Just as you have said. The Tathāgata relied on this profound Prajñāpāramitā sūtra in cultivation and practice; therefore, He attained the wisdom of omniscience and the body adorned with excellent marks. Why is this? Kauśika, it is impossible to attain unsurpassed perfect enlightenment without studying the Prajñāpāramitā. Kauśika, the Tathāgata, Worthy One, Perfectly Enlightened One is not so called merely because of the excellent marks of the body. Fundamentally, it is because He attained the wisdom of omniscience that He is called the Tathāgata, Worthy One, Perfectly Enlightened One.
“Kauśika, the Tathāgata attained the wisdom of omniscience primarily because Prajñāpāramitā served as its cause, while the Buddha’s excellent bodily marks are merely its support. Without relying upon the Buddha’s excellent bodily marks, the wisdom of omniscience would have no basis upon which to arise. Therefore, Prajñāpāramitā is precisely the cause that gives rise to the wisdom of omniscience. In order for this wisdom to remain continuously present, the Buddha cultivated the excellent bodily marks.
“If these excellent bodily marks were not supported by the Buddha’s wisdom, then all the devas, dragons, asuras, and others would not sincerely long to make offerings and pay reverence. Because the excellent bodily marks are supported by the Buddha’s wisdom, the devas, dragons, asuras, and others make offerings and pay reverence. For this reason, after I enter Nirvāṇa, devas, dragons, spirits, humans, non-human beings, and others will all respectfully venerate and make offerings to My relics.
“Kauśika, if good men and good women respectfully venerate, make offerings to, honor, and praise only this profound Prajñāpāramitā sūtra, then they are in fact making offerings to the wisdom of omniscience, to the Buddha’s excellent bodily marks supported by that wisdom, and to the Buddha’s relics after His Nirvāṇa. Why? Because the wisdom of omniscience, the excellent bodily marks, and the relics all have Prajñāpāramitā as their foundation.
“Kauśika, if good men and good women respectfully venerate, make offerings to, honor, and praise only the Buddha’s body and relics, then they are not making offerings to the wisdom of omniscience and to this Prajñāpāramitā. Why? Because the physical remains of the Buddha’s body are not the basis of the wisdom of omniscience or of this Prajñāpāramitā.
“Kauśika, for this reason, if good men and good women wish to make offerings to the Buddha—whether to His body, His mind, or His other merits—they should first listen to, receive and uphold, recite, diligently study, contemplate correctly, copy, explain, and teach this Prajñāpāramitā sūtra. They should also make offerings to it with the finest flower garlands, incense powder, fragrant ointments, robes, necklaces, banners, jeweled canopies, various rare treasures, music, and lamps, while respectfully venerating, honoring, and praising it.
“Therefore, Kauśika, if good men and good women copy this profound Prajñāpāramitā sūtra, adorn it with precious treasures, respectfully venerate, make offerings to, honor, and praise it, and further offer it the finest flower garlands, incense powder, fragrant ointments, robes, necklaces, banners, jeweled canopies, various rare treasures, music, and lamps; and if there are good men and good women who, after the Buddha enters Nirvāṇa, build a stūpa decorated with the seven treasures, place the Buddha’s relics in a jade casket within that stūpa, respectfully venerate, make offerings to, honor, and praise them, and further offer them the finest flower garlands, incense powder, fragrant ointments, robes, necklaces, banners, jeweled canopies, various rare treasures, music, and lamps—then the merit generated by the former is immeasurably greater than that of the latter.
“Why? Kauśika, because this profound Prajñāpāramitā swiftly brings to fulfillment generosity through Prajñāpāramitā; the inner emptiness through the emptiness of the intrinsic nature of emptiness; suchness through the inconceivable realm; the realm of cessation through the unconditioned realm; the Noble Truths of suffering, origin, cessation, and the path; the four foundations of mindfulness through the Noble Eightfold Path; the four meditative absorptions, the four immeasurables, and the four formless concentrations; the eight liberations and the nine successive absorptions; the gateways to liberation of emptiness, signlessness, and wishlessness; the stages from Pure Contemplation to the stage of the Tathāgata; the stages from Great Joy to Dharma Cloud; the five kinds of vision and the six supernatural powers; the ten powers of the Tathāgata through the eighteen unique qualities of a Buddha; the Dharma of never forgetting and the constant nature of equanimous relinquishment; all dhāraṇī gateways and all samādhi gateways; omniscient wisdom, the wisdom of the path, the wisdom of all aspects, the teaching and transformation of sentient beings, and the adornment of Buddha lands.
“It can also perfect the noble lineage, physical appearance and strength, wealth, and retinue of the great Bodhisattvas. It can also perfect the ten wholesome deeds of the worldly path; offerings to śramaṇas, parents, and teachers; generosity, moral discipline, cultivation, and countless wholesome dharmas. It can also perfect birth into the great Kṣatriya clans, great Brāhmaṇa clans, great householder clans, and great lay families; attainment of the Four Great Heavenly Kings up to the Heaven of Neither Perception nor Non-Perception. It can also bring about the fruits of Stream-Enterer, Once-Returner, Non-Returner, Arhatship, Pratyekabuddhahood, all the practices of the great Bodhisattvas, and the unsurpassed enlightenment of all Buddhas. It can also accomplish the attainments of Śrāvakas, Pratyekabuddhas, Bodhisattvas, and Tathāgatas, Worthy Ones, Perfectly Enlightened Ones. It can also accomplish the inconceivable, indescribable wisdom of omniscience, beyond all superiority, beyond all comparison, unequaled and incomparable.”
Śakra, Lord of the Devas, said to the Buddha:
“World-Honored One, among the people of Jambudvīpa, there are those who do not respectfully venerate, make offerings to, honor, and praise this profound Prajñāpāramitā sūtra. Is it because they do not know that by respectfully venerating, making offerings to, honoring, and praising the Prajñāpāramitā, one gains great merit and supreme benefit?”
The Buddha said:
“Kauśika, I ask you again. Answer according to your understanding. What do you think? In Jambudvīpa, how many people have attained unwavering confidence in the Buddha? How many have attained unwavering confidence in the Dharma? How many have attained unwavering confidence in the Saṅgha? How many have no doubt regarding the Buddha, no doubt regarding the Dharma, and no doubt regarding the Saṅgha? How many are fully committed to the Buddha, fully committed to the Dharma, and fully committed to the Saṅgha? How many practice the ten wholesome paths of action? How many practice generosity and uphold the precepts? How many have realized the thirty-seven factors of enlightenment? How many have attained the three gateways to liberation? How many have attained the eight liberations? How many have attained the nine successive meditative absorptions? How many have attained the four analytical knowledges? How many have attained the six supernatural powers? How many have cut off the first three fetters and attained the fruit of Stream-entry? How many have weakened greed, hatred, and delusion and attained the fruit of Once-returning? How many have cut off the five lower fetters and attained the fruit of Non-returning? How many have cut off the five higher fetters and attained Arhatship? How many have firmly resolved to attain the enlightenment of a Pratyekabuddha? How many have firmly resolved to attain the unsurpassed enlightenment of all Buddhas?”
Śakra, Lord of the Gods, said to the Buddha:
“World-Honored One, in Jambudvīpa there are few who have attained unwavering confidence in the Buddha, the Dharma, and the Saṅgha. Likewise, only a few have firmly resolved to attain the unsurpassed enlightenment of all Buddhas.”
Then the Buddha said to Śakra:
“Indeed, indeed, exactly as you have said. Kauśika, in Jambudvīpa there are very few who have attained unwavering confidence in the Buddha, the Dharma, and the Saṅgha. Even fewer have no doubt regarding the Buddha, the Dharma, and the Saṅgha. Likewise, even fewer have firmly resolved to attain the unsurpassed enlightenment of all Buddhas. Fewer still, having made that aspiration, diligently cultivate the Bodhisattva path. And fewer still diligently cultivate the Bodhisattva path without regression until they attain unsurpassed enlightenment. Why is this? Kauśika, sentient beings have wandered in saṃsāra for immeasurable eons. For the most part, they have not seen a Buddha, have not heard the true Dharma, have not associated closely with the Saṅgha, have not practiced the ten wholesome paths of action, generosity, or morality. They have not heard of generosity up to Prajñāpāramitā, nor practiced generosity up to Prajñāpāramitā. Likewise, they have not heard of the knowledge of all things, the knowledge of the paths, or the knowledge of all aspects, nor have they cultivated these forms of wisdom. Because of these causes and conditions, you should know that in Jambudvīpa very few attain unwavering confidence in the Buddha, the Dharma, and the Saṅgha. Even fewer have no doubt regarding the Buddha, the Dharma, and the Saṅgha. Likewise, even fewer firmly resolve to attain the unsurpassed enlightenment of all Buddhas. Even fewer, having made that aspiration, diligently cultivate the Bodhisattva path. And even fewer diligently cultivate the Bodhisattva path without regression until they attain unsurpassed enlightenment.
“Furthermore, Kauśika, I now ask you again. Answer according to your reflection. What do you think? Setting aside the people of Jambudvīpa, throughout this three-thousandfold great world system, how many sentient beings honor and support their parents and teachers? How many honor śramaṇas and brāhmaṇas? How many cultivate generosity, morality, and create wholesome merit? How many practice the ten wholesome paths of action? How many contemplate sensual pleasures with revulsion, contemplating impermanence, suffering, non-self, impurity, the repulsiveness of food, and seeing nothing in the world worthy of attachment? How many cultivate the four meditative absorptions, the four immeasurables, and the four formless attainments? How many attain unwavering confidence in the Buddha, the Dharma, and the Saṅgha? Likewise, how many generate the aspiration for the unsurpassed enlightenment of all Buddhas? How many, having generated that aspiration, diligently cultivate the Bodhisattva path? How many nurture and strengthen the Bodhisattva mind? How many skillfully practice Prajñāpāramitā? How many abide in the irreversible stage of a Bodhisattva? How many swiftly attain unsurpassed enlightenment?”
Śakra said to the Buddha:
“World-Honored One, in this three-thousandfold great world system, few sentient beings honor and support their parents and teachers. Likewise, few swiftly attain unsurpassed enlightenment.”
The Buddha said to Kauśika:
“Indeed, indeed, exactly as you have said. Kauśika, in this three-thousandfold great world system very few sentient beings honor and support their parents and teachers. Even fewer honor śramaṇas and brāhmaṇas. Likewise, even fewer abide in the irreversible stage of a Bodhisattva. Even fewer swiftly attain unsurpassed enlightenment.
“Furthermore, Kauśika, with the unobstructed, pure Buddha-eye, I behold the boundless worlds of the ten directions. Although immeasurable and countless sentient beings generate the Bodhi mind and practice the Bodhisattva path, because they are separated from the skillful means of Prajñāpāramitā, only one, two, or three among them abide in the irreversible Bodhisattva stage. Most fall into the paths of the Śrāvakas or Pratyekabuddhas, possessing weak aspirations, inferior qualities, and lower attainments. Why? Kauśika, because the unsurpassed enlightenment of all Buddhas possesses boundless merit and is difficult to attain. Those with poor wisdom, laziness, feeble diligence, and inferior resolve cannot attain it. Therefore, Kauśika, any good man or good woman who has generated the Bodhi mind, practices the Bodhisattva path, wishes to abide in the irreversible Bodhisattva stage, swiftly attain unsurpassed enlightenment, and avoid obstacles, should always listen to this profound Prajñāpāramitā scripture, receive and uphold it, recite it, diligently study it, reflect upon it correctly, consult Dharma teachers, joyfully teach it for others, copy it out, adorn it with precious jewels, and respectfully honor, make offerings to, revere, and praise it, offering excellent garlands, powdered incense, fragrant ointments, robes, necklaces, banners, jeweled canopies, precious treasures, music, and lamps.
“Kauśika, these good men and good women should also listen to, receive, uphold, recite, diligently study, correctly contemplate, consult Dharma teachers about, joyfully teach, copy, honor, and make offerings to the other supreme wholesome dharmas associated with Prajñāpāramitā. What are these supreme wholesome dharmas associated with Prajñāpāramitā? They are generosity up to the perfection of meditative concentration; the emptiness of internal phenomena up to the emptiness of the intrinsic nature of emptiness; suchness up to the inconceivable realm; the realm of cessation up to the unconditioned realm; the noble truths of suffering, origin, cessation, and the path; the four foundations of mindfulness up to the Noble Eightfold Path; the four meditative absorptions, the four immeasurables, and the four formless attainments; the eight liberations, the nine successive meditative absorptions, and the three gateways to liberation; the Bodhisattva stages from Extreme Joy to Dharma Cloud; the five kinds of vision and the six supernatural powers; the ten powers of the Tathāgata up to the eighteen unique qualities of a Buddha; mindfulness that never forgets and constant equanimity; all dhāraṇī gateways and all samādhi gateways; the knowledge of all things, the knowledge of the paths, the knowledge of all aspects; and countless other Buddha-dharmas. These are called the supreme wholesome dharmas associated with the profound Prajñāpāramitā.
“Kauśika, regarding the immeasurable categories of dharmas such as the aggregates, elements, sense bases, and so forth, insofar as they accord with the profound Prajñāpāramitā, these good men and good women should also listen to them, receive and uphold them, recite them, and contemplate them correctly. They should not slander them, lest they encounter obstacles to attaining unsurpassed enlightenment. Why? Kauśika, they should reflect in this way: ‘Formerly, when the Tathāgata was still on the Bodhisattva path, he constantly and diligently cultivated the practices that accord with Bodhi. These were Prajñāpāramitā down to the perfection of generosity. Likewise, he cultivated the knowledge of all things, the knowledge of the paths, the knowledge of all aspects, innumerable other Buddha-dharmas, and the immeasurable categories of dharmas such as the aggregates, elements, and sense bases that accord with the profound Prajñāpāramitā. Through these he attained unsurpassed enlightenment. Today, since we seek unsurpassed enlightenment, we too should study the profound Prajñāpāramitā and the associated supreme wholesome dharmas. This is surely our true Great Teacher. By practicing according to it, our aspirations will always be fulfilled. This is surely the true Dharma-seal of all Buddhas. All Tathāgatas, Worthy Ones, Perfectly Enlightened Ones studied it and thereby attained unsurpassed enlightenment. Likewise, it is the true Dharma-seal through which all Śrāvakas and Pratyekabuddhas attained the ultimate Nirvāṇa.’
“Therefore, Kauśika, whether while the Buddha is still in the world or after the Buddha’s Parinirvāṇa, any good man or good woman should rely upon Prajñāpāramitā, upon the knowledge of all things, and upon the immeasurable Buddha-dharmas, as well as the immeasurable categories of dharmas such as the aggregates, elements, and sense bases, and should always diligently study them. Why? Because Prajñāpāramitā, together with the knowledge of all aspects, the immeasurable Buddha-dharmas, and the immeasurable categories of dharmas such as the aggregates, elements, and sense bases, is the beneficial and blissful refuge for all Śrāvakas, Pratyekabuddhas, Bodhisattvas, and the devas, nāgas, asuras, and all other beings.