**THE GREAT PRAJÑĀPĀRAMITĀ SŪTRA**
**Volume 502**
**Chapter 5: THE APPEARANCE OF THE JEWELED STUPA (3)**
At that time, Śakra, Lord of the Devas, addressed the Buddha:
“World-Honored One, if any good man or good woman does not depart from the mind of the wisdom of Omniscience, uses non-attainment as the skillful means, and with utmost sincerity listens to, upholds, recites, studies diligently, contemplates correctly, expounds, disseminates, or copies this profound Prajñāpāramitā sūtra, adorning it with precious treasures, exquisite flower garlands, powdered incense, scented ointments, robes, necklaces, banners, jeweled canopies, various precious ornaments, music, and lamps—even if only for a brief moment—as an offering, with reverence, respect, honor, and praise, then how much merit and virtue will such good men and good women obtain because of these causes and conditions?”
The Buddha said to Kauśika:
“I shall ask you in return. Answer according to your understanding. Suppose there are good men and good women who, after the Nirvāṇa of the Tathāgatas, build stupas of the seven precious substances to enshrine the Buddha’s relics, adorning them with various precious ornaments. These stupas are one yojana high and half as wide as they are tall. They further offer exquisite flower garlands, incense, fragrant ointments, robes, necklaces, banners, jeweled canopies, various precious ornaments, music, and lamps, making offerings throughout their entire lives with reverence, respect, honor, and praise. What do you think? Would these good men and good women obtain great merit because of these causes and conditions?”
Śakra, Lord of the Devas, replied:
“World-Honored One, that merit would indeed be immense! Well-Gone One, that merit and virtue would indeed be immense!”
The Buddha said to Kauśika:
“The good men and good women mentioned earlier would obtain merit immeasurably and boundlessly greater than that gained from such acts.
“Furthermore, Kauśika, let us set that aside for the moment. Suppose there are good men and good women who, after the Nirvāṇa of the Tathāgatas, wishing to honor the Buddha’s relics, build stupas of the seven precious substances adorned with various precious ornaments. These stupas are one yojana high and half as wide as they are tall. Suppose such stupas fill the entire Jambudvīpa, or the four great continents, or a minor chiliocosm, or a medium chiliocosm, or a great trichiliocosm, and throughout their lives they offer exquisite flower garlands, incense, fragrant ointments, robes, necklaces, banners, jeweled canopies, precious ornaments, music, and lamps with reverence, respect, honor, and praise. What do you think? Would these good men and good women obtain great merit because of these causes and conditions?”
Śakra replied:
“World-Honored One, that merit would indeed be immense! Well-Gone One, that merit would indeed be immense!”
The Buddha said to Kauśika:
“The merit obtained by the good men and good women mentioned earlier would be immeasurably and boundlessly greater than that.
“Furthermore, Kauśika, let us set aside even the case of one great trichiliocosm. Suppose every sentient being in that great trichiliocosm, after the Nirvāṇa of the Tathāgata, each built a stupa of the seven precious substances for the Buddha’s relics, adorned with various precious ornaments. Each stupa would be one yojana high and half as wide as it is tall, filling the entire great trichiliocosm without any empty space. They would further offer exquisite flower garlands, incense, and lamps throughout their entire lives with reverence, respect, honor, and praise. What do you think? Would all these sentient beings obtain great merit because of these causes and conditions?”
Śakra replied:
“World-Honored One, that merit would indeed be immense! Well-Gone One, that merit would indeed be immense!”
The Buddha said to Kauśika:
“The good men and good women mentioned earlier would obtain merit immeasurably and boundlessly greater than that.”
At that time, Śakra again addressed the Buddha:
“World-Honored One, indeed it is so! Well-Gone One, indeed it is so! If good men and good women make offerings to, revere, honor, and praise this profound Prajñāpāramitā, they should know that this is making offerings to, revering, honoring, and praising all the Buddhas, World-Honored Ones of the past, present, and future.
“Suppose all sentient beings throughout the sands of the Ganges in the ten directions, after the Nirvāṇa of the Tathāgatas, each built stupas of the seven precious substances to honor the Buddha’s relics, adorning them with all kinds of precious ornaments. Each stupa would be one yojana high and half as wide as it is tall, filling all the Buddha worlds throughout the ten directions as numerous as the sands of the Ganges without a single empty space. Each would offer exquisite flower garlands, incense, and lamps for one kalpa or even more than one kalpa, making offerings with reverence, respect, honor, and praise. World-Honored One, would these sentient beings obtain great merit because of these causes and conditions?”
The Buddha replied:
“They would obtain immense merit.”
Śakra then said:
“World-Honored One, if any good man or good woman does not depart from the mind of the wisdom of Omniscience, uses non-attainment as skillful means, and with utmost sincerity listens to, upholds, recites, studies diligently, contemplates correctly, expounds extensively for sentient beings, or copies this profound Prajñāpāramitā sūtra and adorns it with many precious treasures, then further offers exquisite flower garlands, incense, and lamps—even if only for a brief moment—with reverence, respect, honor, and praise, such good men and good women will obtain merit immeasurably and boundlessly greater than those others, inconceivable and incalculable. Why is this so?
“World-Honored One, because this Prajñāpāramitā encompasses and contains all wholesome dharmas. These include the ten wholesome paths of action, the four meditative absorptions, the four immeasurables, the four formless concentrations; the thirty-seven factors of enlightenment; the three gates of liberation; the eight liberations; the nine successive meditative attainments; the five kinds of vision; the six supernatural powers; the Perfection of Giving through the Perfection of Wisdom; 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; contemplation of the Four Noble Truths; contemplation of the twelve links of dependent origination; the stages from Pure Contemplation to the stage of the Tathāgata; the stages from Great Joy to the Dharma Cloud; all dhāraṇī gateways; all samādhi gateways; the ten powers of the Tathāgata through the eighteen unique qualities of a Buddha; unfailing mindfulness; the nature of constant equanimity; omniscient wisdom, wisdom of the path, wisdom of all aspects, and immeasurable, boundless Buddha-dharmas—all are gathered within this profound Prajñāpāramitā.
“World-Honored One, such Prajñāpāramitā is the true Dharma seal of all the Tathāgatas, and also the true Dharma seal of all Śrāvakas and Pratyekabuddhas. All Tathāgatas, Worthy Ones, Perfectly Enlightened Buddhas, by studying this Dharma, have attained, will attain, and are attaining unsurpassed enlightenment. All Śrāvakas and Pratyekabuddhas, by studying this Dharma, have attained, will attain, and are attaining the other shore of Nirvāṇa. Because of this, if good men and good women do not depart from the mind of the wisdom of Omniscience, use non-attainment as skillful means, and with utmost sincerity listen to, uphold, recite, diligently study, contemplate correctly, expound widely to sentient beings, or copy this profound Prajñāpāramitā sūtra, adorning it with precious treasures, and further offer exquisite flower garlands, incense, and lamps with reverence, respect, honor, and praise, they will obtain immeasurable and boundless merit, inconceivable and incalculable, beyond comparison with any other merit.”
Chapter 6: PROCLAIMING THE MERITS (1)
At that time, the Buddha said to Śakra, Lord of the Devas:
Indeed, indeed, exactly as you have said! Kauśika, if any good man or good woman, without departing from the mind of omniscient wisdom that uses non-attainment as its skillful means, wholeheartedly listens to, upholds, recites, studies diligently, reflects correctly upon, expounds extensively to sentient beings, or copies and adorns this profound Prajñāpāramitā sūtra with many precious jewels; and furthermore offers excellent flower garlands up to bright lamps, making offerings, showing reverence, respect, and praise, they will obtain immeasurable, boundless merit that is inconceivable and beyond calculation. Why?
Kauśika, because this Prajñāpāramitā can accomplish all-knowledge, the knowledge of the paths, and the knowledge of all aspects of the Thus Come One, the Worthy One, the Perfectly Enlightened One. It can also accomplish the five pāramitās beginning with generosity; the inner emptiness 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 thirty-seven factors of enlightenment; the four meditations, the four immeasurables, and the four formless absorptions; the eight liberations and the nine successive meditative attainments; the three gates of liberation; the stages from Pure Contemplation up to the stage of the Thus Come One; the stages from Great Joy up to the Dharma Cloud; the five kinds of divine eyes and the six supernatural powers; the ten powers of the Thus Come One up to the eighteen unique qualities of a Buddha; the qualities of non-forgetfulness and constant equanimity; all dhāraṇī gateways and all samādhi gateways; the fulfillment of sentient beings and the adornment and purification of Buddha lands; the attainments of the Śrāvaka Vehicle, the Pratyekabuddha Vehicle, and the Supreme Vehicle; and ultimately the unsurpassed enlightenment of all Buddhas.
Therefore, Kauśika, if good men or good women, without departing from the mind of omniscient wisdom that uses non-attainment as its skillful means, wholeheartedly listen to, uphold, recite, diligently study, correctly contemplate, extensively expound to sentient beings, or copy and adorn this profound Prajñāpāramitā sūtra with precious objects; and furthermore offer excellent flower garlands up to bright lamps, making offerings, showing reverence, respect, and praise, then the merit of building stupas is not equal even to one hundredth, one thousandth, or the smallest fraction of this merit. Why? Kauśika, because if this profound Prajñāpāramitā sūtra abides in the hearts of people in Jambudvīpa, then the Buddha Jewel, the Dharma Jewel, and the Saṅgha Jewel will remain in the world without decline.
Because of this cause and condition, the ten wholesome paths of action, the four meditations, the four immeasurables, the four formless absorptions, the pāramitā of generosity up to the pāramitā of wisdom, all-knowledge, the knowledge of the paths, and the knowledge of all aspects; the great Kṣatriya lineage, the great Brāhmaṇa lineage, the great householder lineage, and the great layperson lineage; the Four Great Heavenly Kings up to the Heaven of Neither Perception nor Non-Perception; the Śrāvaka Vehicle, the Pratyekabuddha Vehicle, and the Supreme Vehicle; the fruit of Stream-Entry up to Pratyekabuddha enlightenment; the great bodhisattvas who fulfill sentient beings, purify Buddha lands, and cultivate the vows and practices of great bodhisattvas; and the supreme enlightenment of the Thus Come Ones, Worthy Ones, Perfectly Enlightened Ones who turn the wondrous Dharma wheel and liberate sentient beings—all these wholesome things continually remain without decline.
Then the Four Great Heavenly Kings throughout the trichiliocosm and the devas of the Sahā world up to the Akaniṣṭha Heaven spoke with one voice to Śakra, Lord of the Devas:
“Great Sage, you should always listen to, uphold, recite, diligently study, correctly contemplate, make offerings to, revere, respect, and praise this profound Prajñāpāramitā. Why? Because if one can wholeheartedly listen to, uphold, recite, diligently study, correctly contemplate, make offerings to, revere, respect, and praise this profound Prajñāpāramitā, then all evil dharmas will diminish while wholesome dharmas increase. It will also increase all the hosts of devas, diminish the forces of the asuras, ensure that the Buddha, Dharma, and Saṅgha always remain unharmed, and preserve forever the seeds of the Three Jewels.”
“Great Sage, you should know that because the seeds of the Three Jewels are not cut off, the world possesses generosity, moral discipline, patience, diligence, meditation, and Prajñāpāramitā. It also possesses inner emptiness up to the emptiness of intrinsic nature, all-knowledge, the knowledge of the paths, and the knowledge of all aspects. There is the fruit of Stream-Entry up to Pratyekabuddha enlightenment. There are great bodhisattvas cultivating the unsurpassed enlightenment of the Buddhas. There are śrāvakas, pratyekabuddhas, bodhisattvas, and Thus Come Ones, Worthy Ones, Perfectly Enlightened Ones. Therefore, Great Sage, you should always wholeheartedly listen to, uphold, recite, diligently study, correctly contemplate, make offerings to, revere, respect, and praise this profound Prajñāpāramitā.”
The Buddha said to Śakra, Lord of the Devas:
“Kauśika, you should wholeheartedly listen to, uphold, recite, diligently study, correctly contemplate, make offerings to, revere, respect, and praise this profound Prajñāpāramitā. Why? If the asuras and their evil hosts think, ‘We must wage war against the devas,’ then you and your retinue should sincerely recite this profound Prajñāpāramitā and make offerings to, revere, respect, and praise it. At that time, the evil thoughts that have arisen in the asuras and their followers will immediately vanish.”
“If the five signs of decay appear in heavenly sons or heavenly daughters, causing fear, anxiety, and dread that at death they will fall into evil destinies, then you and your retinue should go before them and sincerely recite this profound Prajñāpāramitā. Upon hearing it, through the power of the wholesome roots generated by this Prajñāpāramitā, if they give rise to pure faith in it, then the five signs of decay will disappear, their body and mind will become peaceful, and even if they pass away, they will be reborn in the same heavenly realm, enjoying heavenly prosperity and happiness far greater than before. Why? Because the merit and power of hearing, reciting, and believing in this Prajñāpāramitā are immense.”
“Kauśika, if good men, good women, heavenly sons, or heavenly daughters hear this profound Prajñāpāramitā even once, then through the power of the wholesome roots it generates, they will certainly attain unsurpassed enlightenment. Why? Because the Buddhas and their disciples of the past, present, and future all study this profound Prajñāpāramitā and thereby have attained, are attaining, or will attain unsurpassed enlightenment and enter the realm of complete Nirvāṇa without remainder. Why? Kauśika, because this profound Prajñāpāramitā comprehensively encompasses all factors of enlightenment, the teachings of the śrāvakas, the teachings of the pratyekabuddhas, the teachings of the bodhisattvas, and the teachings of the Thus Come Ones.”
Then Śakra, Lord of the Devas, addressed the Buddha:
“This profound Prajñāpāramitā is the great mantra, the great mantra of illumination, the unsurpassed mantra, the incomparable mantra, the king of all mantras, supreme, most excellent, highest, most sublime, capable of subduing all things while itself remaining unconquered. Why? Because this profound Prajñāpāramitā can eliminate all unwholesome dharmas and perfect all supreme wholesome dharmas.”
The Buddha said to Śakra, Lord of the Devas:
“Indeed, indeed, exactly as you have said! Why? Because all Buddhas of the three times rely upon this great king of mantras, Prajñāpāramitā, to attain unsurpassed enlightenment, turn the wondrous Dharma wheel, and liberate sentient beings. Why? Kauśika, because by relying upon this profound Prajñāpāramitā, the world possesses the ten wholesome paths of action, the practices of generosity and moral discipline; the four meditations, the four immeasurables, and the four formless absorptions; the pāramitās from generosity to wisdom; all-knowledge, the knowledge of the paths, and the knowledge of all aspects; the fruit of Stream-Entry up to Pratyekabuddha enlightenment; the practices of the great bodhisattvas; and the unsurpassed enlightenment of the Buddhas.”
“Furthermore, Kauśika, it is through reliance upon Prajñāpāramitā that there are great bodhisattvas. Because there are great bodhisattvas, there exist the ten wholesome paths of action up to the unsurpassed enlightenment of the Buddhas, as well as śrāvakas, pratyekabuddhas, and Perfect Enlightened Ones appearing in the world. Just as medicinal herbs, stars, mountains, and oceans all flourish through the moon, so too the medicinal virtues of the ten wholesome paths of action up to the unsurpassed enlightenment of the Buddhas all increase through the bodhisattvas. All noble stars—the noble ones, those still learning, those beyond learning, devas, humans, śrāvakas, and pratyekabuddhas—likewise increase. All mountains, oceans, bodhisattvas, and Thus Come Ones, Worthy Ones, Perfectly Enlightened Ones also flourish. Before the Thus Come Ones, Worthy Ones, Perfectly Enlightened Ones appear in the world, only the great bodhisattvas possess sufficient skillful means to teach worldly and supramundane Dharma to sentient beings without distortion. Why? Because the Human Vehicle, the Heavenly Vehicle, the Śrāvaka Vehicle, the Pratyekabuddha Vehicle, and the Supreme Vehicle are all accomplished through the skillful means of the great bodhisattvas. These skillful means are themselves accomplished through Prajñāpāramitā. Having perfected such skillful means, the great bodhisattvas can perfect the pāramitās from generosity to wisdom, perfect all-knowledge, the knowledge of the paths, and the knowledge of all aspects, attain the thirty-two marks of a Great Person and the eighty secondary characteristics, avoid falling into the paths of the śrāvakas and pratyekabuddhas, fulfill sentient beings, purify Buddha lands, support bodhisattvas, perfect lifespan, assemblies, pure lands, lineage, physical form and strength, and ultimately attain omniscient wisdom.”
“Furthermore, Kauśika, if good men or good women wholeheartedly listen to, uphold, recite, diligently study, correctly contemplate, copy, explain, and widely propagate this profound Prajñāpāramitā sūtra, they will obtain supreme transcendent merits and benefits in both the present and future lives.”
Then Śakra, Lord of the Devas, asked the Buddha:
“World-Honored One, why do these good men and good women accomplish such supreme transcendent merits and benefits in this present life and in future lives?”
The Buddha replied:
“Kauśika, in this present life these good men and good women will not be harmed by poisons, curses, spells, fire, water, swords, clubs, or even by untimely death from the four hundred and four diseases, except for the ripened effects of fixed karma from previous lives, which must be experienced in this life.”
“Kauśika, if these good men and good women encounter oppression from officials or bandits, they should sincerely recite this profound Prajñāpāramitā. If they go into places of danger, they will never be harmed or punished. Why? Kauśika, because such is the power and majestic virtue of Prajñāpāramitā.”
“Kauśika, when these good men and good women come before kings, princes, or great ministers and sincerely recite this profound Prajñāpāramitā, they will certainly be welcomed with joy, greeted, respected, and honored. Why? Kauśika, because these good men and good women never abandon minds of loving-kindness, compassion, sympathetic joy, and equanimity toward sentient beings. Thus, Kauśika, they will accomplish such supreme merits and benefits in this present life.”
“Kauśika, wherever these good men and good women are reborn, they never depart from the ten wholesome paths of action, the practice of generosity and moral discipline; the four meditations, the four immeasurables, and the four formless absorptions; the six pāramitās up to all-knowledge, the knowledge of the paths, and the knowledge of all aspects; the thirty-two marks of a Great Person and the eighty secondary characteristics. They do not fall into the realms of hell beings, animals, or hungry ghosts, except when, through the power of their vows, they intentionally take birth there to benefit sentient beings. Wherever they are born, they possess complete faculties, beautiful appearance, no physical defects, and are never born into poor or lowly families, families of butchers, hunters, thieves, prison guards, Caṇḍālas, corpse bearers, or other despised lineages. Most often they are born in pure Buddha lands, miraculously born from lotus flowers. They commit no evil deeds, never become separated from swift supernatural powers, travel according to their wishes to Buddha lands, draw near to and make offerings to the World-Honored Buddhas, fulfill sentient beings, purify Buddha lands, hear the true Dharma, practice according to its teachings, and gradually attain omniscient wisdom.”
“Kauśika, these good men and good women will likewise accomplish such supreme merits and benefits in future lives.”
Therefore, if these good men and good women wish to obtain the supreme merits and benefits of the worldly or supramundane realms, in the present and the future, all the way up to the unsurpassed state of awakening without ever becoming separated from it, then regarding this profound Prajñāpāramitā they should never depart from the mind of omniscience. Using non-attainment as the skillful means, they should wholeheartedly listen, uphold, recite, diligently cultivate and study it, contemplate it correctly, copy it, explain it, and proclaim it widely. They should also make offerings with exquisite flower garlands, powdered incense, scented ointments, robes, necklaces, banners, jeweled canopies, precious treasures, music, and lamps, honoring, respecting, and praising it.
At that time, many Brahmin ascetics of non-Buddhist paths wished to find fault with the Buddha and came toward him. Śakra, Lord of the Devas, saw this and thought, “Many non-Buddhist Brahmin ascetics are now coming to the Dharma assembly, seeking faults in the Buddha. Will they cause harm to the Prajñāpāramitā? I should recite the profound Prajñāpāramitā that I received and upheld from the Buddha, so that those followers of false paths will turn back.” Having thought this, Śakra immediately recited the profound Prajñāpāramitā. At that time, from a distance, the many non-Buddhist Brahmin ascetics respectfully bowed to the World-Honored One, circumambulated him clockwise, and then turned back.
Venerable Śāriputra saw this and thought, “For what reason did those non-Buddhists come here only to turn back?” Knowing Śāriputra’s thoughts, the Buddha said to him:
“Those non-Buddhists came intending to find fault with me, but because Śakra recited the Prajñāpāramitā, they turned back. Śāriputra, I do not see the slightest wholesome quality in those non-Buddhists. Harboring only ill intent and wishing to find fault with me, they came here. Śāriputra, I do not see any gods, spirits, non-Buddhists, or sentient beings in the world who, upon hearing the teaching of Prajñāpāramitā, can maliciously oppose it, seek its faults, and succeed. Why? Because all the gods, śrāvakas, pratyekabuddhas, bodhisattvas, Buddhas, and all heavenly beings, dragons, yakṣas, asuras, and others endowed with great spiritual power throughout this trichiliocosm together protect and uphold the profound Prajñāpāramitā, allowing no followers of false paths to harm it. Why? Because all the gods and others have been born through the power of the Prajñāpāramitā.”
“Furthermore, Śāriputra, all the Tathāgatas, Worthy Ones, Perfectly Enlightened Buddhas, śrāvakas, pratyekabuddhas, bodhisattvas, gods, dragons, yakṣas, asuras, and others throughout the countless Buddha worlds in the ten directions likewise come together to protect and uphold the profound Prajñāpāramitā, allowing no followers of false paths to harm it. Why? Because all the Tathāgatas and others have been born through the power of the Prajñāpāramitā.”
At that time, Māra secretly thought, “Now the fourfold assembly surrounds the Buddha, and the gods of the Desire Realm and the Form Realm have gathered at this assembly where the Prajñāpāramitā is being taught. Here, these great bodhisattvas will surely receive predictions of future Buddhahood before the Buddha, attain unsurpassed awakening, and turn the wondrous wheel of Dharma. Then my realm will become empty. I must go there and destroy their eye.” Thinking thus, he transformed himself into four mighty and valiant armies and approached the Buddha.
Seeing this, Śakra thought, “Māra is doing this because he wishes to trouble the Buddha and harm the Prajñāpāramitā. Why? Because these four well-equipped and powerful armies surpass even the elite forces of King Bimbisāra of Magadha, King Prasenajit of Kosala, the great Śākya king of Kapilavastu, the Licchavi king of Vaiśālī, and the warrior king of Auspicious Hair. From this, it is clear that these four armies must have been conjured by Māra. Māra is always seeking faults in the Buddha and obstructing the wholesome practice of sentient beings. I should recite the Prajñāpāramitā that I learned from the Buddha so that Māra will retreat.” Having thought this, Śakra recited the Prajñāpāramitā, and Māra’s hosts immediately withdrew. This was due to the power of the great king of mantras, the profound Prajñāpāramitā, which overwhelmed Māra.
Then, within the assembly, the Four Great Heavenly Kings and all the heavens up to the Highest Form Heaven simultaneously manifested exquisite celestial flowers, garlands, and offerings. Hovering in the sky with palms joined in reverence, they addressed the Buddha:
“May this Prajñāpāramitā abide for a long time in the hearts of the people of Jambudvīpa. Why? Because wherever the Prajñāpāramitā spreads throughout the human world of Jambudvīpa, one should know that the Buddha, Dharma, and Saṅgha there will never decline. The same is true throughout this trichiliocosm and the immeasurable, boundless Buddha lands in the ten directions. For this reason, one can also clearly know the excellent practices of the great bodhisattvas. Wherever good men and good women, with pure faith, copy and uphold the Prajñāpāramitā, honoring and making offerings to it, one should know that place is filled with wondrous light, dispelling all darkness and giving rise to supreme merits.”
The Buddha said to the gods:
“So it is, so it is. It is exactly as you have said. Wherever the Prajñāpāramitā spreads throughout the human world of Jambudvīpa, one should know that the Buddha, Dharma, and Saṅgha there will never decline. Likewise, wherever good men and good women, with pure faith, copy and uphold the Prajñāpāramitā, honoring and making offerings to it, one should know that place possesses wondrous light that dispels all darkness and gives rise to supreme merits.”
At that time the gods again showered celestial flowers and fragrant garlands upon the Buddha and said:
“World-Honored One, if any good man or good woman wholeheartedly listens to, upholds, recites, diligently studies, correctly contemplates, copies, explains, and widely propagates the Prajñāpāramitā, then neither Māra nor his followers will be able to harm them. For we gods will always watch over, diligently protect, and guard such a person from injury. Why? Because we deeply revere the Dharma Treasure, and therefore honor such a person just as we honor the Buddha or the venerable disciples of the World-Honored One.”
Śakra again addressed the Buddha:
“World-Honored One, these good men and good women have certainly not accomplished this through only a small amount of wholesome roots. In previous lives, before immeasurable Buddhas, they cultivated many wholesome roots, made many true vows, made offerings to many Buddhas, served many spiritual friends, and wholeheartedly listened to, upheld, recited, diligently studied, correctly contemplated, copied, explained, and widely propagated the profound Prajñāpāramitā.
“World-Honored One, if these good men and good women wish to attain the omniscient wisdom of all Buddhas, they must study the Prajñāpāramitā. If they wish to realize the Prajñāpāramitā, they must study the omniscient wisdom of all Buddhas. Why? Because the realization of the omniscient wisdom of all Buddhas arises from the Prajñāpāramitā. All Prajñāpāramitā arises from the omniscient wisdom of all Buddhas. Why? Because the realization of the omniscient wisdom of all Buddhas is not different from the Prajñāpāramitā, and the Prajñāpāramitā is not different from the omniscient wisdom of all Buddhas. One should know that the realization of the omniscient wisdom of all Buddhas and this Prajñāpāramitā are not two and have no duality.”
The Buddha said to Śakra:
“So it is, so it is. Exactly as you have said. The power and merit of the Prajñāpāramitā are truly marvelous and rare.”
Then the Venerable Ānanda addressed the Buddha:
“World-Honored One, for what reason does the Tathāgata, the Worthy One, the Perfectly Enlightened One not praise the merit and name of the five pāramitās—from generosity through omniscient wisdom—but praises only the merit and name of the sixth, the Prajñāpāramitā?”
The Buddha said to Ānanda:
“The sixth pāramitā, the Prajñāpāramitā, is supreme over the previous five pāramitās and over omniscient wisdom; it is their guide. Therefore, I praise only the merit and name of the Prajñāpāramitā.
“Furthermore, Ānanda, what do you think? If one practices generosity through omniscient wisdom without dedicating them toward omniscient wisdom, can this truly be called the practice of the perfection of generosity through omniscient wisdom?”
Ānanda replied:
“No, World-Honored One. No, Well-Gone One.”
The Buddha said to Ānanda:
“The essential point is that by dedicating them toward omniscient wisdom, one’s practice of generosity through omniscient wisdom can truly be called the perfection of generosity through omniscient wisdom. Therefore I say that the sixth pāramitā, the Prajñāpāramitā, is supreme over the previous five pāramitās and over omniscient wisdom; it is their guide. Hence I praise only the merit and name of the Prajñāpāramitā.”
Ānanda again asked:
“World-Honored One, why is it that by dedicating toward omniscient wisdom, one is able to practice the perfection of generosity through omniscient wisdom?”
The Buddha said to Ānanda:
“Because one uses the Dharma of non-duality as the skillful means, the Dharma of non-arising as the skillful means, and the Dharma of non-attainment as the skillful means in dedicating toward omniscient wisdom, one is able to practice the perfection of generosity through omniscient wisdom.”
Ānanda again asked:
“World-Honored One, why is it that by using non-duality, non-arising, and non-attainment as skillful means in dedicating toward omniscient wisdom, one is able to practice the perfection of generosity through omniscient wisdom?”
The Buddha said to Ānanda:
“Because one uses form through omniscient wisdom as non-dual, non-arising, and non-attainment as skillful means in dedicating toward omniscient wisdom, one is able to practice the perfection of generosity through omniscient wisdom.”
Ānanda again asked:
“World-Honored One, why is it that by using form through omniscient wisdom as non-dual, non-arising, and non-attainment as skillful means in dedicating toward omniscient wisdom, one is able to practice the perfection of generosity through omniscient wisdom?”
The Buddha said to Ānanda:
“Form, the emptiness of form, and up to omniscient wisdom, the emptiness of omniscient wisdom—all are empty in nature. Why? Because the emptiness of the nature of form through omniscient wisdom is not two and without duality, just as the perfection of generosity through omniscient wisdom is not two and without duality. Ānanda, you should know that it is through the Prajñāpāramitā that one is able to dedicate toward omniscient wisdom, and through such dedication toward omniscient wisdom that the perfection of generosity through omniscient wisdom is brought to complete fulfillment. Therefore, the Prajñāpāramitā is supreme over the perfection of generosity through omniscient wisdom; it is their guide. Hence I praise only the Prajñāpāramitā.
“Ānanda, you should know that it is like scattering seeds upon the earth. Through the coming together of causes and conditions, the seeds sprout and grow. The earth is the support upon which the seeds grow and stand firm. Likewise, the Prajñāpāramitā is the support, foundation, and source of growth for dedication toward omniscient wisdom, together with the perfection of generosity through omniscient wisdom. Therefore, this Prajñāpāramitā is supreme over the perfection of generosity through omniscient wisdom; it is their guide. Hence I praise only the Prajñāpāramitā.”
Then Śakra, Lord of the Devas, addressed the Buddha:
“World-Honored One, the Tathāgata, the Worthy One, the Perfectly Enlightened One has now spoken without end about the supreme merits and benefits of this Prajñāpāramitā. Why is this? Because ever since I learned from the World-Honored One about the supreme merits and benefits of Prajñāpāramitā, I have found them to be profoundly deep, vast, and boundless.
If any good man or good woman wholeheartedly listens to, upholds, recites, diligently studies, contemplates correctly, copies, explains, teaches, and widely propagates this profound scripture of Prajñāpāramitā, and furthermore makes offerings of the finest flowers up to bright lamps, then they will attain merits that are likewise boundless.
If any good man or good woman wholeheartedly listens to, upholds, recites, diligently studies, contemplates correctly, copies, explains, and widely teaches this profound scripture of Prajñāpāramitā, then this is equivalent to preserving all the Buddha Dharma.
Because of this cause and condition, the world possesses the ten wholesome paths of action, the practices of generosity, morality, the four meditative absorptions, the four immeasurable states, the four formless concentrations, the six pāramitās up to the wisdom of omniscience, the fruit of Stream-entry up to the unsurpassed state of awakening, the noble Kṣatriya lineage up to the noble householder lineage, the Four Great Heavenly Kings up to the Heaven of Neither Perception nor Non-Perception, as well as all other excellent worldly accomplishments.
At that time the Buddha said to Śakra, Lord of the Gods:
“Kauśika, I have not fully expounded this profound Prajñāpāramitā by merely speaking of the supreme merits and benefits mentioned above. Why? Kauśika, because profound Prajñāpāramitā possesses immeasurable, boundless, supreme merits and benefits. Even if one were to analyze and explain them, one could never exhaust them.
“Kauśika, neither have I fully explained the merits and benefits of those good men and good women who wholeheartedly listen to, uphold, recite, diligently study, contemplate correctly, copy, explain, teach, and widely propagate this profound scripture of Prajñāpāramitā, and who also make offerings with the finest garlands and even bright lamps. I have only spoken of the supreme merits and benefits mentioned above.
“Why? Kauśika, because these good men and good women never depart from the mind of omniscient wisdom. Taking non-attainment as their skillful means, they wholeheartedly listen to, uphold, recite, diligently study, contemplate correctly, copy, explain, teach, and widely propagate this profound scripture of Prajñāpāramitā, and they make offerings with the finest garlands and even bright lamps. These good men and good women thereby perfect immeasurable and most excellent aggregates of morality, concentration, wisdom, liberation, and the knowledge and vision of liberation.
“Kauśika, you should know that these good men and good women are like the Buddha himself. Why? Because they uphold the unsurpassed path of all the Tathāgatas, Worthy Ones, Perfectly Enlightened Ones of the past, future, and present. Therefore they are certainly directed toward the Buddha’s enlightenment, bringing endless benefit and happiness to all sentient beings, surpassing entirely the Śrāvakas and Pratyekabuddhas.
“Kauśika, the aggregates of morality, concentration, wisdom, liberation, and the knowledge and vision of liberation possessed by Śrāvakas and Pratyekabuddhas cannot compare with those of these good men and good women—not even one hundredth, one thousandth, or even the smallest fraction. Why? Because these good men and good women have transcended the inferior mentality of all Śrāvakas and Pratyekabuddhas. They never praise the teachings intended merely for Śrāvakas or Pratyekabuddhas. They understand all dharmas thoroughly, namely, they correctly realize that dharmas have no true inherent existence.
“Kauśika, these good men and good women never depart from the mind of omniscient wisdom. Taking non-attainment as their skillful means, they wholeheartedly listen to, uphold, recite, diligently study, contemplate correctly, copy, explain, teach, and widely propagate this profound scripture of Prajñāpāramitā. They also make offerings, honor, and praise it with the finest garlands and even bright lamps. I declare that such people will obtain immeasurable, boundless, supreme merits and benefits in both the present and future lives.”
Then Śakra, Lord of the Gods, addressed the Buddha:
“World-Honored One, we heavenly beings will always protect these good men and good women, preventing all humans, non-human beings, and other adverse conditions from harming them.”
Then the Buddha said to Śakra:
“If these good men and good women, with minds united with omniscient wisdom and using non-attainment as skillful means, uphold and recite this profound scripture of Prajñāpāramitā, then immeasurable hundreds of thousands of heavenly sons, wishing to hear the Dharma, will gather in the assembly with joy and reverently uphold this profound Prajñāpāramitā.
“Kauśika, if these good men and good women, with minds united with omniscient wisdom and using non-attainment as skillful means, expound teachings in accord with this profound Prajñāpāramitā, then innumerable heavenly sons will gather in the assembly. Through the power of the devas they will increase the Dharma teacher’s eloquence, enabling the teaching to flow without end.
“Kauśika, if these good men and good women, with minds united with omniscient wisdom and using non-attainment as skillful means, expound this profound Prajñāpāramitā, then innumerable heavenly sons, out of reverence for the Dharma, will gather in the assembly. Through their heavenly power they will make the Dharma teacher eloquent and fluent. Even if obstacles arise, the teaching will not be interrupted.
“Kauśika, these good men and good women, with minds united with omniscient wisdom and using non-attainment as skillful means, wholeheartedly uphold, recite, diligently study, contemplate correctly, copy, explain, teach, and widely propagate this profound scripture of Prajñāpāramitā. They also make offerings with the finest garlands and even bright lamps. They will obtain boundless merits and supreme benefits in the present life, and Māra together with his followers will be unable to trouble or harm them.
“Furthermore, Kauśika, if any good man or good woman expounds Prajñāpāramitā among the fourfold assembly without fear and without being intimidated by any questions, it is because they are protected by the great king of mantras, the profound Prajñāpāramitā.
“Moreover, within this secret treasury of Prajñāpāramitā are contained all classifications of dharmas: wholesome dharmas, unwholesome dharmas, determinate dharmas, indeterminate dharmas, conditioned by defilement, undefiled dharmas, conditioned dharmas, unconditioned dharmas, worldly dharmas, supramundane dharmas, shared dharmas, unshared dharmas, the dharmas of Śrāvakas, of Pratyekabuddhas, of Bodhisattvas, and of the Tathāgata. Thus all such immeasurable and boundless distinct Dharma gateways are encompassed within it.
“Furthermore, because these good men and good women skillfully abide in the emptiness of the internal up to the emptiness of the intrinsic nature of emptiness itself, they perceive no questioner, no one being questioned, and no Prajñāpāramitā being expounded. Why? Kauśika, because these good men and good women are protected by the great king of mantras, the profound Prajñāpāramitā, and therefore cannot be overcome by the challenges of non-Buddhist teachers.
“Furthermore, Kauśika, if any good man or good woman wholeheartedly listens to, upholds, recites, diligently studies, contemplates correctly, copies, explains, teaches, and widely propagates this profound scripture of Prajñāpāramitā, then such good men and good women will always remain free from fear, panic, terror, dejection, regret, and sorrow. Why? Because they perceive no dharma that could produce fear, terror, sorrow, or regret.
“Kauśika, if any good man or good woman wishes to obtain boundless merits and supreme benefits in the present life, they should wholeheartedly listen to, uphold, recite, diligently study, contemplate correctly, copy, explain, teach, and widely propagate this profound scripture of Prajñāpāramitā. They should also make offerings, honor, respect, and praise it with the finest garlands and even bright lamps, never abandoning these practices even temporarily.
“Furthermore, Kauśika, if any good man or good woman, with a mind united with omniscient wisdom and using non-attainment as skillful means, wholeheartedly listens to, upholds, recites, diligently studies, contemplates correctly, copies, explains, teaches, and widely propagates this profound scripture of Prajñāpāramitā, and also makes offerings, honors, respects, and praises it with the finest garlands and even bright lamps, then such good men and good women will always be loved and respected by their parents, teachers, friends, kings, ministers, śramaṇas, and brāhmaṇas. They will also receive the mindful protection of Buddhas, Bodhisattvas, Pratyekabuddhas, and Śrāvakas throughout the boundless worlds of the ten directions, as well as the protection of devas, Māras, Brahmās, humans, non-humans, asuras, and others in the world. These good men and good women will perfect unsurpassed and uninterrupted eloquence. At all times they will practice generosity up to Prajñāpāramitā, and up to the wisdom of all aspects, never becoming lazy or abandoning the work of bringing sentient beings to fulfillment and purifying Buddha lands.
“These good men and good women will perfect the extraordinary spiritual powers of Bodhisattvas and travel freely and unobstructedly to Buddha lands. They will never be defeated by teachers of other paths but will instead be able to overcome them.
“Kauśika, if any good man or good woman wishes to obtain such inexhaustible merits and supreme benefits in the present and future, they should, with minds united with omniscient wisdom and using non-attainment as skillful means, wholeheartedly listen to, uphold, recite, diligently study, contemplate correctly, copy, explain, teach, and widely propagate this profound scripture of Prajñāpāramitā. They should also make offerings, honor, respect, and praise it with the finest garlands and even bright lamps.
“Furthermore, Kauśika, if good men and good women copy this profound Prajñāpāramitā, adorn it with precious treasures, place it in a pure location, and honor, worship, respect, and praise it, then throughout the three-thousand-great-thousand world system and the boundless worlds of the ten directions, the Four Great Heavenly Kings up to the gods of the Extensive Fruit Heaven who have generated the aspiration for unsurpassed awakening will regularly come to this place to pay homage, recite this Prajñāpāramitā, make offerings, honor, respect, praise it, circumambulate it clockwise, bow with joined palms, and depart. Likewise, the gods of the Pure Abodes will regularly come to pay homage, recite, make offerings, honor, respect, praise it, circumambulate it clockwise, bow with joined palms, and depart. Dragons, Yakṣas endowed with great majesty, and even humans and non-humans will likewise regularly come here to pay homage, recite, make offerings, honor, respect, praise it, circumambulate it clockwise with joined palms, bow, and depart.
“Kauśika, these good men and good women should think as follows: ‘At this very moment, throughout the three-thousand-great-thousand world system and the boundless worlds of the ten directions, all devas, dragons, humans, non-humans, and others regularly come here to pay homage to this profound Prajñāpāramitā that I have copied, making offerings, honoring, respecting, praising it, circumambulating it clockwise with joined palms, bowing, and departing. Thus I have already performed the gift of the Dharma.’ Thinking in this way, they become joyful and delighted, causing the merit they have accumulated to increase many times over.
“Kauśika, because these good men and good women are constantly protected by devas, dragons, yakṣas, asuras, and others throughout the three-thousand-great-thousand world system and the boundless worlds of the ten directions, they are not harmed by humans or non-humans, except when they must undergo the karmic results of evil deeds committed in previous lives; even then, severe retribution may be transformed into lighter consequences.
“Kauśika, through the great spiritual power of this profound scripture of Prajñāpāramitā, these good men and good women obtain such supreme merits and benefits in the present life. Namely, devas and others who have generated the aspiration for unsurpassed awakening, or who have taken refuge in the Buddha’s teaching and gained excellent benefit, constantly protect them out of reverence for the Dharma, increasing their strength and influence. Why? Because these good men and good women have generated the aspiration for unsurpassed awakening, constantly rescue sentient beings, constantly bring sentient beings to fulfillment, are always devoted to sentient beings without ever abandoning them, and always work for their benefit. Those devas and others are likewise motivated in this way. Because of these causes and conditions they continually come to protect them, so that unexpected calamities and misfortunes cannot injure or afflict them.