THE GREAT PRAJÑĀPĀRAMITĀ SUTRA
VOLUME 541
Chapter 3: MAKING OFFERINGS TO THE JEWELED STUPA (3)
At that time, Śakra, Lord of the Devas, said to the Buddha:
“World-Honored One, now the Thus Come One, the Worthy One, the Perfectly Enlightened One, possesses the supreme merits of the profound Prajñāpāramitā. How could they ever be fully spoken of?
Why is this so? Because I have received from the World-Honored One the supreme merits of the profound Prajñāpāramitā, which are truly immeasurably deep and vast beyond limit. Therefore, any virtuous man or virtuous woman who, regarding this profound Prajñāpāramitā, wholeheartedly listens attentively, receives and upholds it, reads and recites it, diligently cultivates and studies it, correctly reflects upon it, copies it, explains it, and widely spreads it, and moreover offers the finest garlands and flowers, even lamps, to make offerings to it, will obtain merits that are likewise inexhaustible.”
At that time, the Buddha said to Śakra, Lord of the Devas:
“Excellent, excellent! Just as you have said! Kauśika, I do not speak of the supreme merits of this profound Prajñāpāramitā in the manner previously described. Why? Kauśika, because the complete, limitless, and boundless supreme merits of the profound Prajñāpāramitā cannot be exhausted through discrimination and explanation.
Kauśika, I also do not say that those virtuous men and virtuous women who, regarding this profound Prajñāpāramitā, wholeheartedly listen attentively, receive and uphold it, read and recite it, diligently cultivate and study it, correctly reflect upon it, copy it, explain it, spread it widely, and further offer the finest garlands and flowers, even lamps, to make offerings to it, will obtain the supreme merits as previously stated.
Why? Kauśika, because those virtuous men and virtuous women who, regarding the profound Prajñāpāramitā, with pure minds respectfully believe and accept it, aspire to the unsurpassed state of Enlightenment, sincerely listen attentively, receive and uphold it, read and recite it, diligently cultivate and study it, correctly reflect upon it, and widely explain and reveal it to sentient beings; who use superior wisdom to carefully contemplate it; who, wishing the true Dharma to remain in the world for a long time, wishing the Buddha-eye not to be destroyed, wishing the true Dharma not to decline, wishing the protection and preservation of Bodhisattvas to increase, and wishing the pure Dharma-eye not to be destroyed in the world, therefore copy this profound Prajñāpāramitā, adorn it with various jewels, and further offer the finest fresh flowers and garlands, even lamps, respectfully making offerings, honoring and praising it—such persons, I say, in the present and future worlds will obtain immeasurable and boundless supreme merits.”
At that time, Śakra, Lord of the Devas, said to the Buddha:
“World-Honored One, we hosts of devas will always follow and protect these virtuous men and virtuous women, preventing all humans, non-humans, and various harmful conditions from causing them injury.”
Then the Buddha said to Śakra, Lord of the Devas:
“If any virtuous man or virtuous woman receives and upholds, reads and recites the profound and wondrous meaning of the Prajñāpāramitā, and proclaims and widely reveals it to others, then at that very moment countless hundreds of thousands of devas, having heard the Dharma, will all come together and rejoice greatly, respectfully accepting such profound Prajñāpāramitā. These devas, through the majestic power of the devas, will increase the eloquence of the Dharma speaker and enable them to proclaim it without limit. Those who do not wish to speak will be made to delight in speaking; those whose bodies and minds are weary will become vigorous and strong.
Kauśika, these virtuous men and virtuous women who receive and uphold, read and recite the profound and wondrous meaning of the Prajñāpāramitā and proclaim and widely reveal it to others will obtain such present benefits.
Furthermore, Kauśika, those virtuous men and virtuous women who, among the four assemblies, expound such profound and wondrous meaning of the Prajñāpāramitā will have minds without fear and will not be subdued by any questions or challenges.
Why? Because such persons are protected by the Great King Mantra of the profound Prajñāpāramitā. Within the secret treasury of the profound Prajñāpāramitā, all phenomena are vast and have distinctions. These virtuous men and virtuous women skillfully abide in the Dharma of emptiness, and therefore completely do not see a person who encounters difficulties, a place where difficulties arise, or words concerning difficulties. They also do not see anyone seeking faults in others regarding the profound Prajñāpāramitā, nor do they see any error within the profound and wondrous meaning of the Prajñāpāramitā. Therefore, they cannot be subdued by questions or challenges from all non-Buddhist paths.
Kauśika, when these virtuous men and virtuous women expound the profound Prajñāpāramitā for others, they will obtain such present benefits.
Furthermore, Kauśika, those virtuous men and virtuous women who, regarding the profound Prajñāpāramitā, sincerely listen attentively, receive and uphold it, read and recite it, diligently cultivate and study it, correctly reflect upon it, copy it, explain it, and spread it widely—the minds of these virtuous men and virtuous women will not sink, will not be afraid, and will not be frightened or alarmed.
Why? Because these virtuous men and virtuous women do not see any phenomenon that can cause them to sink, fear, or become frightened, because within those phenomena there is no attachment.
Kauśika, these virtuous men and virtuous women, through wholeheartedly listening to the Prajñāpāramitā and continuing until spreading it widely, will obtain such present benefits.
Furthermore, Kauśika, those virtuous men and virtuous women who, regarding the Prajñāpāramitā, sincerely listen attentively, receive and uphold it, read and recite it, diligently cultivate and study it, correctly reflect upon it, copy it, explain it, and spread it widely, and further offer the finest fresh flowers and garlands, even lamps, to make offerings—such virtuous men and virtuous women will always be respected and accepted by their parents, teachers, relatives, friends, kings, great ministers, and all Śramaṇas and Brahmins. They will also be protected and remembered by the Buddhas, Bodhisattvas, Śrāvakas, and Pratyekabuddhas of the ten directions. They will further be guarded and protected by the world, devas, Māras, Brahmās, humans, and non-humans. All calamities will be eliminated, and the various doctrines of non-Buddhist paths will be unable to subdue them.
Kauśika, these virtuous men and virtuous women, because they wholeheartedly listen to the Prajñāpāramitā and continue until making offerings, will obtain such present benefits.
Furthermore, Kauśika, those virtuous men and virtuous women who copy the profound and wondrous meaning of the Prajñāpāramitā, adorn it with various jewels, place it in a pure location, respectfully make offerings, honor and praise it—at that time, within this three-thousand-great-thousand world system and throughout the other limitless worlds of the ten directions, there will be many devas, from the Four Great Heavenly Kings up to the Heaven of Extensive Fruit. Those beings, having already generated the aspiration for the unsurpassed state of Enlightenment, will constantly come to this place, respectfully bow, read and recite the profound Prajñāpāramitā, respectfully make offerings, honor and praise it, circumambulate it clockwise, join their palms in reverence, and then withdraw.
The devas of the Pure Abodes will also constantly come here to bow, read and recite the profound Prajñāpāramitā, respectfully make offerings, honor and praise it, circumambulate it clockwise, join their palms in reverence, and then withdraw.
There are also dragons, mighty Yakṣas, and others with great authority and virtue; broadly speaking, even humans and non-humans will constantly come here to bow, read and recite the profound Prajñāpāramitā, respectfully make offerings, honor and praise it, circumambulate it clockwise, join their palms in reverence, and then withdraw.
Kauśika, these virtuous men and virtuous women think as follows: ‘Now, in this three-thousand-great-thousand world system and in the other limitless worlds of the ten directions, all devas, dragons, and, broadly speaking, humans and non-humans have come to this place to respectfully bow, read and recite the profound Prajñāpāramitā that I have copied, respectfully make offerings, honor and praise it, circumambulate it clockwise, join their palms in reverence, and then withdraw. This is truly because I have established the gift of Dharma.’ Having thought this, they rejoice greatly, causing their merits and virtues to increase many times over.
Kauśika, these virtuous men and virtuous women, because they are constantly protected by limitless devas, dragons, Yakṣas, Asuras, and so forth, wherever they reside they will not be harmed by humans or non-humans; except for evil karmic causes determined from previous lives that have ripened in the present life, or heavy evil karmic results transformed in the present life into lighter retribution.
Kauśika, these virtuous men and virtuous women, through the great majestic spiritual power of the profound Prajñāpāramitā, will obtain such supreme merits in their present life.”
At that time, Śakra, Lord of the Devas, said to the Buddha:
“World-Honored One, through what causes and conditions do these virtuous men and virtuous women know that devas, dragons, Yakṣas, Asuras, and others in this three-thousand-great-thousand world system and in the other limitless worlds of the ten directions all come to that place to respectfully bow and read the Prajñāpāramitā that they have copied, then respectfully make offerings, honor and praise it, join their palms in joy, circumambulate it clockwise, and protect and remember it?”
The Buddha said to Śakra, Lord of the Devas:
These virtuous men and virtuous women, if they see that the place where such profound Prajñāpāramitā is kept has wondrous light, or hear that the place has an extraordinarily fragrant and pervasive scent, or hear melodious and harmonious music, should know that there are devas and dragons there, endowed with great majestic virtue and powerful spiritual might, who come to that place to respectfully pay homage and recite the profound Prajñāpāramitā; because those people have transcribed, preserved, respectfully made offerings to, honored, praised, joyfully placed their palms together, and circumambulated it clockwise while protecting and remembering it.
Furthermore, Kauśika, these virtuous men and virtuous women who arrange that place to be clean, beautiful, solemn, and dignified, and who single-mindedly make offerings to the profound Prajñāpāramitā, should know that at that time the devas and dragons, fully endowed with majestic virtue and great, mighty spiritual power, also come to that place to respectfully pay homage and recite the profound Prajñāpāramitā, because those people have transcribed and preserved it, and also respectfully made offerings, honored and praised it, joyfully placed their palms together, and circumambulated it clockwise while protecting and remembering it.
Kauśika, wherever there are devas and dragons possessing such great spiritual power and vast, mighty majestic virtue who come there, all evil spirits and false deities must become fearful and withdraw; they dare not remain there. For this reason, these virtuous men and virtuous women have minds that become vast and expansive, give rise to pure and supreme faith and understanding, and their cultivation of wholesome deeds becomes many times brighter and more excellent. Whatever they undertake will not encounter obstacles.
Therefore, Kauśika, this profound Prajñāpāramitā, wherever it is placed, the surrounding area should be cleaned of impurities, swept, wiped, washed, sprinkled with water, perfumed, and a jeweled seat should be spread and it should be placed upon that. Then incense should be burned, flowers scattered, banners, streamers, and jeweled canopies hung, with wind chimes intermingled within. Precious and rare jewels, along with gold, silver, treasures, garments, necklaces, music, and lamps, should be arranged so that their colors intermingle, creating adornment and magnificence in that place.
If one is able to make offerings to the Prajñāpāramitā in this way, then countless devas and dragons, endowed with great spiritual power and vast, mighty majestic virtue, will come to that place to pay homage; they will recite the Prajñāpāramitā because those people have copied and preserved it. Then they will respectfully make offerings, honor and praise it, joyfully place their palms together, circumambulate it clockwise, and protect and remember it.
Furthermore, Kauśika, if these virtuous men and virtuous women are able to respectfully honor and praise such profound Prajñāpāramitā, then their bodies and minds will certainly not become fatigued; their bodies and minds will be joyful; their bodies and minds will become harmonized and peaceful; their bodies and minds will become light, agile, and alert. If they focus their minds on the Prajñāpāramitā, then when they sleep at night they will have no evil dreams, but only auspicious dreams. That is, they will see the golden-colored body, adorned with excellent marks and characteristics, of the Tathāgata, Arhat, Perfectly Enlightened One, radiating great light that illuminates everything, with Śrāvakas and Bodhisattvas surrounding him before and behind.
They may see in a dream an assembly listening to the Buddha teach about generosity and the six pāramitās, as well as teachings whose meanings correspond with roots of virtue; or they may see in a dream a great and vast Bodhi tree, solemnly adorned with various treasures, where great Bodhisattvas often come, sit in the full lotus posture beneath the tree, attain the supreme state of Enlightenment, and turn the wondrous Dharma wheel to liberate sentient beings.
Or in a dream they may see countless hundreds of thousands, hundreds of millions, and ten millions of millions of great Bodhisattvas discussing, examining, and selecting the meanings and principles of the teachings.
Or in a dream they may see that in the lands of the ten directions there are countless hundreds of thousands, hundreds of millions, and ten millions of millions of Buddhas. They may also hear someone say that in that world there is a Tathāgata, Arhat, Perfectly Enlightened One, surrounded respectfully by many hundreds of thousands, hundreds of millions of great Bodhisattvas, Śrāvakas, and disciples, teaching the Dharma in this way.
Or in a dream they may see that in the lands of the ten directions there are countless hundreds of thousands, hundreds of millions, and ten millions of millions of Buddhas who are about to enter Nirvāṇa. After those Buddhas enter Nirvāṇa, there are benefactors who make offerings to the Buddha relics; using the finest of the seven treasures, they build countless hundreds of thousands, hundreds of millions, and ten millions of millions of great jeweled stupas. Then at those great jeweled stupas, they offer countless finest flower garlands and lamps, and for countless kalpas respectfully make offerings, honor, and praise them.
Kauśika, these virtuous men and virtuous women see such kinds of auspicious dream signs; whether asleep or awake, their bodies and minds are joyful. The heavenly beings always support their spirit and resolve, causing those people themselves to know that their bodies are light and at ease. Because of such causes and conditions, they do not give rise to attachment toward food, drink, medicine, clothing, or beds and seats; regarding the four kinds of offerings, their minds become increasingly peaceful and light.
It is like a yogi entering a sublime meditative absorption; through the power of that concentration, the body and mind become nourished. After emerging from meditation, even when encountering delicious food, the mind remains light and has few desires. It is the same in this case.
Why is this so? Kauśika, these virtuous men and virtuous women, throughout the trichiliocosm and other boundless worlds in the ten directions, are protected and remembered with compassion by all Tathāgatas, Arhats, Perfectly Enlightened Ones, Śrāvakas, Bodhisattvas, devas, dragons, yakṣas, asuras, and others, all endowed with great spiritual power and supreme majestic virtue. They use wondrous spiritual energy to infuse their bodies and minds, causing those virtuous men and virtuous women to be nourished by subtle and wondrous spiritual vitality, so that their bodies, minds, and aspirations become courageous, peaceful, and flourishing.
Kauśika, those virtuous men and virtuous women who wish to obtain such supreme merits in this present life should, with regard to this profound Prajñāpāramitā, constantly listen, receive and uphold, recite, diligently practice and study, contemplate according to reason, explain, and widely teach it to sentient beings. They should also know to offer the finest flower garlands and lamps, respectfully making offerings, honoring, and praising it.
Kauśika, those virtuous men and virtuous women who, although unable to listen to, receive and uphold, recite, diligently practice and study, contemplate according to reason, and widely explain this Prajñāpāramitā to sentient beings, nevertheless, because they wish the true Dharma to remain in the world for a long time, wish the Buddha eye not to be destroyed, wish the true Dharma not to disappear, wish the protection of Bodhisattvas to increase, and wish the pure Dharma eye not to be destroyed in the world; therefore they transcribe and preserve this profound Prajñāpāramitā, adorning it with various treasures. They further offer countless finest flower garlands and lamps, respectfully making offerings, honoring, and praising it; then they too will obtain the supreme merits previously described.
Why is this so? Kauśika, because by doing this, these virtuous men and virtuous women are able to bring great benefit and happiness to countless, boundless sentient beings.
Therefore, Kauśika, if any virtuous man or virtuous woman in the present or future life wishes to obtain supreme merits, then regarding the Prajñāpāramitā, they should bring forth a pure mind, respectfully believe in and accept it; because they seek the supreme state of Enlightenment, they should focus their minds on listening, receiving and upholding, reciting, diligently practicing and studying, contemplating according to reason, explaining, and widely teaching it to sentient beings. Using superior wisdom, they should carefully examine it, wishing that the true Dharma may remain in the world for a long time, wishing that the Buddha eye not be destroyed, wishing that the Buddha’s teachings not disappear, wishing that the protection of Bodhisattvas increase, wishing to fully transmit the meaning of the Dharma to sentient beings, wishing to skillfully and broadly discipline and guide sentient beings, and wishing that the Buddha eye not be diminished. Therefore, they should transcribe and preserve this profound Prajñāpāramitā, adorn it with various treasures; and further offer the finest flower garlands and lamps, respectfully making offerings, honoring, and praising it.
If any virtuous man or virtuous woman is able to do this, then certainly in the present and future lives they will obtain immeasurable supreme merits.
Chapter 4: PRAISING THE MERITS
Kauśika, suppose that the Buddha’s relics filled the entire continent of Jambudvīpa and were made into one portion; and transcribing the profound Dharma-gate of Prajñāpāramitā were made into one portion. Between these two portions, which one would you choose?
Śakra, Lord of the Devas, replied:
Blessed One, in my opinion, one should choose the profound Prajñāpāramitā. Why? Because, in my view, regarding the Buddha’s relics, it is not that I do not believe in, accept, respect, or make offerings to them; but the bodies and relics of all Buddhas are both born from this profound Prajñāpāramitā Dharma-door, and it is also through this profound Prajñāpāramitā Dharma-door that there is a place for cultivating and perfuming the majestic powers and merits. Therefore, they are honored, praised, respectfully worshipped, and made offerings to by all the world, gods, humans, asuras, and so forth. All the great Bodhisattvas, diligently practicing, properly contemplating, and studying the profound and wondrous meaning of this Prajñāpāramitā Dharma-door, will attain the supreme state of Enlightenment. All Tathāgatas, Arhats, Perfectly Enlightened Ones, by relying on this Prajñāpāramitā, have penetrated suchness, the Dharma-realm, Dharma-nature, and ultimate reality; they have accomplished the Dharma-body. Because they have realized the Dharma-body, they are called Buddhas. The Buddha’s relics rely upon the Dharma-body, and therefore are respected and worshipped by the world.
Blessed One, just as I, while in the Hall of Good Dharma, seated upon the throne of Śakra, lord of the Heaven of the Thirty-three, expound the true Dharma for the heavenly beings. At that time, countless celestial sons come to where I am to listen to the Dharma, then respectfully make offerings, circumambulate to the right, and depart. If, when I am not present on the Dharma seat, those celestial sons still come to this place, although they do not see me, they regard it as though I am present. They respectfully make offerings and say: “This is the seat where Śakra, the lord of the gods, sits to teach Dharma to the heavenly beings. We should regard the Heavenly Lord as present here, make offerings, circumambulate to the right, pay homage, and depart.”
The profound Prajñāpāramitā is likewise so. If there are people who transcribe, uphold, recite, or extensively explain it for sentient beings, then one should know that in that place of the world, and in other limitless worlds throughout the ten directions, there are always countless, innumerable gods, dragons, yakṣas, asuras, and so forth who come and gather there. Whether or not there is someone teaching the Dharma, because they revere the Dharma at that place, they also respectfully make offerings, circumambulate to the right, and depart.
Blessed One, this profound Prajñāpāramitā, together with the practices of great Bodhisattvas and the Buddha’s attained wisdom of omniscience, serves as the cause and condition, as the basis of reliance, and has the capacity to lead to attainment. Therefore, I say: Even if all the Buddha’s relics filling the continent of Jambudvīpa were made into one portion, and a transcription of the profound Prajñāpāramitā Dharma-door were made into another portion, between these two portions, I would choose the portion of the profound Prajñāpāramitā.
Furthermore, Blessed One, let us set aside the matter of the Buddha’s relics filling Jambudvīpa being made into one portion. Even if the Buddha’s relics filling the four great continents were made into one portion; or the Buddha’s relics filling a small thousand-world system were made into one portion; or the Buddha’s relics filling a medium thousand-world system were made into one portion; or the Buddha’s relics filling a great thousand-world system were made into one portion; and someone transcribed the profound Prajñāpāramitā Dharma-door as another portion—in these two portions, my intention would still choose the profound Prajñāpāramitā. Why? Because I believe in, accept, respect, and make offerings to the relics of all Buddhas; however, the Dharma-body and relics of all Buddhas are born from the profound Prajñāpāramitā Dharma-door. Because the majestic power and merit of the profound Prajñāpāramitā Dharma-door is a place where cultivation and perfuming occur, they are thereby respected, worshipped, praised, and made offerings to by all worlds, gods, humans, and asuras.
Blessed One, those virtuous sons and daughters who wholeheartedly listen to, uphold, recite, diligently practice, contemplate correctly, transcribe, explain, and widely propagate the profound Prajñāpāramitā—such people in future lives will not fall into evil destinies; they will be far removed from the states of Śrāvakas and Pratyekabuddhas; they will not fear all calamities or the harm of epidemics. This is like a person in debt who fears the creditor, and therefore draws near to, serves, and relies upon the king, using the king’s power to escape fear and worry.
The king is an analogy for the Prajñāpāramitā.
The debtor is an analogy for virtuous sons and daughters who rely on the Prajñāpāramitā and thereby depart from evil paths and various fears.
Blessed One, it is like a person who relies upon a king and, having been accepted by the king, is then respected, worshipped, honored, and praised by people. The Buddha’s relics are likewise so: through the cultivation and perfuming of the profound Prajñāpāramitā, they are respected, worshipped, honored, and praised by gods, humans, and asuras.
The king is an analogy for the Prajñāpāramitā.
The Buddha’s relics are an analogy for the person who relies upon the king.
Blessed One, the Buddhas have realized the wisdom of omniscience and have accomplished it also through the Prajñāpāramitā; therefore, I choose the profound Prajñāpāramitā.
Blessed One, the profound and wondrous meaning of the Prajñāpāramitā, possessing great spiritual power, has brought great benefit to sentient beings throughout the three-thousandfold world system; wherever it may be, there are Buddhas who perform Buddha activities. This is called benefiting and bringing joy to all sentient beings.
Blessed One, it is like the priceless great wish-fulfilling jewel, the divine treasure jewel, which possesses countless supreme and wondrous majestic virtues. Therefore, wherever this divine jewel exists, humans and non-humans are not harmed.
If there are virtuous sons and daughters who are possessed by ghosts, seized by them, and whose bodies and minds suffer anguish, then if someone holds up this divine jewel for them to see, through the power of the jewel, the ghosts immediately depart.
Or if someone suffers from fever, wind disorders, phlegm disorders, or illnesses caused by the combination of fever, wind, and phlegm, if this divine jewel is tied and worn on the body, such illnesses are all eliminated.
This divine jewel can illuminate dark places; in hot places it can make things cool, and in cold places it can make things warm. Wherever this divine jewel exists, the climate there becomes balanced, neither cold nor hot.
Or wherever this divine jewel exists, snakes, scorpions, and poisonous creatures dare not dwell there. If any man or woman is poisoned and suffers pain and discomfort, one should bring this divine jewel before the sick person. Through the majestic power of the jewel, the poison is made to disappear.
If the bodies of sentient beings suffer from leprosy, severe sores, clustered sores, blindness, eye diseases, ear diseases, nose diseases, tongue diseases, throat diseases, bodily diseases, or diseases of the joints and limbs, when they wear this divine jewel, all such illnesses are cured.
Or if the water in canals, ponds, streams, wells, and so forth becomes muddy and impure, or is about to dry up, if this divine jewel is placed into the water, the water immediately becomes abundant, settles clear and fragrant, becomes pure, and possesses the eight qualities.
If pieces of cloth woven in blue, yellow, red, white, pink, purple, and green colors are used to wrap this divine jewel and place it under water, the water will transform into the colors of those fabrics.
Such is the priceless great divine treasure jewel, with limitless majestic virtues, impossible to describe completely. If the jewel is placed in a chest or box, it will also cause the objects within to become endowed with countless and boundless majestic virtues. Even if the chest or box becomes empty, because it once contained the divine jewel, that container is still cherished by many people.
At that time, Ānanda asked Śakra, Lord of the Gods:
“Does such a divine jewel exist only in the heavens, or does it also exist in the human realm?”
Śakra, Lord of the Gods, replied:
“This jewel exists in both the human realm and the heavenly realm. If the jewel is in the human realm, its form is small but its weight is great; if it is in the heavenly realm, its form is large but its weight is light.
Furthermore, the jewel in the human realm does not possess complete characteristics, whereas the jewel in the heavenly realm has perfectly complete characteristics. The heavenly divine jewel possesses immeasurably greater majestic virtues, surpassing that of the human realm many times over.”
At that time, Śakra, Lord of the Gods, said to the Buddha:
“Blessed One, the profound and wondrous meaning of the Prajñāpāramitā is likewise so. It is the foundation of all virtues; it destroys immeasurable unwholesome and evil dharmas. Wherever it exists, it eliminates the bodily and mental suffering and distress of sentient beings; humans and non-humans alike cannot harm them.
Blessed One, the Tathāgata’s realization of the wisdom of omniscience and all other immeasurable and boundless virtues are all revealed through the great king of mantras, the Prajñāpāramitā. It possesses immeasurable, boundless, profound, vast, and extensive majestic virtues. The Buddha’s relics, because of the virtues that have been cultivated and perfumed, always serve as a place of reliance for these virtues. After the Buddha’s Nirvāṇa, they receive the respectful offerings, honor, and praise of all worlds, gods, humans, asuras, and so forth.
Blessed One, let us set aside the Buddha’s relics in the three-thousandfold world system. Suppose the Buddha’s relics filling as many worlds throughout the ten directions as there are grains of sand in the Ganges River were made into one portion; or someone transcribed the profound Prajñāpāramitā Dharma-door as another portion. Between these two portions, my intention would choose the profound Prajñāpāramitā.
Why? Because it is not that I do not believe in, delight in, respect, and make offerings to the Buddha’s relics. However, the Dharma-body of all Buddhas and their relics are all born from the profound Prajñāpāramitā Dharma-door, and all arise through the cultivated and perfumed majestic power and merits of the profound Prajñāpāramitā. Therefore, all worlds, gods, humans, and asuras respectfully worship, make offerings, honor, and praise them.
Blessed One, the profound Prajñāpāramitā can produce the Tathāgata’s wisdom of omniscience. Having attained the wisdom of omniscience, the Tathāgata can produce the Buddha-body and relics. Therefore, making offerings to the profound Prajñāpāramitā is the same as making offerings to the wisdom of omniscience and the relics of all Buddhas of the past, present, and future.
Blessed One, any virtuous son or daughter who wishes to see countless, innumerable Tathāgatas, Arhats, Perfectly Enlightened Ones in the ten directions must practice Prajñāpāramitā and cultivate Prajñāpāramitā.”
At that time, the Buddha said to Śakra, Lord of the Gods:
“Indeed, indeed, just as you have said! Kauśika, in the past, all Tathāgatas, Arhats, Perfectly Enlightened Ones relied upon this profound Prajñāpāramitā to attain the supreme state of Enlightenment. In the future, Tathāgatas, Arhats, Perfectly Enlightened Ones will also rely upon this profound Prajñāpāramitā to attain the supreme state of Enlightenment. And in the present, all Tathāgatas, Arhats, Perfectly Enlightened Ones likewise rely upon this profound Prajñāpāramitā to directly realize the supreme state of Enlightenment. Now I, the Tathāgata, Arhat, Perfectly Enlightened One, also rely upon this profound Prajñāpāramitā to attain the supreme state of Enlightenment.”
Śakra, Lord of the Gods, said:
O Śākyamuni World-Honored One, the profound and wondrous meaning of this Prajñāpāramitā is the Great Perfection of Wisdom, the Perfection of Wisdom beyond which there is nothing higher, the unsurpassed Perfection of Wisdom. Do all Tathāgatas, Worthy Ones, Perfectly Enlightened Ones, and all the great assemblies of Bodhisattvas rely on this profound Prajñāpāramitā to know the distinctions in the mental activities of sentient beings?
At that time, the Buddha said to Śakra, Lord of the Devas:
“Indeed, indeed! It is exactly as you have said! Kauśika, the great Bodhisattvas who, over a long period of time, cultivate this profound Prajñāpāramitā can truly know all distinctions in the mental activities of sentient beings.”
Then Śakra, Lord of the Devas, said to the Buddha:
“World-Honored One, should the great Bodhisattvas practice only the Prajñāpāramitā, or should they also practice the other five Perfections?”
At that time, the Buddha said to Śakra, Lord of the Devas:
“Kauśika, the great Bodhisattvas should practice all six Perfections. However, when practicing generosity, pure morality, patience, diligence, and meditative absorption, and when contemplating all phenomena, they must use the Prajñāpāramitā as the foremost.”
“Kauśika, it is like the continent of Jambudvīpa, where there are many trees, many branches, twigs, trunks, flowers, leaves, and fruits. Although there are many kinds with different forms and appearances, they all have the ability to provide shade equally, possess great virtues, and are relied upon by people.
“The six Perfections are likewise. Although each perfection has its own particular teaching, because they are protected by the skillful means of the Prajñāpāramitā and dedicated toward the wisdom of Omniscience, their distinct characteristics cannot be grasped. They are complete with great merit and are relied upon by all.”
At that time, Śakra, Lord of the Devas, said to the Buddha:
“World-Honored One, the profound and wondrous meaning of the Prajñāpāramitā is the accomplishment of vast and excellent merit; it is the accomplishment of all excellent merit; it is the complete accomplishment of excellent merit; it is the accomplishment of immeasurable excellent merit; it is the accomplishment of boundless excellent merit; it is the accomplishment of innumerable excellent merit; it is the accomplishment of incomparable excellent merit; it is the accomplishment of inexhaustible excellent merit.”
At that time, the Buddha said to Śakra, Lord of the Devas:
“Indeed, indeed! It is exactly as you have said!”
**Chapter 5: The Door of Merit (1)**
At that time, Śakra, Lord of the Devas, said to the Buddha:
“World-Honored One, if any virtuous man or virtuous woman, regarding this profound Prajñāpāramitā, wishing to attain the unsurpassed enlightenment, with a pure mind respectfully believes and receives it, listens attentively, maintains it, recites it, diligently studies it, reflects upon it according to reason, extensively explains and reveals it for sentient beings, and carefully observes it with superior wisdom; and wishing that the True Dharma may remain in the world for a long time, wishing that the Buddha-eye will not be destroyed, wishing that the True Dharma will not disappear, wishing that the protection and preservation of Bodhisattvas will continually increase, wishing that the pure Dharma-eye will not perish in the world, therefore transcribes this profound Prajñāpāramitā, adorns it with various precious jewels, and then offers the finest garlands of flowers and even lamps in reverence, making offerings, honoring, and praising it; and then reflects: ‘This profound Prajñāpāramitā accomplishes vast and excellent merit, is extremely difficult to obtain, and should not be abandoned. I must personally preserve it, respectfully make offerings to it, contemplate it, and recite it.’
“Also, there are virtuous men and virtuous women who transcribe this profound Prajñāpāramitā, adorn it with various precious jewels, respectfully make offerings, honor, and praise it; or give it to others so that they may maintain it and widely spread it. Among these two groups of merit, which merit is greater?”
The Buddha said to Śakra, Lord of the Devas:
“I shall now ask you in return. Answer according to your understanding. If a virtuous man or virtuous woman, at someone’s request, obtains the Buddha’s relics, places them in a precious container, and puts them in a pure place; then offers the finest garlands of flowers and even lamps, respectfully making offerings, honoring, and praising them. Or if a virtuous man or virtuous woman, at someone’s request, obtains the Buddha’s relics and divides them among others, even only the size of a mustard seed, and they place them in a pure place according to the Dharma; then use the finest garlands of flowers and even lamps to respectfully make offerings, honor, and praise them. What do you think? Among these two groups of merit, whose merit is greater?”
Śakra, Lord of the Devas, said to the Buddha:
“World-Honored One, according to my understanding of the meaning spoken by the Buddha, among these two groups of merit, the latter person’s merit is greater.”
The Buddha praised Śakra, Lord of the Devas:
“Excellent, excellent! It is as you have said! Kauśika, regarding this profound Prajñāpāramitā, if one personally maintains it, respectfully makes offerings to it, or merely gives it to others and spreads it widely, among these two groups of merit, the latter person’s merit is greater. Why? Because by transferring it to others, immeasurable and countless sentient beings receive benefit and happiness.”
“Kauśika, if someone, regarding this profound Prajñāpāramitā, is able to speak its profound and wondrous meaning truthfully, explaining and distinguishing it for others, causing them to understand correctly, then this person receives greater merit than one who merely receives the Dharma gift or receives the transmission. This person’s merit is a hundred thousand times greater. One should respect this Dharma teacher just as one respects and serves the Buddha.”
“Kauśika, if virtuous men and virtuous women transcribe and maintain this profound Prajñāpāramitā, knowing that it is a vessel of Dharma, adorning it with various precious jewels, respectfully making offerings, and personally going to other places to distribute it, encouraging others to diligently recite it, then these virtuous men and virtuous women will obtain immeasurable and boundless merit.”
“Kauśika, if virtuous men and virtuous women teach and transform all sentient beings in Jambudvīpa, causing them to abide in the ten paths of wholesome karma, what do you think? Through this cause and condition, do these virtuous men and virtuous women obtain much merit?”
Śakra, Lord of the Devas, said to the Buddha:
“World-Honored One, very much! Sugata, very much!”
The Buddha said to Śakra, Lord of the Devas:
“If virtuous men and virtuous women, regarding this profound Prajñāpāramitā, with pure minds respectfully believe and receive it, and, wishing to attain unsurpassed enlightenment, transcribe and distribute it, then for the sake of others explain the profound and wondrous meaning of the Prajñāpāramitā, causing them to have no doubts, and encourage and admonish sentient beings:
‘You should diligently cultivate the true Bodhisattva path; this is called Prajñāpāramitā. If you can diligently cultivate and study this path, you will quickly attain unsurpassed enlightenment, rescue and liberate limitless sentient beings, causing them to realize ultimate reality, exhaust all outflows, and enter into the remainderless nirvāṇa.’
“Then these virtuous men and virtuous women will obtain far greater merit than before.”
“Kauśika, set aside the matter of the sentient beings of Jambudvīpa. If there are virtuous men and virtuous women who teach and transform the sentient beings of the four great continents, causing them all to abide in the ten paths of wholesome karma, what do you think? And so on… explain in detail…”
“Kauśika, set aside the matter of the sentient beings of the four great continents. If there are virtuous men and virtuous women who teach and transform the sentient beings of a small thousand world-system, causing them to abide in the ten paths of wholesome karma, what do you think? And so on… explain in detail.”
“Kauśika, set aside the matter of the sentient beings of the small thousand world-system. If there are virtuous men and virtuous women who teach and transform the sentient beings of a middle thousand world-system, causing them all to abide in the ten paths of wholesome karma, and so on… explain further in detail, what do you think?”
“Kauśika, set aside the matter of the sentient beings of the middle thousand world-system. If there are virtuous men and virtuous women who teach and transform the sentient beings of a great thousand world-system, causing them all to abide in the ten paths of wholesome karma, and so on… explain further in detail, what do you think?”
“Kauśika, set aside the matter of the sentient beings of the great thousand world-system. If there are virtuous men and virtuous women who teach and transform the sentient beings throughout the ten directions of worlds as numerous as the sands of the Ganges, causing them all to abide in the ten paths of wholesome karma, what do you think? Through this cause and condition, do these virtuous men and virtuous women obtain much merit?”
Śakra, Lord of the Devas, said to the Buddha:
“World-Honored One, very much! Sugata, very much!”
The Buddha said to Śakra, Lord of the Devas:
“If virtuous men and virtuous women, regarding this profound Prajñāpāramitā, with pure minds respectfully believe and receive it, and, wishing to attain unsurpassed enlightenment, transcribe and distribute it, explain to others the profound and wondrous meaning of the Prajñāpāramitā, causing them to have no doubts, and then teach and transmit it to sentient beings:
‘You should diligently cultivate the true Bodhisattva path, called Prajñāpāramitā, so that you may quickly attain unsurpassed enlightenment, rescue and liberate limitless sentient beings, causing them to realize ultimate reality, exhaust all outflows, and enter the realm of remainderless nirvāṇa.’
“Then these virtuous men and virtuous women will obtain far greater merit than before.”
“Furthermore, Kauśika, if virtuous men and virtuous women teach and transform sentient beings in Jambudvīpa, causing them to abide in the four meditative absorptions, the four immeasurables, the four formless concentrations, and the five spiritual powers, what do you think? Through such causes and conditions, do these virtuous men and virtuous women obtain much merit?”
Śakra, Lord of the Devas, said to the Buddha:
“World-Honored One, very much! Sugata, very much!”
The Buddha said to Śakra, Lord of the Devas:
“If virtuous men and virtuous women, regarding the Prajñāpāramitā, with pure minds respectfully believe and receive it; wishing to attain unsurpassed enlightenment, transcribe and distribute it, and then explain to others the profound and wondrous meaning of the Prajñāpāramitā, causing them to have no doubts. Then teach and transmit to sentient beings:
‘You should diligently cultivate the true Bodhisattva path, called Prajñāpāramitā. If you can diligently cultivate and study this path, you will quickly attain unsurpassed enlightenment, rescue limitless sentient beings, causing them to realize ultimate reality, exhaust all outflows, and enter remainderless nirvāṇa.’
“Then these virtuous men and virtuous women will obtain greater merit than before.”
“Kauśika, set aside the matter of the sentient beings of Jambudvīpa. If there are virtuous men and virtuous women who teach and transform the sentient beings of the four great continents, causing them all to abide in the four meditative absorptions, the four immeasurables, the four formless concentrations, and the five spiritual powers, and so on… explain in detail, what do you think?
“Kauśika, set aside the matter of the sentient beings of the four great continents. If there are virtuous men and virtuous women who teach and transform the sentient beings within a small thousand world-system, causing them all to abide in the four meditative absorptions, the four immeasurables, the four formless concentrations, and the five spiritual powers, and so on… explain further in detail, what do you think?
“Kauśika, set aside the matter of the sentient beings of the small thousand world-system. If there are virtuous men and virtuous women who teach and transform the sentient beings of a middle thousand world-system, causing them all to abide in the four meditative absorptions, the four immeasurables, the four formless concentrations, and the five spiritual powers, and so on… explain in detail, what do you understand?
“Kauśika, set aside the matter of the sentient beings of the middle thousand world-system. If there are virtuous men and virtuous women who teach and transform the sentient beings of a great thousand world-system, causing them all to abide in the four meditative absorptions, the four immeasurables, the four formless concentrations, and the five spiritual powers, and so on… explain further in detail, what do you think?
“Kauśika, set aside the matter of the sentient beings of the great thousand world-system. If there are virtuous men and virtuous women who teach and transform the sentient beings throughout the ten directions of worlds as numerous as the sands of the Ganges, causing them all to abide in the four meditative absorptions, the four immeasurables, the four formless concentrations, and the five spiritual powers, what do you think? Through such causes and conditions, do these virtuous men and virtuous women obtain much merit?”
Śakra, Lord of the Devas, said to the Buddha:
“World-Honored One, very much! Sugata, very much!”
The Buddha said to Śakra, Lord of the Devas:
Those virtuous sons and virtuous daughters who, with a pure mind, respectfully believe in and accept the profound Prajñāpāramitā, and who, seeking the unsurpassed perfect enlightenment, transcribe it, distribute it, and explain it to others; if they see that others still have doubts regarding its profound and wondrous meaning, they instruct and transmit it to sentient beings, saying: “You should diligently cultivate the true path of the Bodhisattva, which is called Prajñāpāramitā. If you can diligently cultivate and study this path, you will quickly realize the unsurpassed perfect enlightenment; you will save countless sentient beings, causing them to realize ultimate reality, completely exhaust all outflows, and enter into non-remainder Nirvāṇa.” Then these virtuous sons and virtuous daughters will obtain even greater merit than before.
O Kauśika, if any virtuous son or virtuous daughter, regarding the profound Prajñāpāramitā, wholeheartedly listens, receives and upholds it, recites it, diligently cultivates and studies it, and properly reflects upon it, they will obtain greater merit than those who broadly teach and guide all sentient beings throughout Jambūdvīpa to abide in the ten wholesome paths of action, the four meditations, the four immeasurables, the four formless absorptions, and the five superknowledges; they will also obtain greater merit than those who teach and guide sentient beings throughout the four great continents to abide in the ten wholesome paths of action, the four meditations, the four immeasurables, the four formless absorptions, and the five superknowledges; they will also obtain greater merit than those who teach and guide sentient beings throughout a small-thousand world system to abide in the ten wholesome paths of action, the four meditations, the four immeasurables, the four formless absorptions, and the five superknowledges; they will also obtain greater merit than those who teach and guide sentient beings throughout a middle-thousand world system to abide in the ten wholesome paths of action, the four meditations, the four immeasurables, the four formless absorptions, and the five superknowledges; they will also obtain greater merit than those who teach and guide sentient beings throughout a great-thousand world system to abide in the ten wholesome paths of action, the four meditations, the four immeasurables, the four formless absorptions, and the five superknowledges; they will also obtain greater merit than those who teach and guide sentient beings throughout worlds in the ten directions as numerous as the sands of the Ganges River, causing all of them to abide in the ten wholesome paths of action, the four meditations, the four immeasurables, the four formless absorptions, and the five superknowledges.
O Kauśika, if any virtuous son or virtuous daughter, regarding the Prajñāpāramitā, uses immeasurable methods of teaching to explain, reveal, clarify, and distinguish its profound and wondrous meaning for others, making it easy for them to understand, then they will obtain greater merit than those who themselves listen, uphold, recite, diligently cultivate and study, and properly reflect upon it. The profound Prajñāpāramitā possesses immeasurable virtues multiplied many times beyond that.
O Kauśika, if any virtuous son or virtuous daughter themselves wholeheartedly listen to, uphold, recite, diligently cultivate and study, and properly reflect upon the Prajñāpāramitā, and also use immeasurable methods of teaching to explain, reveal, clarify, and distinguish it for others, making the profound and wondrous meaning of Prajñāpāramitā clear and easy for them to understand, then their merit will exceed the previous merit by an immeasurable and boundless amount.
O Kauśika, if any virtuous son or virtuous daughter transcribes, adorns, upholds, and recites the profound Prajñāpāramitā; and if another virtuous son or virtuous daughter also transcribes and adorns the profound Prajñāpāramitā, but further distributes it to others, then they will obtain merit greater than the previous merit by an immeasurable and boundless amount.
Furthermore, O Kauśika, if there is a virtuous son or virtuous daughter who transcribes and adorns the Prajñāpāramitā and then distributes it to sentient beings; and if another virtuous son or virtuous daughter, regarding the profound Prajñāpāramitā, fully knows its profound and wondrous meaning and constantly uses skillful and beautiful expressions of language and meaning to explain it to others, then they will obtain merit greater than the previous merit by an immeasurable and boundless amount.
At that time, Kauśika said to the Buddha:
“World-Honored One, are there virtuous sons and virtuous daughters who should also use skillful and beautiful expressions of language and meaning to expound the profound Prajñāpāramitā for others?”
The Buddha said:
“O Kauśika, it is so, it is so! If any virtuous son or virtuous daughter can use skillful and beautiful expressions of language and meaning to expound this profound Prajñāpāramitā for others, they will obtain immeasurable great merit.”
At that time, Śakra, Lord of the Devas, said to the Buddha:
“World-Honored One, to which sentient beings should the profound and wondrous meaning of this Prajñāpāramitā be taught?”
Then the Buddha said to Śakra, Lord of the Devas:
“If any virtuous son or virtuous daughter does not know the profound and wondrous meaning of Prajñāpāramitā, then the profound and wondrous meaning of Prajñāpāramitā should be taught to these virtuous sons and virtuous daughters.
Why? O Kauśika, because in the future age there will be virtuous sons and virtuous daughters who seek the unsurpassed perfect enlightenment; upon hearing others give a similar explanation of Prajñāpāramitā, their minds will become deluded and they will lose their way halfway through.”
At that time, Śakra, Lord of the Devas, said to the Buddha:
“World-Honored One, what is meant by ‘similar Prajñāpāramitā,’ and what is meant by explaining a similar Prajñāpāramitā?”
The Buddha said to Śakra, Lord of the Devas:
“In the future age there will be some bhikṣus who are unable to diligently cultivate body, morality, mind, and wisdom; their wisdom will also be inferior, like that of cattle and sheep. Although they wish to teach the true Prajñāpāramitā to sentient beings, they will instead speak falsely and teach what is called a similar Prajñāpāramitā.
What is meant by a bhikṣu who falsely explains a similar Prajñāpāramitā?
It means that such a bhikṣu, when teaching those who have generated the aspiration for unsurpassed perfect enlightenment, explains that form perishes and therefore is called impermanent; explains that feeling, perception, formations, and consciousness perish and therefore are called impermanent. He then says: ‘If you seek in this way, you are practicing Prajñāpāramitā.’”
O Kauśika, this is called falsely proclaiming a similar Prajñāpāramitā.
O Kauśika, one should not contemplate form as impermanent because form perishes; one should not contemplate feeling, perception, formations, and consciousness as impermanent because they perish.
If one contemplates form up to consciousness as impermanent in this way, one should know that this person has practiced a similar Prajñāpāramitā.
Furthermore, O Kauśika, if any virtuous sons and virtuous daughters teach the perfection of giving up to the Prajñāpāramitā to those who have generated the aspiration for unsurpassed perfect enlightenment, and say:
“Virtuous one, come here! I will teach you to cultivate the perfection of giving up to the Prajñāpāramitā. If you follow my teachings and practice accordingly, you will quickly abide from the First Bodhisattva Ground to the Tenth Bodhisattva Ground; you will attain countless other Buddha teachings, quickly enter the right nature of separation from arising of the Bodhisattva, and surpass the stages of the Śrāvakas and Pratyekabuddhas.”
O Kauśika, those people have used non-signs and non-attainment as skillful means, yet rely upon the characteristics of time to teach the cultivation of the perfection of giving up to the Prajñāpāramitā. This is called falsely explaining a similar Prajñāpāramitā.
Furthermore, O Kauśika, if there are virtuous sons and virtuous daughters who say to those with the lineage of Bodhisattvas:
“Regarding Prajñāpāramitā, if you wholeheartedly listen, uphold, recite, diligently cultivate and study it, and properly reflect upon it, you will obtain immeasurable and excellent merit.”
O Kauśika, that person has used signs and attainment as skillful means in speaking such words; this is called falsely explaining a similar Prajñāpāramitā.
O Kauśika, if there are virtuous sons and virtuous daughters who say to those with the lineage of Bodhisattvas:
“All wholesome roots accumulated by the Buddhas, the World-Honored Ones, of the past, present, and future, from the time they first generated the aspiration until completion, should all be rejoiced in, gathered together, and transferred toward unsurpassed perfect enlightenment for the sake of sentient beings.”
O Kauśika, that person has used signs and attainment as skillful means in speaking such words, and therefore it is called falsely explaining a similar Prajñāpāramitā.
Therefore, O Kauśika, if virtuous sons and virtuous daughters use non-attainment as a skillful means and, for the sake of sentient beings, proclaim the Prajñāpāramitā with its true profound and wondrous meaning, without distortion, they will obtain immeasurable and boundless merit, capable of bringing benefit and happiness to sentient beings.