THE GREAT PERFECTION OF WISDOM SUTRA
VOLUME 573
Chapter 14: EXHORTATION (2)
The Buddha said to Bodhisattva Mañjuśrī:
Suppose the world of Endurance in this three-thousand-great-thousand world system were crushed into fine particles, and each particle became a noble being. There were virtuous men and virtuous women who, with pure minds, offered the finest worldly things—food and drink, clothing, bedding, medicine, and so forth—to make offerings to that entire assembly of noble beings throughout their entire lifetimes, whether those lifetimes were long or short. After those noble beings entered Nirvāṇa, those virtuous men and women gathered all the relics, built jeweled stupas, adorned them, and made offerings. Or suppose they took the seven treasures filling the amount equal to all the fine particles in the previously described three-thousand-great-thousand world system, extending all the way up to the Heaven of Neither Thought nor No Thought, and offered all those seven treasures to each individual noble being. For an entire month of thirty days, they continuously made offerings without interruption.
Mañjuśrī, what do you think? Through this cause and condition, would those virtuous men and virtuous women obtain great merit?
Mañjuśrī immediately replied to the Buddha:
World-Honored One, it would be extremely great! Well-Gone One, it would be extremely great! The merit from the acts of giving described previously is already difficult to measure, how much more so the amount of merit gained here.
The Buddha said to Bodhisattva Mañjuśrī:
Any virtuous man or virtuous woman who upholds this sutra, explains it, and propagates it will obtain merit surpassing the merit of the previous acts of giving by a hundred times, a thousand times, and even countless times.
Mañjuśrī, regarding this virtue, if one does not dedicate it toward seeking the Buddha’s unsurpassed enlightenment, one will, for many kalpas as numerous as dust particles, be born as the king of the Heaven of Paranirmita-vaśavartin; then, for many countless kalpas, become the king of the Heaven of Transformation Enjoyment; then, for many countless kalpas, become the king of the Tuṣita Heaven; for many countless kalpas, become the king of the Yāma Heaven; for many countless kalpas, become the king of the Heaven of Śakra, not to mention becoming a Wheel-Turning King. If one dedicates such merit toward seeking the wisdom of omniscience, one can accomplish the skillful means of the Perfection of Wisdom and will attain the supreme state of enlightenment.
Mañjuśrī, suppose the entire continent of Jambudvīpa were filled with Stream Enterers, Once-Returners, Non-Returners, Arhats, and Solitary Buddhas, like forests of rice, sesame, bamboo, reeds, sugarcane, and so forth, with no empty space remaining. Suppose an evil person arose in anger and killed all those noble beings. Mañjuśrī, what do you think? Would that person incur great wrongdoing because of this?
Mañjuśrī replied to the Buddha:
World-Honored One, it would be extremely great! Well-Gone One, it would be extremely great! Killing even one noble being causes one to fall into the great Avīci Hell and suffer for one kalpa, not to mention killing that many noble beings. That person would incur crimes impossible to describe.
The Buddha said to Bodhisattva Mañjuśrī:
A person who slanders this scripture incurs wrongdoing a hundred thousand times greater than the former, up to countless times greater.
Mañjuśrī, suppose the entire Eastern Continent of Videha were filled with Stream Enterers, Once-Returners, Non-Returners, Arhats, and Solitary Buddhas, like a forest full of rice, sesame, bamboo, reeds, sugarcane, and so forth, with no empty space remaining. Suppose a violent person arose in anger and killed all those noble beings. Mañjuśrī, what do you think? Would that person incur extremely great wrongdoing because of this?
Mañjuśrī replied to the Buddha:
World-Honored One, it would be extremely grave! Well-Gone One, it would be extremely grave! Killing even one noble being causes one to fall into the great Avīci Hell and suffer throughout one kalpa, not to mention killing all those noble beings. That person’s crimes would be impossible to describe.
The Buddha said to Bodhisattva Mañjuśrī:
A person who slanders this scripture incurs wrongdoing heavier than the former by a hundred thousand times, up to countless times.
Mañjuśrī, suppose the entire Western Continent of Aparagodānīya were filled with Stream Enterers, Once-Returners, Non-Returners, and Arhats, like a forest planted entirely with rice, sesame, bamboo, reeds, sugarcane, and so forth, with no empty space remaining. Suppose a violent person arose in anger and killed all those noble beings. Mañjuśrī, what do you think? Because of this deed, would that person incur great wrongdoing?
Mañjuśrī immediately replied to the Buddha:
World-Honored One, it would be extremely great! Well-Gone One, it would be extremely great! Killing one noble being still causes one to fall into the great Avīci Hell and suffer throughout one kalpa, not to mention killing that many noble beings. Such wrongdoing cannot be calculated.
The Buddha said to Bodhisattva Mañjuśrī:
A person who slanders this scripture incurs wrongdoing a hundred thousand times greater than the former, up to countless times greater.
Mañjuśrī, suppose the entire Northern Continent of Uttarakuru were filled with Stream Enterers, Once-Returners, Non-Returners, Arhats, and Solitary Buddhas, like a forest abundant with rice, sesame, bamboo, reeds, sugarcane, and so forth, with no empty space remaining. Suppose an evil person arose in anger and killed all those noble beings. Mañjuśrī, what do you think? Because of this deed, would that person incur great wrongdoing?
Mañjuśrī immediately replied to the Buddha:
World-Honored One, it would be extremely great! Well-Gone One, it would be extremely great! Killing one noble being still causes one to fall into the great Avīci Hell and suffer throughout one kalpa, not to mention killing that many noble beings. Such wrongdoing cannot be described.
The Buddha said to Bodhisattva Mañjuśrī:
A person who slanders this scripture incurs wrongdoing greater than the former by a hundred times, a thousand times, up to countless times.
Mañjuśrī, suppose these four great continents were crushed into many fine particles, and each particle became a Buddha. Suppose there were an evil sentient being with wrong views, who gave rise to a malicious mind and wished to kill all those Buddhas, seize all their wealth and Dharma treasures, and destroy the Dharma King and the Dharma medicine of the world. Mañjuśrī, what do you think? Would that evil sentient being incur great wrongdoing?
Mañjuśrī immediately replied to the Buddha:
World-Honored One, it would be extremely great! Well-Gone One, it would be extremely great! That sentient being would incur immeasurable, boundless wrongdoing, inconceivable and indescribable. Regarding such a matter, I would not even wish to hear of it, much less speak of whether that wrongdoing is great or small. If harming one Buddha causes one to fall into the great Avīci Hell and suffer for many kalpas, how much more so killing many Buddhas and World-Honored Ones in this way. That sentient being will certainly suffer in the great Avīci Hell without a time of release.
The Buddha said to Bodhisattva Mañjuśrī:
If there is someone who slanders, obstructs, prevents the widespread propagation of this sutra, and prevents its being honored and offered to, that wrongdoing surpasses the previous wrongdoing by a hundred times, a thousand times, up to countless times.
Mañjuśrī, suppose all sentient beings in the three-thousand-great-thousand world system spent hundreds of thousands of countless great kalpas cultivating all the practices of Bodhisattvas and all attained the supreme enlightenment. Yet that evil sentient being, because of heavy evil karma, still would not be liberated from suffering in the great Avīci Hell.
Mañjuśrī, throughout all the Avīci Hells in the ten directions, there is no hell that such an evil sentient being would not experience and suffer in for many kalpas, not to mention the animal realms and ghost realms. Why is this? Because that foolish person has destroyed the mother of the Dharma body of all Buddhas of the three times in the ten directions. If that person, after having spent many kalpas as numerous as dust particles in the past and enduring severe suffering, finally emerges from the three evil destinies, then in a future life that person will be born among humans and suffer from grave illnesses that no medicine can cure. Again, that person will have to undergo many kalpas as numerous as dust particles, and upon birth will have no tongue or no hands, and so forth, throughout such countless kalpas.
Mañjuśrī, even if I use my spiritual power to remain in the world for one kalpa or more and speak of the karmic retributions of sentient beings who slander and obstruct this sutra, I still cannot fully describe them. Mañjuśrī, those who possess wisdom and wish to attain peace and happiness in the present and future should not slander or obstruct this sutra.
Chapter 15: THE TWO PRACTICES
At that time, the Buddha said to Mañjuśrī:
Good son, if a Great Bodhisattva practices the profound Prajñāpāramitā, he must accomplish both the front and the back aspects of Prajñāpāramitā. Why? Because Great Bodhisattvas have two kinds of practices: one, accomplishing Prajñā; two, teaching and transforming sentient beings.
At that time, Bodhisattva Mañjuśrī immediately addressed the Buddha, saying:
“World-Honored One, how does a Great Bodhisattva accomplish Prajñā and teach and transform sentient beings?”
The Buddha told Bodhisattva Mañjuśrī:
“Good son, if a Great Bodhisattva, from the very beginning of practicing Prajñā until the end, is completely free from the mind of exertion, expounds the Dharma without exhaustion or interruption, causes sentient beings to escape the evil realms of the three realms and dwell in wholesome realms, or enables them to attain the sacred fruits of the Three Vehicles, then, Mañjuśrī, this is called Great Bodhisattvas practicing the profound Prajñāpāramitā to teach and transform sentient beings. Mañjuśrī, if a Great Bodhisattva practicing the profound Prajñāpāramitā accomplishes the boundless and unconditioned Prajñā, this is called Great Bodhisattvas practicing Prajñā themselves. Why? Because Prajñā can perfect all merits and virtues.”
Mañjuśrī immediately said to the Buddha:
“World-Honored One, what Dharma do Great Bodhisattvas practice while practicing Prajñāpāramitā in order to be in accord with the wisdom of omniscience?”
The Buddha told Bodhisattva Mañjuśrī:
“Good son, if a Great Bodhisattva practicing the profound Prajñāpāramitā cultivates the true Dharma of the wisdom of omniscience, it is free from conceptual thought, wonderfully signless, with profound meaning and principles that cannot be observed, extremely difficult to understand and penetrate, constantly abiding in quiescence, universally cool and pervasive, without discrimination, without attachment, without obstruction, following principle correctly yet not grasping it. Among all dharmas, it is utterly tranquil, supreme, and incomparable.
Mañjuśrī, when practicing the profound Prajñāpāramitā, if Great Bodhisattvas cultivate this Dharma practice, they are in accord with the wisdom of omniscience.”
Mañjuśrī again said to the Buddha:
“World-Honored One, in what realm do Great Bodhisattvas practice the profound Prajñāpāramitā?”
The Buddha told Bodhisattva Mañjuśrī:
“Good son, when practicing the profound Prajñāpāramitā, Great Bodhisattvas must certainly abide in the profound and wondrous realm, the vast realm, and the realm of merit and virtue.
Mañjuśrī, the profound and wondrous realm is the unconditioned essence, neither attached to the two extremes nor separate from them, with its own nature pure, liberating all afflictions and obstructions, inconceivable and immeasurable, and it does not abide together with all Śrāvakas and Pratyekabuddhas.
Mañjuśrī, the vast realm consists of all the merits and virtues of the Buddhas and Tathāgatas. Its nature is the two dharmas of Great Compassion and Prajñā, separated from the marks of discrimination, without a mind of exertion, never abandoning for even a moment benefiting and bringing joy to sentient beings. All dharmas that are spoken accord with what listeners wish to hear.
Mañjuśrī, the realm of merit and virtue is when Great Bodhisattvas practicing the profound Prajñāpāramitā are in accord with all merits and virtues: the thirty-two marks of the Great Being, the eighty excellent characteristics, and according to the faculties, dispositions, and practices of sentient beings, whatever different forms they desire and delight in, the Buddha’s majestic spiritual powers manifest accordingly. That is, He may manifest as residing in Tuṣita Heaven, or manifest descending from heaven into Jambudvīpa, or manifest entering the womb, or manifest at the time of birth, or manifest as a youth, or manifest scenes of strolling, or manifest leaving home, or manifest practicing asceticism, or manifest beneath the Bodhi tree, or manifest attaining the unsurpassed state of Enlightenment, or manifest turning the Dharma wheel, or manifest entering Nirvāṇa. Such various manifestations are all for the liberation of sentient beings from birth and death. Mañjuśrī, this is called the realm of practice of Great Bodhisattvas when practicing the profound Prajñāpāramitā.”
Mañjuśrī immediately said to the Buddha:
“World-Honored One, how rare it is! This profound Prajñāpāramitā of the Bodhisattva is the inconceivable realm of the Buddha.”
The Buddha told Bodhisattva Mañjuśrī:
“That is correct, that is correct, exactly as you have said! The profound Prajñāpāramitā is an uncommon Dharma, a Dharma that cannot be conceived. Why? All ordinary beings, Śrāvakas, and Pratyekabuddhas cannot fully understand it because it is not their realm. Apart from the World-Honored Buddha, no one can attain it. Why? Because the true suchness of all dharmas is extremely profound, free and sovereign, unmoving, encompasses the entire undefiled realm, and enables all classes of sentient beings to fully receive benefit and joy. Therefore, it is called the realm of the Buddhas. It transcends the path of words, encompasses the ultimate truth, is far removed from seeking, discrimination, and conceptual thought, cannot be compared or matched by worldly dharmas, is the highest among all dharmas, neither exists within birth and death nor abides in Nirvāṇa.
Mañjuśrī, when practicing the profound Prajñāpāramitā, Great Bodhisattvas have five inconceivable things:
1. Self-nature.
2. PLACE.
3. Various abidings.
4. Sameness and difference.
5. Benefit and joy.
Manjusri, what is meant by the inconceivable self-nature of emptiness?
It means that the true suchness of form cannot be sought, and apart from the true suchness of form, it also cannot be sought. Feeling, perception, formations, and consciousness are likewise.
It means that the true suchness of the eye cannot be sought, and apart from the true suchness of the eye, it cannot be sought. Ear, nose, tongue, body, and mind are likewise.
It means that the true suchness of form cannot be sought, and apart from the true suchness of form, it cannot be sought. Sound, fragrance, taste, touch, and dharmas are likewise.
It means that the true suchness of eye-consciousness cannot be sought, and apart from the true suchness of eye-consciousness, it cannot be sought. Ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, and mind-consciousness are likewise.
It means that the true suchness of the earth element cannot be sought, and apart from the true suchness of the earth element, it cannot be sought. The water, fire, wind, space, and consciousness elements are likewise.
The true suchness of conditioned phenomena cannot be sought, and apart from the true suchness of phenomena, it cannot be sought. Therefore, it is called the inconceivable self-nature.
Manjusri, what is meant by the inconceivable directions and locations?
Such true suchness, if abiding in the Desire Realm, is inconceivable; if apart from the Desire Realm, it is inconceivable. The Form Realm and the Formless Realm are likewise. Whether abiding in the eastern direction, or apart from the eastern direction, it is inconceivable. The southern, western, northern directions, the four intermediate directions, the upper direction, and the lower direction are likewise. Therefore, directions and locations are inconceivable.
Manjusri, what is meant by the inconceivable abidings?
Whether abiding in bliss is inconceivable, or abiding in stillness is inconceivable; whether abiding with mind is inconceivable, or abiding without mind is inconceivable. Therefore, all abidings are inconceivable.
Manjusri, what is meant by the inconceivability of oneness and distinction?
The Tathagatas of the three times abide in the same place, their self-nature is pure, encompassing the undefiled realms. Whether they are one or different, both are inconceivable. Therefore, both oneness and difference are inconceivable.
Manjusri, what is meant by inconceivable benefit and happiness?
The spiritual powers and wisdom share the same Dharma realm. Prajna and skillful means are equal in their two aspects. They can enable sentient beings to attain immeasurable and indescribable benefits and happiness, surpassing the realm of speech and language, yet according to the differing capacities and faculties of sentient beings, they manifest many methods of teaching and many kinds of appearances: the thirty-two marks of the Great Being and the eighty excellent characteristics, all appearing according to the minds of sentient beings.
Manjusri said to the Buddha:
World-Honored One, what are called the thirty-two marks of the Great Being and the eighty excellent characteristics?
The Buddha told Bodhisattva Manjusri:
Good man, the excellent marks of the Tathagata are immeasurable and boundless. If I were to explain them extensively, they could never be exhausted. According to the wishes of worldly beings, I shall only speak of them as the thirty-two marks of the Great Being and the eighty excellent characteristics.
Manjusri, what are called the thirty-two marks?
The soles of the Tathagata’s feet are full, even, stable, and beautifully formed, like the bottom of a precious box. Although the ground may be high or low, wherever his feet are placed, they make equal contact everywhere.
The soles of the Tathagata’s feet possess the thousand-spoked wheel marks and the complete net-like markings.
The hands and feet of the Tathagata are softer than all others, like cotton.
The fingers and toes of the Tathagata are slender, long, round, and beautiful beyond ordinary beings, indicating longevity.
Between each finger and toe of the Tathagata is a web-like membrane, like that of the king of geese, woven with brilliant golden color, resembling a wondrous painting.
The heels of the Tathagata are broad, long, round, and full, proportionate to the upper feet, surpassing all sentient beings.
The insteps of the Tathagata are high, full, beautiful, and soft, proportionate to the heels.
The ankles of the Tathagata are slender and round like those of the king of deer.
The two arms of the Tathagata are long, straight, and full like the trunk of the king of elephants. When standing upright, his hands reach his knees.
The male organ of the Tathagata is concealed, like that of a dragon horse and also like that of the king of elephants.
Each pore contains a soft, moist, bluish-green hair that curls clockwise.
The hair of the Tathagata is smooth and even, curling upward and turning clockwise, soft and moist, bluish-green; his body is golden and radiant, adorned in a way that is greatly lovely and delightful.
The skin of the Tathagata’s body is thin, smooth, fine, and soft; dust and water cannot cling to it.
The skin of the Tathagata’s body is uniformly golden in color, shining like a wondrous golden platform adorned with various jewels. Everyone delights in looking upon it.
The two palms, two soles, two shoulders, and the crown of the head—the seven places of the Tathagata—are full, radiant, soft, and very pleasing.
The neck and shoulders of the Tathagata are round, full, and extraordinarily beautiful.
The shoulders and armpits of the Tathagata are full and firm.
The appearance and bearing of the Tathagata are majestic and upright.
The bodily form of the Tathagata is lofty, broad, and dignified.
The body of the Tathagata is proportionately wide and round, full like the Nya-grōdha tree.
The chest and upper body of the Tathagata have majestic grandeur, broad like the king of lions.
The light from the body of the Tathagata constantly radiates within a distance of one zhang.
The Tathagata possesses forty teeth, equal, pure white, closely arranged, and whiter than snow.
The four front teeth of the Tathagata are pure white and sharp.
The Tathagata always receives the supreme flavors among all tastes. Because his throat channels are straight, they can lead countless branches of the body’s vessels with many supreme flavors.
The tongue of the Tathagata is broad, long, thin, and pure, reaching across the facial circle to the edges of the ears.
The voice of the Tathagata has a vast and elegant resonance; whether the assembly is large or small, all can hear it.
His speech resounds like the sound of a heavenly drum, and his words are harmonious, concise, and clear like the call of the kalavinka bird.
The eyelashes of the Tathagata are like those of the king of oxen, bluish-green, even, and not disordered.
The eyes of the Tathagata are bluish-green, clear and distinct.
The facial appearance of the Tathagata is like the full moon, with bright and pure features like the palace of a heavenly king.
Between the eyebrows of the Tathagata is a tuft of white hair curling clockwise, soft like a cluster of white cotton, beautiful like pure snow.
On the crown of the Tathagata’s head is a rounded protuberance, raised high like a topknot.
These are called the thirty-two marks of the Tathagata. Manjusri, what are the eighty excellent characteristics?
The fingernails of the Tathagata are narrow, long, thin, and shining like copper-colored flowers. The fingers and toes of the Tathagata are round, slender, long, straight, and soft. The joints and bones do not show.
The fingers and toes of the Tathagata are even and aligned without unevenness; the spaces between the fingers and toes are full.
The hands and feet of the Tathagata are perfectly formed, soft, pure, and radiant like lotus flowers.
The tendons and veins of the Tathagata are strong and well-connected, yet hidden and not exposed.
The ankles of the Tathagata are concealed.
The Tathagata walks straight forward, with a graceful manner like the king of elephants.
The Tathagata’s walking has majestic dignity like the king of lions.
The Tathagata walks steadily, uprightly, and with moderation, neither excessive nor lacking, like the king of oxen.
The Tathagata walks with dignified deportment, advancing and stopping like the king of geese.
When looking back, the Tathagata always turns to the right, with the whole body turning together like the king of dragon elephants.
The joints and segments of the Tathagata are orderly, straight, round, and beautifully arranged.
The bones of the Tathagata are closely connected without gaps, like a coiled dragon.
The knees of the Tathagata are firm, round, and beautiful.
The private parts of the Tathagata have very beautiful markings, possess complete majesty, and are entirely pure.
The body of the Tathagata is moist, smooth, soft, lustrous, and pure; dust and dirt do not cling to it.
The appearance of the Tathagata is complete, without fearfulness and without timidity.
All parts of the Tathagata are firm, substantial, and perfectly joined together.
The bodily limbs of the Tathagata are stable, weighty, and unmoving, complete and without decay.
The bodily form of the Tathagata is like the lord of immortals, surrounded by dignity, shining brilliantly without dimness.
Around the body of the Tathagata is a halo of light; when he walks, the light shines upon his body.
The abdomen of the Tathagata is square and upright, without deficiency, soft, not exposed, and adorned with all marks.
The navel of the Tathagata is deep, round, and turns clockwise, pure and radiant.
The navel of the Tathagata is broad and firm, neither protruding nor sunken, with a beautiful surrounding appearance.
The skin of the Tathāgata is free from sores and scabies, and there are no moles, freckles, or swellings…
The palms of the Tathāgata are full and soft, and the soles of the feet are even and flat.
The lines on the hands of the Tathāgata are deep, long, clear, straight, smooth and unbroken.
The lips of the Tathāgata are red like the Tần-bà fruit, with the two lips symmetrical.
The face of the Tathāgata is neither long nor short, neither large nor small, but full and majestic.
The tongue of the Tathāgata is soft, thin, broad, and long, with a color like red copper.
The voice of the Tathāgata resounds deeply like the roar of a king elephant, its majesty shaking all.
The tones and resonance of the Tathāgata are wondrous and complete, like an echo in a deep cave.
The nose of the Tathāgata is high, long, and straight, with the nostrils not exposed.
The teeth of the Tathāgata are square, straight, white, and beautiful.
The teeth of the Tathāgata are round, white, bright, clean, and sharp.
The eyes of the Tathāgata are clear, blue, with white and dark parts distinctly defined.
The eyes of the Tathāgata are broad and long like the petals of the blue lotus, so that all beings who see them rejoice.
The eyelashes of the Tathāgata are even above and below, thick and not pale.
The eyes of the Tathāgata are long but not excessively white, dense, small, and gentle.
The eyebrows of the Tathāgata are beautifully woven in order, with a jade-like green color.
The eyebrows of the Tathāgata are high, distinct, and bright like the shape of a crescent moon.
The ears of the Tathāgata are thick, broad, large, and long, with round lobes hanging down.
The two arms of the Tathāgata are equally balanced and extraordinarily beautiful, free from faults.
The bearing of the Tathāgata causes all who see Him to feel love and reverence, without harm or defilement.
The forehead of the Tathāgata is broad, round, full, even, and of an extraordinary beautiful appearance.
The upper part of the body of the Tathāgata is complete like a mighty lion king, unrivaled in power.
The hair on the head of the Tathāgata is long, thick, smooth, and deep blue, never turning gray.
The hair of the Tathāgata is fragrant, clean, fine, soft, smooth, and curled.
The hair of the Tathāgata is evenly long, never tangled or knotted.
The hair of the Tathāgata is strong and firm, never breaking and never falling out.
The hair of the Tathāgata is smooth, shining brilliantly, extraordinarily beautiful, and never touched by dust or impurity.
The body of the Tathāgata is firm and strong like the body of Naladiên.
The body of the Tathāgata is tall and upright.
The openings of the Tathāgata are pure, round, and beautiful.
The body of the Tathāgata possesses power greater than all others.
The bodily appearance of the Tathāgata is admired by all beings without ever becoming tiresome.
The face of the Tathāgata is of proper length and breadth, shining brilliantly like the full autumn moon.
The complexion of the Tathāgata is serene and radiant, fresh and moist, smiling before speaking and speaking after smiling, possessing only harmony and no opposition.
The appearance of the Tathāgata is radiant and joyful, far removed from all unpleasant expressions such as blue, red, and others.
The body of the Tathāgata is pure and undefiled, always free from foul odors.
The pores of the Tathāgata’s body constantly emit a wondrous fragrance according to wishes.
The mouth of the Tathāgata constantly emits an excellent fragrance.
The shape of the head of the Tathāgata is gracefully rounded and beautiful like the Mạt-đạt-na fruit, and also resembles the heavenly canopies.
The body hair of the Tathāgata is deep blue, bright, and pure like the feathers on the neck of a peacock, beautifully woven with a brilliant red color, resembling red copper.
The Dharma-teaching voice of the Tathāgata accords with beings of greater or lesser capacity, without increasing or decreasing, and is free from attachment.
The crown of the Tathāgata cannot be seen by anyone.
The fingers and toes of the Tathāgata are slender, distinct, dignified, and beautiful, with a color like red copper.
When walking, the feet of the Tathāgata are four inches above the ground but still manifest footprints.
The body of the Tathāgata is firm and does not depend on others; the body does not move lightly or bend unnaturally.
The majestic virtue of the Tathāgata resounds far and shakes all; those with evil minds who hear it become joyful, and those who fear see peace.
The voice of the Tathāgata accords with the wishes of beings, giving gentle and joyful words, neither high nor low.
The Tathāgata always teaches the Dharma according to the languages and wishes of beings.
The Tathāgata teaches the Dharma according to the sounds and faculties of each being.
The Tathāgata teaches the Dharma in sequence according to causes and conditions, with no words lacking perfection.
The Tathāgata regards all beings equally: when encountering goodness He praises it, when encountering evil He reproves it, but without preference or aversion.
Whatever the Tathāgata does, He first examines and then acts, following proper principles so that people may distinguish with complete purity.
The excellent marks and characteristics of the Tathāgata cannot all be fully seen by any sentient being.
The crown bone of the Tathāgata is strong, firm, round, and full.
The countenance of the Tathāgata always remains youthful and does not age; the new continually replaces the old.
The hands, feet, and chest of the Tathāgata all possess the marks of one endowed with virtue and auspiciousness, like an embroidered picture, with a color resembling red pearls.
These are called the eighty beautiful characteristics of the Tathāgata.
Chapter 16: PRAISING
At that time, the Great Bodhisattva Mañjuśrī immediately rose from his seat, bowed at the feet of the Buddha, wore his robe covering the left shoulder, knelt with his right knee on the ground, joined his palms respectfully, and said to the Buddha:
“World-Honored One, the merits and virtues of the Tathāgata are truly rare, incomparable, and inconceivable. The Buddhas of the past, present, and future have nothing different from this. If one is able to see the Tathāgata or hear of His virtues, this sentient being would also possess something difficult to conceive. Once again today, I have been able to see the Buddha turning the great Dharma wheel; this is something never before experienced, and therefore I rejoice greatly.”
After saying these words, he immediately rose into the sky to a height of seven Tāla trees, joined his palms, and praised:
“All sentient beings,
Only the Buddha is the most honored;
There is no one who can compare.”
Furthermore, there are none who are superior. The self and phenomena are both empty. The wondrous principle of equality,
Only the World-Honored Buddha can match it;
There is none equal, none comparable. The afflictions and habitual tendencies
Are completely exhausted and no longer remain.
Knowing all phenomena,
He understands them clearly and distinctly.
Whether in wisdom or in teaching the Dharma,
No one can surpass the Buddha.
Throughout the three-thousand-great-thousand worlds,
Only the Buddha is uniquely supreme.
The ten powers, the fearlessnesses, and all such qualities,
Are truly existent and not false.
Śakra and Brahmā,
All together cannot equal Him.
The great kindness of the World-Honored One
Permeates all sentient beings.
This matter is inconceivable;
Certainly no one can equal Him.
Always employing wondrous wisdom
And skillful means,
He teaches and transforms sentient beings,
Causing all to attain benefit and happiness.
At that time, in the assembly there was a Deva prince named Wondrous Form. He immediately rose from his seat, bowed at the Buddha’s feet, placed his robe over his left shoulder, knelt with his right knee on the ground, joined his palms toward the Buddha, and praised Him with verses:
Some say that the world is equal to the Buddha;
Such words are madness and falsehood, not true.
If one says the Dharma King is the most honored,
Those words are certainly true and not deceptive.
Among gods and humans who raise questions and objections,
None can refute my Great Teacher.
The Well-Gone One subdues Māra and defeats outsiders,
Leading the world toward liberation.
The four pure eloquences speak without limit;
The wondrous nectar medicine is bestowed upon sentient beings.
He observes all phenomena with unobstructed wisdom,
Which never diminishes even for a single moment.
With great compassion and equality He regards sentient beings;
His mind is always pure and unstained by worldly things.
He completely knows their faculties, desires, and dispositions,
And according to what they wish to hear, He speaks appropriately.
The afflictions differ in countless ways,
And He reveals limitless methods of antidotes.
Only the Buddha skillfully explains those causes and conditions,
Solely for the benefit and happiness of sentient beings.
Those who encounter the Buddha and hear the Dharma yet do not attain the noble state—
Such sentient beings are truly difficult to guide.
The great name of the Tathāgata should be longed for;
Whoever is able to see Him gains immeasurable benefit.
The Buddha’s wisdom always purifies the mind;
Hearing the true Dharma, one escapes birth and death.
Hearing the Buddha’s name is a great auspiciousness;
Always remembering the World-Honored One brings joy and bliss.
Generating the mind aspiring toward Buddhahood gives rise to wisdom;
Diligently practicing according to His teachings leads to all-knowing wisdom.
The precepts are pure and free from defilement;
The foremost meditative concentration makes the mind radiant.
The supreme wisdom is difficult to shake or overturn;
The pure ocean of Dharma is like nectar.
All sentient beings delight in heedlessness,
While the Buddhas are devoted and free from worldly attachments.
Out of compassion, they regard sentient beings as their only child;
Their profound kindness and virtue cannot be repaid.
First they teach the Dharma to destroy the thieves of afflictions;
Then they defeat the armies of Māra’s illusions.
The World-Honored One has spoken of the faults of the three realms,
And broadly revealed the immeasurable virtues of Nirvāṇa.
Even through hundreds of thousands of great eons it is difficult to hear this,
Therefore I sincerely praise and honor Him today.
At that time, in the assembly there was a Deva named Good Name. He immediately rose from his seat, bowed at the Buddha’s feet, placed his robe over his left shoulder, knelt with his right knee on the ground, joined his palms toward the Buddha, and praised Him with verses:
The Tathāgata equally practices great loving-kindness.
If He can use wisdom to liberate beings,
Devadatta would be liberated first;
How much more so other sentient beings.
Now I do not wish to let this opportunity pass in vain.
I cultivate great practices to repay the Buddha’s kindness.
If I only personally realize the unconditioned cessation,
I still would not repay the Buddha’s kindness.
If one practices the profound teachings of the Buddha,
Only then is one called a true disciple of the Buddha.
The Buddha tirelessly labors for sentient beings;
His unsurpassed kindness is difficult to repay.
Great loving-kindness opens the true wondrous Dharma,
Causing beings to practice themselves and teach others.
If the Buddha did not appear in the world,
All sentient beings would suffer greatly:
There would only be evil destinies, with no gods or humans;
Only various sounds of suffering would be heard.
Suffering in all realms, no one would be free,
Because afflictions bind sentient beings.
The Buddha wishes to untie these poisonous knots,
Yet again binds them with the cord of great compassion.
The Tathāgata is the great field of merit of the world.
Relying on the true Dharma and practicing correctly, one leaves evil destinies.
If one violates the Buddha’s teachings and does not practice,
One will certainly not be born among gods or humans.
If one gives rise to an evil mind toward the Buddha,
Or does not wish to hear the profound Dharma,
Such sentient beings are truly pitiable,
And will certainly remain forever in darkness.
As the Buddha, the World-Honored One, knows by His own wisdom,
Only the Tathāgata fully understands such matters.
The Buddha’s wisdom cannot be measured or compared;
I bow my head and pay homage to the Buddhas of the ten directions.
The fearlessnesses, wisdom, powers, and unique qualities,
Only the Buddha, the World-Honored One, fully possesses.
With wondrous fragrance and adorned marks of beauty,
Those who behold Him never tire, surpassing all forms.
The three gates of liberation are opened without interruption.
I now pay homage to the pure flower of the Buddha.
Only the Buddha correctly understands unsurpassed enlightenment.
He has forever escaped all dangers and difficulties.
The Buddha is foremost, the supreme one.
I bow in refuge to the Two-Footed Honored One.
The Buddha uses the water of the Dharma’s merits
To wash away all impurities.
The World-Honored One has always been pure both within and without;
I now bow to the truly pure body.
At that time, the Great Brahmā Heavenly King, lord of the Sahā world, immediately rose from his seat, bowed at the Buddha’s feet, placed his robe over his left shoulder, knelt with his right knee on the ground, joined his palms toward the Buddha, and praised Him with verses:
The Tathāgata possesses supreme merit and wisdom;
He never ceases benefiting sentient beings.
He constantly showers nectar to relieve hunger and thirst;
I now bow to the One Who Benefits Others.
Above all in the world, He is worthy of respect.
Even those beings come to make offerings to the Buddha.
Complete in all virtues and ending all evils,
I now respectfully bow to the Incomparable One.
For rescuing all sentient beings,
There is no practice that He has not cultivated.
Having transcended birth and death and attained peace and joy,
I now bow to the Savior of the World.
I bow to the wondrous body of golden color.
I bow to the One who teaches the Dharma of nectar.
I bow to the pure, undefiled wisdom.
I bow to the entire forest of merits and virtues.
At that time, the Buddha told the Great Brahmā Heavenly King:
“Excellent, excellent! What you have praised regarding the Tathāgata is true and not false. Why? Throughout immeasurable eons, the Buddhas, the World-Honored Ones, have cultivated many kinds of virtues and wisdom; therefore, their fruition is completely fulfilled. Why? Because the Tathāgata fully possesses generosity, pure discipline, patience, diligence, meditative concentration, and Prajñāpāramitā. The three karmas of body, speech, and mind are all pure, and therefore He penetrates suchness and ultimate reality. Because He abides in ultimate reality, what He says is not false.”
At that time, the Great Brahmā Heavenly King bowed at the Buddha’s feet, joined his palms respectfully, and said to the Buddha:
“May the World-Honored One, through His spiritual powers, cause this Prajñāpāramitā to remain in the world for a long time, so as to benefit all.”
At that time, the Buddha told the Great Brahmā Heavenly King:
“All Tathāgatas throughout the three times and ten directions employ great spiritual powers and together protect and remember this profound Prajñāpāramitā, causing it to remain in the world for a long time and benefit all. Gods, Māras, Brahmās, non-Buddhist practitioners, and Śramaṇas cannot destroy or obstruct it. Why? Because I remember that in the past there was a Buddha named Jewel Moon Tathāgata, complete with the ten titles. His world was called Indestructible, and His kalpa was called Joyful Dispersion.
That Buddha had two Bhikṣu disciples who were great Dharma masters and skillfully taught the profound teachings of the Dharma. One was named Victorious Wisdom, and the other was named Sovereign of Truth. They constantly followed that Buddha in turning the wheel of the true Dharma. Throughout one entire kalpa, they proclaimed this profound Prajñāpāramitā, and hundreds of thousands of billions of Māra armies in the three-thousand-great-thousand world system were transformed and generated the mind of Bodhi. Therefore, all heavenly Māras had no power to destroy or obstruct it.”
At that time, the Great Bodhisattva Tranquil Wisdom immediately rose from his seat, bowed at the Buddha’s feet, placed his robe over his left shoulder, knelt with his right knee on the ground, joined his palms respectfully, and said to the Buddha:
“Where does Jewel Moon Tathāgata abide? Does He still remain in the world, or has He entered Nirvāṇa?”
At that time, the World-Honored One said to Tranquil Wisdom:
“Good man, more than ten thousand billion Buddha worlds to the east, there once existed a world called Indestructible. In that world, the Tathāgata’s lifespan was ten thousand kalpas. In that world, the Buddha constantly taught this profound Prajñāpāramitā. The heavenly Māras and non-Buddhist practitioners could not obstruct this scripture, and all generated the aspiration for unsurpassed enlightenment.
Bhikṣu Victorious Wisdom is now Mañjuśrī. Bhikṣu Sovereign of Truth is now the Supreme Heavenly King. These two Bodhisattvas have used skillful means to protect the profound Prajñāpāramitā and cause it to remain in the world for a long time. In the Buddha lands of the ten directions, whenever this profound Prajñāpāramitā is taught, these two Bodhisattvas immediately come to hear and receive it.
Just as today, when I teach this Dharma door and emit a great radiance, they follow the light of radiance and gather here.”
Chapter 17: ENTRUSTMENT
At that time, the Buddha told Ānanda:
You must uphold the profound Prajñā-pāramitā, and do not allow yourself to forget it.
At that time, Ānanda immediately rose from his seat, paid homage at the Buddha’s feet, draped his robe over his left shoulder, placed his right knee on the ground, joined his palms respectfully, and said to the Buddha:
“World-Honored One, how should a scripture such as this be upheld and maintained?”
The Buddha then told Ānanda:
“There are ten methods for upholding this scripture:
– Transcribing it.
– Making offerings.
– Giving it to others.
– Listening to it.
– Seeking and reading it.
– Upholding it.
– Expounding it widely.
– Reciting it.
– Reflecting on it.
– Practicing it.
Rely on these ten methods to uphold this scripture. For example, in the world, all grasses, trees, flowers, fruits, medicines, and so forth depend upon the great earth; likewise, all excellent wholesome dharmas depend upon Prajñā-pāramitā. Just as a Wheel-Turning King, if he remains in the world, will always have the seven treasures appear, so too is the profound Prajñā-pāramitā. If it remains in the world, the Three Jewels will not become extinct.”
At that time, the great assembly gazed upon the Buddha’s countenance and, with one voice, all exclaimed:
“After the Tathāgata enters parinirvāṇa, who will be able to carry the great burden of the World-Honored One’s vast Dharma teachings? That person must have cultivated through immeasurable and boundless great kalpas before attaining unsurpassed Bodhi.”
At that time, among the assembly there were twelve thousand Bodhisattvas who, in order to protect this Dharma, immediately rose from their seats, paid homage at the Buddha’s feet, draped their robes over their left shoulders, placed their right knees on the ground, joined their palms respectfully, and spoke these verses:
“We abandon our bodies and lives,
Not seeking blessings in future worlds.
We will protect the Buddha’s teachings,
This profound and wondrous Dharma.”
At that time, among the assembly there were five hundred devas led by the Wise King, who also rose from their seats, paid homage at the Buddha’s feet, draped their robes over their left shoulders, placed their right knees on the ground, joined their palms respectfully, and spoke these verses:
“For the liberation of all sentient beings,
To fulfill the great compassionate vow,
We will protect the Buddha’s teachings,
This profound and wondrous Dharma.”
At that time, Śakra, Lord of the Devas, Brahmā King Trì Kế, King Vaiśravaṇa, all rose from their seats, paid homage at the Buddha’s feet, draped their robes over their left shoulders, placed their right knees on the ground, joined their palms respectfully, and spoke these verses:
“Curing all diseases,
The World-Honored One has now proclaimed
The wondrous medicine of Prajñā;
We carry it upon our heads.”
The Vajra-holder, carrying the vajra pestle, also rose from his seat, paid homage at the Buddha’s feet, draped his robe over his left shoulder, placed his right knee on the ground, joined his palms respectfully, and spoke these verses:
“Dharma originally has no names or words;
The Buddha uses names and words to explain it.
The true teaching of great compassion,
I now carry upon my head.”
At that time, the Buddha told Brahmā King Trì Kế:
“Brahmā, you should know that the Buddha praises three things as the highest and most supreme.
What are these three?
1. Generating the mind of Bodhi.
2. Protecting the True Dharma.
3. Practicing according to the Dharma teachings.
These three dharmas are truly unsurpassed. Whoever is able to cultivate them is making the true offering to the Buddha. If I were to remain in the world for one kalpa, or more than one kalpa, and speak of that person’s merits, I still could not finish describing them.
Even protecting the Tathāgata with a four-line verse has merits that cannot be fully expressed, much less protecting the profound Prajñā-pāramitā, which is the mother of the Buddhas of the three times. Why? Because all Buddhas of the three times arise from Prajñā-pāramitā. Making offerings to the Dharma is the true offering to the Buddha. If one uses wealth and material possessions, that is not the true offering. Therefore, making offerings to the Dharma is the supreme and foremost offering.
If there is someone who protects the Buddha’s True Dharma, know that this person will attain peace and happiness throughout the three times. Therefore, Brahmā, you should constantly support the profound Prajñā-pāramitā. After protecting the Dharma, you will meet a thousand Buddhas during the Auspicious Kalpa and become the one who invites them.
Brahmā King, you should know that in this defiled world, protecting the True Dharma even for the duration of a moment produces merits greater than remaining in a Pure Land for one kalpa or more than one kalpa. Therefore, one should diligently protect the True Dharma.”
The World-Honored One again told Śakra:
“Kāśika, wherever the profound Prajñā-pāramitā exists, know that the Tathāgata was born there, attained Bodhi there, turned the Dharma wheel there, and entered Nirvāṇa there. Why? Kāśika, all Bodhisattvas, all wholesome dharmas, and all Tathāgatas arise from this.
If there is a Dharma teacher who proclaims this profound Prajñā-pāramitā, then that place is exactly the place where the Buddha has gone. At the place of the Dharma teacher, sentient beings should give rise to respect and draw near as they would toward the Buddha, rejoicing, revering, making offerings, and praising.
Even if I were to remain in the world for one kalpa or more than one kalpa and speak of the merits of that Dharma teacher who has propagated this scripture, I would still be unable to fully describe them.
Kāśika, when this Dharma teacher goes anywhere, even if virtuous men were to cut their flesh and scatter their blood upon the ground as an offering, that still could not be called much. Why? Because the unsurpassed Dharma wheel is extremely difficult to uphold.”
At that time, Śakra said to the Buddha:
“World-Honored One, in the future age, wherever this scripture is taught, I and my retinue will protect the Dharma teacher and guard that place. If we see this scripture placed anywhere, we will immediately give rise to the four kinds of mental states previously described.”
At that time, the World-Honored One praised Śakra:
“You have done well, you have done well! It is truly admirable. I entrust this scripture to you and instruct you regarding it. In future ages, you must protect it and cause it to circulate.”
At that time, Śakra immediately said to the Buddha:
“World-Honored One, we devas were born into fortunate realms because of Prajñā-pāramitā, and generating the mind of Bodhi also relies upon this. Therefore, we do not begrudge our bodies or lives; we will protect the profound Dharma teachings of the World-Honored One.”
At that time, the Buddha again praised Śakra:
“Excellent, excellent! Do as you have said.”
When the World-Honored One had finished teaching this scripture, the Supreme Victorious Heavenly King and the great Bodhisattvas throughout the ten directions, all Śrāvakas, devas, nāgas, yakṣas, gandharvas, asuras, garuḍas, kinnaras, mahoragas, humans and non-humans, and all others, having heard the Buddha’s teaching, were greatly delighted, accepted it with faith, and respectfully practiced it.