At that time, the Bhagavān, knowing that the devas of the desire and form realms, the assembly of spirits, and all the bhikṣus, bhikṣunīs, and so on, the four assemblies, had gathered like clouds, respectfully believing and taking up, together acting as clear witnesses, turned and addressed Śakra, Lord of the Devas, saying: “O Kauśika! If a son of good family or daughter of good family were, regarding this profound Prajñā Pāramitā, to single-mindedly listen, take up and bear, read and recite, diligently cultivate and train, contemplate it in accord with its principles, and extensively and unerringly proclaim it for others, you should know that for such a person, all evil māras, humans, non-humans, and so on, will not be able to find an opportunity against them, all disasters and misfortunes will not be able to affect them, their body and mind will be peaceful and joyful, without illness, and they will have a long life.

“Moreover, O Kauśika! If there are devaputras who have already aroused the aspiration for unexcelled perfect awakening, but who have not yet heard, taken up and borne, read and recited, diligently cultivated and trained in, and contemplated correctly this profound Prajñā Pāramitā, they should all come to this son of good family or daughter of good family, single-mindedly listen, take up and bear, and read and recite the profound Prajñā Pāramitā, contemplate its profound meaning according with its principles, attain perfection, and in turn explain it for others.

“Moreover, O Kauśika! If a son of good family or daughter of good family were, regarding this profound Prajñā Pāramitā, to single-mindedly listen, take up and bear, read and recite, diligently cultivate and traine in, and contemplate it correctly, then this son of good family or daughter of good family, whether in an empty dwelling, or in a wilderness, or on a perilous road or in a place of danger, will never be frightened, terrified, or have their hairs stand on end. The good devas and spirits will always come to protect them.”

Then, the Four Great Kings and their deva assemblies joined their palms respectfully and all addressed the Buddha, saying: “If a son of good family or daughter of good family is able, in regard to the Prajñā Pāramitā, to single-mindedly listen, take up and bear, read and recite, diligently cultivate and train, contemplate it according with its principles, write and copy, explain, and widely cause it to be disseminated, we will always follow, respectfully protect, and guard them, not allowing any disaster or misfortune to afflict them.”

Then, Śakra, Lord of the Devas, and all the deva assemblies joined their palms respectfully and all addressed the Buddha, saying: “If a son of good family or daughter of good family is able, in regard to the Prajñā Pāramitā, to single-mindedly listen, take up and bear, read and recite, diligently cultivate and train, contemplate it according with its principles, write and copy, explain, and widely cause it to be disseminated, we will always follow, respectfully protect, and guard them, not allowing any disaster or misfortune to afflict them.”

Then, King Brahmā and all the Brahmā assemblies joined their palms respectfully and all addressed the Buddha, saying: “If a son of good family or daughter of good family is able, in regard to the Prajñā Pāramitā, to single-mindedly listen, take up and bear, read and recite, diligently cultivate and train, contemplate it according with its principles, write and copy, explain, and widely cause it to be disseminated, we will always follow, respectfully protect, and guard them, not allowing any disaster or misfortune to afflict them.”

Then, Śakra, Lord of the Devas, again addressed the Buddha, saying: “How wonderful! O Bhagavān! It is extraordinary! O Sugata! If a son of good family or daughter of good family were, regarding this profound Prajñā Pāramitā, to single-mindedly listen, take up and bear, read and recite, diligently cultivate and train, contemplate it according with its principles, write and copy, explain, and widely cause it to be disseminated, they will receive and take up such merit in their present life. If a son of good family or daughter of good family and others receive and take up the Prajñā Pāramitā, then they receive and take up giving, pure morality, patience, diligence, dhyāna, and the Prajñā Pāramitā.”

At that time, the Bhagavān addressed Śakra, Lord of the Devas: “Thus it is! Thus it is! O Kauśika! If a son of good family or daughter of good family and others receive and take up the Prajñā Pāramitā, then they are fully endowed with the reception and acceptance of the six pāramitās.

“Moreover, O Kauśika! If a son of good family or daughter of good family is able, in regard to the Prajñā Pāramitā, to single-mindedly listen, take up and bear, read and recite, diligently cultivate and train, contemplate it according to its principles, write and copy, explain, and widely cause it to be disseminated, then they receive merit. You should listen carefully and contemplate this extremely well! I shall now explain it to you in detail.”

Śakra, Lord of the Devas, said: “Indeed! Please explain! We are eager to listen.”

At that time, the Buddha addressed Śakra, Lord of the Devas, saying: “O Kauśika! If there are any evil tīrthikas and parivrājakas, or any evil māras and māra retinues, or other violent, evil, and arrogant beings, who, toward this bodhisattva mahāsattva, wish to perform various harmful acts, as soon as they give rise to that thought, they will swiftly meet with disaster themselves, they will certainly be destroyed and their intentions will not be fulfilled. Why is it so?

“O Kauśika! For this son of good family or daughter of good family, who, regarding this profound Prajñā Pāramitā single-mindedly listens, takes up and bears, reads and recites, diligently cultivates and trains, contemplates it according with its principles, writes and copies, explains, and widely causes it to be disseminated, it is a law of nature that those who give rise to evil intentions [towards them] will meet with calamity themselves and their intentions will not be fulfilled.

“Moreover, O Kauśika! If a son of good family or daughter of good family were, regarding this Prajñā Pāramitā, to single-mindedly listen, take up and bear, read and recite, diligently cultivate and train, contemplate it according with its principles, write and copy, explain, and widely cause it to be disseminated—then in that region, if there are evil māras and their retinues, or various tīrthikas and parivrājakas, and other violent, evil, and arrogant beings, who despise and envy the True Dharma and wish to create obstacles, to interrogate, oppose, and cause it to quickly disappear, although they have this intention, they will ultimately be unable to succeed. Because they temporarily hear the sound of Prajñā, their evils will gradually be extinguished, and their merit will gradually arise. Later, relying on the Three Vehicles, they will be able to put an end to suffering, or be liberated from the evil destinies, and be born among devas or humans.

“O Kauśika! If a son of good family or daughter of good family were, regarding this profound Prajñā Pāramitā, to single-mindedly listen, take up and bear, read and recite, diligently cultivate and train, contemplate it according with its principles, write and copy, explain, and widely cause it to be disseminated, they will obtain such merit and benefits.

“O Kauśika! It is like a wondrous medicine called maghī; this medicine’s power can eliminate all poisons. Wherever this wondrous medicine is, all types of poisonous insects cannot draw near. A great venomous snake, hungry and searching for food, encounters a living being and wishes to sting and devour it. That being, terrified of death, runs towards the wondrous medicine. The snake, smelling the medicine’s scent, immediately retreats. Why is it so?

“O Kauśika! This wondrous medicine possesses great power; it can benefit life and eliminate all poisons.

“O Kauśika, you should know! The Prajñā Pāramitā possesses great power just like this. If a son of good family or daughter of good family, with utmost sincerity, listens to, takes up and bears, reads and recites, diligently cultivates and trains, contemplates it according with its principles, writes and copies, explains, and widely causes it to be disseminated—then if any evil māras wish to perform evil deeds toward this bodhisattva mahāsattva, due to the authoritative and spiritual power of this Prajñā Pāramitā, those evil deeds, in that place, will be extinguished of their own accord, and be unable to do anything. Why is it so? O Kauśika! Because this Prajñā Pāramitā possesses great power, it is able to crush all evils and increase wholesome dharmas.

“Moreover, O Kauśika! If a son of good family or daughter of good family were, regarding this Prajñā Pāramitā, to single-mindedly listen, take up and bear, read and recite, diligently cultivate and train, contemplate it according with its principles, write and copy, explain, and widely cause it to be disseminated—then the Four Great Kings, Śakra, Lord of the Devas, the Great Brahmā King, Lord of the Sahā World, the devas of the Pure Abodes, and other good spirits will always come to protect them, not allowing any disaster or misfortune to afflict them, and whatever they seek in accordance with the Dharma will be fulfilled. In the worlds of the ten directions, the present tathāgata, arhat, samyak-saṃbuddhas will also always protect and be mindful of them, causing their evils to gradually be extinguished and their wholesome dharmas to gradually increase.

“Moreover, O Kauśika! If a son of good family or daughter of good family is able, in regard to the Prajñā Pāramitā, to single-mindedly listen, take up and bear, read and recite, diligently cultivate and train, contemplate it according with its principles, write and copy, explain, and widely cause it to be disseminated—then this son of good family or daughter of good family, due to these causes and conditions will have words that will be majestic, and those who hear them will respectfully accept them. They will speak with measure, and their speech will not be boisterous. They will be firm in serving good companions and will deeply know and repay kindness. They will not be obscured by stinginess, jealousy, anger, hatred, concealment, vexation, flattery, deceit, or pretense. Why is it so?

“O Kauśika! This son of good family or daughter of good family, through the supreme power of the profound Prajñā Pāramitā, will tame their body and mind, causing them to be far removed from greed, hatred, and ignorance, and other latent tendencies and fetters. This son of good family or daughter of good family will possess mindfulness, right knowledge, loving-kindness, compassion, joy, and equanimity, and they will always think: ‘I should not follow the power of stinginess and greed. If I follow their power, I will be poor and of low birth, and my giving will not be perfected. I should not follow the power of breaking the precepts. If I follow that power, I will fall into the evil realms, and my pure morality will not be perfected. I should not give in to the power of anger and hatred. If I follow their power, I will lack faculties and my form will be ugly, I will not possess the perfect physical body of a bodhisattva, and I will also be unable to perfect patience. I should not give in to the power of laziness. If I follow that power, I will be unable to cultivate the superior path of a bodhisattva, and I will not perfect supreme diligence. I should not give in to the power of distraction. If I follow that power, I will be unable to cultivate the superior meditation of a bodhisattva, and my dhyāna will not be perfected. I should not follow the power of ignorance. If I follow that power, my superior wisdom will not be perfected, I will not transcend the stages of the śrāvakas and pratyekabuddhas, let alone attain the unexcelled perfect bodhi! Therefore, I should not now follow the power of stinginess and the others.’

“O Kauśika! Through this contemplation, this son of good family or daughter of good family will always possess right mindfulness, and no evil afflictions will obscure their mind.

“O Kauśika! Sons of good family or daughters of good family, if in regard to the Prajñā Pāramitā, they single-mindedly listen, take up and bear, read and recite, diligently cultivate and train, contemplate it according with its principles, write and copy, explain, and widely cause it to be disseminated, they will obtain such merit and benefits.”

Fascicle 340

At that time, Śakra, Lord of the Devas, addressed the Buddha, saying: “O Bhagavān! This Prajñā Pāramitā is extraordinarily rare, capable of guiding the assembly of bodhisattva mahāsattvas to abandon conceit, and having them direct their merit towards the sought-after knowledge of all knowledge.”

At that time, the Buddha addressed Śakra, Lord of the Devas, saying: “How is the Prajñā Pāramitā so extraordinarily rare, capable of guiding the assembly of bodhisattva mahāsattvas to abandon conceit, and having them direct their merit to the sought-after knowledge of all knowledge?”

Then, Śakra, Lord of the Devas, said: “O Bhagavān! If a bodhisattva mahāsattva does not rely on the Prajñā Pāramitā when practising the [pāramitās] of giving up to Prajñā and the other various Buddha-dharmas, they lack skilful means. Although they cultivate various good deeds, they give rise to an arrogant mind and are unable to dedicate the merit towards the knowledge of all knowledge. If a bodhisattva mahāsattva relies and depends on the Prajñā Pāramitā when practising the [pāramitās] of giving up to Prajñā and the other various Buddha-dharmas, they possess skilful means. The various good deeds they cultivate tame their arrogant mind, and they will direct their merit towards the sought-after knowledge of all knowledge.”

At that time, the Buddha addressed Śakra, Lord of the Devas, saying: “Thus it is! Thus it is! It is just as you have said.

“O Kauśika! If a son of good family or daughter of good family is able, in regard to the Prajñā Pāramitā, to single-mindedly listen, take up and bear, read and recite, diligently cultivate and train, contemplate it according with its principles, write and copy, explain, and widely cause it to be disseminated, then this son of good family or daughter of good family’s body and mind will be peaceful and joyful, and they will not be afflicted by any disaster or misfortune. If they are in the midst of an army, in the ranks of battle, and they single-mindedly recite this Prajñā Pāramitā, and maintain loving-kindness and compassion and [think of] mindful protection toward all sentient beings, they will not be wounded or killed by swords or staves. The enemies they face will all give rise to a compassionate mind; even if they give rise to an evil mind, they will naturally retreat in defeat. As for this son of good family or daughter of good family, if they were to be wounded by swords or arrows in the army and lose their life, such a thing is impossible. Why is it so?

“O Kauśika! This son of good family or daughter of good family, by practising the Prajñā Pāramitā, is able to subjugate their own afflictions, evil karma, and all kinds of weapons, and is also able to eliminate the afflictions, evil karma, and all weapons of others.

“Moreover, O Kauśika! If a son of good family or daughter of good family is able, in regard to the Prajñā Pāramitā, to single-mindedly listen, take up and bear, read and recite, diligently cultivate and train, contemplate it according with its principles, make offerings and venerate, revere and praise, write and copy, explain, and widely cause it to be disseminated, then for this son of good family or daughter of good family, all poisons, black magic, ghosts, curses, and sorcery will be unable to harm them. Water cannot drown them, fire cannot burn them, swords, staves, evil beasts, hateful bandits, evil spirits, hordes of demons and sprites cannot harm them. Why is it so?

“O Kauśika! This Prajñā Pāramitā is the great spiritual mantra; it is the great vidyā mantra; it is the unsurpassed mantra; it is the unequalled mantra. This Prajñā Pāramitā is the king of all mantras, the highest, the most wondrous, peerless. It possesses great power, is able to subjugate all, and cannot be subjugated by anything. This son of good family or daughter of good family who diligently cultivates and trains in this king of mantras will not be harmed by themselves, not be harmed by others, and not be harmed by both.

“O Kauśika! This son of good family or daughter of good family, when training in this great mantra-king, the Prajñā Pāramitā, although they do not attain me or any dharma, they realise unexcelled perfect bodhi. Through this, they obtain the knowledge of all knowledge, observe the differences in the minds and practices of sentient beings, and accordingly turn the unsurpassed Dharma-Wheel for them, enabling them to practise as explained and obtain great benefit. Why is it so?

“O Kauśika! The bodhisattvas of the past, future, and present all train in this profound Prajñā Pāramitā, the great spiritual mantra-king. There is nothing they do not attain, and nothing they do not realise. Therefore, it is called the knowledge of all knowledge.

“O Kauśika! If a son of good family or daughter of good family were, regarding this Prajñā Pāramitā, single-mindedly listen, take up and bear, read and recite, diligently cultivate and train, contemplate it according with its principles, make offerings and venerate, revere and praise, write and copy, explain, and widely cause it to be disseminated, they will obtain such various merits as these, in this present life and in the future.

“Moreover, O Kauśika! If a son of good family or daughter of good family, writes down this Prajñā Pāramitā, the great spiritual mantra-king, places it in a pure place, and makes offerings, pays reverence, and praises it, although they may not listen, take up and bear, read and recite, diligently cultivate and train, and contemplate it correctly, and although they may not reveal or explain it for others, nevertheless, in the country, city, or royal capital where that sūtra [manuscript] is, humans and non-humans will not be harmed by any disasters, misfortunes, or plagues.

“Moreover, O Kauśika! If a son of good family or daughter of good family, is afraid of enemies, evil beasts, disasters, misfortunes, curses, plagues, poisons, sorcery, or the like, they should write down this Prajñā Pāramitā, the great spiritual mantra-king, or a portion of it, place it in a scented bag or a jewelled tube, and always keep it with them, making offerings and paying reverence. All matters of fear will be eliminated. Devas, nāgas, and spirits will always come to guard and protect them, with the sole exception of evil karma from past lives that must be received.

“O Kauśika! It is like a person or an animal who enters the courtyard of the Bodhi tree, or even approaches the edge of that courtyard; humans and non-humans cannot harm them. Why is it so?

“O Kauśika! All buddhas of the past, future, and present sit in this place, realise unexcelled perfect bodhi, and having attained bodhi, they bestow on all sentient beings fearlessness, dreadlessness, freedom from enmity, and freedom from harm, and their bodies and minds are peaceful and joyful. You should know that it is the same wherever the Prajñā Pāramitā is. All the devas, nāgas, asuras, and others will always come to guard and protect them.

“O Kauśika! Wherever this Prajñā Pāramitā is, you should know that such a place is a true caitya. All sentient beings should pay homage to it. One should use all kinds of supreme and wondrous offerings, making offerings and venerating, respecting and praising it. Why is that so? Because it is a place of refuge for all sentient beings.”

Then, Śakra, Lord of the Devas, again addressed the Buddha, saying: “If a son of good family or daughter of good family writes this Prajñā Pāramitā, adorns it in various ways, makes offerings, pays reverence, and praises it, and further, with all kinds of supreme and wondrous flower garlands, powdered and perfumed incense, vestments, ornaments, jewelled banners, flags, all sorts of wonderful, rare and precious goods, music, and lamps, makes offerings; and if a son of good family or daughter of good family, after the Buddha’s parinirvāṇa, erects a stūpa adorned with the seven treasures, places the Buddha’s śarīra in a jewelled reliquary and enshrines it within, making offerings and venerating, revering and praising it, and further, with all kinds of supreme and wondrous flower garlands, powdered and perfumed incense, vestments, ornaments, jewelled banners, flags, all sorts of wonderful, rare and precious goods, music, and lamps, makes offerings. Of the merit obtained by these two, which is greater?”

At that time, the Buddha addressed Śakra, Lord of the Devas, saying: “I, in turn, ask you. Answer as you please. What do you think? The knowledge of all knowledge that the Tathāgata has obtained, the unexcelled perfect bodhi that he has realised, and the body upon which he depends, by training and cultivating what path were these obtained?”

Śakra, Lord of the Devas, said: “The knowledge of all knowledge that the Tathāgata has obtained, the unexcelled perfect bodhi that he has realised, and the body upon which he depends, were all obtained by training and cultivating in dependence on the Prajñā Pāramitā.”

At that time, the Buddha addressed Śakra, Lord of the Devas, saying: “Thus it is! Thus it is! It is just as you have said. I, in dependence on the Prajñā Pāramitā, cultivated and trained, and thus obtained the knowledge of all knowledge, realised unexcelled perfect bodhi, and the body upon which I depend. Why is it so?

“O Kauśika! That someone who does not train in the Prajñā Pāramitā could obtain the knowledge of all knowledge, realise unexcelled perfect bodhi, and the body upon which it depends: That is impossible.

“O Kauśika! It is not merely by obtaining a body with excellent characteristics and marks that one is called a tathāgata, arhat, samyak-saṃbuddha. It is by realising the knowledge of all knowledge that one is named a tathāgata, arhat, samyak-saṃbuddha.

“O Kauśika! The knowledge of all knowledge that the Tathāgata has obtained arises by having the Prajñā Pāramitā as its cause. The Buddha’s body of excellent characteristics and marks is merely its support. If it did not depend on the Buddha’s body of excellent characteristics and marks, there would be no way for it to arise. Therefore, the Prajñā Pāramitā is the true cause for producing the knowledge of all knowledge. Desiring this wisdom to manifest and continue, one also cultivates and amasses the Buddha’s body of excellent characteristics and marks. If this body of excellent characteristics and marks were not the support for omniscient wisdom, all the devas, nāgas, humans, non-humans, and so on, should not exhaustively and sincerely make offerings and pay reverence. But because the body of excellent characteristics and marks serves as the support for the Buddha’s omniscient wisdom, all the devas, nāgas, humans, non-humans, and so on, make offerings and pay reverence. For this reason, after my parinirvāṇa, all the devas, nāgas, spirits, humans, non-humans, and so on will make offerings and pay reverence to my śarīra.

“O Kauśika! If a son of good family or daughter of good family writes down this Prajñā Pāramitā, making offerings and venerating, revering and praising it, this is to make offerings to the knowledge of all knowledge, the Buddha’s body of excellent characteristics and marks that supports it, and the Buddha’s śarīra after his parinirvāṇa. Why is it so?

“O Kauśika! Because the knowledge of all knowledge, the body of excellent characteristics and marks, and the śarīra all have the Prajñā Pāramitā as their foundation.

“Therefore, O Kauśika! If a son of good family or daughter of good family writes this Prajñā Pāramitā, adorns it in various ways, makes offerings, pays reverence, and praises it, and further, with all kinds of supreme and wondrous flower garlands up to lamps, makes offerings; and if a son of good family or daughter of good family, after the Buddha’s parinirvāṇa, erects a stūpa adorned with the seven treasures, places the Buddha’s śarīra in a jewelled reliquary and enshrines it within, making offerings and venerating, revering and praising it, and further, with all kinds of supreme and wondrous flower garlands up to lamps, makes offerings; of the merit obtained by these two, the former is greater by a limitless number of times. Why is it so?

“O Kauśika! If a son of good family or daughter of good family makes offerings to the Prajñā Pāramitā, this is to make offerings to the knowledge of all knowledge, the Buddha’s body of excellent characteristics and marks, and the śarīra.”

Then, Śakra, Lord of the Devas, then addressed the Buddha, saying: “The people of Jambudvīpa, in regard to this Prajñā Pāramitā, are unable to write it down, adorn it with many jewels, make offerings and venerate, revere and praise, are unable to listen, take up and bear, read and recite, diligently cultivate and train, and contemplate it correctly. Do they not know that by writing this Prajñā Pāramitā, adorning it with many jewels, making offerings and venerating, revering and praising, single-mindedly listening, taking up and bearing, reading and reciting, diligently cultivating and training, and contemplating it correctly, they would obtain various merits and benefits?”

At that time, the Buddha addressed Śakra, Lord of the Devas, saying: “I, in turn, ask you. Answer as you please. What do you think? Within Jambudvīpa, how many people have attained confirmed faith in the Buddha, attained confirmed faith in the Dharma, or attained confirmed faith in the Saṅgha? How many people have attained the fruit of the stream-enterer, the fruit of once-returning, the fruit of non-returning, or the fruit of the arhat? How many people have aroused the aspiration and are determined to attain the bodhi of a pratyekabuddha? How many people have aroused the aspiration and are determined to attain the unexcelled perfect bodhi of all buddhas?”

Śakra, Lord of the Devas, said: “Within Jambudvīpa, there are few people who have attained confirmed faith in the Buddha, attained confirmed faith in the Dharma, attained confirmed faith in the Saṅgha, even fewer people who have attained the fruit of the stream-enterer, the fruit of once-returning, the fruit of non-returning, or the fruit of the arhat, even fewer people who have aroused the aspiration and are determined to attain the bodhi of a pratyekabuddha, and even fewer people who have aroused the aspiration and are determined to attain the unexcelled perfect bodhi of all buddhas.”

At that time, the Buddha addressed Śakra, Lord of the Devas, saying: “Thus it is! Thus it is! It is just as you have said.

“O Kauśika! Within Jambudvīpa, an extremely small fraction of people have attained confirmed faith in the Buddha, attained confirmed faith in the Dharma, attained confirmed faith in the Saṅgha, an even smaller fraction of people have attained the fruit of the stream-enterer, the fruit of once-returning, the fruit of non-returning, or the fruit of the arhat, an even smaller fraction of people have aroused the aspiration and are determined to attain the bodhi of a pratyekabuddha, an even smaller fraction of people have aroused the aspiration and are determined to attain the unexcelled perfect bodhi of all buddhas, an even smaller fraction, having aroused this aspiration, diligently cultivate and train in the practices leading to bodhi, an even smaller fraction, while diligently cultivating and training in the practices leading to bodhi, have deep faith and acceptance of this Prajñā Pāramitā, an even smaller fraction, having developed deep faith and acceptance, practises the Prajñā Pāramitā, an even smaller fraction, having practised, gradually abide on the stage of non-retrogression, an even smaller fraction, having abided on this stage, will quickly realise unexcelled perfect bodhi.

“O Kauśika! If a bodhisattva mahāsattva has already attained and abides on the stage of non-retrogression, and seeks to realise unexcelled perfect bodhi, only then are they able to, with a deep mind, respectfully believe and accept the profound Prajñā Pāramitā, single-mindedly listen, take up and bear, read and recite, diligently cultivate and train, and contemplate it correctly, and also unerringly proclaim it for others, and further, with all kinds of supreme and wondrous flower garlands up to lamps, make offerings, pay reverence, respecting and praising it.

“O Kauśika! I, with the unobstructed, pure Buddha-eye, gaze throughout the boundless worlds of the ten directions. Although there are limitless, countless sentient beings who arouse the aspiration for bodhi and cultivate the bodhisattva practices, because they are far from the skilful means of the profound Prajñā Pāramitā, whether one, whether two, or three sentient beings attain and abide on the bodhisattva’s stage of non-retrogression, most of them retrogress and fall to the inferior aspirations of śrāvakas and pratyekabuddhas, inferior practices, and inferior stages. Why is it so?

“O Kauśika! The merit of the unexcelled perfect bodhi of all buddhas is boundless and extremely difficult to realise. Those with inferior wisdom, laziness, inferior diligence, and inferior understanding are unable to realise it.

“Therefore, O Kauśika! If a son of good family or daughter of good family has aroused the aspiration for bodhi and cultivates the bodhisattva practices, wishing to abide on the stage of non-retrogression of a bodhisattva, and to swiftly realise unexcelled perfect bodhi without hindrance, they should, in regard to the Prajñā Pāramitā, repeatedly listen, take up and bear, read and recite, diligently cultivate and train, and contemplate it correctly, be fond of asking their teacher questions, be delighted to explain it for others, further, they should write and copy it, adorning it with many jewels, making offerings and venerating, revering and praise it. Why is it so?

“O Kauśika! This son of good family or daughter of good family should have this thought: ‘When the Tathāgata dwelt on the bodhisattva stages in the past, he always diligently cultivated and trained in the profound meaning of this Prajñā Pāramitā, and realised unexcelled perfect bodhi. We, too, should diligently cultivate and train in this Prajñā Pāramitā. He is our great teacher; if we follow and train after him, our aspirations will be fulfilled.’

“O Kauśika! Bodhisattva mahāsattvas, whether the Buddha is in the world, or after his parinirvāṇa, should always rely on the profound Prajñā Pāramitā and diligently cultivate and train.”

Then, Śakra, Lord of the Devas, again addressed the Buddha, saying: “If a son of good family or daughter of good family were, regarding this profound Prajñā Pāramitā, to single-mindedly listen, take up and bear, read and recite, diligently cultivate and train, and contemplate it correctly, and extensively explain it and spread it to sentient beings, or if they write and copy it, adorn it with many jewels, and further, with all kinds of supreme and wondrous flower garlands up to lamps, make offerings and venerate, respect and praise it. Then this son of good family or daughter of good family, due to these causes and conditions, how much merit will they obtain?”

At that time, the Buddha addressed Śakra, Lord of the Devas, saying: “This son of good family or daughter of good family’s accumulation of merit is immeasurable, boundless, inconceivable, incalculable, and beyond calculation, or analogy.

“Moreover, O Kauśika! If a son of good family or daughter of good family, after the parinirvāṇa of a tathāgata, for the sake of making offerings to the Buddha’s śarīra, erects a stūpa with the wondrous seven treasures, interspersed with various rare and extraordinary adornments, and further, with all kinds of wondrous celestial flower garlands up to lamps, for their entire life, makes offerings, pays reverence, respecting and praising it. What do you think? This son of good family or daughter of good family, due to these causes and conditions, do they obtain great merit or not?”

Śakra, Lord of the Devas, said: “Very great! O Bhagavān! Very numerous! O Sugata!”

The Buddha addressed Kauśika: “If a son of good family or daughter of good family, in regard to the profound meaning of this Prajñā Pāramitā, with a pure mind, respectfully believes and understands, for the sake of seeking unexcelled perfect bodhi, single-mindedly listen, takes up and bears, read and recite, diligently cultivate and train, and contemplate it correctly, and extensively proclaims and reveals it for sentient beings, and with superior wisdom, meticulously observes it; for the sake of causing the true Dharma to abide long in the world, for the sake of causing the Buddha-eye to be unbroken, for the sake of causing the true Dharma not to disappear, for the sake of embracing bodhisattvas and causing them to grow, for the sake of causing the pure Dharma-eye in the world to be unbroken, they write and copy this profound Prajñā Pāramitā, adorn it with many jewels, and further, with all kinds of supreme and wondrous flower garlands, powdered and perfumed incense, vestments, ornaments, jewelled banners, flags, all sorts of wonderful, rare and precious goods, music, lamps, making offerings and venerating, respecting and praising it. Then, for this son of good family or daughter of good family, the merit they obtain is vastly greater than the former by a limitless and countless amount.

“Moreover, O Kauśika! Set this one matter aside. If a son of good family or daughter of good family, after the parinirvāṇa of a tathāgata, for the sake of making offerings to the Buddha’s śarīra, erects a stūpa with the wondrous seven treasures, interspersed with various rare and extraordinary adornments, and does this, filling one Jambudvīpa, or the four great continents, or a small thousand worlds, or a medium thousand worlds, or a great cosmos of three thousand great thousand worlds, and in all cases, with all kinds of wondrous celestial flower garlands up to lamps, for their entire life, makes offerings, pays reverence, respecting and praising it. What do you think? This son of good family or daughter of good family, due to these causes and conditions, do they obtain great merit or not?”

Śakra, Lord of the Devas, said: “Very great! O Bhagavān! Very numerous! O Sugata!”

The Buddha addressed Kauśika: “If a son of good family or daughter of good family, in regard to the profound meaning of this Prajñā Pāramitā, with a pure mind, respectfully believes and understands, for the sake of seeking unexcelled perfect bodhi, single-mindedly listens, takes up and bears, reads and recites, diligently cultivates and trains, and contemplates it correctly, and extensively proclaims and reveals it for sentient beings, and with superior wisdom, meticulously observes it; for the sake of causing the true Dharma to abide long in the world, for the sake of causing the Buddha-eye to be unbroken, for the sake of causing the true Dharma not to disappear, for the sake of embracing bodhisattvas and causing them to grow, for the sake of causing the pure Dharma-eye in the world to be unbroken, they write and copy this profound Prajñā Pāramitā, adorn it with many jewels, and further, with all kinds of supreme and wondrous flower garlands, powdered and perfumed incense, vestments, ornaments, jewelled banners, flags, all sorts of wonderful, rare and precious goods, music, lamps, making offerings and venerating, respecting and praising it. Then, for this son of good family or daughter of good family, the merit they obtain is vastly greater than the former by a limitless and countless amount.

“Moreover, O Kauśika! Set this matter aside. Suppose all the sentient beings in this Jambudvīpa, or all the sentient beings in the four great continents, or all the sentient beings in a small thousand worlds, or all the sentient beings in a medium thousand worlds, or all the sentient beings in a cosmos of three thousand great thousand worlds, each one, after the parinirvāṇa of a tathāgata, for the sake of making offerings to the Buddha’s śarīra, with the wondrous seven treasures, each erects one great stūpa, interspersed with various rare and extraordinary adornments, and in all cases, with all kinds of wondrous celestial flower garlands up to lamps, for their entire lives, each at their own stūpa, make offerings, pay reverence, respecting and praising it. What do you think? These sentient beings of Jambudvīpa, or the four great continents, or a small thousand worlds, or a medium thousand worlds, or a cosmos of a great thousand worlds, due to these causes and conditions, do they obtain great merit or not?”

Śakra, Lord of the Devas, said: “Very great! O Bhagavān! Very numerous! O Sugata!”

The Buddha addressed Kauśika: “If a son of good family or daughter of good family, in regard to the profound meaning of this Prajñā Pāramitā, with a pure mind, respectfully believes and understands, for the sake of seeking unexcelled perfect bodhi, single-mindedly listens, takes up and bears, reads and recites, diligently cultivates and trains, and contemplates it correctly, and extensively proclaims and reveals it for sentient beings, and with superior wisdom, meticulously observes it; for the sake of causing the true Dharma to abide long in the world, for the sake of causing the Buddha-eye to be unbroken, for the sake of causing the true Dharma not to disappear, for the sake of embracing bodhisattvas and causing them to grow, for the sake of causing the pure Dharma-eye in the world to be unbroken, they write and copy this profound Prajñā Pāramitā, adorn it with many jewels, and further, with all kinds of supreme and wondrous flower garlands, powdered and perfumed incense, vestments, ornaments, jewelled banners, flags, all sorts of wonderful, rare and precious goods, music, lamps, making offerings and venerating, respecting and praising it. Then, for this son of good family or daughter of good family, the merit they obtain is vastly greater than the former by a limitless and countless amount.

“Moreover, O Kauśika! Set this matter aside. Suppose all the sentient beings in this Jambudvīpa, neither before nor after [each other], all attain a human [birth], each and every one of these persons, for the sake of making offerings to the Buddha’s śarīra, after the parinirvāṇa of a tathāgata, erects a stūpa with the wondrous seven treasures, interspersed with various rare and extraordinary adornments, each one [stūpa] filling Jambudvīpa; or all the sentient beings in the four great continents, neither before nor after [each other], all attain a human [birth], each and every one of these persons, for the sake of making offerings to the Buddha’s śarīra, after the parinirvāṇa of a tathāgata, erects a stūpa with the wondrous seven treasures, interspersed with various rare and extraordinary adornments, each one [stūpa] filling the four great continents; or all the sentient beings in a small thousand worlds, neither before nor after [each other], all attain a human [birth], each and every one of these persons, for the sake of making offerings to the Buddha’s śarīra, after the parinirvāṇa of a tathāgata, erects a stūpa with the wondrous seven treasures, interspersed with various rare and extraordinary adornments, each one [stūpa] filling the small thousand worlds; or all the sentient beings in a medium thousand worlds, neither before nor after [each other], all attain a human [birth], each and every one of these persons, for the sake of making offerings to the Buddha’s śarīra, after the parinirvāṇa of a tathāgata, erects a stūpa with the wondrous seven treasures, interspersed with various rare and extraordinary adornments, each one [stūpa] filling the medium thousand worlds; or all the sentient beings in a cosmos of three thousand great thousand worlds, neither before nor after [each other], all attain a human [birth], each and every one of these persons, for the sake of making offerings to the Buddha’s śarīra, after the parinirvāṇa of a tathāgata, erects a stūpa with the wondrous seven treasures, interspersed with various rare and extraordinary adornments, each one [stūpa] filling the great thousand worlds. These persons, each with all kinds of wondrous celestial flower garlands up to lamps, for one kalpa or more than one kalpa, each at their own stūpa, making offerings and venerating, respecting and praising it. What do you think? These sentient beings of Jambudvīpa, or the four great continents, or a small thousand worlds, or a medium thousand worlds, or a cosmos of a great thousand worlds, due to these causes and conditions, do they obtain great merit or not?”

Śakra, Lord of the Devas, said: “Very great! O Bhagavān! Very numerous! O Sugata!”

The Buddha addressed Kauśika: “If a son of good family or daughter of good family, in regard to the profound meaning of this Prajñā Pāramitā, with a pure mind, respectfully believes and understands, and for the sake of seeking unexcelled perfect bodhi, single-mindedly listens, takes up and bears, reads and recites, diligently cultivates and trains, and contemplates it correctly, and extensively proclaims and reveals it for sentient beings, and with superior wisdom, meticulously observes it; for the sake of causing the true Dharma to abide long in the world, for the sake of causing the Buddha-eye to be unbroken, for the sake of causing the true Dharma not to disappear, for the sake of embracing bodhisattvas and causing them to grow, for the sake of causing the pure Dharma-eye in the world to be unbroken, they write and copy this profound Prajñā Pāramitā, adorn it with many jewels, and further, with all kinds of supreme and wondrous flower garlands, powdered and perfumed incense, vestments, ornaments, jewelled banners, flags, all sorts of wonderful, rare and precious goods, music, lamps, making offerings and venerating, respecting and praising it. Then, for this son of good family or daughter of good family, the merit they obtain is vastly greater than the former by a limitless and countless amount.”

Then, Śakra, Lord of the Devas, addressed the Buddha, saying: “Thus it is! O Bhagavān! Thus it is! O Sugata! If a son of good family or daughter of good family makes offerings, pays reverence, reveres and praises the profound Prajñā Pāramitā, one should know that this is to make offerings, pay reverence, revere and praise the knowledge of all knowledge of the buddhas of the past, future, and present.

“O Bhagavān! Setting aside the aforementioned sentient beings of the cosmos of three thousand great thousand worlds, for the sake of making offerings to the Buddha’s śarīra, each one, after the parinirvāṇa of a tathāgata, erects a stūpa with the wondrous seven treasures. Suppose all the sentient beings in the worlds of the ten directions, each as numerous as the sands of the Ganges, neither before nor after [each other], all attain a human [birth], and each and every one of these persons, after the parinirvāṇa of a tathāgata, for the sake of making offerings to the Buddha’s śarīra, erects a stūpa with the wondrous seven treasures, interspersed with various rare and extraordinary adornments, each one [stūpa] filling the Buddha-worlds of the ten directions, as numerous as the sands of the Ganges, each with all kinds of wondrous celestial flower garlands up to lamps, for one kalpa or more than one kalpa, making offerings and venerating, respecting and praising it. The accumulation of merit that these sentient beings obtain from these causes and conditions, although it is limitless, still has a remainder. Those sons of good family or daughters of good family, who, in regard to the profound meaning of this Prajñā Pāramitā, with a pure mind, respectfully believe and understand, for the sake of seeking unexcelled perfect bodhi, single-mindedly listen, take up and bear, read and recite, diligently cultivate and train, and contemplate it correctly, and extensively proclaim and reveal it for sentient beings, and with superior wisdom, meticulously observe it; for the sake of causing the true Dharma to abide long in the world, for the sake of causing the Buddha-eye to be unbroken, for the sake of causing the true Dharma not to disappear, for the sake of embracing bodhisattvas and causing them to grow, for the sake of causing the pure Dharma-eye in the world to be unbroken, they write and copy this profound Prajñā Pāramitā, adorn it with many jewels, and further, with all kinds of supreme and wondrous flower garlands, powdered and perfumed incense, vestments, ornaments, jewelled banners, flags, all sorts of wonderful, rare and precious goods, music, lamps, making offerings and venerating, respecting and praising it. Then for this son of good family or daughter of good family, the merit they obtain is vastly greater than the other by a limitless, boundless, inconceivable, incalculable, amount beyond calculation, or analogy.”

At that time, the Buddha addressed Śakra, Lord of the Devas, saying: “Thus it is! Thus it is! It is just as you have said. O Kauśika! The accumulation of merit that this son of good family or daughter of good family obtains from the profound Prajñā Pāramitā is limitless, boundless, inconceivable, incalculable, and beyond calculation or analogy. Why is it so?

“O Kauśika! The profound Prajñā Pāramitā is able to give birth to the knowledge of all knowledge of the tathāgatas, and the knowledge of all knowledge of all tathāgatas is able to give rise to the śarīra of all buddhas.

“Therefore, O Kauśika! If a son of good family or daughter of good family, is able, in regard to the profound meaning of this Prajñā Pāramitā, with a pure mind, respectfully believe and understand, for the sake of seeking unexcelled perfect bodhi, single-mindedly listen, take up and bear, read and recite, diligently cultivate and train, and contemplate it correctly, and extensively proclaim and reveal it for sentient beings, and with superior wisdom, meticulously observe it; for the sake of causing the true Dharma to abide long in the world, for the sake of causing the Buddha-eye to be unbroken, for the sake of causing the true Dharma not to disappear, for the sake of embracing bodhisattvas and causing them to grow, for the sake of causing the pure Dharma-eye in the world to be unbroken, they write and copy this profound Prajñā Pāramitā, adorn it with many jewels, and further, with all kinds of supreme and wondrous flower garlands, powdered and perfumed incense, vestments, ornaments, jewelled banners, flags, all sorts of wonderful, rare and precious goods, music, lamps, making offerings and venerating, respecting and praising it. Then for this son of good family or daughter of good family, the merit they obtain, compared to the merit from building and making offerings to all the aforementioned stūpas, is one hundred times greater, one thousand times greater, even up to one upaniṣad times greater.”

At that time, the forty thousand devaputras in the assembly spoke to Śakra, Lord of the Devas, with one voice, saying: “Great Ṛṣi! In regard to this profound Prajñā Pāramitā, one should listen, take up and bear, read and recite, diligently cultivate and train, and contemplate it correctly, and extensively explain and reveal it for others, making offerings and venerating, respecting and praising it. Why is that so? If one is able, in regard to this profound Prajñā Pāramitā, to single-mindedly listen, take up and bear, read and recite, diligently cultivate and train, and contemplate it correctly, and extensively explain and reveal it for others, making offerings and venerating, respecting and praising it, it will cause all evil dharmas to diminish and wholesome dharmas to increase.”

At that time, the Buddha addressed Śakra, Lord of the Devas, saying: “You should, in regard to this profound Prajñā Pāramitā, single-mindedly listen, take up and bear, read and recite, diligently cultivate and train, contemplate it correctly, and extensively explain and reveal it for others, making offerings and venerating, respecting and praising it. Why is that so? If the asuras and their evil lackeys give rise to this thought: ‘We should wage war against the Heaven of the Thirty-three.’ Then, at that time, you and your retinue of devas should each, with utmost sincerity, recite this profound Prajñā Pāramitā, making offerings and venerating, respecting and praising it. Then, the evil thoughts that the asuras and their lackeys have aroused will immediately be extinguished.”

Then, Śakra, Lord of the Devas, then addressed the Buddha, saying: “The profound Prajjñā Pāramitā is the great spiritual mantra, it is the great vidyā mantra, it is the unsurpassed mantra, it is the unequalled mantra, it is the king of all mantras, the most honoured, the most victorious, the highest, the most wondrous, it is able to subjugate all, and cannot be subjugated by anything. Why is that so? The profound Prajñā Pāramitā is able to extinguish all evil, unwholesome dharmas, and is able to fulfil all supreme, wholesome dharmas.”

At that time, the Buddha addressed Śakra, Lord of the Devas, saying: “Thus it is! Thus it is! It is just as you have said. Why is it so? O Kauśika! The buddhas of the past, future, and present all rely on this profound Prajñā Pāramitā, the great spiritual mantra-king, to realise unexcelled perfect bodhi, turn the wondrous Dharma-wheel, and liberate the multitudes of sentient beings. I also rely on this profound Prajñā Pāramitā, the great spiritual mantra-king, to realise unexcelled perfect bodhi, and to speak the unsurpassed Dharma to devas and humans.

“O Kauśika! Relying on the profound Prajñā Pāramitā, the great spiritual mantra-king, there appear in the world the ten wholesome paths of action followed by the factors of awakening, the four dhyānas, the four immeasurables, the four formless absorptions, the thirty-seven factors of bodhi, the six supernormal powers, and other limitless, boundless Buddha-dharmas.

“O Kauśika! In summary, the eighty-four thousand accumulations of wholesome dharmas all appear in the world relying on the profound Prajñā Pāramitā, the great spiritual mantra-king.

“O Kauśika! All Buddha-knowledge, knowledge that arises naturally, and inconceivable knowledge, all appear in the world relying on the Prajñā Pāramitā, the great spiritual mantra-king.

“O Kauśika! Relying on the profound Prajñā Pāramitā, the great spiritual mantra-king, bodhisattvas appear in the world; relying on bodhisattvas, there appear in the world the ten wholesome paths of action followed by the factors of awakening, the four dhyānas, the four immeasurables, the four formless absorptions, the thirty-seven factors of bodhi, the six supernormal powers, and other limitless, boundless Buddha-dharmas all appear. When a tathāgata, arhat, samyak-saṃbuddha has not appeared in the world, there are only bodhisattvas who, by the overflowing power of the profound Prajñā Pāramitā heard in the past, accomplish supreme skilful means, and out of compassion for the sentient beings of the world, establish and set forth the ten wholesome paths of action followed by the factors of awakening, the four dhyānas, the four immeasurables, the four formless absorptions, the thirty-seven factors of bodhi, the six supernormal powers, and other limitless, boundless Buddha-dharmas.

“O Kauśika! It is like in the night, illuminated by the light of the full moon, the constellations, medicinal herbs, and so on, all of which increase in potency according to their own power. In the same way, when a tathāgata, arhat, samyak-saṃbuddha, has already passed into nirvāṇa, and the true Dharma has disappeared, and a new [buddha] has not yet appeared, all the Dharma practices, and wondrous practices in the world, all appear in reliance on bodhisattvas. All the skilful means that bodhisattvas possess are accomplished in reliance on the Prajñā Pāramitā. Therefore, the Prajñā Pāramitā is the foundation of all supreme, wholesome dharmas.

“Moreover, O Kauśika! If a son of good family or daughter of good family were, regarding this profound Prajñā Pāramitā, to single-mindedly listen, take up and bear, read and recite, diligently cultivate and train, contemplate it according with its principles, write and copy, explain, and widely cause it to be disseminated, they will accomplish present and future worldly and supramundane merits and benefits.”

Then, Śakra, Lord of the Devas, addressed the Buddha, saying: “This son of good family or daughter of good family, how do they accomplish present and future worldly and supramundane merits and benefits?”

At that time, the Buddha addressed Śakra, Lord of the Devas, saying: “This son of good family or daughter of good family, in the present, will not be harmed by any poisons, curses, spells, or sorcery. Fire cannot burn them, water cannot drown them, swords, staves, and so on cannot harm them either. They will not die young from the four hundred and four kinds of illnesses, with the sole exception of fixed karma from a previous life that must be received as a manifest retribution in this present life.

“O Kauśika! This son of good family or daughter of good family, if they encounter court matters, or are threatened by hateful bandits, and they single-mindedly recite the profound Prajñā Pāramitā, if they go before them, they will ultimately not be condemned, punished, or harmed by them. Those who wish to find fault with them will be unable to do so. Why is it so?

“O Kauśika! It is because the awesome, spiritual, and powerful might of the profound Prajñā Pāramitā makes it so.

“O Kauśika! This son of good family or daughter of good family, if they wish to go to the place of a king, prince, or great minister, and they single-mindedly recite the profound Prajñā Pāramitā, they will definitely be joyfully received and questioned by the king and others, who will make offerings and venerate, revere and praise them. Why is it so?

“O Kauśika! For this son of good family or daughter of good family, the Prajñā Pāramitā they recite always gives rise to various matters of loving-kindness and compassion for sentient beings. By this cause and condition, in the wilderness, in perilous situations, humans, non-humans, and so on, all those who seek to find shortcomings in them will not get the chance.

“O Kauśika! This son of good family or daughter of good family will accomplish all such present merits and benefits.

“O Kauśika! This son of good family or daughter of good family, wherever they are born, will never be far from the supreme, wholesome dharmas, will not fall into the evil realms, will bring benefit to sentient beings, and will gradually be able to realise the knowledge of all knowledge.

“O Kauśika! This son of good family or daughter of good family will accomplish all such future merits and benefits.”

At that time, many tīrthikas and parivrājakas, wishing to find fault with the Buddha, came before the Buddha. Then, Śakra, Lord of the Devas, saw them and thought: “Now these many tīrthikas and parivrājakas are coming to the Dharma assembly to spy and find shortcomings with the Buddha. Is this not a matter of obstruction for the Prajñā? I shall recite the profound Prajñā Pāramitā that I received from the Buddha, and cause those wrongdoers to turn back and leave.”

Having thought this, he then recited the profound Prajñā Pāramitā. At that, the many tīrthikas and parivrājakas paid homage from afar, circumambulated the Bhagavān to the right, and turned back and left.

Then, Śāriputra saw this and thought: “For what reason did they just come and then turn back?”

The Buddha knew his thought, and he said to Śāriputra: “Those non-Buddhists came seeking my faults. It was because Śakra, Lord of the Devas, recited the Prajñā Pāramitā that they turned back.

“O Śāriputra! I do not see that those tīrthikas have even a little bit of wholesome dharma. They only harbour evil intentions to find fault with me, and so they came into my presence.

“O Śāriputra! I do not see in all the worlds any devas, māras, or tīrthikas, or any kind of sentient being, who, when the Prajñā is being spoken, harbours a furious and evil intention and is able to find an opportunity. This is because the power of Prajñā cannot be destroyed.”

At that time, the evil Māra secretly had this thought: “Now the Buddha’s four assemblies are surrounding him in front and behind, and the devas of the desire and form realm have all come to assemble, to hear the proclamation of the Prajñā Pāramitā. Therein, there must be great bodhisattvas who will receive the prophecy of bodhi directly from the Buddha, will attain unexcelled perfect bodhi, turn the wondrous Dharma-wheel, and empty my realm. I must go there and destroy their vision.”

Having reflected thus, he magically created four armies, and, brandishing their power and valour, they came to the Buddha’s presence.

Then, Śakra, Lord of the Devas, saw this and thought: “Is this not an act magically created by the evil Māra, wishing to come and afflict the Buddha and create an obstruction for the Prajñā Pāramitā? Why is it so? The magnificent adornment of these four armies cannot be matched by the armies of any king. It must be a magical creation of the evil Māra. The evil Māra has for a long night spied, seeking the Buddha’s shortcomings, and undermining the superior endeavours cultivated by sentient beings. I shall recite the profound Prajñā Pāramitā that I received from the Buddha, and cause that evil Māra to turn back and leave.”

Then, Śakra, Lord of the Devas, having had this thought, recited the profound Prajñā Pāramitā. At that, the evil Māra gradually retreated and left, compelled by the power of the great spiritual mantra-king, the profound Prajñā Pāramitā.

Then, limitless devas from the Heaven of the Thirty-three simultaneously magically created celestial, wondrous, fragrant flowers, leapt into the air and scattered them upon the Buddha. Joining their palms respectfully, they addressed the Buddha together, saying: “May this Prajñā Pāramitā abide long among the people of Jambudvīpa, so long as the Prajñā Pāramitā is disseminated among the people of Jambudvīpa, one should know that in that place, the Buddha, Dharma, and Saṅgha treasures will never be extinguished, bringing great benefit to the world, and enabling them to obtain supreme benefit, peace, and joy.”

Then, all those devas again magically created celestial, wondrous, fragrant flowers and scattered them upon the Buddha. Again, they addressed the Buddha, saying: “If any sentient beings cultivate the practice of the Prajñā Pāramitā, all evil māras and their retinues who spy, seeking their shortcomings, will not be able to find an opportunity.”

Then, Śakra, Lord of the Devas, then addressed the Buddha, saying: “If any sentient beings merely hear the meritorious name of the Prajñā Pāramitā, one should know that such sentient beings, have already made offerings to limitless buddhas, have made great vows in the presence of those buddhas, and have amassed many roots of good to be able to accomplish this, it does not come from few or small roots of good. How much more so for those able to listen, take up and bear, read and recite, diligently cultivate and train, contemplate it according with its principles, write and copy, explain, and widely cause it to be disseminated, making offerings and venerating, revering and praising it! One should know that for such sentient beings, their merit and wisdom are inconceivable. Why is that so? One who wishes to seek the knowledge of all knowledge of all buddhas should seek it within the principles of the Prajñā Pāramitā. It is like a sentient being who wishes to seek a great treasure; they should skilfully and diligently seek it in the great ocean. In the same way, one who wishes to seek the knowledge of all knowledge should seek it within the principles of the Prajñā Pāramitā.”

At that time, the Buddha addressed Śakra, Lord of the Devas, saying: “Thus it is! Thus it is! It is just as you have said. The knowledge of all knowledge obtained by all buddhas is all accomplished in reliance on the Prajñā Pāramitā. Therefore, the Prajñā Pāramitā is the supreme foundation of all the Buddha-dharmas.”

At that time, Ānanda addressed the Buddha, saying: “O Bhagavān! Why do you not praise giving, pure morality, patience, diligence, dhyāna, and the other pāramitās and merits, but only praise the Prajñā Pāramitā?”

The Buddha addressed Ānanda: “Because this Prajñā Pāramitā is able to be the foremost and the guide for the first five pāramitās and other merits, I praise it exclusively.

“Moreover, Ānanda! What do you think? If one does not dedicate the merit toward the knowledge of all knowledge, while cultivating giving, up to Prajñā, can this be called truly cultivating the pāramitās of giving, up to Prajñā, or not?”

Ānanda replied: “No! O Bhagavān! Only by dedicating the merit toward the knowledge of all knowledge, while cultivating giving, up to Prajñā, can it be called truly cultivating the pāramitās of giving, up to Prajñā.”

The Buddha addressed Ānanda: “What do you think? If one does not dedicate the merit toward the knowledge of all knowledge, while cultivating giving, up to Prajñā, can this cultivation acquire the name of the pāramitās of giving, and so on, or not?”

Ānanda replied: “No! O Bhagavān! Only by dedicating the merit toward the knowledge of all knowledge, while cultivating giving, up to Prajñā, does this cultivation acquire the name of the pāramitās of giving, and so on.”

The Buddha addressed Ānanda: “What do you think? If one does not dedicate the merit toward the knowledge of all knowledge, while cultivating roots of good, can such roots of good reach the ultimate or not?”

Ānanda replied: “No! O Bhagavān! Only by dedicating the merit toward the knowledge of all knowledge, while cultivating roots of good, can such roots of good reach the ultimate.”

The Buddha addressed Ānanda: “What do you think? If one is separate from the Prajñā Pāramitā, can one truly dedicate the merit toward the knowledge of all knowledge or not?”

Ānanda replied: “No! O Bhagavān! One must possess the Prajñā Pāramitā to truly dedicate the merit toward the knowledge of all knowledge.”

The Buddha addressed Ānanda: “What do you think? Are the authoritative supernormal power and merit of the profound Prajñā Pāramitā conceivable or not?”

Ānanda replied: “No! O Bhagavān! The authoritative supernormal power and merit of the profound Prajñā Pāramitā are inconceivable. All other roots of good cannot match it.”

The Buddha addressed Ānanda: “For this reason, I say that the Prajñā Pāramitā is able to be the foremost and the guide for the first five pāramitās and other merits, and is able to cause the first five pāramitās and other merits to reach ultimate perfection. Therefore, I praise it exclusively. If one praises the Prajñā Pāramitā, one also praises the first five pāramitās and other merits.”

At that time, Ānanda again addressed the Buddha, saying: “How does one dedicate merit toward the knowledge of all knowledge, while cultivating the pāramitās of giving, up to Prajñā, and other merits?”

The Buddha addressed Ānanda: “Using non-duality as a skilful means, non-arising as a skilful means, and non-attainment as a skilful means, one dedicates merit toward the knowledge of all knowledge, and should cultivate the pāramitās of giving up, to Prajñā, and other merits.”

The Venerable Ānanda again addressed the Buddha, saying: “Using what non-duality as a skilful means, non-arising as a skilful means, and non-attainment as a skilful means, does one dedicate merit toward the knowledge of all knowledge, and how should one cultivate the pāramitās of giving up to prajñā and other merits?”

The Buddha addressed Ānanda: “Using the non-duality of form up to consciousness as a skilful means, non-arising as a skilful means, and non-attainment as a skilful means, one dedicates merit toward the knowledge of all knowledge, and should cultivate the pāramitās of giving up to Prajñā, and other merits. Because form and other dharmas are all empty of nature, the emptiness of the nature of form and so on, and giving and so on, are all non-dual.

“O Ānanda, you should know! It is through the profound Prajñā Pāramitā that one is able to dedicate merit toward the knowledge of all knowledge. By being able to dedicate merit toward the knowledge of all knowledge, one causes the boundless merits of giving, and so on, to reach ultimate perfection. Therefore, the Prajñā Pāramitā is the leader and the guide for giving and all other merits.

“Ānanda, you should know! It is like the great earth: when seeds are scattered in it, and various conditions come together, they are able to grow. You should know that the great earth serves as the support for the growth of seeds, and is able to establish them. In the same way, the Prajñā Pāramitā and the dedication toward the knowledge of all knowledge serve as the support for giving and all other merits, and are able to establish them, causing them to grow. Therefore, it is said that the Prajñā Pāramitā is the leader and the guide for giving and all other merits. Therefore, I exclusively praise the profound Prajñā Pāramitā and not other merits, because if one praises prajñā, one also praises the others.”

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