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Taishō no. 220
Fascicle 539

Translated by Imperial Decree by Tripiṭakācārya Xuanzang

Translated into English by Shaku Shingan (9.2025)

At that time, Śakra, Lord of the Devas, together with the forty thousand devaputras from the Heaven of the Thirty-three, came and sat in the assembly. The Four Great World-Protecting Kings, together with twenty thousand devaputras from the Heaven of the Four Great Kings, came and sat in the assembly. The Great Brahmā King, the Lord of the Sahā World, together with ten thousand Brahmā assemblies, came and sat in the assembly. In the same manner, each [deva] up to those of the five Pure Abode Heavens, together with innumerable hundreds of thousands of devaputras, came and sat in the assembly. Although the effulgence of the bodies of these devas, produced as the ripening of their pure karma, could shine brilliantly, it was completely obscured by the power of the Tathāgata’s bodily radiance and thus became invisible.

Then, Śakra, the Lord of the Devas, addressed the venerable Subhūti, saying: “Now, in this cosmos of three thousand great thousand worlds, innumerable devas have come and sat in the assembly, wishing to hear the venerable sir explain and elucidate the profound Prajñā Pāramitā, and instruct and admonish the bodhisattva mahāsattvas, enabling them to swiftly attain perfection in the Prajñā Pāramitā. I only pray that the venerable sir will explain it out of compassion! How should a bodhisattva mahāsattva abide in the Prajñā Pāramitā? How should a bodhisattva mahāsattva train in the Prajñā Pāramitā?”

At that time, Subhūti addressed Śakra, saying: “I shall, receiving the Buddha’s authoritative power, and in accordance with the Tathāgata’s intent, for the assembly of bodhisattva mahāsattvas, explain and elucidate the profound Prajñā Pāramitā. Bodhisattva mahāsattvas should abide in it in this way; they should train in it in this way. All you devas should listen carefully and consider this well.

“O Kauśika! You devas who have not yet given rise to the aspiration for unsurpassed bodhi should now do so. As for those who have entered the śrāvakas’ or pratyekabuddhas’ correct nature, free from arising, they are no longer able to arouse the aspiration for great bodhi. Why is it so? 

“O Kauśika! This is because they have already set limits to the stream of saṃsāra. Among them, if there are any who are able to arouse the aspiration for unsurpassed bodhi, I rejoice accordingly. Why is that so? Superior individuals should seek a superior Dharma. I will never hinder superior good qualities.”

At that time, the Bhagavān praised Subhūti, saying: “Sādhu! Sādhu! You are now well-able to, for the assembly of bodhisattva mahāsattvas, proclaim and elucidate the profound Prajñā Pāramitā, and also encourage the bodhisattva mahāsattvas to profoundly rejoice and diligently cultivate the Prajñā Pāramitā.”

The Venerable Subhūti then addressed the Buddha, saying: “Since I have [thus] known such kindness, how can I not repay it? How so? The buddhas of the past and all their disciples expounded the pāramitās of Giving up to Prajñā to the assembly of bodhisattva mahāsattvas, instructing and admonishing them, embracing and mindfully protecting them. The Bhagavān, at that time, also cultivated pure noble conduct among them, and now has realised unexcelled perfect bodhi, turning the Wheel of the Sublime Dharma to benefit us. Therefore, I should now follow the Buddha’s teaching and expound the pāramitās of giving up to Prajñā to the assembly of bodhisattva mahāsattvas, instructing and admonishing them, embracing and mindfully protecting them, causing them to diligently cultivate pure noble conduct and quickly realise unexcelled perfect bodhi, turning the Wheel of the Sublime Dharma to the limit of the future, completely benefiting and bringing peace and comfort to all sentient beings. This, then, is repaying his kindness and virtue.”

The Venerable Subhūti addressed Śakra, saying: “You asked, ‘How should bodhisattva mahāsattvas abide and how should they train in the Prajñā Pāramitā?’ 

“Listen carefully! Listen carefully! I shall now explain for you how bodhisattva mahāsattvas, in regard to the profound Prajñā Pāramitā, should abide and how they should train.

“O Kauśika! The bodhisattva mahāsattvas, armed with the armour of great merit, should peacefully abide in the Prajñā Pāramitā through the mark of emptiness; they should not abide in form, should not abide in feeling, perception, formations, or consciousness, should not abide in the fruit of the stream-enterer, should not abide in the fruit of the once-returner, non-returner, or the fruit of the arhat, should not abide in the pratyekabuddha’s bodhi, and should not abide in the unexcelled perfect bodhi of buddhas; they should not abide in the notion that this is form, they should not abide in the notion that this is feeling, perception, formations, or consciousness, should not abide in the notion that this is the fruit of the stream-enterer, should not abide in the notion that this is the fruit of the once-returner, non-returner, or the fruit of an arhat, should not abide in the notion that this is the pratyekabuddha’s bodhi, and should not abide in the notion that this is the unexcelled perfect bodhi of buddhas; they should not abide in form as being either permanent or impermanent, should not abide in feeling, perception, formations, or consciousness as being either permanent or impermanent; they should not abide in form as being bliss or suffering, should not abide in feeling, perception, formations, or consciousness as being bliss or suffering; they should not abide in form as being self or not self, should not abide in feeling, perception, formations, or consciousness as being self or not self; they should not abide in form as being pure or impure, should not abide in feeling, perception, formations, or consciousness as being pure or impure; they should not abide in form being empty or not empty, should not abide in feeling, perception, formations, or consciousness as being empty or not empty; they should not abide in the fruit of the stream-enterer being manifested by the unconditioned, should not abide in the fruit of the once-returner, non-returner, or arhat being manifested by the unconditioned, should not abide in the pratyekabuddha’s bodhi being manifested by the unconditioned, and should not abide in the unexcelled perfect bodhi of buddhas being manifested by the unconditioned; they should not abide in the fruit of the stream-enterer as being a true field of merit worthy of offerings, should not abide in the fruit of the stream-enterer as being that of one who will surely attain nirvāṇa after at most seven rebirths; they should not abide in the fruit of the once-returner as being a true field of merit worthy of offerings, should not abide in the fruit of the once-returner as being that of one who, though not yet reaching the ultimate, will return to this world once before they put an end to suffering; they should not abide in the fruit of the non-returner as being a true field of merit worthy of offerings, should not abide in the fruit of the non-returner as being that of one who, having gone there [to the Pure Abodes], will not again return; they should not abide in the fruit of the arhat as being a true field of merit worthy of offerings, should not abide in the fruit of the arhat as being that of one who will surely attain nirvāṇa without remainder in this life; they should not abide in the pratyekabuddha as being a true field of merit worthy of offerings, should not abide in the pratyekabuddha as being one who transcends the śrāvaka-stage, and enters nirvāṇa without reaching the buddha-stage; they should not abide in the Buddha as being a true field of merit worthy of offerings, should not abide in the Buddha as being one who transcends the stage of ordinary beings, transcends the stage of śrāvakas, transcends the stage of pratyekabuddhas, and transcends the stage of bodhisattvas, peacefully abiding on the buddha-stage, benefiting and bringing joy to limitless, countless, and boundless sentient beings, causing them to enter the nirvāṇa-realm without remainder; one should not abide in the Buddha as being one who liberates limitless, countless sentient beings, causing them each to attain determination on the Three Vehicles, and who, having performed such buddha-activities, enters the nirvāṇa realm without remainder.”

Then, Śāriputra had the following thought: “When a bodhisattva mahāsattva practises the profound Prajñā Pāramitā, they should not abide in the buddha-stage, benefiting and bringing joy to limitless, countless, and boundless sentient beings, causing them to enter the nirvāṇa-realm without remainder; they should not abide in the Buddha as being one who liberates limitless, countless sentient beings, causing them each to attain determination on the Three Vehicles, and who, having performed such buddha-activities, enters the nirvāṇa realm without remainder, nor should they abide in any other dharmas. How, then, should the bodhisattva mahāsattva abide?”

The Venerable Subhūti, having received the Buddha’s authoritative might, knew the thoughts in Śāriputra’s mind, and then spoke to him, saying: “What do you think? Where do the minds of the tathāgatas abide?”

Then, Śāriputra said to Subhūti: “The minds of the tathāgatas are non-abiding. Why is that so? It is a mind that is non-abiding that is therefore called a tathāgata, arhat, samyak-saṃbuddha, which is to say it neither abides in the conditioned realm, nor does it abide in the unconditioned realm, nor does it not abide.”

Then, the Venerable Subhūti said to Śāriputra: “When bodhisattva mahāsattvas practise the profound Prajñā Pāramitā, it is also thus like the tathāgata, arhat, samyak-saṃbuddhas, in regard to all dharmas, their minds are non-abiding, and also not non-abiding. 

“O Śāriputra! Bodhisattva mahāsattvas, in regard to the profound Prajñā Pāramitā, like the tathāgata, arhat, samyak-saṃbuddhas, by means of non-apprehension, should abide in this way; they should train in this way.”

At that time, among the assembly, there were devaputras who secretly had this thought: “The words and incantations of the yakṣas and others, although varied and hidden, can still be understood by us. But though the Venerable Subhūti shows the profound Prajñā Pāramitā with various words, we are completely unable to understand it.”

The Venerable Subhūti, knowing the thoughts in the devaputras’ minds, then spoke to them, saying: “You devaputras, are you unable to understand what I have said?”

The devaputras said: “Thus it is! Thus it is! We are completely unable to understand the profound meaning of the phrases of the Prajñā Pāramitā that the venerable sir has spoken.”

The Venerable Subhūti again spoke to them, saying: “I have never, within the meaning corresponding to this profound Prajñā Pāramitā, spoken or shown anything. You also have not heard anything. What, then, is there to understand? Why is it so? 

“O devaputras! This is because within the meaning corresponding to the profound Prajñā Pāramitā, all words and speech are far removed.”

Then, the devaputras again had this thought: “Although the Venerable Subhūti, within this profound meaning of the Prajñā Pāramitā, has used various skilful means to reveal and explain it, wishing to make it easy to understand, its meaning becomes more profound than profound, more subtle than subtle, and impossible to fathom.”

The Venerable Subhūti, knowing their thoughts, then spoke to them, saying: “Devaputras, you should know! Form is not profound and not subtle. Feeling, perception, formations, and consciousness are neither profound nor subtle. The fruit of the stream-enterer is not profound and not subtle. The fruits of the once-returner, non-returner, and arhat are neither profound nor subtle. The pratyekabuddha’s bodhi is neither profound nor subtle. The unexcelled perfect bodhi of buddhas is not profound and not subtle. Why is it so? 

“O devaputras! Because all dharmas are subtle and profound, the speaker, listener, and understander are inapprehensible. For this reason, in regard to all dharmas, you should cultivate deep and firm patience in accordance with what has been said. Devaputras, you should know! Those who wish to realise and abide in the fruit of the stream-enterer, once-returner, non-returner, or arhat, the pratyekabuddha’s bodhi, and the unexcelled perfect bodhi of buddhas, must rely on this patience to be able to so realise and abide.”

Then, the devaputras had this thought: “For what kind of sentient beings does the Venerable Subhūti now wish to speak, and what kind of Dharma?”

The Venerable Subhūti, knowing the thoughts in the devaputras’ minds, spoke to them, saying: “Devaputras, you should know! I now wish, for sentient beings who are like illusions, like manifestations, and like dreams, to also proclaim a Dharma that is like an illusion, like a manifestation, and like a dream. Why is it so? 

“O devaputras! Because such a listener, in regard to the Dharma that is spoken, has no hearing, no understanding, and no realisation.”

Then, the devaputras asked Subhūti: “Are the speaker, the listener, and the Dharma that is spoken all like what is seen in an illusion, a manifestation, or a dream?”

Subhūti answered: “Thus it is! Thus it is! Illusory sentient beings explain an illusory Dharma for illusory beings. Manifested sentient beings explain a manifested Dharma for manifested beings. Dream-like sentient beings explain a dream-like Dharma for dream-like beings. All sentient beings and all dharmas are just like illusions, manifestations, and dream-realms, because all dharmas and all sentient beings are not two and not different from illusions, manifestations, and dreams. 

“O Devaputras, you should know! The stream-enterers and the fruit of the stream-enterer, the once-returners and the fruit of the once-returner, the non-returners and the fruit of the non-returner, the arhats and the fruit of the arhat, the pratyekabuddhas and the pratyekabuddha’s bodhi, the tathāgata, arhat, samyak-saṃbuddhas and the unexcelled perfect bodhi of buddhas, are just like illusions, manifestations, and dream-realms.”

Then, the devaputras asked Subhūti: “Are the tathāgata, arhat, samyak-saṃbuddhas and the unexcelled perfect bodhi of buddhas, also like what is seen in an illusion, a manifestation, or a dream?”

Subhūti answered: “Thus it is! Thus it is! Even nirvāṇa, I also say, is like what is seen in an illusion, a manifestation, or a dream.”

Then, the devaputras asked Subhūti: “Can it be that nirvāṇa is also like the realm seen in an illusion, a manifestation, or a dream?”

Subhūti answered: “If there were any dharma more supreme than nirvāṇa, I would also say it is like what is seen in an illusion, a manifestation, or a dream. Why is that so? Illusions, manifestations, dream-realms, and all dharmas, even nirvāṇa, are not two and not different. They are all inapprehensible and ineffable.”

At that time, Śāriputra, Mahākauṣṭhila, Pūrṇa Maitrāyaṇīputra, Mahākāśyapa, and others asked Subhūti: “This Prajñā Pāramitā that has been spoken, is so profound. Who is able to faithfully take it up?”

The Venerable Ānanda said to the great śrāvakas, Śāriputra and the others: “There are non-retrogressing bodhisattva mahāsattvas who are able to deeply and faithfully take up this Prajñā Pāramitā. Furthermore, there are limitless great arhats who possess right view and whose effluents are completely exhausted, who are also able to faithfully take up this Prajñā Pāramitā.”

The Venerable Subhūti spoke thus: “This profound Prajñā Pāramitā that has been spoken, no one can faithfully take it up. Why is that so? Herein, there is no dharma that can be revealed, shown, or established. Since, in reality, there is no dharma that can be revealed, shown, or established, the one who faithfully takes it up is also inapprehensible.”

Then, Śakra, Lord of the Devas, had this thought: “The Venerable Subhūti is raining down the great rain of Dharma. I should magically create wondrous flowers to offer, scatter, and make offerings.” 

Having reflected thus, he immediately magically created wondrous flowers and scattered them upon Subhūti.

The Venerable Subhūti had this thought: “These flowers that are now being scattered have never been seen in any of the heavens. These flowers are wondrous and subtle. They are definitely not born from water, land, grass, or trees. They must be magically created from the minds of the devas.”

Then, Śakra, Lord of the Devas, knowing the thought in Subhūti’s mind, said to Subhūti: “These scattered flowers are truly not born from water, land, grass, or trees. Nor are they magically created from the minds of the devas. Why is it so? Because these scattered flowers have the nature of non-arising.”

At that time, Subhūti said to Śakra: “This flower, being unarisen, is not a flower!”

Then, Śakra, Lord of the Devas, secretly had this thought: “The Venerable Subhūti’s wisdom is extremely profound. He does not destroy provisional names, and yet speaks the ultimate truth.”

Having had this thought, he addressed Subhūti, saying: “Thus it is! Thus it is! It is truly as the Venerable One has taught. Bodhisattva mahāsattvas, in regard to all dharmas, should train in this way, in accordance with the Venerable One’s teaching.”

The Venerable Subhūti said to Śakra: “Thus it is! Thus it is! It is just as you have said. Bodhisattva mahāsattvas, in regard to all dharmas, should train in this way, in accordance with my teaching.

“O Kauśika! When bodhisattva mahāsattvas train in this way, they do not train in form, they do not train in feeling, perception, formations, and consciousness, they do not train in the fruit of the stream-enterer, they do not train in the fruit of the once-returner, non-returner, and the arhat, they do not train in the pratyekabuddha’s bodhi, they do not train in the unexcelled perfect bodhi of buddhas. If they do not train in any of these stages, this is called training in the Buddha’s knowledge of all knowledge. If they are able to train in the Buddha’s knowledge of all knowledge, then they train in the limitless and boundless Buddha-dharmas. If they train in the limitless and boundless Buddha-dharmas, then they do not train in form as having increase or decrease, nor do they train in feeling, perception, formations, and consciousness as having increase or decrease. If they do not train in form as having increase or decrease, nor do they train in feeling, perception, formations, and consciousness as having increase or decrease, then they do not train in form as having grasping or abandoning, nor do they train in feeling, perception, formations, and consciousness as having grasping or abandoning. If they do not train in form as having grasping or abandoning, nor do they train in feeling, perception, formations, and consciousness as having grasping or abandoning, then they do not train in any dharma as having grasping or abandoning. If they do not train in any dharma as having grasping or abandoning, then they do not train in any dharma as being graspable or extinguishable. If they do not train in any dharma as being graspable or extinguishable, then they do not train in the knowledge of all knowledge as being graspable or extinguishable. When bodhisattva mahāsattvas train in this way, it is called the true training in the knowledge of all knowledge, and they will be able to swiftly realise the knowledge of all knowledge.”

Then, Śāriputra asked Subhūti: “If a bodhisattva mahāsattva does not train in any dharma as being graspable or extinguishable, and also does not train in the knowledge of all knowledge as being graspable or extinguishable, when a bodhisattva mahāsattva trains in this way, is it called the true training in the knowledge of all knowledge, and will they be able to swiftly realise the knowledge of all knowledge?”

Subhūti answered: “Thus it is! Thus it is! If a bodhisattva mahāsattva does not train in any dharma as being graspable or extinguishable, and also does not train in the knowledge of all knowledge as being graspable or extinguishable, when a bodhisattva mahāsattva trains in this way, it is called the true training in the knowledge of all knowledge, and they will be able to swiftly realise the knowledge of all knowledge, because they use non-apprehension as their skilful means.”

At that time, Śakra, Lord of the Devas, asked Śāriputra: “The Prajñā Pāramitā in which the bodhisattva mahāsattvas train, where should one seek it?”

Śāriputra said: “The Prajñā Pāramitā in which the bodhisattva mahāsattvas train, one should seek it in that which Subhūti has explained.”

Śakra, Lord of the Devas, asked Śāriputra: “With the support of whose authoritative power is the Venerable One caused to speak in this way?”

Śāriputra said: “Because of the support of the Tathāgata’s authoritative power, I speak in this way.”

Then, Śakra, Lord of the Devas, again asked the Venerable Śāriputra: “With the support of whose authoritative power is the Venerable Subhūti able to explain the Prajñā Pāramitā?”

Śāriputra said: “Because of the support of the Tathāgata’s authoritative power, the Venerable Subhūti is able to explain the Prajñā Pāramitā.”

At that time, Subhūti addressed Śakra, saying: “You asked, ‘With the support of whose authoritative power am I, Subhūti, caused to be able to explain the Prajñā Pāramitā?’ 

“O Kauśika! You should know that it is definitely by the authoritative power of the Tathāgata that I, Subhūti, am supported, enabling me to explain the Prajñā Pāramitā.

“O Kauśika! You asked, ‘The Prajñā Pāramitā in which the bodhisattva mahāsattvas train, where should one seek it?’ 

“O Kauśika! The Prajñā Pāramitā in which the bodhisattva mahāsattvas train, one should not seek it in form, one should not seek it apart from form; one should not seek it in feeling, perception, formations, and consciousness, one should not seek it apart from feeling, perception, formations, and consciousness. Why is that so? Form is not the Prajñā Pāramitā, nor does the Prajñā Pāramitā exist apart from form; feeling, perception, formations, and consciousness are not the Prajñā Pāramitā, nor does the Prajñā Pāramitā exist apart from feeling, perception, formations, and consciousness.”

Then, Śakra, the Lord of the Devas, addressed the venerable Subhūti, saying: “The Prajñā Pāramitā in which the bodhisattva mahāsattvas train is the great pāramitā, it is the limitless pāramitā, it is the boundless pāramitā.”

Subhūti replied: “Thus it is! Thus it is! O Kauśika! The Prajñā Pāramitā in which the bodhisattva mahāsattvas train is the great pāramitā, it is the limitless pāramitā, it is the boundless pāramitā. Why is it so? 

“O Kauśika! Because form is great, one should know that the Prajñā Pāramitā is also great; because feeling, perception, formations, and consciousness are great, one should know that the Prajñā Pāramitā is also great. 

“O Kauśika! Because form is limitless, one should know that the Prajñā Pāramitā is also limitless; because feeling, perception, formations, and consciousness are limitless, one should know that the Prajñā Pāramitā is also limitless. 

“O Kauśika! Because form is boundless, one should know that the Prajñā Pāramitā is also boundless; because feeling, perception, formations, and consciousness are boundless, one should know that the Prajñā Pāramitā is also boundless.

“Moreover, O Kauśika! Because the perceptual objects are boundless, one should know that the Prajñā Pāramitā is also boundless. 

“O Kauśika! How is it that, because the perceptual objects are boundless, one should know that the Prajñā Pāramitā is also boundless? Because the beginning, middle, and end of all dharmas are inapprehensible, they are said to be boundless. Because the dharmas are boundless, the perceptual objects are also boundless. For this reason, the Prajñā Pāramitā is also said to be boundless. Therefore, I say, because the perceptual objects are boundless, one should know that the Prajñā Pāramitā is also boundless.

“Moreover, O Kauśika! Because all dharmas are boundless, one should know that the Prajñā Pāramitā is also boundless. 

“O Kauśika! How is it that because all dharmas are boundless, one should know that the Prajñā Pāramitā is also boundless? Because the boundaries of all dharmas are inapprehensible. Why is that so? Because the beginning, middle, and end of all forms are inapprehensible, and the beginning, middling, and end of all feeling, perception, formations, and consciousness are inapprehensible. For this reason, the beginning, middle, and end of the Prajñā Pāramitā are also inapprehensible. Therefore, I say, because all dharmas are boundless, one should know that the Prajñā Pāramitā is also boundless.

“Moreover, O Kauśika! Because all sentient beings are boundless, one should know that the Prajñā Pāramitā is also boundless. Why is that so? Because the boundaries of all sentient beings are inapprehensible. Therefore, I say, because all sentient beings are boundless, one should know that the Prajñā Pāramitā is also boundless.”

Then, Śakra, Lord of the Devas, asked Subhūti: “O venerable sir! How is it that because all sentient beings are boundless, one should know that the Prajñā Pāramitā is also boundless?”

Subhūti answered: “O Kauśika! It is not because the number of sentient beings is so great that calculating their limit is impossible, that I make this statement: ‘Because all sentient beings are boundless, one should know that the Prajñā Pāramitā is also boundless.’”

Śakra, Lord of the Devas, said: “For what reason, then, do you make this statement?”

Subhūti said: “O Kauśika! I will now ask you a question. Answer as you please. What do you think? When one says ‘sentient being,’ of what dharma is ‘sentient being’ a designation?”

Śakra, Lord of the Devas, said: “When one says ‘sentient being,’ ‘sentient being’ is neither a designation of a dharma nor a designation of a non-dharma. It is only included as a provisionally established adventitious name, included as a name without substance, included as a name without an owner, included as a name without a condition.”

Subhūti said again: “O Kauśika! What do you think? In this profound Prajñā Pāramitā Sūtra, is a real sentient being revealed or not?”

Śakra, Lord of the Devas, said: “No! O venerable sir!”

Subhūti said: “In this profound Prajñā Pāramitā Sūtra, since no real sentient being is revealed, they are said to be boundless, because their core and boundary are inapprehensible.

“O Kauśika! What do you think? If the tathāgata, arhat, samyak-saṃbuddhas, for great kalpas equal in number to the sands of the Ganges, were to speak the limitless names of sentient beings with a boundless voice, would any real sentient being be born or cease therein?”

Śakra, Lord of the Devas, said: “No! O venerable sir! Why is it so? Because all sentient beings are fundamentally pure in nature. Because from the very beginning they are non-existent, that which is non-existent cannot arise or cease.”

Subhūti said: “For this reason, I make this statement: Because all sentient beings are boundless, one should know that the Prajñā Pāramitā is also boundless. 

“O Kauśika! From this, one should know that the Prajñā Pāramitā in which the bodhisattva mahāsattvas train should be spoken of as great, measureless, and boundless.”

At that time, in the assembly, Śakra, Lord of the Devas, and the other devas of the desire realm, the Brahmā King and the other devas of the form realm, as well as the great ṛṣis, devas, and apsarās, jumped and danced for joy, and simultaneously, three times, proclaimed in a loud voice, saying: “Sādhu! Sādhu! Because of the Buddha’s appearance in the world, the Venerable Subhūti, receiving the Buddha’s authoritative might, has skilfully proclaimed and revealed for us the wondrous Dharma-nature, the so-called Prajñā Pāramitā, bringing great benefit to all devas, humans, and asuras. If a bodhisattva mahāsattva is able, in regard to this profound Prajñā Pāramitā, to cultivate its practice as explained and never abandon it, we will, toward them, pay reverence and make offerings as we would to the Buddha Bhagavān.”

At that time, the Buddha addressed the devas, saying: “Thus it is! Thus it is! If a bodhisattva mahāsattva, in regard to this Prajñā Pāramitā, by means of non-apprehension, is able to practice as explained and is never far from it, you devas should all make offerings as you would to the Buddha Bhagavān. Devas, you should know! In the past, at the time of Dīpaṅkara Buddha, in the royal capital city of Padmāvatī,[1] at the head of a crossroads, I saw Dīpaṅkara Buddha. I offered five lotus flowers, spread my hair to cover the mud, and heard the essence of the True Dharma. By using non-apprehension as a skilful means, I was not far from the profound Prajñā Pāramitā and the rest of the limitless and boundless Buddha-Dharma. Then, Dīpaṅkara Buddha immediately gave me the prophecy of unsurpassed, perfect, great bodhi, making this statement: ‘O son of good family! In a future age, after countless kalpas, in this world, during the Bhadra Kalpa, you will become a Buddha named Śākyamuni, the Tathāgata, Arhat, Samyak-saṃbuddha,’ and so on, up to ‘the Buddha, the Bhagavān, and you will proclaim the profound Prajñā Pāramitā Sūtra and liberate limitless multitudes.’”

Then, the devas all addressed the Buddha, saying: “This Prajñā Pāramitā is truly rare, enabling the assembly of bodhisattva mahāsattvas to swiftly draw in the knowledge of all knowledge, and to the limits of the future, bring benefit and happiness to sentient beings.”