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Taishō no. 220
Fascicle 541

Translated by Imperial Decree by Tripiṭakācārya Xuanzang

Translated into English by Shaku Shingan (11.2025)

“Moreover, O Kauśika! Even if this entire Jambudvīpa were filled with the Buddha’s śarīra as one portion and the Prajñā Pāramitā, the deeply profound Dharma gate, were written down as another portion, from these two portions, which would you choose?”

Śakra, Lord of the Devas, said: “My intention would be to choose the deeply profound Prajñā Pāramitā. Why is that so? I, towards the buddhas’ bodily śarīras, am not lacking in faith, offerings, and reverence; however, the buddhas’ bodies and śarīras all arise due to the Prajñā Pāramitā, the deeply profound Dharma gate, and they are all permeated by the authoritative power of the merits of the Prajñā Pāramitā, the deeply profound Dharma gate, and consequently, all worlds, with their devas, humans, asuras, and so forth, make offerings, revere, respect, and praise it. All bodhisattva mahāsattvas, in the Prajñā Pāramitā, the deeply profound Dharma gate, diligently cultivate the practice and realise unexcelled perfect bodhi. All the tathāgata, arhat, samyak-saṃbuddhas, through the Prajñā Pāramitā, penetrate thusness, the dharma-realm, dharma-nature, and the reality limit, to achieve the Dharma-body. Because of the Dharma-body, they are called buddhas. Because the Buddha’s śarīra is based on the Dharma-body, it is therefore offered to and respected by the world.

“O Bhagavān! Just as when I sit on the throne of the Lord of Devas in the Hall of Good Dharma in the Heaven of the Thirty-Three and speak about the True Dharma for all the deva assemblies, there are countless devaputras, and so forth, who come into my presence to listen to what is said by me, and they make offerings to and respect me, and circumambulate to the right, then depart. When I am not on that Dharma-seat, those devaputras, and others, also come to that place, and even though they do not see me, they make offerings and pay respects as if I were there, all saying: ‘Here is the seat where Śakra, Lord of the Devas, speaks on the Dharma for the devas, and others. We should all, as if the Lord of Devas were present, make offerings, circumambulate to the right, worship, and depart.’

“The deeply profound Prajñā Pāramitā is also like that. If there is someone who writes and copies, takes up and bears, reads and recites, and extensively explains and spreads it to sentient beings, it should be known that in that place, from this land and from the other boundless worlds of the ten directions, there will always be innumerable and countless devas, nāgas, yakṣas, asuras, and others, who will all come to assemble. Even if there is no one teaching, because of their respect for the Dharma, they will still, in that place, make offerings, pay respects, and circumambulate to the right, then depart.

“O Bhagavān! The deeply profound Prajñā Pāramitā, for the practice of all the bodhisattva mahāsattvas, as well as the knowledge of all knowledge attained by the Buddha, serves as the cause, serves as the condition, serves as the basis, and serves as the enabling factor. Therefore, I say: Even if this entire Jambudvīpa were filled with the Buddha’s śarīra as one portion and the Prajñā Pāramitā, the deeply profound Dharma gate, were written down as another portion, from these two portions, my intention would be to rather choose the deeply profound Prajñā Pāramitā.

“Moreover, O Bhagavān! Setting aside this Jambudvīpa being filled with the Buddha’s śarīras as one portion, even if the world with its four continents were filled with the Buddha’s śarīras as one portion, or again if a cosmos of a small thousand worlds were filled with the Buddha’s śarīras as one portion, or again if a cosmos of a medium thousand worlds were filled with the Buddha’s śarīras as one portion, or again if a cosmos of a great thousand worlds were filled with the Buddha’s śarīras as one portion, and the Prajñā Pāramitā, the deeply profound Dharma gate, were written down as another portion, from these two portions, my intention would be to rather choose the deeply profound Prajñā Pāramitā. Why is that so? I, towards the buddhas’ bodily śarīras, am not lacking in faith, offerings, and reverence; however, the buddhas’ bodies and śarīras all arise due to the Prajñā Pāramitā, the deeply profound Dharma gate, and they are all permeated by the authoritative power of the merits of the Prajñā Pāramitā, the deeply profound Dharma gate, and consequently, all worlds, with their devas, humans, asuras, and so forth, make offerings, revere, respect and praise it.

“Moreover, O Bhagavān! If a son of good family or daughter of good family, in regard to the 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, they, in the future, will not fall into evil realms, will be far removed from the stages of a śrāvaka or pratyekabuddha, will not fear any calamities, or be afflicted by epidemics. Just as a debtor, fearing his creditors, thereupon becomes intimate with and serves a king, and, relying upon the king’s influential power, is freed from fear. The king represents the Prajñā Pāramitā, and the debtor represents the son of good family or daughter of good family, who, by depending on the Prajñā Pāramitā, attains freedom from the evil realms and other fears.

“O Bhagavān! For example, just as someone who relies on a king and is accepted and upheld by the king is given offerings, revered, respected, and praised by worldly people. The Buddha’s śarīra is also like this, infused with the profound Prajñā Pāramitā, and devas, humans, asuras, and so forth make offerings, revere, respect, and praise it. The king represents the Prajñā Pāramitā; the Buddha’s śarīra is represented by one who relies on the king.

“O Bhagavān! The knowledge of all knowledge obtained by all buddhas also depends on the Prajñā Pāramitā to attain accomplishment; therefore, I would rather choose the deeply profound Prajñā Pāramitā.

“Moreover, O Bhagavān! The deeply profound Prajñā Pāramitā creates great benefit for the three thousand worlds and is endowed with great supernormal power. Wherever it is, it is as if a Buddha performs buddha-activity, which is to say, bringing benefit and joy to all sentient beings.

“O Bhagavān! Suppose there were a priceless, great, precious, divine pearl, endowed with countless kinds of the most excellent authoritative powers. Wherever this divine pearl is, humans and non-humans will never inflict harm. If there is a man or a woman who is possessed by a ghost, suffering in body and mind, if one holding this divine pearl were to show it to them, due to the pearl’s authoritative power, the ghost would immediately leave them. All who have a disease of heat, a disease of wind, a disease of phlegm, or a disease from a combination of heat, wind, and phlegm, if this divine pearl were worn on their body, all such diseases would be healed without exception. This pearl, in darkness, can create illumination; when it is hot, it can make it cool, when it is cold, it can make it warm, and in whichever land or direction this divine pearl is, the climate will harmonise to be neither cold nor hot. Wherever this divine pearl is, snakes, scorpions, and other poisonous creatures will not dare to stop and stay. If there is a man or a woman who is suffering unbearable pain from being poisoned, if one holding this divine pearl were to make them look at it, due to the pearl’s authoritative power, the poison would immediately disappear. If any sentient beings’ bodies suffer from leprosy, malignant sores, swellings or boils, dizziness, eye diseases such as cataracts, ear diseases, nose diseases, tongue diseases, throat diseases, bodily ailments, or diseases of the joints, if they wear this divine pearl, all their diseases will be cured. If in ponds and swamps, springs and wells, and so forth, the water is turbid and foul, or about to dry up, if this pearl is thrown into it, the water will immediately become full, fragrant, clear, clean, and pure, and possess the eight attributes. If, with various coloured fabrics (blue, yellow, red, white, crimson, purple, or multicoloured brocade), one were to wrap this divine pearl and cast it into water, the water would take on those colours according to the fabric. In this way, the priceless, great, precious, divine pearl has authoritative power, which is boundless, and cannot be fully described; if it is placed into a box or container, it will also cause that container to be fully endowed with boundless authoritative power. Even if one empties that box or container, because it formerly held the pearl, that container would still be loved and respected by the populace.”

At that time, Ānanda questioned Śakra, saying: “Is such a divine pearl unique to the devas, or do humans also have it?”

Śakra, Lord of the Devas, said: “Both among humans and in the heavens, this pearl exists. If it is among humans, its form is small and heavy; if it is in the heavens, its form is large and light. Furthermore, the pearl found among humans is not complete in its characteristics, while those in the heavens are perfectly round in form. The divine pearls of the heavens possess extraordinary authoritative power, surpassing those owned by humans by immeasurable multiples.”

Then, Śakra, Lord of the Devas, again addressed the Buddha, saying: “The deeply profound Prajñā Pāramitā is also like that; it is the root of all merits, capable of eradicating countless evil and unwholesome dharmas. Wherever it is, it causes all sentient beings’ physical and mental suffering and distress to be completely eliminated, and they cannot be harmed by humans, non-humans, and so forth.

“O Bhagavān! The knowledge of all knowledge is attained by the Tathāgata, as well as the other immeasurable and boundless merits, and all are brought forth by the Prajñā Pāramitā, the great spiritual mantra-king, whose authoritative power is profoundly vast, immeasurable, and boundless. Because the śarīra of the Buddha is infused and cultivated by these merits, and because they are the receptacle and support for these merits, after the Buddha’s nirvāṇa, they are worthy of receiving offerings and reverence from the whole world, with its devas, humans, asuras, and so forth, who make offerings, revere, respect and praise it.

“Moreover, O Bhagavān! Let us set aside the Buddha’s śarīra filling a cosmos of three thousand worlds. Even if the Buddha’s śarīra were to fill the ten directions, each direction containing as many world systems as the sands of the Ganges, as one portion, and the Prajñā Pāramitā, the deeply profound Dharma gate, were written down as another portion, from these two portions, my intention would be to rather choose the deeply profound Prajñā Pāramitā. Why is that so? I, towards the buddhas’ bodily śarīras, am not lacking in faith, offerings, and reverence; however, the buddhas’ bodies and śarīras all arise due to the Prajñā Pāramitā, the deeply profound Dharma gate, and they are all permeated by the authoritative power of the merits of the Prajñā Pāramitā, the deeply profound Dharma gate, and consequently, all worlds, with their devas, humans, asuras, and so forth, make offerings, revere, respect and praise it.

“Moreover, O Bhagavān! The profound Prajñā Pāramitā is able to give birth to the knowledge of all knowledge of the tathāgatas. The knowledge of all knowledge attained by the Tathāgata gives rise to the Buddha-body and śarīra. Therefore, making offerings to the deeply profound Prajñā Pāramitā is tantamount to making offerings to the knowledge of all knowledge and the śarīra of all buddhas of the past, present, and future.

“Moreover, O Bhagavān! If a son of good family or daughter of good family wishes to attain continual vision, in the ten directions, of innumerable and countless tathāgata, arhat, samyak-saṃbuddhas, they should practise the Prajñā Pāramitā; they should cultivate 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. O Kauśika! The past tathāgata, arhat, samyak-saṃbuddhas all relied on this deeply profound Prajñā Pāramitā, and have already realised unexcelled perfect bodhi; the future tathāgata, arhat, samyak-saṃbuddhas will all rely on this deeply profound Prajñā Pāramitā to realise unexcelled perfect bodhi; in all the boundless worlds of the ten directions, the present tathāgata, arhat, samyak-saṃbuddhas all relied on this deeply profound Prajñā Pāramitā, and are presently realising unexcelled perfect bodhi. I, the present Tathāgata, Arhat, Samyak-saṃbuddha, also rely on this deeply profound Prajñā Pāramitā, and have realised unexcelled perfect bodhi.”

Śakra, Lord of the Devas, said: “The deeply profound Prajñā Pāramitā is the great pāramitā, it is the unsurpassed pāramitā, it is the unequalled pāramitā. All the tathāgata, arhat, samyak-saṃbuddhas and the assemblies of bodhisattva mahāsattvas all rely on this profound Prajñā Pāramitā to know the differences in the minds and practices of all sentient beings.”

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! Bodhisattva mahāsattvas, by practising the cultivation of the profound Prajñā Pāramitā through the long night, are able to truly see the differences in the minds and practices of all sentient beings.”

Then, Śakra, Lord of the Devas, again addressed the Buddha, saying: “Should bodhisattva mahāsattvas only practise the Prajñā Pāramitā, or should they also practise the other five pāramitās?”

At that time, the Buddha addressed Śakra, Lord of the Devas, saying: “O Kauśika! Bodhisattva mahāsattvas should practise all six pāramitās completely. However, when practising giving, pure morality, patience, diligence, and dhyāna, and contemplating all dharmas, they should, in all cases, have the Prajñā Pāramitā as their leader.

“O Kauśika! It is like all the trees in Jambudvīpa: their branches, stems, flowers, leaves, and fruits, although they have various forms, have no difference in their shade, possessing great merit; it is a refuge for the multitudes. In the same way, although the six pāramitās each have their differences, through the skilful means of the Prajñā Pāramitā, they are embraced and dedicated towards the knowledge of all knowledge, and all their different characteristics cannot be apprehended. Possessing great merit, they are a refuge for the multitudes.”

Then, Śakra, Lord of the Devas, again addressed the Buddha, saying: “The profound Prajñā Pāramitā accomplishes vast and supreme merit, accomplishes all supreme merit, accomplishes perfect and supreme merit, accomplishes limitless and supreme merit, accomplishes boundless and supreme merit, accomplishes countless and supreme merit, accomplishes unequalled and supreme merit, accomplishes inexhaustible and supreme merit.”

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.”