Chapter 3: Paying Tribute to the Stūpas and the Transcendent States That Contain Immeasurable Benefits257258
The Blessed One was aware of all the gods who had alighted and taken their seats among that assembly. He also was aware of the four assemblies consisting of the monks, nuns, male lay devotees, and female lay devotees who had come and taken their seats. At that time, he made some gods of the desire and form realms—the gods in Brahmā’s retinue, and the gods of the Ābhāsvarā realm, the Parīttaśubha realm, and the Akaniṣṭha realm—bear direct witness as he addressed the assembly of the gods of the desire realm headed by the lord among gods, Śakra, the gods in Brahmā’s retinue headed by Brahmā the Great, and the gods of the Ābhāsvarā realm, as follows:259 “O gods, when a noble son or daughter takes in this transcendent state of wisdom, keeps it in mind, chants it, masters it, and passes it on,260 then Māra and his demon cohort, who prey on weakness and seek ways to attack, will never find any vulnerability in him or her.261 Nor will any humans or nonhumans, who prey on weakness and seek ways to attack, find any vulnerability in him or her. Nor will any noble son or daughter ever die on account of failing to avoid some cause of an untimely death.262
“Moreover, O gods, those gods who have set out for unsurpassed, perfect awakening—but who have not yet taken in this transcendent state of wisdom, not kept it in mind, not chanted it, not mastered it, and not passed it on—will wish to come near a noble son or daughter who has taken it in, kept it in mind, chanted it, mastered it, and passed it on, and they will come into his or her presence in order to listen to this transcendent state of wisdom. After hearing it, those gods themselves will take in this transcendent state of wisdom, keep it in mind, chant it, master it, and pass it on. Furthermore, any noble son or daughter who has taken in this transcendent state of wisdom, kept it in mind, chanted it, mastered it, and passed it on will neither find themselves in danger nor come to face any obstruction while traveling, wandering, staying, sitting, or getting lost in the wilderness, at the base of a tree, in an empty house, in an unprotected area, on a road, on a highway, in a forest, or on the open sea.”
Then the Four Great Kings said to the Blessed One, “O Blessed One, it is wonderful that a noble son or daughter—who takes in this transcendent state of wisdom, keeps it in mind, chants it, masters it, and passes it on—guides sentient beings along the three paths and yet does not develop the conception ‘sentient being.’ We shall safeguard, defend, and protect any noble son or daughter who takes in this transcendent state of wisdom, keeps it in mind, chants it, masters it, and passes it on.”263
Then Śakra, powerful lord of the gods, said to the Blessed One, “O Blessed One, I too shall safeguard, defend, and protect that noble son or daughter who takes in this transcendent state of wisdom, keeps it in mind, chants it, masters it, and passes it on.”
Also Brahmā, together with his retinue of gods, said to the Blessed One, “I too, O Blessed One, will safeguard, defend, and protect any noble son or daughter who takes in this transcendent state of wisdom, keeps it in mind, chants it, masters it, and passes it on.”
Then Śakra, powerful lord of the gods, said to the Blessed One, “O Blessed One, it is wonderful that any noble son or daughter—who takes in this transcendent state of wisdom, keeps it in mind, chants it, masters it, and passes it on—gains or receives such worldly benefits. But when the transcendent state of wisdom is taken in, are all six transcendent states taken in?”
In response, the Blessed One said to Śakra, powerful lord of the gods, “Yes, Kauśika, yes. When the transcendent state of wisdom is taken in, all six transcendent states are taken in. Moreover, when a noble son or daughter has taken in the transcendent state of wisdom, kept it in mind, chanted it, mastered it, and passed it on, then he or she receives worldly benefits. Kauśika, listen well and pay good attention, I will describe them all to you.”
Śakra, powerful lord of the gods, assented, saying, “Very well,” and listened to the Blessed One.
The Blessed One said, “Among those worldly benefits, Kauśika, when those inclined to attack, inclined to deny, or inclined to dispute my Dharma teachings wish to attack, deny, or dispute them, their repeatedly launched attacks, denials, and disputes will just fade away and collapse, over and over.264 Thus, the intentions of those inclined to reject, inclined to deny, or inclined to dispute will never be fulfilled. Why is that? Because, Kauśika, any such claims repeatedly launched against that noble son or daughter—who takes in this transcendent state of wisdom, keeps it in mind, chants it, masters it, passes it on, teaches it, expounds it, explains it, and recites it—will just fade away and collapse, over and over. The intentions of those inclined to reject, inclined to deny, or inclined to dispute will never be fulfilled.
“Furthermore, Kauśika, that noble son or daughter who takes in this transcendent state of wisdom, keeps it in mind, chants it, masters it, passes it on, teaches it, expounds it, explains it, and recites it receives this worldly benefit in a way that is just like the medicinal herb called maghi that neutralizes all poisons. To explain, suppose that a hungry viper that wants food and is actively seeking it notices some sort of prey nearby. Since the viper is attracted to its smell, that venomous snake might track that creature by its scent and pursue it with the wish to eat it. Now, suppose that the creature were to flee that snake to a place where there was the medicinal herb called maghi, and were to stay there once it arrived. In that case, the venomous snake would turn right back around because of the mere smell of the medicinal herb. Why is that? Because medicinal herbs like that have a curative benefit that overpowers the snake’s venom and, indeed, this maghi medicinal herb has such power. Similarly, Kauśika, any claims repeatedly launched as attacks, denials, or disputes against any noble son or daughter who comes to take in this transcendent state of wisdom, keep it in mind, chant it, master it, pass it on, teach it, expound it, explain it, and recite it will quickly subside because of this transcendent state of wisdom. Those claims will be quelled and fade from that place, rather than increase in energy, strength, or power, thanks to the inherent power of the transcendent state of wisdom.265 In the very place that they are launched, they will be quelled, fade—not increase—and collapse. Why is that? It is because the transcendent state of wisdom is the queller—not the increaser—of attachment and so on, up to and including the clinging to nirvāṇa.266 It is also because the Four Great Kings; Śakra, powerful lord of the gods; Brahmā, the lord of the world system; and all the blessed buddhas and bodhisattvas will safeguard, defend, and protect anyone who takes in this transcendent state of wisdom, keeps it in mind, chants it, masters it, passes it on, teaches it, expounds it, explains it, and recites it. That is the worldly benefit that such a noble son or daughter will receive.
“Moreover, Kauśika, any noble son or daughter who comes to take in this transcendent state of wisdom, keep it in mind, chant it, master it, pass it on, teach it, expound it, explain it, and recite it will come to speak agreeably, gently, fittingly, and coherently, rather than being overcome with anger or with pride.267 Why is that? It is because the transcendent state of wisdom tames and transforms him or her.268 It does not increase his or her anger or pride. He or she harbors neither hatred, nor malevolence, nor any negative propensity. Going about life in this way, the noble son or daughter develops mindfulness and benevolence, thinking as follows: ‘If I were to develop a grudge, my sense faculties would become shattered and the coloring of my face would become inflamed. In addition to that, it would be unfitting for me to do so, because I have set out for unsurpassed, perfect awakening and am training for that. So I should not let myself become controlled by anger.’ With this understanding, a son or daughter will quickly recover mindfulness. So any noble son or daughter who comes to take in the transcendent state of wisdom, keep it in mind, chant it, master it, promote it, teach it, expound it, explain it, and recite it also receives this worldly benefit.”
In response, Śakra, powerful lord of the gods, said to the Blessed One, “O Blessed One, it is wonderful the way that the transcendent state of wisdom serves to tame and transform a bodhisattva great being.”
269The Blessed One said, “Furthermore, Kauśika, suppose that the noble son or daughter—who comes to take in this transcendent state of wisdom, keep it in mind, chant it, master it, pass it on, teach it, expound it, explain it, and recite it—were mounted270 at the battlefront during a war while he or she was taking it in, keeping it in mind, chanting it, mastering it, passing it on, teaching it, expounding it, explaining it, or reciting it. Alternatively, suppose that he or she were just entering into battle, had already entered into it, or were passing it by, standing in it, sitting in it, or going around in it, while taking in this transcendent state of wisdom, keeping it in mind, chanting it, mastering it, passing it on, teaching it, expounding it, explaining it, reciting it, or paying attention to it. Kauśika, there would be no possibility or chance for that noble son or daughter’s lifespan to be cut short. That is to say, no attack by another person could cut his or her life short. Even if that other person were to attack with a sword, a stick, a clod of earth, or something else, they would not be able to strike the noble son or daughter’s body. Why not? Because, Kauśika, it is a great magical incantation, this transcendent state of wisdom.271 Kauśika, it is a magical incantation beyond measure, this transcendent state of wisdom. Kauśika, it is an unlimited magical incantation, this transcendent state of wisdom. Kauśika, it is an unsurpassed magical incantation, this transcendent state of wisdom. Kauśika, it is an unequaled magical incantation, this transcendent state of wisdom. Kauśika, it is a magical incantation equal to the unequaled, this transcendent state of wisdom. Why is that? Because, Kauśika, while training in this magical incantation, a noble son or daughter has no thought to harm him- or herself, no thought to harm others, and no thought to harm both self and other. And, Kauśika, it is because of this, that, while training in this magical incantation, a bodhisattva great being comes to realize unsurpassed, perfect awakening and to attain the knowing of someone who knows completely. Also, after realizing perfect awakening by that means, he or she comes to behold the mindsets of all sentient beings.272 Why is that?273 Because, Kauśika, there is nothing that a bodhisattva great being training in this knowledge as a magical incantation will not come to attain, know, or actualize.274 For this reason, it is called the knowing of someone who knows completely. Hence, that noble son or daughter—who comes to take in this transcendent state of wisdom, keep it in mind, chant it, master it, promote it, teach it, expound it, explain it, and recite it—will also come to receive this type of worldly benefit.
“Furthermore, Kauśika, wherever sentient beings have written down this transcendent state of wisdom, made it into a book, and preserved it for veneration in an elevated position, no human or nonhuman,275 who preys on weakness and seeks ways to attack, will be able to find any vulnerability in them, except as the maturation of their previous actions—even if those sentient beings were not to pay any tribute to this transcendent state of wisdom, not to take it in, not to keep it in mind, not to chant it, not to master it, not to pass it on, not to teach it, not to expound it, not to explain it, and not to recite it. Such a noble son or daughter will also receive this worldly benefit.
“Furthermore, Kauśika, it is exactly the same, for instance, as being either at the epicenter of awakening, within the perimeter around the epicenter of awakening, within the interior part of the epicenter of awakening, or right at the foot of the Bodhi tree, where no one—including humans, nonhumans, and animals—can be hurt, injured, or possessed by either humans or malevolent spirits, except as the maturation of their own previous actions. Why not? Because it is there that the past, present, and future worthy, perfectly and completely awakened tathāgatas—who cultivate and manifest freedom from anxiety, hatred, and fear for the sake of sentient beings276—have previously awakened, are awakening, and will continue to awaken. In that very same way, wherever a noble son or daughter takes in this transcendent state of wisdom, keeps it in mind, chants it, masters it, passes it on, teaches it, expounds it, explains it, or recites it, Kauśika, he or she cannot be hurt, injured, or possessed by humans or malevolent spirits, except as the maturation of a previous action. Why is that? Because, Kauśika, this transcendent state of wisdom makes that location, in effect, into a stūpa worthy of obeisance, worthy of respect, worthy of offering, worthy of honor, worthy of being tended to, worthy of tribute, and worthy of reverence.277 For all sentient beings who come to it for protection, it provides a shelter, a refuge, a sanctuary, and an ultimate resort. A noble son or daughter will also receive this worldly benefit.”
At this, Śakra, powerful lord of the gods, said to the Blessed One, “O Blessed One, suppose that one noble son or daughter were to write this transcendent state of wisdom down, make it into a book, preserve it, and pay tribute to it—with heavenly flowers, incense, perfumes, wreaths, fragrant oils, aromatic powders, fabrics, parasols, banners, bells, flags, garlands of lights all around, and a wide variety of other devotional offerings to venerate it—revere it, respect it, venerate it, honor it, and tend to it.278 But now suppose that another noble son or daughter were to place in stūpas the physical relics of those worthy, perfectly and completely awakened tathāgatas who had passed into complete nirvāṇa, enclose them, maintain them, pay tribute to them—with heavenly flowers, incense, perfumes, wreaths, fragrant oils, aromatic powders, fabrics, parasols, banners, bells, flags, garlands of lights all around, and a wide variety of other devotional offerings to venerate them—revere them, respect them, venerate them, honor them, and tend to them. Which of these two noble sons or daughters would earn more merit?”
In response, the Blessed One said to Śakra, powerful lord of the gods, “To explain this, Kauśika, in return I will ask you yourself some questions about this topic. Answer them as you please. Kauśika, what do you think? By training in what path did the worthy, perfectly and completely awakened Tathāgata—that is to say, the physical body of the state of complete knowing manifested by the worthy, perfectly and completely awakened Tathāgata—attain the state of complete knowing and realize unsurpassed, perfect awakening?”279
Śakra, powerful lord of the gods, replied to the Blessed One, “The worthy, perfectly and completely awakened Tathāgata attained the state of complete knowing and realized unsurpassed, perfect awakening by training in precisely this transcendent state of wisdom.”280
The Blessed One said, “Therefore, Kauśika, the Tathāgata is not considered the Tathāgata because of obtaining his own unique physical body.281 Rather, the Tathāgata is considered the Tathāgata because he obtained the state of complete knowing. This state of complete knowing is born out of the transcendent state of wisdom. Also, Kauśika, the Tathāgata’s obtaining of his own unique physical body—which is born from the transcendent state of wisdom and skill in means—is, in effect, a repository for the knowing of someone who has complete knowing. In dependence upon this as a repository, the knowing of someone who has complete knowing is revealed, the body of the Buddha is revealed, the body of the Dharma is revealed, and the body of the Saṅgha is revealed.282 Thus, since the obtainment of his own unique physical body—which is caused by the knowing of someone who has complete knowing—is, in effect, a repository for the knowing of someone who has complete knowing, it serves all sentient beings as a stūpa, in effect, that is worthy of obeisance, worthy of tribute, worthy of respect, worthy of offering, worthy of honor, and worthy of being tended to. Because of this, after I have passed away into complete nirvāṇa, my physical relics should be venerated. Therefore, Kauśika, of those two noble sons or daughters, the one who would earn more merit is the one who would write this transcendent state of wisdom down or make it into a book, preserve it, and pay tribute to it—with heavenly flowers, incense, perfumes, wreaths, fragrant oils, aromatic powders, fabrics, parasols, banners, bells, flags, garlands of lights all around, and a wide variety of other devotional offerings to venerate it—revere it, respect it, venerate it, honor it, and tend to it. Why is that? It is because that noble son or daughter would be making devotional offerings to venerate it as the knowing of someone who has complete knowing. For that reason, any noble son or daughter would earn more merit if he or she were to pay tribute to that transcendent state of wisdom that is written out or made into a book, revere it, respect it, venerate it, honor it, tend to it, and make various devotional offerings to venerate it. Why is that? Because, Kauśika, anyone who makes devotional offerings to venerate the transcendent state of wisdom makes devotional offerings to venerate the knowing of someone who has complete knowing.”
At this, Śakra, powerful lord of the gods, said to the Blessed One, “O Blessed One, there are humans on this Jambu continent who do not write out the transcendent state of wisdom, do not take it in, do not keep it in mind, do not chant it, do not master it, do not pass it on, do not teach it, do not expound it, do not explain it, and do not recite it.283 They also do not pay tribute to it—with heavenly flowers, incense, perfumes, wreaths, fragrant oils, aromatic powders, fabrics, parasols, banners, bells, flags, garlands of lights all around, or a wide variety of other devotional offerings to venerate it—do not revere it, do not respect it, do not venerate it, do not honor it, and do not tend to it. But, O Blessed One, how could they not know that the Blessed One has taught that making devotional offerings to venerate the transcendent state of wisdom is extremely effective in this way? How could they not be aware that the Blessed One has taught that making devotional offerings to venerate the transcendent state of wisdom is extremely beneficial in this way, extremely fruitful in this way, and extremely rewarding in this way? Also, how could they not be made to know? Or if they do know, are aware, or are made to know, then how could they still not have faith in it?”284
In response, the Blessed One said to Śakra, powerful lord of the gods, “Kauśika, what do you think? How many humans on this Jambu continent have clear, knowledge-based trust in the Buddha; clear, knowledge-based trust in the Dharma; and clear, knowledge-based trust in the Saṅgha?”285
At this, Śakra, powerful lord of the gods, said to the Blessed One, “There are very few humans on this Jambu continent who have clear, knowledge-based trust in the Buddha; clear, knowledge-based trust in the Dharma; and clear, knowledge-based trust in the Saṅgha.”
At this, the Blessed One said to Śakra, powerful lord of the gods, “You are right, Kāuśika. You are right. There are extremely few humans on this Jambu continent who have clear, knowledge-based trust in the Buddha; clear, knowledge-based trust in the Dharma; and clear, knowledge-based trust in the Saṅgha. Kauśika, even fewer than these are those who reach the fruit of a stream enterer, a once-returner, or a non-returner. Even fewer than these are those who reach the state of a worthy one.286 Even fewer than these are those who actualize a solitary realizer’s awakening. Even fewer than these are those who develop the proper mindset for unsurpassed, perfect awakening. Even fewer than these are those who develop the proper mindset for unsurpassed, perfect awakening, and then nourish that development of the proper mindset. Even fewer than these are those who develop the proper mindset for unsurpassed, perfect awakening, then nourish that development of the proper mindset, and then continue to apply themselves with heroic perseverance.287 Even fewer than these are those who engage in meditation. Even fewer than these are those who go about life in the transcendent state of wisdom. Even fewer than these are those who, in going about life and engaging in meditation in the transcendent state of wisdom, reside on the level of a bodhisattva beyond regressing. Even fewer than these are those who, by going about life and exerting themselves in the transcendent state of wisdom, will come to realize unsurpassed, perfect awakening. Even fewer than these are those who, in going about life and exerting themselves in the transcendent state of wisdom, are presently realizing unsurpassed, perfect awakening.
“Those bodhisattva great beings who reside on the level of a bodhisattva beyond regressing and then realize unsurpassed, perfect awakening come to expound the transcendent state of wisdom and instruct other noble sons and daughters with the altruistic disposition, exerting themselves and training in the transcendent state of wisdom. They also take in this transcendent state of wisdom, keep it in mind, chant it, master it, pass it on, teach it, expound it, explain it, recite it, pay tribute to it—with flowers, incense, perfumes, wreaths, fragrant oils, aromatic powders, fabrics, parasols, banners, bells, flags, garlands of lights all around, and a wide variety of other devotional offerings to venerate it—revere it, respect it, venerate it, honor it, and tend to it. But, Kauśika, suppose that immeasurable and innumerable sentient beings were to develop the mindset of awakening. Or suppose that they were to develop the mindset of awakening and nourish it further. Or suppose that they were to nourish it further and go about life with the aim of awakening. Even if they were to do so, Kauśika, there would be but one or two among those immeasurable and innumerable sentient beings going about life with the aim of awakening who would actually come to reside on the level of a bodhisattva beyond regressing. Why is that? It is because the weak-willed who have slothful, lackluster perseverance, weak mindsets, faulty conceptions, insufficient conviction, and inferior wisdom have difficulty attaining unsurpassed, perfect awakening.288 Therefore, Kauśika, a noble son or daughter who wishes to realize unsurpassed, perfect awakening would joyfully and constantly listen to this transcendent state of wisdom, take it in, keep it in mind, chant it, master it, pass it on, teach it, expound it, explain it, recite it, and fully pursue questions about it.289 Why is that? It is because he or she would recognize, ‘The worthy, perfectly and completely awakened Tathāgata previously practiced the bodhisattva’s way of going about life and trained in this transcendent state of wisdom. Thus, we too should train in it since he is our teacher.’ Kauśika, whether the worthy, perfectly and completely awakened Tathāgata is present or has passed into complete nirvāṇa, the bodhisattva great being should rely on the transcendent state of wisdom.
“Kauśika, then suppose that, in order to venerate a worthy, perfectly and completely awakened tathāgata who had passed into nirvāṇa, a noble son or daughter were to build tens of millions of stūpas out of the seven precious substances and enshrine the relics of the tathāgatas within them.290 Also, suppose that, after building them, that noble son or daughter were to pay tribute to those stūpas—with heavenly flowers, heavenly incense, heavenly perfumes, heavenly wreaths, heavenly fragrant oils, heavenly aromatic powders, heavenly fabrics, heavenly parasols, heavenly banners, heavenly bells, heavenly flags, garlands of lights all around, and a wide variety of other devotional offerings to venerate them—revere them, respect them, venerate them, honor them, and tend to them. Kauśika, what do you think? Based on that, would this noble son or daughter earn a great amount of merit?”
“A great amount, O Blessed One. A great amount, O Sugata,” replied Śakra.
The Blessed One said, “In comparison, Kauśika, an even greater amount of merit would be earned by a noble son or daughter who did the following.291 First, with intense faith, deep belief, firm conviction, and a clear mindset that trusts in the transcendent state of wisdom, he or she would develop the mindset of awakening. Then, based on this altruistic disposition, he or she would listen to the transcendent state of wisdom, take it in, keep it in mind, chant it, master it, pass it on, teach it, expound it, explain it, and recite it.292 Next, for the sake of others, he or she would elucidate it in detail, unpack its meaning, mentally investigate it, and fully examine the way it is with exceeding wisdom.293 Or if not all that, then at the very least, this noble son or daughter would make the transcendent state of wisdom into a book, maintain it, and preserve it so that these genuine teachings would last for a long time, while praying,294 ‘May the buddhas’ guidance here not be cut off. May these genuine teachings not disappear. May the continued existence of this guidance provide assistance to bodhisattva great beings.’295
“Also, he or she would pay tribute to this transcendent state of wisdom—with flowers, incense, perfumes, wreaths, fragrant oils, aromatic powders, fabrics, parasols, banners, bells, flags, garlands of lights all around, and a wide variety of other devotional offerings to venerate it—revere it, respect it, venerate it, honor it, and tend to it. Then, even by just doing this, this noble son or daughter would earn much more merit than the former one.
“Now, Kauśika, never mind the tens of millions of stūpas built out of the seven precious substances to enshrine the relics of the tathāgatas within them. Suppose, Kauśika, that a noble son or daughter were instead to fill the entire Jambu continent with stūpas made out of the seven precious substances and enshrine the relics of the tathāgatas within them. Also, suppose that, throughout his or her life, that noble son or daughter were to pay tribute to them—with heavenly flowers, heavenly incense, heavenly perfumes, heavenly wreaths, heavenly fragrant oils, heavenly aromatic powders, heavenly fabrics, heavenly parasols, heavenly banners, heavenly bells, heavenly flags, garlands of lights all around, and a wide variety of other devotional offerings to venerate them—revere them, respect them, venerate them, honor them, and tend to them. Kauśika, what do you think? Based on that, would this first noble son or daughter earn a great amount of merit?”
“A great amount, O Blessed One. A great amount, O Sugata,” replied Śakra.
The Blessed One said, “In comparison, Kauśika, an even greater amount of merit would be earned by a noble son or daughter who did the following. First, with intense faith, deep belief, firm conviction, and a clear mindset that trusts in the transcendent state of wisdom, he or she would develop the mindset of awakening.296 Then, based on this altruistic disposition, he or she would listen to the transcendent state of wisdom, take it in, keep it in mind, chant it, master it, pass it on, teach it, expound it, explain it, and recite it. Next, for the sake of others, he or she would elucidate it in detail, unpack its meaning, mentally investigate it, and fully examine the way it is with exceeding wisdom. Or if not all that, then suppose that, at the very least, this noble son or daughter would make the transcendent state of wisdom into a book, maintain it, and preserve it so that these genuine teachings would last for a long time, while praying, ‘May the buddhas’ guidance here not be cut off. May these genuine teachings not disappear. May the continued existence of this guidance provide assistance to bodhisattva great beings.’
“Also, he or she would pay tribute to this transcendent state of wisdom—with flowers, incense, perfumes, wreaths, fragrant oils, aromatic powders, fabrics, parasols, banners, bells, flags, garlands of lights all around, and a wide variety of other devotional offerings to venerate it—revere it, respect it, venerate it, honor it, and tend to it. Then, even by just doing this, this noble son or daughter would earn much more merit than the former one.297
“Now, Kauśika, never mind this Jambu continent being filled with stūpas made out of the seven precious substances and enshrining the relics of the tathāgatas within them. Kauśika, suppose instead that every single sentient being in the world system of four great continents were to build a single stūpa out of the seven precious substances and enshrine the relics of the tathāgatas within it. Also, suppose that, throughout their lives, they were to pay tribute to these stūpas—with heavenly flowers, heavenly incense, heavenly perfumes, heavenly wreaths, heavenly fragrant oils, heavenly aromatic powders, heavenly fabrics, heavenly parasols, heavenly banners, heavenly bells, heavenly flags, garlands of lights all around, and a wide variety of other devotional offerings to venerate them—revere them, respect them, venerate them, honor them, and tend to them. Kauśika, what do you think in this case? Based on that, would all these beings earn a great amount of merit?”
“A great amount, O Blessed One. A great amount, O Sugata,” replied Śakra.
The Blessed One said, “In comparison, Kauśika, an even greater amount of merit would be earned by a noble son or daughter who did the following. First, with intense faith, deep belief, firm conviction, and a clear mindset that trusts in the transcendent state of wisdom, he or she would develop the mindset of awakening. Then, based on this altruistic disposition, he or she would listen to the transcendent state of wisdom, take it in, keep it in mind, chant it, master it, pass it on, teach it, expound it, explain it, and recite it. Next, for the sake of others, he or she would elucidate it in detail, unpack its meaning, mentally investigate it, and fully examine the way it is with exceeding wisdom. Or if not all that, then at the very least, this noble son or daughter would make the transcendent state of wisdom into a book, maintain it, and preserve it so that these genuine teachings would last for a long time, while praying, ‘May the buddhas’ guidance here not be cut off. May these genuine teachings not disappear. May the continued existence of this guidance provide assistance to bodhisattva great beings.’
“Also, he or she would pay tribute to this transcendent state of wisdom—with flowers, incense, perfumes, wreaths, fragrant oils, aromatic powders, fabrics, parasols, banners, bells, flags, garlands of lights all around, and a wide variety of other devotional offerings to venerate it—revere it, respect it, venerate it, honor it, and tend to it. Then, this noble son or daughter would earn much more merit than those sentient beings just mentioned.
“Now, Kauśika, never mind every single sentient being in the four-continent world system. Suppose instead that every single sentient being in a thousandfold, lesser order world system were to build a single stūpa out of the seven precious substances and enshrine the relics of the tathāgatas within it. Also, suppose that, throughout their lives, they were to pay tribute to them—with heavenly flowers, heavenly incense, heavenly perfumes, heavenly wreaths, heavenly fragrant oils, heavenly aromatic powders, heavenly fabrics, heavenly parasols, heavenly banners, heavenly bells, heavenly flags, garlands of lights all around, and a wide variety of other devotional offerings to venerate them—revere them, respect them, venerate them, honor them, and tend to them. Kauśika, what would you think in this case? Based on that, would all these beings earn a great amount of merit?”
“A great amount, O Blessed One. A great amount, O Sugata,” replied Śakra.
The Blessed One said, “In comparison, Kauśika, an even greater amount of merit would be earned by a noble son or daughter who did the following. First, with intense faith, deep belief, firm conviction, and a clear mindset that trusts in the transcendent state of wisdom, he or she would develop the mindset of awakening. Then, based on this altruistic disposition, he or she would listen to the transcendent state of wisdom, take it in, keep it in mind, chant it, master it, pass it on, teach it, expound it, explain it, and recite it. Next, for the sake of others, he or she would elucidate it in detail, unpack its meaning, mentally investigate it, and fully examine the way it is with exceeding wisdom. Or if not all that, then at the very least, this noble son or daughter would make the transcendent state of wisdom into a book, maintain it, and preserve it so that these genuine teachings would last for a long time, while praying, ‘May the buddhas’ guidance here not be cut off. May these genuine teachings not disappear. May the continued existence of this guidance provide assistance to bodhisattva great beings.’
“Also, he or she would pay tribute to this transcendent state of wisdom—with flowers, incense, perfumes, wreaths, fragrant oils, aromatic powders, fabrics, parasols, banners, bells, flags, garlands of lights all around, and a wide variety of other devotional offerings to venerate it—revere it, respect it, venerate it, honor it, and tend to it. Then, even by just doing this, this noble son or daughter would earn much more merit than the former one.
“Now, Kauśika, never mind every single sentient being in a thousandfold, lesser order world system. Suppose instead that every single sentient being in a millionfold, medium order world system were to build a single stūpa out of the seven precious substances and enshrine the relics of the tathāgatas within it. Also, suppose that, throughout their lives, they were to pay tribute to them—with heavenly flowers, heavenly incense, heavenly perfumes, heavenly wreaths, heavenly fragrant oils, heavenly aromatic powders, heavenly fabrics, heavenly parasols, heavenly banners, heavenly bells, heavenly flags, garlands of lights all around, and a wide variety of other devotional offerings to venerate them—revere them, respect them, venerate them, honor them, and tend to them. Then, Kauśika, what would you think in this case? Based on that, would all these beings earn a great amount of merit?”
“A great amount, O Blessed One. A great amount, O Sugata,” replied Śakra.
The Blessed One said, “In comparison, Kauśika, an even greater amount of merit would be earned by a noble son or daughter who did the following. First, with intense faith, deep belief, firm conviction, and a clear mindset that trusts in the transcendent state of wisdom, he or she would develop the mindset of awakening. Then, based on this altruistic disposition, he or she would listen to the transcendent state of wisdom, take it in, keep it in mind, chant it, master it, pass it on, teach it, expound it, explain it, and recite it. Next, for the sake of others, he or she would elucidate it in detail, unpack its meaning, mentally investigate it, and fully examine the way it is with exceeding wisdom. Or if not all that, then at the very least, this noble son or daughter would make the transcendent state of wisdom into a book, maintain it, and preserve it so that these genuine teachings would last for a long time, while praying, ‘May the buddhas’ guidance here not be cut off. May these genuine teachings not disappear. May the continued existence of this guidance provide assistance to bodhisattva great beings.’
“Also, he or she would pay tribute to this transcendent state of wisdom—with flowers, incense, perfumes, wreaths, fragrant oils, aromatic powders, fabrics, parasols, banners, bells, flags, garlands of lights all around, and a wide variety of other devotional offerings to venerate it—revere it, respect it, venerate it, honor it, and tend to it. Then, even by just doing this, this noble son or daughter would earn much more merit than those sentient beings.
“Now, Kauśika, never mind every single sentient being that there is in a millionfold, medium order world system. Suppose instead that every single sentient being in a billionfold, great order world system were to build a single stūpa out of the seven precious substances and enshrine the relics of the tathāgatas within it. Also, suppose that throughout their lives they were to pay tribute to them—with heavenly flowers, heavenly incense, heavenly perfumes, heavenly wreaths, heavenly fragrant oils, heavenly aromatic powders, heavenly fabrics, heavenly parasols, heavenly banners, heavenly bells, heavenly flags, garlands of lights all around, and a wide variety of other devotional offerings to venerate them—revere them, respect them, venerate them, honor them, and tend to them. Kauśika, what would you think in this case? Based on that, would all these beings earn a great amount of merit?”
“A great amount, O Blessed One. A great amount, O Sugata,” replied Śakra.
The Blessed One said, “In comparison, Kauśika, an even greater amount of merit would be earned by a noble son or daughter who did the following. First, with intense faith, deep belief, firm conviction, and a clear mindset that trusts in the transcendent state of wisdom, he or she would develop the mindset of awakening. Then, based on this altruistic disposition, he or she would listen to the transcendent state of wisdom, take it in, keep it in mind, chant it, master it, pass it on, teach it, expound it, explain it, and recite it. Next, for the sake of others, he or she would elucidate it in detail, unpack its meaning, mentally investigate it, and fully examine the way it is with exceeding wisdom. Or if not all that, then at the very least, this noble son or daughter would make the transcendent state of wisdom into a book, maintain it, and preserve it so that these genuine teachings would last for a long time, while praying, ‘May the buddhas’ guidance here not be cut off. May these genuine teachings not disappear. May the continued existence of this guidance provide assistance to bodhisattva great beings.’
“Also, he or she would pay tribute to this transcendent state of wisdom—with flowers, incense, perfumes, wreaths, fragrant oils, aromatic powders, fabrics, parasols, banners, bells, flags, garlands of lights all around, and a wide variety of other devotional offerings to venerate it—revere it, respect it, venerate it, honor it, and tend to it. Then, even by just doing this, this noble son or daughter would earn much more merit than those sentient beings.
“Now, Kauśika, never mind every single sentient being in a billionfold, great order world system building a single stūpa out of the seven precious substances, enshrining the relics of the tathāgatas within them, and, throughout their lives, paying tribute to them—with heavenly flowers, heavenly incense, heavenly perfumes, heavenly wreaths, heavenly fragrant oils, heavenly aromatic powders, heavenly fabrics, heavenly parasols, heavenly banners, heavenly bells, heavenly flags, garlands of lights all around, and a wide variety of other devotional offerings to venerate them—revering them, respecting them, venerating them, honoring them, and tending to them. Instead, Kauśika, imagine that all those sentient beings in a billionfold, great order world system also simultaneously obtained his or her own unique human body. Then, imagine that each human built a single stūpa out of the seven precious substances and enshrined the relics of the tathāgatas within them. Then, imagine that each human built the total number of all those stūpas put together. Also, imagine that after building and establishing them, throughout an entire eon or the remainder of an eon, each human paid tribute to them—with all the speeches, all the songs, all the dances, all the performances of musical and percussive instruments, all the flowers, all the heavenly incense, all the heavenly perfumes, all the heavenly wreaths, all the heavenly fragrant oils, all the heavenly aromatic powders, all the heavenly fabrics, all the heavenly parasols, all the heavenly banners, all the heavenly bells, all the heavenly flags, all the heavenly garlands of lights all around, and all the wide varieties of human and heavenly devotional offerings to venerate them—revered them, respected them, venerated them, honored them, and tended to them. Now, suppose that all these sentient beings were to establish immeasurable and innumerable stūpas with these kinds of meritorious activities and make these kinds of devotional offerings to venerate them. Kauśika, what would you think in this case? Based on that, would all these beings earn a great amount of merit?”
“A great amount, O Blessed One. A great amount, O Sugata,” replied Śakra.
The Blessed One said, “In comparison, Kauśika, an even greater amount of merit would be earned by a noble son or daughter who did the following. First, with intense faith, deep belief, firm conviction, and a clear mindset that trusts in the transcendent state of wisdom, he or she would develop the mindset of awakening. Then, based on this altruistic disposition, he or she would listen to the transcendent state of wisdom, take it in, keep it in mind, chant it, master it, pass it on, teach it, expound it, explain it, and recite it. Next, for the sake of others, he or she would elucidate it in detail, unpack its meaning, mentally investigate it, and fully examine the way it is with exceeding wisdom. Or if not all that, then at the very least, this noble son or daughter would make the transcendent state of wisdom into a book, maintain it, and preserve it so that these genuine teachings would last for a long time, while praying, ‘May the buddhas’ guidance here not be cut off. May these genuine teachings not disappear. May the continued existence of this guidance provide assistance to bodhisattva great beings.’
“Also, he or she would pay tribute to this transcendent state of wisdom—with flowers, incense, perfumes, wreaths, fragrant oils, aromatic powders, fabrics, parasols, banners, bells, flags, garlands of lights all around, and a wide variety of other devotional offerings to venerate it—revere it, respect it, venerate it, honor it, and tend to it. Then, this noble son or daughter would earn much more merit than all those sentient beings.”
At this, Śakra, powerful lord of the gods, said to the Blessed One, “So it is, Blessed One. So it is, Sugata. This is because, Blessed One, a son or daughter who pays tribute to the transcendent state of wisdom, reveres it, respects it, venerates it, honors it, and tends to it is absolutely paying tribute to the past, present, and future blessed buddhas in all the world systems—known through the Buddha’s knowing [of them]—revering them, respecting them, venerating them, honoring them, and tending to them.
“But, O Blessed One, never mind all those sentient beings in a billionfold, great order world system as you just described them. Suppose instead that all the sentient beings in as many billionfold, great order world systems as there are grains of sand in the River Ganges, Blessed One, were each in turn to build a single stūpa out of the seven precious substances and to enshrine the relics of the tathāgatas within it, and then each sentient being individually were to build the total number of all those stūpas. Then, suppose that, after building and establishing them, they were, for an entire eon or more than an eon, to pay tribute to these stūpas—with all the words, all the songs, all the dances, all the performances of musical and percussive instruments, all the heavenly flowers, all the heavenly incense, all the heavenly perfumes, all the heavenly wreaths, all the heavenly fragrant oils, all the heavenly aromatic powders, all the heavenly fabrics, all the heavenly parasols, all the heavenly banners, all the heavenly bells, all the heavenly flags, all the garlands of lights all around, and with all the wide varieties of human and heavenly devotional offerings to venerate them—to revere them, to respect them, to venerate them, to honor them, and to tend to them.
“In comparison to all those sentient beings, Blessed One, this noble son or daughter would earn much more merit by doing the following. First, with intense faith, deep belief, firm conviction, and a clear mindset that trusts in the transcendent state of wisdom, he or she would develop the mindset of awakening. Then, based on this altruistic disposition, he or she would listen to the transcendent state of wisdom, take it in, keep it in mind, chant it, master it, pass it on, teach it, expound it, explain it, and recite it. Next, for the sake of others, he or she would elucidate it in detail, unpack its meaning, mentally investigate it, and fully examine the way it is with exceeding wisdom. Or if not all that, then at the very least, this noble son or daughter would make the transcendent state of wisdom into a book, maintain it, and preserve it so that these genuine teachings would last for a long time, while praying, ‘May the buddhas’ guidance here not be cut off. May these genuine teachings not disappear. May the continued existence of this guidance provide assistance to bodhisattva great beings.’
“Also, he or she would pay tribute to the transcendent state of wisdom, revere it, respect it, venerate it, honor it, and tend to it, and offer it flowers, incense, perfumes, wreaths, fragrant oils, aromatic powders, fabrics, parasols, banners, bells, flags, garlands of lights all around, and a wide variety of other devotional offerings to venerate it. Then, even by just doing this, this noble son or daughter would earn much more merit than those sentient beings.”298
Then the Blessed One said to Śakra, powerful lord of the gods, “So it is, Kauśika. So it is. Based on this, that noble son or daughter would earn more merit. Based on this, that noble son or daughter would earn immeasurable merit. Based on this, that noble son or daughter would earn incalculable merit. Based on this, that noble son or daughter would earn inconceivable merit. Based on this, that noble son or daughter would earn unequaled merit. Based on this, that noble son or daughter would earn unlimited merit. Why is that? Because, Kauśika, the state of complete knowing of the worthy, perfectly and completely awakened tathāgatas is born from the transcendent state of wisdom, whereas the offering that venerates the tathāgatas’ physical relics is something born from the state of complete knowing.299
“Therefore, Kauśika, a noble son or daughter should do the following. First, with intense faith, deep belief, firm conviction, and a clear mindset that trusts in the transcendent state of wisdom, he or she should develop the mindset of awakening. Then, based on this altruistic disposition, he or she should listen to the transcendent state of wisdom, take it in, keep it in mind, chant it, master it, pass it on, teach it, expound it, explain it, and recite it. Next, for the sake of others, he or she should elucidate it in detail, unpack its meaning, mentally investigate it, and fully examine the way it is with exceeding wisdom. Or if not all that, then at the very least, this noble son or daughter should make the transcendent state of wisdom into a book, maintain it, and preserve it so that these genuine teachings would last for a long time, while praying, ‘May the buddhas’ guidance here not be cut off. May these genuine teachings not disappear. May the continued existence of this guidance provide assistance to bodhisattva great beings.’
“Also, he or she should pay tribute to this transcendent state of wisdom—with flowers, incense, perfumes, wreaths, fragrant oils, aromatic powders, fabrics, parasols, banners, bells, flags, garlands of lights all around, and a wide variety of other devotional offerings to venerate it—revere it, respect it, venerate it, honor it, and tend to it.
“Kauśika, that former accumulation of merit—derived from building stūpas out of the seven precious substances and enshrining the relics of the tathāgatas within them—does not come close in worth to even a fraction of this accumulation of merit. It does not come close in worth to one hundredth, one thousandth, one hundred thousandth, one ten millionth, one billionth, one ten billionth, one trillionth, or even one ten trillionth of it. Nor is any calculation, any fraction, any quantification, any metaphor, any analogy, any equivalence, or any comparison adequate for comparing them.”300
Then those forty thousand gods—who had alighted among that very assembly together with Śakra, powerful lord of the gods—said to Śakra, powerful lord of the gods, “Lord, please take in the transcendent state of wisdom. Lord, the transcendent state of wisdom should be taken in.301 Lord, the transcendent state of wisdom should be kept in mind. Lord, the transcendent state of wisdom should be chanted. Lord, the transcendent state of wisdom should be mastered. Lord, the transcendent state of wisdom should be passed on. Lord, the transcendent state of wisdom should be taught. Lord, the transcendent state of wisdom should be expounded. Lord, the transcendent state of wisdom should be explained. Lord, the transcendent state of wisdom should be recited.”
The Blessed One then said to Śakra, powerful lord of the gods, “Kauśika, take in the transcendent state of wisdom. Kauśika, keep the transcendent state of wisdom in mind. Kauśika, chant the transcendent state of wisdom. Kauśika, master the transcendent state of wisdom. Kauśika, pass on the transcendent state of wisdom. Kauśika, teach the transcendent state of wisdom. Kauśika, expound the transcendent state of wisdom. Kauśika, explain the transcendent state of wisdom. Kauśika, recite the transcendent state of wisdom. Why is that? Because, Kauśika, the asuras might come to develop the following intentions: ‘Let us fight the gods in the Heaven of the Thirty-Three. Let us wage war against the gods in the Heaven of the Thirty-Three.’
“But, at that time, Kauśika, as a consequence of your remembering and reciting this transcendent state of wisdom, the intentions of the asuras will simply disappear.”
At this, Śakra, powerful lord of the gods, said to the Blessed One, “O Blessed One, it is a great magical incantation, this transcendent state of wisdom. O Blessed One, it is an unlimited magical incantation, this transcendent state of wisdom. O Blessed One, it is a magical incantation without superior, this transcendent state of wisdom. O Blessed One, it is an unsurpassed magical incantation, this transcendent state of wisdom. O Blessed One, it is a magical incantation without equal, this transcendent state of wisdom. O Blessed One, it is a magical incantation equal to the unequaled, this transcendent state of wisdom.”
At this, the Blessed One said to Śakra, powerful lord of the gods, “So it is, Kauśika, so it is. Kauśika, it is a great magical incantation, this transcendent state of wisdom. Kauśika, it is an unlimited magical incantation, this transcendent state of wisdom. Kauśika, it is a magical incantation without superior, this transcendent state of wisdom. Kauśika, it is an unsurpassed magical incantation, this transcendent state of wisdom. Kauśika, it is a magical incantation without equal, this transcendent state of wisdom. Kauśika, it is a magical incantation equal to the unequaled, this transcendent state of wisdom. Why is that? Because, Kauśika, by virtue of precisely this magical incantation—namely, the transcendent state of wisdom—the worthy, perfectly and completely awakened tathāgatas of the past have realized unsurpassed, perfect awakening. Kauśika, also by virtue of precisely this magical incantation—namely, the transcendent state of wisdom—those worthy, perfectly and completely awakened tathāgatas who come to be worthy, perfectly and completely awakened tathāgatas at a future time will realize unsurpassed, perfect awakening. Kauśika, also by virtue of precisely this magical incantation—namely, the transcendent state of wisdom—that those worthy, perfectly and completely awakened tathāgatas who are at present worthy, perfectly and completely awakened tathāgatas in the immeasurable and innumerable billionfold, great order world systems have realized unsurpassed, perfect awakening. Also by virtue of precisely this magical incantation—namely, the transcendent state of wisdom—I myself have realized unsurpassed, perfect awakening.
302“By virtue of precisely this magical incantation—namely, the transcendent state of wisdom—the ten virtuous ways of acting appear in the world, the four meditative states conducive to awakening appear in the world, the four immeasurable states conducive to awakening appear in the world, the four formless attainments governed by the factors in awakening appear in the world, the six types of extrasensory knowledge conducive to awakening appear in the world, and the thirty-seven factors in awakening appear in the world. In brief, by virtue of this magical incantation alone—namely, the transcendent state of wisdom—the eighty-four thousand categories of Dharma teachings develop in the world, and the knowing of a buddha, the knowing of a self-existent one, and the knowing of an inconceivable one appear in the world.
“Also, Kauśika, when there are no worthy, perfectly and completely awakened tathāgatas appearing in the world, those bodhisattva great beings—who are compassionate and skillful in means as a natural outcome of their having heard the transcendent state of wisdom previously—come to this world out of their compassion for sentient beings. They cause the ten virtuous ways of acting to appear in the world. They cause the four meditative states conducive to awakening303 to appear in the world. They cause the four immeasurable states conducive to awakening to appear in the world. They cause the four formless attainments governed by the factors of awakening to appear in the world. They cause the five types of extrasensory knowledge conducive to awakening to appear in the world. As an analogy, it is just like [the disappearance of] the moon’s halo, which causes all the medicinal herbs, stars, and lunar mansions to shine forth in an intense and potent manner.304 Kauśika, in this very same way, when the genuine Dharma disappears through a worthy, perfectly and completely awakened tathāgata passing away, then no worthy, perfectly and completely awakened tathāgatas appear. Hence, any dharmic ways of life, any impartial ways of life, any peaceful ways of life, and any virtuous ways of life that are wisely discerned and manifested in the world are born from the bodhisattvas, who cause them to manifest and set them in motion through their skill in means. And that skill in means of the bodhisattvas should be known as being born from the transcendent state of wisdom.305
“Moreover, Kauśika, it is because of this fact that those noble sons or daughters—who have taken in this transcendent state of wisdom, kept it in mind, mastered it, passed it on, taught it, expounded it, explained it, recited it, written it out, paid attention to it, and recalled it—can expect, in connection with that, many worldly benefits.”
At this, Śakra, powerful lord of the gods, asked the Blessed One, “What worldly benefits do the noble sons or daughters come to possess?”
The Blessed One said, “No noble son or daughter will die through unforeseen adversities. None will die by poison. None will die by a sword. None will die by fire. None will die by water. None will die by punishment.306 None will die from an attack by someone else. Also, the national crises—caused by kings, princes, royal ministers, or high-ranking government officials, over and over—will simply disappear when any noble son or daughter remembers the transcendent state of wisdom and recites it. Also, no kings, princes, royal ministers, or high-ranking government officials—who prey on weakness and seek ways to attack them—will be able to find any vulnerability in any noble son or daughter who repeatedly remembers the transcendent state of wisdom and recites it again and again, because he or she would be supported by the transcendent state of wisdom.307 Any kings, princes, royal ministers, or high-ranking government officials who do come near the noble sons and daughters will wish instead to speak and converse with them, and will consider them to be befriended. Why is that? Because, Kauśika, this transcendent state of wisdom serves all beings by offering benevolence in the form of a benevolent mindset, and offering compassion in the form of a compassionate mindset.308 So therefore, even in the middle of a wilderness full of wild animals and crawling creatures, Kauśika, no humans or nonhumans—who prey on weakness and seek ways to attack—will ever find a vulnerability in any noble son or daughter, except as the maturation of a previous action.”
309Just then, one hundred non-Buddhist wandering ascetics were coming toward the Blessed One, intending to criticize him.
But, from far away, Śakra, powerful lord of the gods, saw the non-Buddhist wandering ascetics coming. Upon seeing them, he thought to himself, “These non-Buddhist wandering ascetics are definitely coming toward the Blessed One, intending to criticize him. Let me recall, recite by memory, and pass on just the part of this transcendent state of wisdom that I have taken in from the Blessed One thus far, since it will make the non-Buddhist wandering ascetics unable to attack the Blessed One or to disrupt his discourse on the transcendent state of wisdom.”
Then Śakra, powerful lord of the gods, recalled by memory, recited, and passed on just the part of this transcendent state of wisdom that he had taken in from the Blessed One. At once those non-Buddhist wandering ascetics circumambulated the Blessed One from extremely far away and then left again the very same way they came, by the very same path.
Then the venerable Śāriputra had this thought: “Why did those non-Buddhist wandering ascetics circumambulate the Blessed One from extremely far away and then leave again the very same way they came, by the very same path?”
The Blessed One knew in his mind what kind of mental rumination the venerable Śāriputra was having, and said to the venerable Śāriputra, “O Śāriputra, Śakra, powerful lord of the gods, noticed the mindsets of those non-Buddhist wandering ascetics intent upon criticizing something. Śakra then recalled this transcendent state of wisdom by memory, recited it, and passed it on to those non-Buddhist wandering ascetics so that those non-Buddhist wandering ascetics—whose inclination was to attack, deny, and dispute—would turn back. He told them, ‘Do not approach to attack the teaching on this transcendent state of wisdom. Do not interrupt the teaching on the transcendent state of wisdom.’ And Śakra, powerful lord of the gods, had my permission to deter them. Why is that? I did not see any one of those non-Buddhist wandering ascetics having a pure motive. They all had the intention to challenge, a hostile mindset, and an inclination to attack.”
Just then, the pernicious Māra thought, “These four assemblies and these gods from the realm of desire and the realm of form have approached and are seated in the presence of the worthy, perfectly and completely awakened Tathāgata. It is certain that the bodhisattva great beings here will be foreordained [to reach] unsurpassable, perfect awakening. Let me attack them to stir up their aversion.”
Then the pernicious Māra magically conjured up a powerful army with four divisions that descended upon the Blessed One to attack.
Just then, Śakra, powerful lord of the gods, had this thought: “Oh no! The pernicious Māra has magically conjured up an army with four divisions to attack the Blessed One.310 However, this military array of an army with four divisions is neither the military array of King Bimbisāra’s army with its four divisions, nor the military array of King Prasenajit’s army with its four divisions, nor the military array of the Śākyas’ army with its four divisions, nor the military array of the Licchavis’ army with its four divisions.311 It is one conjured up by the pernicious Māra. The pernicious Māra—who preys on weakness and seeks ways to attack—has been in pursuit of the Blessed One for a long time and is intent upon harming sentient beings. Let me recall this transcendent state of wisdom once again by memory, recite it, and pass it on.”
Śakra, powerful lord of the gods, then recalled this very transcendent state of wisdom by memory, recited it, and passed it on. And just as Śakra, powerful lord of the gods, recalled this very transcendent state of wisdom by memory, recited it, and passed it on, so too, as a result, the pernicious Māra and his army turned and left again by the very same path.
The gods from the Heaven of the Thirty-Three magically created heavenly māndārava flowers, flew through the sky to where the Blessed One was, and scattered those heavenly māndārava flowers, raining them down over the place where the Blessed One was.312 Then, in praise, they exclaimed, “Hurray! This transcendent state of wisdom has returned again at last!”
Then, once again, the gods took the heavenly māndārava flowers, scattered them, and rained them down on the place where the Blessed One was, saying this: “O Blessed One, neither Māra, nor Māra’s army, nor any deity will find any vulnerability in those sentient beings who speak of the transcendent state of wisdom, cultivate it, and go about their lives in it. O Blessed One, those sentient beings who listen to the transcendent state of wisdom, and, after listening to it, take it in, keep it in mind, chant it, master it, pass it on, teach it, expound it, explain it, and recite it, will come to possess no small root of virtue. Since those sentient beings who come even within earshot of this transcendent state of wisdom will have performed some service to the former conquerors, what more needs to be said about those who will be taking it in, keeping it in mind, chanting it, mastering it, passing it on, teaching it, expounding it, explaining it, reciting it, training to attain the actual nature, progressing to attain the actual nature, and engaging in meditation to attain the actual nature?313 O Blessed One, they will be sentient beings who have closely attended the tathāgatas.314 Why is that? It is because the complete knowing should be sought from there, namely, from the transcendent state of wisdom. Just as all those extremely precious jewels that come out of the ocean should be sought from the ocean, just so, Blessed One, the extremely precious complete knowing of worthy, perfectly and completely awakened tathāgatas should be sought from within the ocean of the transcendent state of wisdom.”315
At this, the Blessed One said to Śakra, powerful lord of the gods, “True, Kauśika, true. The great jewel of complete knowing is, in particular, born from this ocean of the transcendent state of wisdom.”
316Then the venerable Ānanda said to the Blessed One, “O Blessed One, the Blessed One is not praising any positive qualities of the transcendent state of generosity, nor is he mentioning its name.317 O Blessed One, the Blessed One is also not praising any positive qualities of the transcendent state of ethical discipline, the transcendent state of tolerant acceptance, the transcendent state of heroic perseverance, or the transcendent state of meditation, nor is he mentioning their names. Rather, the Blessed One is praising the positive qualities and mentioning the name of one thing alone, the transcendent state of wisdom.”
“So it is, Ānanda, so it is,” replied the Blessed One. “I am praising the positive qualities and mentioning the name of the transcendent state of wisdom alone, and not those of the other transcendent states. Why is that? Because, Ānanda, the transcendent state of wisdom takes the fore over the five other transcendent states.318 O Ānanda, what do you think? Would generosity get the name transcendent state of generosity if it were not dedicated to the state of complete knowing?”319
“Certainly not, Blessed One,” replied Ānanda.
The Blessed One asked, “O Ānanda, what do you think? What if ethical discipline were not dedicated to the state of complete knowing, if tolerant acceptance were not dedicated to it, if heroic perseverance were not dedicated to it, and if meditation were not dedicated to it? O Ānanda, what do you think? Would wisdom get the name transcendent state of wisdom if it were not dedicated to the state of complete knowing?”
“Certainly not, Blessed One.” replied Ānanda.
The Blessed One asked, “O Ānanda, what do you think? Is the wisdom that transforms the roots of virtue through dedicating them to the state of complete knowing inconceivable?”
“Yes, Blessed One. Yes,” replied Ānanda. “The wisdom that transforms the roots of virtue through dedicating them to the state of complete knowing is inconceivable.”