(4) “Therefore, Sakra, if a virtuous man or woman receives, keeps, reads, recites and reveres this sutra, such an attitude is equal to making offering to past, future and present Buddhas. Sakra, if the great chiliocosm were full of countless Tathagatas as many as the sugar canes, bamboos, reeds, recites grains and hemp seeds in its fields; and if a virtuous man or woman who has passed either a whole aeon or decreasing kalpa to revere, honour, praise, serve and make offerings to these Buddhas, and then after their nirvana (death) should build with relics from their bodies a seven-gemmed stupa as large as the four deva-heavens (put together) and of a height reaching the Brahma heaven with a majestic spire, to which he or she will make offerings of flowers, incense, strings of precious stones, banners and melodious music, during either a whole kalpa or in a decreasing one, Sakra, what do you think of his or her merits? Are they many?”

(6) The Buddha said: “Sakra, you should know that if another virtuous man or woman, after hearing this sutra of inconceivable liberation, believes, understands, receives, keeps, reads, recites and practices this sutra, his or her merits will surpass those of the former man or woman. Why? Because the bodhi (enlightenment) of all Buddhas originates from this Dharma, and since enlightenment is beyond all measuring, the merits of this sutra cannot be estimated.”

(17) The illusory Bodhisattva said:

“Do not use the little virtue and intelligence of a sravaka to estimate the Tathagata’s boundless blessing and wisdom; the four oceans are exhaustible but this rice is inexhaustible. If all men took and rolled it into a ball as large as (Mount) Sumeru, they would not have finished eating it by the end of the aeon. Why? Because food that has been left over by those who have practiced boundless morality and discipline (sila), serenity (dhyana) and wisdom (prajna), liberation and knowledge of liberation, and who have won all merits, is inexhaustible.

(12) “The Tathagata replied:

‘Virtuous one, the offering of Dharma is preached by all Buddhas in profound sutras but it is hard for worldly men to believe and accept it as its meaning is subtle and not easily detected, for it is impeacable in its purity and cleanness. It is beyond the reach of thinking and discriminating; it contains the treasure of the Bodhi-sattva’s Dharma store and is sealed by the Dharani-symbol; it never backslides for it achieves the six perfections (paramitas); discerns the difference between various meanings; is in line with the bodhi Dharma; is at the top of all sutras; helps people to enter upon great kindness and great compassion; to keep from demons and perverse views, and to conform with the law of causality and the teaching on the unreality of an ego; a man, a living being and life and on voidness, formlessness, non-creating and non-uprising. It enables living beings to sit in a bodhimandala to turn the wheel of the law. It is praised and honoured by heavenly dragons, gandharvas, etc. It can help living beings to reach the Buddha’s Dharma store and gather all knowledge (sarvajna realized by) saints and sages, preach the path followed by all Bodhisattvas; rely on the reality underlying all things; proclaim the (doctrine of) impermanence, suffering; voidness and absence of ego and nirvana. It can save all living beings who have broken the precepts and keep in awe all demons, heretics and greedy people. It is praised by the Buddhas, saints and sages for it wipes out suffering from birth and death; proclaims the joy in nirvana as preached by past; future and present Buddhas in the ten directions.