(1) The Lord Buddha, continuing, said unto Subhuti: “Wherever this Scripture is proclaimed, even though it were but a stanza comprising four lines, you should realise that that place would be sanctified by the presence of the whole realm of gods, men, and terrestrial spirits, who ought unitedly to worship, as if before a sacred shrine of Buddha. But what encomium shall express the merit of a disciple who rigorously observes, and diligently studies, the text of this Scripture? Subhuti, you should realise that such a disciple will be endowed with spiritual powers commensurate with initiation in the supreme, incomparable, and most wonderful Law. Whatever place constitutes a repository for this sacred Scripture, there also the Lord Buddha may be found, together with disciples worthy of reverence and honour.”

(3) “The Lord Buddha delivered this Scripture specifically for those who are entered upon the path which leads to Nirvana, and for those who are attaining to the ultimate plane of Buddhic thought. If a disciple rigorously observes, studies, and widely disseminates the knowledge of this Scripture, the Lord Buddha entirely knows and perceives that for such an one there will be a cumulative merit, immeasurable, incomparable, illimitable, and inconceivable. All such disciples will be endowed with transcendent Buddhic wisdom and enlightenment. And why? Because, Subhuti, if a disciple takes pleasure in a narrow or exclusive form of the Law, he cannot receive with gratification the instruction of this Scripture, or delight in its study, or fervently explain it to others. Subhuti, in whatever place there is a repository for this Scripture, the whole realm of spiritual beings ought to adore it; and reverencing it as a sacred shrine, ceremoniously surround it, scattering profusely sweet-scented flowers, and pure odours of fragrant incense.”

(2) The Lord Buddha replied to Subhuti, saying: “Have no such apprehensive thought! Even at the remote period of five centuries subsequent to the Nirvana of the Lord Buddha, there will be many disciples observing the monastic vows, and assiduously devoted to good works. These, hearing this scripture proclaimed, will believe in its immutability, and similarly conceive within their minds a pure, unmingled faith. Besides, it is important to realise that faith thus conceived, is not exclusively in virtue of the insular thought of any particular Buddha, but because of its affiliation with the concrete thoughts of myriad Buddhas, throughout infinite ages. Therefore, amongst the beings destined to hear this Scripture proclaimed, many, by momentary reflection, will intuitively conceive a pure and holy faith.”

(1) The Lord Buddha addressed Subhuti, saying: “If a good disciple, whether man or woman, in the morning, at noonday, and at eventide, sacrificed lives innumerable as the sands of the Ganges, and thus without intermission throughout infinite ages; and if another disciple, hearing this Scripture proclaimed, steadfastly believed it, his felicity would be appreciably greater than the other. But how much greater must be the felicity of a disciple who transcribes the sacred text, observes its precepts, studies its Laws, and repeats the Scripture that others may be edified thereby?”

(2) The Lord Buddha replied to Subhuti, saying: “Truly a most excellent theme! As you affirmed, I preserve in the faith, and instruct in the Law, this illustrious assembly of enlightened disciples. Attend diligently unto me, and I shall enunciate a Law whereby the mind of a good disciple, whether man or woman, seeking to obtain supreme spiritual wisdom, shall be adequately sustained, and enabled to bring into subjection every inordinate desire.” Subhuti was gratified, and signified glad consent. Thereupon, the Lord Buddha, with majesty of person, and perfect articulation, proceeded to deliver the text of this Scripture, saying:—

(1) Subhuti enquired of the Lord Buddha, saying: “Honoured of the Worlds! In future ages, when this scripture is proclaimed, amongst those beings destined to hear, shall any conceive within their minds a sincere, unmingled faith?”

(10) “Subhuti, in future ages, if a good disciple, whether man or woman, rigorously studies and observes the text of this Scripture; the Lord Buddha, by means of his Buddhic wisdom, entirely knows and perceives that for such a disciple there is reserved a cumulative merit, immeasurable and illimitable.”

(3) When the Lord Buddha concluded his enunciation of this Scripture, the venerable Subhuti, the monks, nuns, lay-brethren and sisters, all mortals, and the whole realm of spiritual beings, rejoiced exceedingly, and consecrated to its practice, they received it and departed.

(3) The Lord Buddha then declared unto Subhuti, “If a good disciple, whether man or woman, were with implicit faith to adhere to a stanza of this Scripture, and diligently explain it to others, the consequent merit would be relatively greater than the other.”

(1) The Lord Buddha addressed Subhuti, saying: “If a disciple, having immeasurable spheres filled with the seven treasures, bestowed these in the exercise of charity; and if a disciple, whether man or woman, having aspired to supreme spiritual wisdom, selected from this Scripture a stanza comprising four lines, then rigorously observed it, studied it, and diligently explained it to others; the cumulative merit of such a disciple would be relatively greater than the other.”

(1) The Lord Buddha addressed Subhuti, saying: “If within this universe of universes, the seven treasures were heaped together, forming as many great elevations as there are Sumerus, prince of mountains, and these treasures bestowed entirely in the exercise of charity; and if a disciple were to select a stanza of this Scripture, rigorously observe it, and diligently explain it to others, the merit thus obtained would so far exceed the former excellence, that it cannot be stated in terms of proportion, nor comprehended by any analogy.”

(6) The Lord Buddha addressed Subhuti, saying: “If a good disciple, whether man or woman, day by day sacrificed lives innumerable as the sands of the Ganges; and if another disciple adhered with implicit faith to a stanza of this Scripture, and diligently explained it to others, the intrinsic merit of such a disciple would be relatively greater than the other.”

(3) “Again, Subhuti, in future ages, if a good disciple, whether man or woman, be enabled to rigorously observe and to study consecutively the texts of this Scripture, were I to elaborate either the nature or extent of this merit, those who heard it might become delirious, or entirely doubt its credibility. Subhuti, it is necessary to realise, that as the meaning of this Scripture is beyond ordinary comprehension, the scope of its fruitful rewards is equally incomprehensible.”

(3) The Lord Buddha, assenting, said unto Subhuti: “If, in future ages, disciples destined to hear this Scripture, neither become perturbed by its extreme modes of thought, nor alarmed by its lofty sentiments, nor apprehensive about realising its high ideals —these disciples also, by their intrinsic merit, will incite superlative wonder and praise.”

(1) The Lord Buddha, continuing, addressed Subhuti, saying: “If a good disciple, whether man or woman, devoted to the observance and study of this Scripture, is thereby despised, or lightly esteemed, it is because that in a previous life there had been committed some grievous transgression, followed now by inexorable retribution. But, although in this life despised or lightly esteemed, the compensating merit thus acquired will cause the transgression of a former life to be fully expiated, and the disciple adequately recompensed by the attainment of supreme spiritual wisdom.”

(2) “Furthermore, Subhuti, numberless ages ago, I recollect that before the advent of Dipankara Buddha, there were myriad Buddhas before whom I served and received religious instruction, my conduct being entirely blameless and without reproach. But, in the ages to come, if a disciple be enabled to rigorously observe and to study the text of this Scripture, the merit thus acquired will so far exceed the measure of my merit in the service of those myriad Buddhas, that it cannot be stated in terms of proportion, nor comprehended by means of any ‘analogy.’”

(19) It is called the Great Liberation by Hearing, because even those who have committed the five boundless sins are sure to be liberated if they hear it by the path of the ear. Therefore read it in the midst of vast congregations. Disseminate it. Through having heard it once, even though one do not comprehend it, it will be remembered in the Intermediate State without a word being omitted, for the intellect become th ninefold more lucid [there]. Hence it should be proclaimed in the ears of all living person; it should be read over the pillows of all persons who are ill; it should be read at the side of all corpses: it should be spread broadcast.

(1) I REJOICE exceedingly in all creatures' good works that end the sorrows of their evil lot; may the sorrowful find happiness! I rejoice in the deliverance of embodied beings from the griefs of life's wanderings, and in the Sonship of Enlightenment, and the Enlightenment that belongs to the Saviours. I rejoice in the Commanders' oceans of Thought, that bring happiness and establish welfare for all creatures. With clasped hands I entreat the perfectly Enlightened Ones who stand in all regions that they kindle the lamp of the Law for them who in their blindness fall into sorrow. With clasped hands I pray the Conquerors who yearn for the Stillness that they abide here for endless seons, lest this world become blind. In reward for all this righteousness that I have won by my works I would fain become a soother of all the sorrows of all creatures. May I be a balm to the sick, their healer and servitor, until sickness come never again; may I quench with rains of food and drink the anguish of hunger and thirst; may I be in the famine of the ages' end their drink and meat; may I become an unfailing store for the poor, and serve them with manifold things for their need. My own being and my pleasures, all my righteousness in the past, present, and future I surrender indifferently, that all creatures may win to their end. The Stillness lies in surrender of all things, and my spirit is fain for the Stillness; if I must surrender all, it is best to give it for fellow-creatures. I yield myself to all living things to deal with me as they list; they may smite or revile me for ever, bestrew me with dust, play with my body, laugh and wanton; I have given them my body, why shall I care? Let them make me do whatever works bring them pleasure; but may never mishap befall any of them by reason of me. If the spirit of any be wroth or pleased with me, may that be ever a cause for them to win all their desires. May all who slander me, or do me hurt, or jeer at me, gain a share in Enlightenment. I would be a protector of the unprotected, a guide of wayfarers, a ship, a dyke, and a bridge for them who seek the further Shore; a lamp for them who need a lamp, a bed for them who need a bed, a slave for all beings who need a slave. I would be a magic gem, a lucky jar, a spell of power, a sovereign balm, a wishing-tree, a cow of plenty, for embodied beings. As the earth and other elements are for the various service of the countless creatures dwelling in the whole of space, so may I in various wise support the whole sphere of life lodged in space, until all be at peace. As the Blessed of old took the Thought of Enlightenment and held fast to the rule for Sons of Enlightenment in the order thereof, so do I frame the Thought of Enlightenment for the weal of the world, and so will I observe these rules in their sequence.

(1) To win this jewel of the Thought I offer perfect worship to the Blessed Ones, to the stainless gem of the Good Law, and to the Sons of the Enlightened, oceans of virtues. All flowers, fruits, and healing herbs, all gems and all waters clear and pleasant in the world, likewise mountains of jewels, forests sweet in their solitude, climbing plants bright with ornaments of flowers, trees whose branches bend with goodly fruit, fragrant incenses, trees of desire, and jewelbearing trees in the worlds of the gods and their kin, lakes bedecked with lilies and wondrously pleasant with the cries of swans, harvests springing without tilth and crops of grain, and all else adorning them whom we worship, all things that are bounded by the spreading ethereal sphere and are in the possession of none, I take in spirit and offer as guerdon to the Supreme Saints and their Sons. Worthy of choicest gifts and great of compassion, may they mercifully accept this of me! I am exceeding poor, and without righteousness; there is naught else for me to offer. So may their care for others' weal be for my weal, and let the Lords take this in their native grace. Yea, I give to the Conquerors and their Sons myself entirely. Take me for your chattel, O noble beings; I make myself in love your slave. By being your chattel I am freed from fear in life, and work good for living creatures; I escape my former sins, and do evil no more....

(3) The Lord Buddha rejoined, saying: “If a disciple adhered with implicit faith to a stanza of this Scripture, and diligently explained it to others, the intrinsic merit of that disciple would be relatively greater. And why? Because, Subhuti, the holy Buddhas, and the Law by which they attained to supreme spiritual wisdom, severally owe their inception to the truth of this sacred Scripture. Subhuti, what is ordinarily termed the Buddhic Law, is not really a Law attributive to Buddha.”