THE GREAT PRAJÑĀPĀRAMITĀ SŪTRA
VOLUME 337
Chapter 55: LEARNING SKILLFUL MEANS (1)
At that time, Śakra, Lord of Devas, said to the Buddha:
“World-Honored One, such Prajñāpāramitā is exceedingly profound, difficult to see, difficult to know, beyond thought and investigation, transcending the realm of thought and investigation; it is the realization of those endowed with profound and wondrous wisdom, completely far removed from all forms of discrimination.
World-Honored One, if sentient beings regarding this profound Prajñāpāramitā Sūtra constantly delight in listening, receiving and upholding, reading and reciting it, thoroughly comprehending it, correctly contemplating its wondrous meaning, relying upon the teachings to practice, and explaining it for the sake of others, up to the unsurpassed state of Enlightenment, yet do not separate from other minds and mental factors, then one should know that such sentient beings will certainly not accomplish even the slightest wholesome root.”
At that time, the Buddha said to Śakra:
“That is correct, that is correct! It is exactly as you have said!
O Kāśika, if sentient beings regarding this profound Prajñāpāramitā Sūtra constantly delight in listening, receiving and upholding, reading and reciting it, completely comprehending it, correctly contemplating according to its wondrous meaning, relying upon the teachings to practice, and explaining it for others, up to the unsurpassed state of Enlightenment, without mixing it with other minds and mental factors, then one should know that such sentient beings will definitely accomplish vast wholesome roots.
O Kāśika, suppose all sentient beings in this Jambudvīpa continent have accomplished immeasurable merits of the ten wholesome paths of action, the four meditative absorptions, the four immeasurable minds, the four formless concentrations, the five supernatural powers, and so forth; if there is a good man or good woman who, regarding this profound Prajñāpāramitā scripture, constantly delights in listening, receiving and upholding, reading and reciting it, thoroughly penetrating it, correctly contemplating it, relying upon the teachings to practice, and explaining it for others, then the merit attained by that good man or good woman, compared with the merits accomplished by all the sentient beings in Jambudvīpa mentioned previously, is a hundred times greater, a thousand times greater, a hundred thousand times greater, a hundred million times greater, a hundred billion times greater, a thousand billion times greater, a hundred thousand billion times greater, a trillion times greater, a thousand trillion times greater, a hundred thousand trillion times greater; it is also beyond calculation, beyond counting, beyond enumeration, beyond analogy, even beyond the utmost number.”
At that time, a Bhikṣu in the assembly said to Śakra:
“O Kāśika, if a good man or good woman, regarding this profound Prajñāpāramitā scripture, subdues the mind so that it does not become scattered, constantly delights in listening, receiving and upholding, reading and reciting it, completely comprehending it, correctly contemplating according to its wondrous meaning, relying upon the teachings to practice, and explaining it for others, up to the unsurpassed state of Enlightenment, without mixing with other minds and mental factors, then the merit attained is greater than the immeasurable merits previously described that all sentient beings in Jambudvīpa have accomplished through all the ten wholesome paths of action, the four meditative absorptions, the four immeasurable minds, the four formless concentrations, the five supernatural powers, and so forth.”
Śakra, Lord of Devas, said:
“When that good man or good woman first gives rise to a single thought corresponding with the wisdom of omniscience, the merit attained already surpasses by many hundreds of thousands of times the immeasurable merits accomplished by all sentient beings in Jambudvīpa mentioned previously through all the ten wholesome paths of action, the four meditative absorptions, the four immeasurable minds, the four formless concentrations, the five supernatural powers, and so forth. How much more so when, regarding this profound Prajñāpāramitā scripture, one subdues the mind so that it does not become scattered, constantly delights in listening, receiving and upholding, reading and reciting it, completely comprehends it, correctly contemplates it, relies upon the teachings to practice, explains it for others, up to the unsurpassed state of Enlightenment, without mixing with other minds and mental factors.
As for the merit attained, if it could be compared, Bhikṣu, you should know that the wisdom merit of that good man or good woman is not merely greater than that of all sentient beings in Jambudvīpa who have accomplished the ten wholesome paths of action and so forth, but also greater than all gods, humans, asuras, and others in the world. Why? Because that good man or good woman will quickly attain unsurpassed Enlightenment and bring benefit and happiness to immeasurable sentient beings.
Bhikṣu, you should know that the wisdom merit of that good man or good woman is not only greater than all gods, humans, asuras, and others in that world, but is also greater than all Stream-enterers, Once-returners, Non-returners, Arhats, and Pratyekabuddhas. Why? Because that good man or good woman will quickly attain unsurpassed Enlightenment and bring benefit and happiness to immeasurable sentient beings.
Bhikṣu, you should know that the wisdom merit of that good man or good woman is not only greater than all Stream-enterers, Once-returners, Non-returners, Arhats, and Pratyekabuddhas, but is also greater than great Bodhisattvas who, separated from Prajñāpāramitā and skillful means, practice the perfections of giving, pure discipline, patience, diligence, and meditative concentration. Why? Because that good man or good woman will quickly attain unsurpassed Enlightenment and bring benefit and happiness to immeasurable sentient beings.
Bhikṣu, you should know that the wisdom merit of that good man or good woman is also greater than great Bodhisattvas who, separated from Prajñāpāramitā and skillful means, abide in the emptiness of the internal, the emptiness of the external, the emptiness of both internal and external, the emptiness of emptiness, the great emptiness, the emptiness of ultimate meaning, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of ultimate completion, the emptiness without boundaries, the emptiness of dispersion, the emptiness of non-transformation, the emptiness of inherent nature, the emptiness of own characteristics, the emptiness of common characteristics, the emptiness of all phenomena, the emptiness of what cannot be grasped, the emptiness of emptiness-nature, the emptiness of self-nature, and the emptiness of the self-nature of emptiness. Why? Because that good man or good woman will quickly attain unsurpassed Enlightenment and bring benefit and happiness to immeasurable sentient beings.
Bhikṣu, you should know that the wisdom merit of that good man or good woman is also greater than great Bodhisattvas who, separated from Prajñāpāramitā and skillful means, abide in suchness, the Dharma realm, Dharma nature, the nature of non-deception, the nature of non-change, the nature of equality, the nature of being free from arising, the established nature of Dharma, the abiding nature of Dharma, ultimate reality, the realm of space, and the inconceivable realm. Why? Because that good man or good woman will quickly attain unsurpassed Enlightenment and bring benefit and happiness to immeasurable sentient beings.
Bhikṣu, you should know that the wisdom merit of that good man or good woman is also greater than any great Bodhisattva who, separated from Prajñāpāramitā and skillful means, abides in the noble truths of suffering, origin, cessation, and path. Why? Because that good man or good woman will quickly attain unsurpassed Enlightenment and bring benefit and happiness to immeasurable sentient beings.
Bhikṣu, you should know that the wisdom merit of that good man or good woman is also greater than any great Bodhisattva who, separated from Prajñāpāramitā and skillful means, practices the four meditative absorptions, the four immeasurable states, and the four formless concentrations. Why? Because that good man or good woman will quickly attain unsurpassed Enlightenment and bring benefit and happiness to immeasurable sentient beings.
Bhikṣu, you should know that the wisdom merit of that good man or good woman is also greater than any great Bodhisattva who, separated from Prajñāpāramitā and skillful means, practices the eight liberations, the eight fields of mastery, the nine successive concentrations, and the ten universal bases. Why? Because that good man or good woman will quickly attain unsurpassed Enlightenment and bring benefit and happiness to immeasurable sentient beings.
Bhikṣu, you should know that the wisdom merit of that good man or good woman is also greater than any great Bodhisattva who, separated from Prajñāpāramitā and skillful means, practices the four foundations of mindfulness, the four right efforts, the four bases of supernatural powers, the five faculties, the five powers, the seven factors of Enlightenment, and the eightfold noble path. Why? Because that good man or good woman will quickly attain unsurpassed Enlightenment and bring benefit and happiness to immeasurable sentient beings.
Bhikṣu, you should know that the wisdom merit of that good man or good woman is also greater than any great Bodhisattva who, separated from Prajñāpāramitā and skillful means, practices the liberation doors of emptiness, signlessness, and wishlessness. Why? Because that good man or good woman will quickly attain unsurpassed Enlightenment and bring benefit and happiness to immeasurable sentient beings.
Bhikṣu, you should know that the wisdom merit of that good man or good woman is also greater than any great Bodhisattva who, separated from Prajñāpāramitā and skillful means, practices the stages of Extreme Joy, Freedom from Defilement, Radiance, Blazing Wisdom, Difficult to Overcome, Manifestation, Far-Going, Immovability, Excellent Wisdom, and Dharma Cloud. Why? Because that good man or good woman will quickly attain unsurpassed Enlightenment and bring benefit and happiness to immeasurable sentient beings.
Bhikṣu, you should know that the wisdom merit of that good man or good woman is also greater than any great Bodhisattva who, separated from Prajñāpāramitā and skillful means, practices the five kinds of eyes and the six supernatural powers. Why? Because that good man or good woman will quickly attain unsurpassed Enlightenment and bring benefit and happiness to immeasurable sentient beings.
Bhikṣu, you should know that the wisdom merit of that good man or good woman is also greater than any great Bodhisattva who, separated from Prajñāpāramitā and skillful means, practices the ten powers of the Buddha, the four fearlessnesses, the four unobstructed knowledges, great loving-kindness, great compassion, great joy, great equanimity, and the eighteen exclusive Buddha qualities. Why? Because that good man or good woman will quickly attain unsurpassed Enlightenment and bring benefit and happiness to immeasurable sentient beings.
Bhikṣu, you should know that the wisdom merit of that good man or good woman is also greater than any great Bodhisattva who, separated from Prajñāpāramitā and skillful means, practices the quality of never forgetting and the nature of always relinquishing. Why? Because that good man or good woman will quickly attain unsurpassed Enlightenment and bring benefit and happiness to immeasurable sentient beings.
Bhikṣu, you should know that the wisdom merit of that good man or good woman is also greater than any great Bodhisattva who, separated from Prajñāpāramitā and skillful means, practices the wisdom of all, the wisdom of path aspects, and the wisdom of all aspects. Why? Because that good man or good woman will quickly attain unsurpassed Enlightenment and bring benefit and happiness to immeasurable sentient beings.
Bhikṣu, you should know that the wisdom merit of that good man or good woman is also greater than any great Bodhisattva who, separated from Prajñāpāramitā and skillful means, practices the dhāraṇī methods and samādhi methods. Why? Because that good man or good woman will quickly attain unsurpassed Enlightenment and bring benefit and happiness to immeasurable sentient beings.
Bhikṣu, you should know that the wisdom merit of that good man or good woman is also greater than any great Bodhisattva who, separated from Prajñāpāramitā and skillful means, practices contemplation of dependent nature and dependent origination. Why? Because that good man or good woman will quickly attain unsurpassed Enlightenment and bring benefit and happiness to immeasurable sentient beings.
Bhikṣu, you should know that the wisdom merit of that good man or good woman is also greater than any great Bodhisattva who, separated from Prajñāpāramitā and skillful means, adorns and purifies Buddha lands and fully accomplishes sentient beings. Why? Because that good man or good woman will quickly attain unsurpassed Enlightenment and bring benefit and happiness to immeasurable sentient beings.
Bhikṣu, you should know that the wisdom merit of that good man or good woman is also greater than any great Bodhisattva who, separated from Prajñāpāramitā and skillful means, practices the deeds of great Bodhisattvas together with unsurpassed Enlightenment. Why? Because that good man or good woman will quickly attain unsurpassed Enlightenment and bring benefit and happiness to immeasurable sentient beings.
Bhikṣu, you should know that the wisdom merit of that good man or good woman is also greater than any great Bodhisattva who, separated from Prajñāpāramitā and skillful means, practices Prajñāpāramitā. Why? Because that good man or good woman will quickly attain unsurpassed Enlightenment and bring benefit and happiness to immeasurable sentient beings.
Furthermore, Bhikṣu, you should know that this good man or good woman is precisely a great Bodhisattva. Bhikṣu, you should know that because this great Bodhisattva practices profound Prajñāpāramitā according to what has been understood, all gods, humans, asuras, and others, as well as Śrāvakas, Pratyekabuddhas, and Bodhisattvas, cannot surpass him.
Bhikṣu, you should know that because this great Bodhisattva practices profound Prajñāpāramitā according to what has been understood, he is able to continue the Buddha lineage without allowing it to be cut off.
Bhikṣu, you should know that because this great Bodhisattva practices profound Prajñāpāramitā according to what has been understood, he constantly does not separate from the best spiritual friends: Bodhisattvas and the Tathāgata, Arhat, Samyaksaṃbuddha.
Bhikṣu, you should know that because this great Bodhisattva practices profound Prajñāpāramitā according to what has been understood, before long he will sit upon the noble Bodhi seat, defeat the armies of Māra, attain unsurpassed Enlightenment, turn the wondrous Dharma wheel, and rescue sentient beings from the great suffering of birth and death.
Bhikṣu, you should know that because this great Bodhisattva practices profound Prajñāpāramitā according to what has been understood, he constantly learns the teachings that should be learned by the assembly of great Bodhisattvas and does not learn the practices that should be learned by Śrāvakas and Pratyekabuddhas.
Bhikṣu, you should know that this great Bodhisattva practices profound Prajñāpāramitā and constantly learns what should be learned by the assembly of great Bodhisattvas; therefore, the Four Heavenly Kings who protect the world, leading the heavenly beings of the Four Great Kings Heaven, go to the place of that Bodhisattva, respectfully make offerings, honor and praise him, saying:
“Excellent, Great One! You should diligently and energetically learn the teachings that should be learned by the assemblies of great Bodhisattvas. Do not learn the practices that should be learned by Śrāvakas and Pratyekabuddhas. If you learn in this way, you will quickly sit upon the noble Bodhi seat and swiftly attain unsurpassed Enlightenment. Just as the Tathāgata, Arhat, Samyaksaṃbuddha of the past received the four bowls offered by the Four Heavenly Kings, so at that time he will also receive them. Just as in ancient times the Four Heavenly Kings who protect the world offered the four bowls, we too shall offer them.”
Bhikṣu, you should know that this great Bodhisattva practices profound Prajñāpāramitā and constantly learns what should be learned by the assembly of great Bodhisattvas; therefore, Śakra, Lord of Devas, together with his heavenly assembly of the Thirty-three Gods, goes to that place, respectfully makes offerings, honors and praises him, saying:
“Excellent, Great One! You must diligently and energetically learn the various teachings that should be learned by the assembly of great Bodhisattvas. Do not learn the practices that should be learned by Śrāvakas and Pratyekabuddhas. If you learn in this way, you will quickly sit upon the noble Bodhi seat, swiftly attain unsurpassed Enlightenment, turn the wondrous Dharma wheel, and liberate immeasurable sentient beings.”
Bhikṣu, you should know that this great Bodhisattva practices profound Prajñāpāramitā and constantly learns what should be learned by the assembly of great Bodhisattvas; therefore, the Heavenly King Suyāma, leading the heavenly assembly of the Yāma Heaven, goes to that place, respectfully makes offerings, honors and praises him, saying:
“Excellent, Great One! You must diligently and energetically learn the teachings that should be learned by the assembly of great Bodhisattvas. Do not learn the practices that should be learned by Śrāvakas and Pratyekabuddhas. If you learn in this way, you will quickly sit upon the noble Bodhi seat, swiftly attain unsurpassed Enlightenment, turn the wondrous Dharma wheel, and liberate immeasurable sentient beings.”
Bhikshu, you should know that this Great Bodhisattva, practicing the profound Prajñāpāramitā, constantly learns what should be learned by the assembly of Great Bodhisattvas. Therefore, the Heaven King Shandushida, leading the assembly of Tuṣita gods, goes to that place, respectfully makes offerings, honors and praises him, saying: “Excellent, Great One! You should diligently and vigorously learn the various teachings that should be learned by the assembly of Great Bodhisattvas. Do not learn the practices that should be learned by the Śrāvakas and Pratyekabuddhas. If you learn in this way, you will quickly sit upon the noble seat of Bodhi, swiftly attain the highest supreme Enlightenment, turn the wondrous Dharma wheel, and liberate countless sentient beings.”
Bhikshu, you should know that this Great Bodhisattva, practicing the profound Prajñāpāramitā, constantly learns what should be learned by the assembly of Great Bodhisattvas. Therefore, the Heaven King Miaobian Huahua, leading the assembly of gods of the Heaven of Enjoying Transformations, goes to that place, respectfully makes offerings, honors and praises him, saying: “Excellent, Great One! You should diligently and vigorously learn the various teachings that should be learned by the assembly of Great Bodhisattvas. Do not learn the practices that should be learned by the Śrāvakas and Pratyekabuddhas. If you learn in this way, you will quickly sit upon the noble seat of Bodhi, swiftly attain the highest supreme Enlightenment, turn the wondrous Dharma wheel, and liberate countless sentient beings.”
Bhikshu, you should know that this Great Bodhisattva, practicing the profound Prajñāpāramitā, constantly learns what should be learned by the assembly of Great Bodhisattvas. Therefore, the Heaven King Miaozizai, leading the assembly of gods of the Heaven of Free Enjoyment of Others’ Transformations, goes to that place, respectfully makes offerings, honors and praises him, saying: “Excellent, Great One! You should diligently and vigorously learn the various teachings that should be learned by the assembly of Great Bodhisattvas. Do not learn the practices that should be learned by the Śrāvakas and Pratyekabuddhas. If you learn in this way, you will quickly sit upon the noble seat of Bodhi, swiftly attain the highest supreme Enlightenment, turn the wondrous Dharma wheel, and liberate countless sentient beings.”
Bhikshu, you should know that this Great Bodhisattva, practicing the profound Prajñāpāramitā, constantly learns what should be learned by the assembly of Great Bodhisattvas. Therefore, the Great Brahmā Heaven King, lord of the Sahā world, leading the assemblies of Brahmā beings, Brahmā attendants, and Brahmā assemblies, goes to that place, respectfully makes offerings, honors and praises him, saying: “Excellent, Great One! You should diligently and vigorously learn the various teachings that should be learned by the assembly of Great Bodhisattvas. Do not learn the practices that should be learned by the Śrāvakas and Pratyekabuddhas. If you learn in this way, you will quickly sit upon the noble seat of Bodhi, swiftly attain the highest supreme Enlightenment, turn the wondrous Dharma wheel, and liberate countless sentient beings.”
Bhikshu, you should know that this Great Bodhisattva, practicing the profound Prajñāpāramitā, constantly learns what should be learned by the assembly of Great Bodhisattvas. Therefore, the Radiant Purity Heaven King, leading the heavenly assemblies of the Radiant Heaven, Lesser Radiance Heaven, and Infinite Radiance Heaven, goes to that place, respectfully makes offerings, honors and praises him, saying: “Excellent, Great One! You should diligently and vigorously learn the various teachings that should be learned by the assembly of Great Bodhisattvas. Do not learn the practices that should be learned by the Śrāvakas and Pratyekabuddhas. If you learn in this way, you will quickly sit upon the noble seat of Bodhi, swiftly attain the highest supreme Enlightenment, turn the wondrous Dharma wheel, and liberate countless sentient beings.”
Bhikshu, you should know that this Great Bodhisattva, practicing the profound Prajñāpāramitā, constantly learns what should be learned by the assembly of Great Bodhisattvas. Therefore, the Heaven of Universal Purity, leading the heavenly assemblies of the Lesser Purity Heaven and Infinite Purity Heaven, goes to that place, respectfully makes offerings, honors and praises him, saying: “Excellent, Great One! You should diligently and vigorously learn the various teachings that should be learned by the assembly of Great Bodhisattvas. Do not learn the practices that should be learned by the Śrāvakas and Pratyekabuddhas. If you learn in this way, you will quickly sit upon the noble seat of Bodhi, swiftly attain the highest supreme Enlightenment, turn the wondrous Dharma wheel, and liberate countless sentient beings.”
Bhikshu, you should know that this Great Bodhisattva, practicing the profound Prajñāpāramitā, constantly learns what should be learned by the assembly of Great Bodhisattvas. Therefore, the Vast Fruit Heaven, leading the heavenly assemblies of the Vast Heaven, Lesser Vast Heaven, and Infinite Vast Heaven, goes to that place, respectfully makes offerings, honors and praises him, saying: “Excellent, Great One! You should diligently and vigorously learn the various teachings that should be learned by the assembly of Great Bodhisattvas. Do not learn the practices that should be learned by the Śrāvakas and Pratyekabuddhas. If you learn in this way, you will quickly sit upon the noble seat of Bodhi, swiftly attain the highest supreme Enlightenment, turn the wondrous Dharma wheel, and liberate countless sentient beings.”
Bhikshu, you should know that this Great Bodhisattva, practicing the profound Prajñāpāramitā, constantly learns what should be learned by the assembly of Great Bodhisattvas. Therefore, the Heaven of the Highest Form Realm, leading the heavenly assemblies of the No Affliction Heaven, No Heat Heaven, Good Manifestation Heaven, and Good Seeing Heaven, goes to that place, respectfully makes offerings, honors and praises him, saying: “Excellent, Great One! You should diligently and vigorously learn the various teachings that should be learned by the assembly of Great Bodhisattvas. Do not learn the practices that should be learned by the Śrāvakas and Pratyekabuddhas. If you learn in this way, you will quickly sit upon the noble seat of Bodhi, swiftly attain the highest supreme Enlightenment, turn the wondrous Dharma wheel, and liberate countless sentient beings.”
Bhikshu, you should know that because this Great Bodhisattva practices the profound Prajñāpāramitā exactly as taught, all Tathāgatas, Worthy Ones, Perfectly Enlightened Ones, together with the assemblies of Great Bodhisattvas and all heavenly beings, dragons, asuras, and others, constantly protect and remember him. Because of this cause and condition, all dangers in the world that bring sorrow and suffering to body and mind are unable to harm this Bodhisattva.
Bhikshu, you should know that because this Great Bodhisattva practices the profound Prajñāpāramitā according to what he has understood, and because Buddhas, Bodhisattvas, heavenly beings, dragons, asuras, and others constantly protect and remember him, illnesses arising from the disharmony and conflict of the great elements in the world cannot harm him. These include illnesses of the eyes, ears, nose, tongue, body, and limbs; bodily pains, heart pains, head pains, tooth pains, side pains, back pains, shoulder pains, abdominal pains, and pains in the joints. All four hundred and four kinds of illnesses such as these will forever cease to exist in his body, except for heavy karmic conditions; yet even when they must be experienced, they will be transformed into something light.
Bhikshu, you should know that because this Great Bodhisattva correctly practices the profound Prajñāpāramitā according to what he has understood, he attains such immeasurable and boundless merits in the present and future lives.
At that time, the Venerable Ānanda thought silently: “Today, Śakra, the Lord of Gods, praises the supreme merits of the profound Prajñāpāramitā through his eloquence. This is due to the wondrous power and spiritual might of the Tathāgata.”
Then, the Heaven Emperor Śakra, knowing Ānanda’s thought, said to Ānanda:
“I have praised the supreme merits of the profound Prajñāpāramitā entirely because of the wondrous power and spiritual might of the Tathāgata.”
At this time, the Buddha said to Ānanda:
“Indeed, indeed! Now, because the Heaven Emperor Śakra praises the rare merits of the profound Prajñāpāramitā, you should know that this is entirely due to the miraculous power of the Tathāgata, and not due to his own eloquence. Why is this so? Because the rare merits of the profound Prajñāpāramitā cannot be known by people, heavenly beings, or others.
Ānanda, you should know that if a Great Bodhisattva, while learning such profound Prajñāpāramitā, contemplating such profound Prajñāpāramitā, and practicing such profound Prajñāpāramitā, then all the evil demons throughout this three-thousand-great-thousand world system will become doubtful and think: ‘Will this Great Bodhisattva attain ultimate reality, turn back and seize the fruits of Stream-entry, Once-returning, Non-returning, Arhatship, or the state of a Pratyekabuddha, or will he proceed toward the highest supreme Enlightenment?’
Furthermore, Ānanda, if a Great Bodhisattva does not depart from such profound Prajñāpāramitā, then at that time the evil demons will suffer great sorrow, their bodies and minds trembling with fear as though struck by a poisoned arrow.
Furthermore, Ānanda, if a Great Bodhisattva is practicing the profound Prajñāpāramitā, and evil demons come to that place and manifest various frightening appearances, such as knives, swords, vicious beasts, poisonous snakes, raging fires, blazing flames, with all four directions burning, intending to cause the Bodhisattva’s body and mind to become frightened and deluded, to lose the mind of unsurpassed Great Bodhi, to develop thoughts of retreat from practice, or even to give rise to a single moment of confused thought that obstructs attainment of the highest supreme Enlightenment.”
At that time, the Venerable Ānanda said to the Buddha:
“World-Honored One, do all Great Bodhisattvas who practice the profound Prajñāpāramitā become disturbed by evil demons, or are there some who are disturbed and some who are not disturbed?”
The Buddha said to Ānanda:
“Not all Great Bodhisattvas who practice the profound Prajñāpāramitā are disturbed by evil demons. There are some who are disturbed and some who are not disturbed.”
The Venerable Ānanda said to the Buddha:
“World-Honored One, which Great Bodhisattvas, when practicing the profound Prajñāpāramitā, are disturbed by evil demons? Which Great Bodhisattvas, when practicing the profound Prajñāpāramitā, are not disturbed by evil demons?”
The Buddha said to Ānanda:
“If a Great Bodhisattva in a former life heard teachings on this profound Prajñāpāramitā but did not believe in it, did not understand it, and instead gave rise to slander, then that Great Bodhisattva, when practicing the profound Prajñāpāramitā, will be disturbed by evil demons. But if a Great Bodhisattva in a former life heard teachings on this profound Prajñāpāramitā and wholeheartedly believed and understood it, without giving rise to slander, then that Great Bodhisattva, when practicing the profound Prajñāpāramitā, will not be disturbed by evil demons.
Furthermore, Ānanda, if a Great Bodhisattva in a former life heard teachings on this profound Prajñāpāramitā and developed doubt, wondering whether this profound Prajñāpāramitā truly exists or does not truly exist, then that Great Bodhisattva, when practicing the profound Prajñāpāramitā, will be disturbed by evil demons. But if a Great Bodhisattva in a former life heard teachings on this profound Prajñāpāramitā, did not give rise to doubt or confusion, and decisively believed that this profound Prajñāpāramitā exists, then that Great Bodhisattva, when practicing the profound Prajñāpāramitā, will not be disturbed by evil demons.”
Again, Ānanda, if a Great Bodhisattva is separated from good spiritual friends, is influenced by evil companions, and does not get to hear such profound Prajñāpāramitā; because of not hearing it, he cannot clearly understand it; because he cannot clearly understand it, he cannot cultivate it; because he cannot cultivate it, he cannot truly realize such profound Prajñāpāramitā as it really is—then that Great Bodhisattva, while practicing profound Prajñāpāramitā, will be disturbed by Māra. But if a Great Bodhisattva stays close to good spiritual friends, is not bound by evil companions, and gets to hear such profound Prajñāpāramitā; because he hears it, he can clearly understand it; because he clearly understands it, he constantly cultivates it; because he constantly cultivates it, he truly realizes such profound Prajñāpāramitā as it really is—then that Great Bodhisattva, while practicing profound Prajñāpāramitā, will not be disturbed by Māra.
Again, Ānanda, if a Great Bodhisattva distances himself from Prajñāpāramitā, accepts and praises teachings that are not truly genuine and wondrous, then that Great Bodhisattva, while practicing profound Prajñāpāramitā, will immediately be disturbed by Māra. But if a Great Bodhisattva stays close to Prajñāpāramitā and does not accept or praise teachings that are not truly genuine and wondrous, then that Great Bodhisattva, while practicing profound Prajñāpāramitā, will not be disturbed by Māra.
Again, Ānanda, if a Great Bodhisattva distances himself from Prajñāpāramitā and slanders and disparages the true and wondrous Dharma, then Māra thinks: “Now this Bodhisattva has become my companion. Because he has slandered the true and wondrous Dharma, countless virtuous men and women dwelling in the Bodhisattva Vehicle will also give rise to slander of the true and wondrous Dharma. Through this cause and condition, my wishes will be fulfilled. Those virtuous men and women dwelling in the Bodhisattva Vehicle, even though they diligently cultivate wholesome practices, will fall into the level of Śrāvakas or Pratyekabuddhas, and will also cause others to fall into it.” Therefore, Ānanda, you should know that when such a Great Bodhisattva practices profound Prajñāpāramitā, he will immediately be disturbed by Māra. But if a Great Bodhisattva stays close to Prajñāpāramitā, and toward the true and wondrous Dharma has faith, accepts, upholds, and praises it, and also causes countless virtuous men and women dwelling in the Bodhisattva Vehicle to have faith in, accept, uphold, and praise it, then Māra becomes fearful and sorrowful. Those virtuous men and women dwelling in the Bodhisattva Vehicle, even if they do not diligently cultivate wholesome practices, will certainly not allow themselves or others to fall into the positions of Śrāvakas or Pratyekabuddhas, but will definitely attain the highest perfect enlightenment. Therefore, Ānanda, you should know that when such a Great Bodhisattva practices profound Prajñāpāramitā, he will not be disturbed by Māra.
Again, Ānanda, if a Great Bodhisattva, upon hearing the teaching of the profound Prajñāpāramitā Sūtra, says something like this: “Such Prajñāpāramitā is extremely profound, difficult to see and difficult to know. How can it be proclaimed, comprehended, upheld, recited, contemplated, diligently cultivated, copied, and propagated? Even I myself cannot reach its source, much less those of shallow wisdom!” At that time, countless virtuous men and women dwelling in the Bodhisattva Vehicle hear those words, their minds become fearful, and they all withdraw their aspiration for the highest enlightenment. Therefore, Ānanda, you should know that when such a Great Bodhisattva practices profound Prajñāpāramitā, he is disturbed by Māra. But if a Great Bodhisattva, upon hearing the profound Prajñāpāramitā Sūtra, says: “Such Prajñāpāramitā is extremely profound, difficult to see and difficult to know. If one does not wholeheartedly proclaim, comprehend, uphold, recite, contemplate, diligently cultivate, copy, and propagate it, yet can attain the highest enlightenment, such a thing is certainly impossible.” At that time, countless virtuous men and women dwelling in the Bodhisattva Vehicle hear these words, rejoice greatly, and all constantly devote themselves to comprehending, upholding, and reciting Prajñāpāramitā, becoming extremely well-versed in it, contemplating it according to reason, diligently practicing it, teaching it to others, copying it, and propagating it, quickly advancing toward the highest enlightenment. Therefore, Ānanda, you should know that when such a Great Bodhisattva practices profound Prajñāpāramitā, he is not disturbed by Māra.
Again, Ānanda, if a Great Bodhisattva relies upon the merits arising from his own roots of virtue and looks down upon other Great Bodhisattvas, saying: “I am able to cultivate the perfections of generosity, pure discipline, patience, diligence, meditation, and Prajñāpāramitā, but you are unable to cultivate them. I am able to abide in the emptiness of the internal, the emptiness of the external, the emptiness of both internal and external, the emptiness of emptiness, the great emptiness, the emptiness of ultimate meaning, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the ultimate, the emptiness without boundaries, the emptiness of dispersion, the emptiness of non-transformation, the emptiness of intrinsic nature, the emptiness of own characteristics, the emptiness of common characteristics, the emptiness of all phenomena, the emptiness of what cannot be grasped, the emptiness of no nature, the emptiness of self-nature, the emptiness of the self-nature of emptiness, but you are unable to abide in them. I am able to abide in suchness, the Dharma realm, Dharma-nature, the nature of non-deception, the nature of non-change, the nature of equality, the nature free from arising, the Dharma of concentration, the Dharma of abiding, ultimate reality, the realm of space, and the inconceivable realm, but you are unable to abide in them. I am able to abide in the noble truths of suffering, origin, cessation, and path, but you are unable to. I am able to cultivate the four meditations, the four immeasurables, and the four formless concentrations, but you are unable to. I am able to cultivate the eight liberations, the eight spheres of mastery, the nine successive concentrations, and the ten universal bases, but you are unable to. I am able to cultivate the four foundations of mindfulness, the four right efforts, the four bases of miraculous powers, the five faculties, the five powers, the seven factors of enlightenment, and the eightfold noble path, but you are unable to. I am able to cultivate the liberation doors of emptiness, signlessness, and wishlessness, but you are unable to. I am able to cultivate the ten Bodhisattva grounds, but you are unable to. I am able to purify Buddha-fields and bring about the complete fulfillment of sentient beings, but you are unable to. I am able to contemplate the twelve links of dependent origination in forward and reverse order, but you are unable to. I am able to cultivate the five kinds of eyes and the six supernatural powers, but you are unable to. I am able to cultivate the ten powers of the Buddha, the four fearlessnesses, the four kinds of unobstructed understanding, great loving-kindness, great compassion, great joy, great equanimity, and the eighteen unique qualities of the Buddha, but you are unable to. I am able to cultivate the practices of Śamatha and Vipaśyanā, but you are unable to. I am able to cultivate the quality of not forgetting and the nature of always equanimity, but you are unable to. I am able to cultivate the dhāraṇī methods and samādhi methods, but you are unable to. I am able to cultivate the wisdom of all aspects, the wisdom of the paths, and the wisdom of all characteristics, but you are unable to. I am able to contemplate the own characteristics and common characteristics of phenomena, but you are unable to. I am able to cultivate all the practices of a Great Bodhisattva, but you are unable to. I am able to cultivate the highest enlightenment of all Buddhas, but you are unable.”
At that time, Māra rejoiced greatly and said: “This Bodhisattva is truly my companion and will continue wandering in the cycle of birth and death, never able to escape!” Ānanda, you should know that this Great Bodhisattva, while practicing Prajñāpāramitā, is disturbed by Māra. But if a Great Bodhisattva does not rely upon the merits arising from his own roots of virtue and look down upon other Great Bodhisattvas, and although he diligently cultivates wholesome practices, does not cling to the characteristics of those practices, then, Ānanda, you should know that this Great Bodhisattva, while practicing profound Prajñāpāramitā, is not disturbed by Māra.
Again, Ānanda, if a Great Bodhisattva relies upon his own reputation and fame and despises other Bodhisattvas who cultivate virtue, constantly praises his own qualities and criticizes others; falsely considers the signs and characteristics of a non-retrogressive Great Bodhisattva to truly exist, gives rise to afflictions, praises himself and disparages others, saying that those others are not renowned Bodhisattvas; because of excessive pride, he belittles and slanders other assemblies of Great Bodhisattvas. At that time, Māra sees this and thinks: “Now this Bodhisattva has clearly caused the palaces in my realm not only to remain unempty but also to increase the realms of hell beings, animals, and hungry ghosts!”
Thus Māra grants this Bodhisattva the power of Māra, causing his authority and eloquence to increase. Therefore, many people trust and accept his words, and from this they develop wrong views like his. Having become aligned with their wrong views, they follow their false teachings. Having followed false teachings, their afflictions blaze forth, their minds become deluded, and the actions of body, speech, and mind that arise bring about increasingly painful and unbearable results. Through this cause and condition, the three evil destinies increase, causing Māra’s palaces in his realm to become filled. Therefore, Māra rejoices greatly and can do whatever he wishes. Ānanda, you should know that such a Great Bodhisattva, while practicing profound Prajñāpāramitā, will certainly be disturbed by Māra. But if a Great Bodhisattva does not rely upon his own false reputation and despise other Bodhisattvas who cultivate wholesome Dharma, does not develop excessive pride regarding the virtues he has attained, does not praise himself or criticize others, and is able to clearly understand the activities of the hosts of Māra, then, Ānanda, you should know that such a Great Bodhisattva, while practicing profound Prajñāpāramitā, is not disturbed by Māra.
Again, Ānanda, if a Great Bodhisattva argues with, opposes, and slanders those seeking the Śrāvaka or Pratyekabuddha Vehicles, then Māra sees this and thinks: “This virtuous man has clearly distanced himself from the highest enlightenment and drawn near to the evil destinies of hell beings, animals, and hungry ghosts. Why? Because all opposition, disputes, and mutual slander are not the path of Bodhi; they are only the paths leading to the evil destinies of hell beings, animals, and hungry ghosts.” Thinking this, he rejoices greatly. Ānanda, you should know that such a Great Bodhisattva, while practicing profound Prajñāpāramitā, will certainly be disturbed by Māra. But if a Great Bodhisattva does not oppose, argue with, or slander those seeking the Śrāvaka or Pratyekabuddha Vehicles, but skillfully uses methods to guide and transform them so that they turn toward the Great Vehicle, or causes them to diligently cultivate the wholesome Dharma of their own vehicle, then, Ānanda, you should know that such a Great Bodhisattva, while practicing profound Prajñāpāramitā, is not disturbed by Māra.
Again, Ānanda, if a Great Bodhisattva argues with, opposes, and slanders virtuous men and women who earnestly seek the highest enlightenment, then Māra sees this and thinks: “These two kinds of Bodhisattvas have clearly both distanced themselves from the highest enlightenment and drawn near to the evil destinies of hell beings, animals, and hungry ghosts.” Thinking this, he rejoices exceedingly. Ānanda, you should know that such a Great Bodhisattva, while practicing profound Prajñāpāramitā, will be disturbed by Māra. But if a Great Bodhisattva does not oppose, argue with, or slander virtuous men and women seeking the highest enlightenment, but instead encourages one another to diligently cultivate wholesome practices in order to quickly attain the wisdom of omniscience, then, Ānanda, you should know that such a Great Bodhisattva, while practicing profound Prajñāpāramitā, is not disturbed by Māra.
Ānanda, you should know that if a Great Bodhisattva who has not yet received the prediction of irreversible highest enlightenment gives rise to a mind wishing to harm, argue with, oppose, disrespect, or slander a Great Bodhisattva who has received the prediction of irreversible highest enlightenment, then, according to the number of such harmful thoughts that bring no benefit, he will lose that many kalpas of previously cultivated superior practices, spend that many periods of time separated from good spiritual friends, and again endure that many bonds of the cycle of birth and death. However, if he does not abandon the mind of Bodhi, then he must again diligently cultivate superior practices for that many kalpas before making up for the merits he has lost.
At that time, the Venerable Ānanda addressed the Buddha:
“World-Honored One, that Great Bodhisattva has generated an evil thought and therefore must undergo the suffering of cyclic existence. Must he necessarily wander through that entire length of time, or can he become free from the paths of cyclic existence in the interim? That Great Bodhisattva has lost his superior practices; must he necessarily diligently cultivate for that many kalpas before restoring them, or is there a way in the interim to recover as before?”
The Buddha said to Ānanda:
“I will explain for the Bodhisattvas, Pratyekabuddhas, and Śrāvakas the case of wholesome Dharma that can make amends and allow one to be freed from the offense.”
Ananda, you should know that if a Great Bodhisattva has not yet received the prediction of the irreversible attainment of Supreme Enlightenment, and in the presence of Great Bodhisattvas who have already received the prediction of the irreversible attainment of Supreme Enlightenment, gives rise to the intention to harm, argue, oppose, despise, or slander them, and furthermore does not know shame, holds resentment without letting go, and does not constantly openly confess and repent according to the Dharma, then I say that such a person, during the intervening period, has no good opportunity to make amends and escape the offense. Such a person must undergo that many eons of being carried along in the paths of birth and death, separated from virtuous companions, and bound by various sufferings. If they do not abandon the mind of Great Bodhi, then they must diligently cultivate superior practices for that many eons, and only afterward can they make up for the merits and virtues that have been lost.
But if a Great Bodhisattva who has not yet received the prediction of the irreversible attainment of Supreme Enlightenment, in the presence of Great Bodhisattvas who have received the prediction of the irreversible attainment of Supreme Enlightenment, gives rise to the intention to harm, argue, oppose, despise, or slander them, and later feels ashamed, does not form resentment, and quickly openly confesses and repents according to the Dharma, thinking in this way:
“I have now obtained a human body, which is difficult to obtain, yet why have I generated such various evil actions that destroy great benefit? I should have respected all sentient beings as a servant respects and serves a master, yet why have I given rise to arrogance, slander, and contempt toward them? I should have respected all sentient beings as a servant respects and serves a master, yet why have I given rise to arrogance, slander, and contempt toward them? I should have patiently endured all sentient beings, even if they beat me or insult me, but why have I responded to them with harsh and evil bodily and verbal actions? I should have reconciled all sentient beings, causing them to love and respect one another, but why have I suddenly spoken harsh words and argued with them? I should have patiently endured the trampling of all sentient beings for a long time, like a road or a bridge, but why have I humiliated them? I aspire to attain Supreme Enlightenment in order to liberate sentient beings from the great suffering of birth and death, enabling them to attain ultimate peaceful Nirvana; so why would I wish to add to their existing suffering? From now until the end of future time, I should be like a foolish, mute, deaf, and blind person, without any discrimination toward sentient beings. Even if they were to cut off my head, hands, feet, and other parts of my body, I would never give rise to an evil thought toward those sentient beings. Yet I have generated evil, damaged the supreme awakening mind, and created obstacles to seeking the wisdom of Omniscience.”
Ananda, you should know that I say this Great Bodhisattva, during the intervening period, also has a good opportunity to escape the offense and make amends, and does not need to undergo that many eons of wandering in samsara. Mara cannot disturb such a person.
Ananda, you should know that Great Bodhisattvas should not associate with those who seek the Śrāvaka and Pratyekabuddha vehicles. Even if they associate with them, they should not live together; and if they live together, they should not discuss or deliberate with them. Why? Because if they discuss and deliberate with them, they may either give rise to anger and resentment, or else produce harsh speech. Since Bodhisattvas should not give rise to anger toward sentient beings, nor should they utter harsh words, even if their heads, hands, feet, and other parts of their bodies are cut off, they still should not give rise to harsh speech. Why? Because a Bodhisattva should reflect in this way:
“I seek Supreme Enlightenment in order to save sentient beings from the great sufferings of birth and death and bring them ultimate benefit and happiness. Therefore, why should I perform harmful actions toward them?”
Ananda, you should know that if a Great Bodhisattva gives rise to anger toward sentient beings or utters harsh words, this will create obstacles to the Bodhisattva’s wisdom of Omniscience and will also destroy immeasurable superior Dharma practices. Therefore, those Great Bodhisattvas who wish to attain Supreme Enlightenment should not become angry toward sentient beings, nor should they utter harsh words.