THE GREAT PRAJÑĀPĀRAMITĀ SUTRA
VOLUME 440
Chapter 43: THE NORTHEASTERN DIRECTION (3)
Śāriputra, when they hear Me expound this profound Prajñāpāramitā, the minds of these Mahāyāna good men and good women become vast, they rejoice in the wondrous Dharma, and they are also able to establish immeasurable sentient beings in the supreme wholesome Dharma, causing them to reach the unsurpassed Enlightenment.
Śāriputra, now before Me, these good men and good women make great vows: “I shall establish immeasurable hundreds of thousands of kinds of sentient beings, causing them to bring forth the mind seeking unsurpassed Enlightenment, cultivate the practices of the Great Bodhisattvas, and instruct, encourage, guide, and cause them to delight in unsurpassed Enlightenment until they receive prediction and abide in the irreversible Bodhisattva stage.” Śāriputra, regarding that vow, I greatly rejoice. Why? Śāriputra, I see that these good men and good women abiding in the Bodhisattva Vehicle who make such great vows have their minds and words in harmony. In the future, those good men and good women will certainly establish immeasurable hundreds of thousands of kinds of sentient beings, causing them to bring forth the mind seeking unsurpassed Enlightenment, cultivate the practices of the Great Bodhisattvas, and instruct, encourage, guide, and cause them to delight in unsurpassed Enlightenment until they receive prediction and abide in the irreversible Bodhisattva stage.
Śāriputra, in the past, before immeasurable Buddhas, these good men and good women also made great vows: “I shall establish immeasurable hundreds of thousands of kinds of sentient beings, causing them to bring forth the mind seeking unsurpassed Enlightenment, cultivate the practices of the Great Bodhisattvas, and instruct, encourage, guide, and cause them to delight in unsurpassed Enlightenment until they receive prediction, become irreversible, and abide in the irreversible Bodhisattva stage.”
Śāriputra, regarding that vow, the Buddhas of the past also greatly rejoiced. Why? Śāriputra, the Buddhas of the past also saw that these good men and good women abiding in the Bodhisattva Vehicle who made such great vows had their minds and words in harmony. In the future, those good men and good women will certainly establish immeasurable hundreds of thousands of kinds of sentient beings, causing them to bring forth the mind seeking unsurpassed Enlightenment, cultivate the practices of the Great Bodhisattvas, and instruct, encourage, guide, and cause them to rejoice in unsurpassed Enlightenment until they receive prediction and abide in the irreversible Bodhisattva stage.
Śāriputra, these good men and good women possess vast faith and understanding. Relying on wonderful forms, sounds, fragrances, tastes, and tangible objects, they cultivate vast giving. Having cultivated this giving, they again nurture vast roots of virtue. Through these roots of virtue, they receive vast karmic results. Receiving such vast karmic results is solely for benefiting all sentient beings. For sentient beings, they relinquish all possessions, internal and external, and dedicate such cultivated roots of virtue, making the vow to be born in other Buddha worlds in the ten directions where Tathāgata Arhats Perfectly Enlightened Buddhas are proclaiming the unsurpassed profound Prajñāpāramitā Dharma. After hearing such unsurpassed profound Prajñāpāramitā Dharma, they again establish immeasurable hundreds of thousands of kinds of sentient beings in that Buddha land, causing them to bring forth the mind seeking unsurpassed Enlightenment, cultivate the practices of the Great Bodhisattvas, and instruct, encourage, guide, and cause them to delight in irreversible unsurpassed Enlightenment. Therefore, the great vows they have made become fulfilled, and they quickly attain unsurpassed Enlightenment.
At that time, Śāriputra again addressed the Buddha:
“Wonderful indeed! The Tathāgata Arhat Perfectly Enlightened One knows and realizes all phenomena of the past, future, and present without any exception. He knows and realizes all suchness, Dharma realm, Dharma nature, ultimate reality, and the realm of empty space. He knows and realizes the innumerable different teachings of Dharma. He knows and realizes the various mental activities of sentient beings. He knows and realizes all Great Bodhisattvas of the past. He knows and realizes all Tathāgata Arhat Perfectly Enlightened Buddhas of the past. He knows and realizes the disciples of Buddhas and Buddha lands of the past. He knows and realizes all future Great Bodhisattvas. He knows and realizes all future Tathāgata Arhat Perfectly Enlightened Buddhas. He knows and realizes the disciples of Buddhas and Buddha lands of the future. He knows and realizes the different practices of present Great Bodhisattvas in the Buddha lands of the ten directions. He knows and realizes all present Tathāgata Arhat Perfectly Enlightened Buddhas who eternally abide in purity and teach the Dharma in immeasurable, innumerable, boundless worlds throughout the ten directions. He knows and realizes the disciples of Buddhas and Buddha lands of the present.
“World-Honored One, does a Great Bodhisattva who courageously and diligently constantly seeks these six pāramitās without cessation attain these six pāramitās at a specific time or not?”
The Buddha said:
“Śāriputra, those good men and good women constantly courageously and diligently seek these six pāramitās and attain them at any time. Why? Śāriputra, because those good men and good women constantly courageously and diligently seek these six pāramitās, they are always protected and remembered by Buddhas and Bodhisattvas.”
Śāriputra said:
“World-Honored One, if those good men and good women do not have a time corresponding with the six pāramitās, how can it be said that they attain these six pāramitās?”
The Buddha said:
“Śāriputra, there is no case where those good men and good women, constantly courageous and faithfully seeking, regardless of their bodies and lives, the six pāramitās, would not have a time corresponding with their attainment. Why? Śāriputra, because those good men and good women, seeking Perfect Enlightenment, instruct, encourage, and guide sentient beings, causing them to become in accordance with the six pāramitās through delighting in receiving, upholding, reading, reciting, contemplating, and cultivating them. Because of this root of virtue, wherever they are born, they are always in accordance with this scripture of the six pāramitās, upholding, reading, reciting, courageously striving, diligently practicing according to the Dharma, bringing about the accomplishment of sentient beings and the adornment and purification of Buddha lands. Although they have not yet attained unsurpassed Enlightenment, during that time they never cease even slightly.”
Chapter 44: MARA’S OBSTRUCTIONS
At that time, the Venerable Subhūti addressed the Buddha:
“World-Honored One, You have praised those good men and good women who accomplish merits, proceed toward unsurpassed Enlightenment, courageously cultivate Giving, Pure Conduct, Patience, Diligence, Meditative Absorption, and Prajñāpāramitā, bringing about the accomplishment of sentient beings and adorning and purifying Buddha lands. World-Honored One, when these good men and good women cultivate practices leading toward unsurpassed Enlightenment, how do they know the obstructive activities of Māra?”
The Buddha said:
“Subhūti, any Great Bodhisattva who wishes to proclaim the right Dharma for sentient beings but says that he must wait for the proper time before speaking and does not immediately fully proclaim it should be known as a Māra’s obstruction for a Bodhisattva.”
The Venerable Subhūti said:
“World-Honored One, due to what cause is it called a Māra’s obstruction when a Great Bodhisattva wishes to proclaim the right Dharma for sentient beings but waits until the proper time before speaking and does not immediately fully proclaim it?”
The Buddha said:
“Subhūti, when Great Bodhisattvas cultivate Prajñāpāramitā, because they consider that cultivating Prajñāpāramitā up to Giving Pāramitā is a Dharma difficult to perfect completely, they say that a Great Bodhisattva who wishes to proclaim the right Dharma for sentient beings must wait until the proper time before speaking and not immediately fully proclaim it; this is a Māra’s obstruction.
“Furthermore, Subhūti, any Great Bodhisattva who cultivates superior practices and wishes to quickly accomplish them within one lifetime should be known as a Māra’s obstruction.”
The Venerable Subhūti said:
“World-Honored One, due to what cause is it called a Māra’s obstruction when a Great Bodhisattva cultivates superior practices and wishes to quickly accomplish them within one lifetime?”
The Buddha said:
“Those Great Bodhisattvas cultivate Giving Pāramitā up to Prajñāpāramitā but lack skillful means for quickly accomplishing them within one lifetime, and therefore abandon those practices. This is called a Māra’s obstruction for Great Bodhisattvas who cultivate superior practices and wish to accomplish them quickly within one lifetime.
“Furthermore, Subhūti, when good men and good women abiding in the Bodhisattva Vehicle transcribe this profound Prajñāpāramitā scripture, if they frown, burp, yawn, fall into disorder, laugh and joke, slight and oppress one another, become disturbed in body and mind, make mistakes in words and phrases, have unclear meanings and principles that do not become deeply absorbed, or encounter calamities that obstruct them so that the transcription is not accomplished, this should be known as a Māra’s obstruction for a Bodhisattva.
“Furthermore, Subhūti, when good men and good women abiding in the Bodhisattva Vehicle receive, uphold, read, recite, contemplate, cultivate, explain, or listen to this profound Prajñāpāramitā scripture, if they groan, burp, yawn, fall into disorder, laugh and joke, slight and oppress one another, become disturbed in body and mind, make mistakes in words and phrases, have unclear meanings and principles that do not become deeply absorbed, or encounter calamities that obstruct them so that the matter is not accomplished, this should be known as a Māra’s obstruction for a Bodhisattva.”
At that time, the Venerable Subhūti addressed the Buddha:
“World-Honored One, due to what cause is it that, when hearing the profound Prajñāpāramitā scripture being expounded, good men and good women abiding in the Bodhisattva Vehicle suddenly give rise to the thought: ‘I do not become deeply absorbed in this scripture; then why should I endure hardship to hear this scripture?’ Having thought this, they immediately leave. The same applies to receiving and upholding, reading and reciting, contemplating, cultivating, transcribing, and explaining it?”
The Buddha said:
“Subhūti, in the past, these good men and good women cultivated Prajñā, Meditative Absorption, Diligence, Patience, Pure Conduct, and Giving Pāramitā only superficially. Therefore, when they hear and uphold this profound Prajñāpāramitā, they do not become deeply absorbed, cannot endure it, and then give up.
“Furthermore, Subhūti, when hearing the profound Prajñāpāramitā scripture, good men and good women abiding in the Bodhisattva Vehicle think: ‘If we do not receive a prediction of unsurpassed Enlightenment, then why should we listen to and accept such scriptures?’ Because of this, their minds are not pure and do not become deeply absorbed, so they rise from their seats, become discouraged, and leave. This should be known as a Māra’s obstruction for a Bodhisattva.”
The Venerable Subhūti addressed the Buddha:
“World-Honored One, due to what cause is it that this profound Prajñāpāramitā scripture does not give predictions of unsurpassed Enlightenment to these good men and good women, causing them to be unable to endure it and become discouraged and leave?”
The Buddha said:
“Subhūti, Bodhisattvas who have not yet entered the Rightness of Separation from Birth should not be given predictions of Great Enlightenment. If predictions were given to them, they would increase their arrogance, create harm, and gain no benefit; therefore, predictions are not given.
“Furthermore, Subhūti, when hearing the profound Prajñāpāramitā scripture being expounded, good men and good women abiding in the Bodhisattva Vehicle think: ‘Within this, our names are not mentioned. Why should we listen?’ Their minds are not pure and do not become deeply absorbed, so they rise from their seats, become discouraged, and leave. This should be known as a Māra’s obstruction for a Bodhisattva.”
The Venerable Subhūti addressed the Buddha:
“World-Honored One, due to what cause is it that this profound Prajñāpāramitā scripture does not mention the names of those Bodhisattvas?”
The Buddha taught:
“Subhūti, a Bodhisattva who has not yet received the prediction of unsurpassed perfect enlightenment should naturally not have his name spoken of.
Furthermore, Subhūti, when hearing the profound exposition of the Prajñāpāramitā, if virtuous sons and virtuous daughters abiding in the Bodhisattva Vehicle think: ‘In this teaching, the place of birth, city, town, or village of ours is not mentioned; then why should we listen?’ Their minds are not pure, they are not imbued with faith and inspiration, and they immediately rise from their seats and leave in discouragement. You should know that this is a demonic activity of a Bodhisattva.
The venerable Subhūti said to the Buddha:
“World-Honored One, for what reason does this profound Prajñāpāramitā scripture not mention the places of birth, cities, towns, or villages of those Bodhisattvas?”
The Buddha said:
“Subhūti, if the Bodhisattva has not yet received the prediction and his name has not yet been proclaimed, then one should not speak of his different places of birth.
Furthermore, Subhūti, when a Great Bodhisattva hears the profound exposition of the Prajñāpāramitā, if his mind is not pure, is not permeated with it, and he leaves, then according to the number of steps he takes after giving rise to such an impure mind and abandoning this scripture, he loses that many eons of accumulated merit and receives that many eons of karmic obstacles to Bodhi. After undergoing those karmic consequences, only after a period of time, arousing diligence and seeking the highest enlightenment, and cultivating the difficult ascetic practices of a Bodhisattva, can he recover. Therefore, any Bodhisattva who wishes to quickly attain the highest enlightenment should not become weary of or abandon the profound Prajñāpāramitā.
Furthermore, Subhūti, those virtuous sons and virtuous daughters abiding in the Bodhisattva Vehicle who abandon the profound Prajñāpāramitā scriptures and seek to study other scriptures should know that this is a demonic activity of a Bodhisattva. Why? Subhūti, these virtuous sons and virtuous daughters abandon the wisdom of knowing all aspects, which is the foundation of the profound Prajñāpāramitā, and instead cling to branches and leaves, namely other scriptures; they will never attain unsurpassed perfect enlightenment.
The venerable Subhūti said to the Buddha:
“World-Honored One, which scriptures are like branches and leaves and cannot give rise to the wisdom of knowing all aspects?”
The Buddha said:
“Subhūti, if a teaching accords with the vehicles of the Śrāvakas and Pratyekabuddhas, namely the Four Foundations of Mindfulness, the Four Right Efforts, the Four Bases of Supernatural Power, the Five Faculties, the Five Powers, the Seven Factors of Enlightenment, the Noble Eightfold Path, and the liberation methods of Emptiness, Signlessness, Wishlessness, and so forth, contained in various scriptures, then those virtuous sons and virtuous daughters who cultivate and study them may attain the fruit of Stream-enterer, the fruit of Once-returner, the fruit of Non-returner, the fruit of Arhatship, or Pratyekabuddha enlightenment, but they will not attain the highest enlightenment. Therefore, these other scriptures are called like branches and leaves that cannot give rise to the wisdom of knowing all aspects.
The profound Prajñāpāramitā will certainly give rise to the wisdom of knowing all aspects and has great power and function, just like the root of a tree. Those virtuous sons and virtuous daughters who abandon the profound Prajñāpāramitā scriptures and seek to study other scriptures will never attain the wisdom of knowing all aspects. Why? Subhūti, the profound Prajñāpāramitā scriptures give rise to the worldly and transcendent merit and virtue of the assembly of Great Bodhisattvas. Therefore, a Great Bodhisattva who cultivates and studies the profound Prajñāpāramitā scriptures is cultivating all wholesome dharmas and all worldly and transcendent merit and virtue of the assembly of Great Bodhisattvas.
Furthermore, Subhūti, it is like a hungry dog that does not eat the food given by its master but instead begs food from the servants. In the future age, there will be virtuous sons and virtuous daughters abiding in the Bodhisattva Vehicle who abandon the profound Prajñāpāramitā, the foundation of all Buddha dharmas, and seek to study scriptures corresponding to the Two Vehicles. This is the same, and you should know that this is a demonic activity of a Bodhisattva.
Subhūti, it is like a person who wishes to find a great elephant king. After finding the elephant, he abandons it and goes searching for its footprints. What do you think? Does this person have wisdom?”
Subhūti replied:
“World-Honored One, this person has no wisdom.”
The Buddha said:
“Subhūti, in the future age, if there are virtuous sons and virtuous daughters abiding in the Bodhisattva Vehicle who abandon the profound Prajñāpāramitā, the foundation of all Buddha dharmas, and seek to study scriptures corresponding to the Two Vehicles, it is the same. You should know that this is a demonic activity of a Bodhisattva.
Furthermore, Subhūti, it is like a person who wishes to see the great ocean. After seeing the ocean, he abandons it and searches for water in a buffalo hoofprint, thinking: ‘Could the amount of water in the ocean really be as deep and vast as this?’ What do you think? Does this person have wisdom?”
Subhūti replied:
“World-Honored One, this person has no wisdom.”
The Buddha said:
“Subhūti, in the future age, if there are virtuous sons and virtuous daughters abiding in the Bodhisattva Vehicle who abandon the profound Prajñāpāramitā, the foundation of all Buddha dharmas, and seek to study scriptures corresponding to the Two Vehicles, it is the same. You should know that this is a demonic activity of a Bodhisattva.
Furthermore, Subhūti, it is like a craftsman or a disciple of a craftsman who wishes to build a great palace like the magnificent palace of Śakra, Lord of the Devas. After seeing that palace, he instead designs it according to the palaces of the moon and sun. What do you think? Can this craftsman or the craftsman’s disciple build a great palace like the magnificent palace of Śakra?”
Subhūti replied:
“No, World-Honored One! No, Well-Gone One!”
The Buddha said:
“Subhūti, what do you think? Does this person have wisdom?”
Subhūti replied:
“This person has no wisdom; he is a foolish person.”
The Buddha said:
“Subhūti, in the future age, if there are virtuous sons and virtuous daughters abiding in the Bodhisattva Vehicle who wish to seek the highest enlightenment but abandon the profound Prajñāpāramitā in this way and seek to study scriptures corresponding to the Two Vehicles, it is the same. They will certainly not attain their desired highest enlightenment. You should know that this is a demonic activity of a Bodhisattva.
Furthermore, Subhūti, it is like a person who wishes to behold a Wheel-Turning Sage King. After seeing him, he does not carefully observe his form and characteristics, but leaves and goes elsewhere, where he sees the appearance of an ordinary petty king and thinks: ‘The appearance and majesty of the Wheel-Turning Sage King and this are no different.’ What do you think? Does this person have wisdom?”
Subhūti replied:
“World-Honored One, this person has no wisdom.”
The Buddha said:
“Subhūti, in the future age, if there are virtuous sons and virtuous daughters abiding in the Bodhisattva Vehicle who likewise wish to seek the highest enlightenment but abandon the profound Prajñāpāramitā and seek to study scriptures corresponding to the Two Vehicles, saying that this scripture and that scripture are not different and that there is no need to use that scripture, then these virtuous sons and virtuous daughters will certainly not attain their desired highest enlightenment. You should know that this is a demonic activity of a Bodhisattva.
Furthermore, Subhūti, it is like a hungry person who receives food with many delicious flavors but abandons it and seeks to eat stale and spoiled rice. What do you think? Does this person have wisdom?”
Subhūti replied:
“World-Honored One, this person has no wisdom.”
The Buddha said:
“Subhūti, in the future age, there will be virtuous sons and virtuous daughters abiding in the Bodhisattva Vehicle who abandon the profound Mahā-Prajñāpāramitā scriptures and seek to study scriptures corresponding to the Two Vehicles, and wish to seek the wisdom of knowing all aspects within them. This is the same. Those virtuous sons and virtuous daughters will only labor in vain and become exhausted; they will certainly not attain the wisdom of knowing all aspects. You should know that this is a demonic activity of a Bodhisattva.
Furthermore, Subhūti, it is like a poor person who obtains a priceless treasure but abandons it in exchange for a Cagajamani jewel. What do you think? Does this person have wisdom?”
Subhūti replied:
“World-Honored One, this person has no wisdom.”
The Buddha said:
“Subhūti, in the future age, if there are virtuous sons and virtuous daughters abiding in the Bodhisattva Vehicle who abandon the profound Mahā-Prajñāpāramitā scriptures and seek to study scriptures corresponding to the Two Vehicles, wishing to seek the wisdom of knowing all aspects within them, it is the same. Those virtuous sons and virtuous daughters will only labor in vain and become exhausted; they will certainly not attain the wisdom of knowing all aspects. You should know that this is a demonic activity of a Bodhisattva.
Furthermore, Subhūti, when virtuous sons and virtuous daughters abiding in the Bodhisattva Vehicle are copying the profound Mahā-Prajñāpāramitā scripture, if inferior thoughts suddenly arise within them, causing the copying of the profound Prajñāpāramitā to not be completed, those inferior thoughts include thinking about form; or thinking about sound, smell, taste, touch, and dharmas; or generating thoughts about Giving, Pure Discipline, Patience, Diligence, Meditation, and Prajñā; or even generating thoughts about the highest enlightenment, thereby causing the copying of the Prajñāpāramitā to not be completed. You should know that this is a demonic activity of a Bodhisattva.
Why? Subhūti, because the Prajñāpāramitā is inconceivable, difficult to think about, beyond deliberation, without arising or ceasing, without defilement or purity, without concentration or distraction, free from names and expressions, impossible to describe, and impossible to grasp.
Why? Subhūti, within the profound Prajñāpāramitā, all dharmas as taught are without ownership and cannot be grasped. When virtuous sons and virtuous daughters abiding in the Bodhisattva Vehicle copy the profound Prajñāpāramitā scripture, such phenomena disturb their minds and prevent the work from reaching completion. Therefore, it is called a demonic activity of a Bodhisattva.”
At that time, the venerable Subhūti said to the Buddha:
“World-Honored One, can the profound Prajñāpāramitā be copied?”
The Buddha taught:
“Subhuti, the profound Prajñāpāramitā cannot be written down. Why? Subhuti, the own-nature of Prajñāpāramitā is without possession and cannot be grasped. The own-nature of the perfections of Meditation, Diligence, Patience, Pure Discipline, and Giving is also without possession and cannot be grasped. The own-nature of the emptiness of inner phenomena is without possession and cannot be grasped. Even the own-nature of the emptiness of the emptiness of own-nature is without possession and cannot be grasped. The own-nature of the four Foundations of Mindfulness is without possession and cannot be grasped. Expanding further, even the own-nature of the eighteen unique qualities of a Buddha is without possession and cannot be grasped. The own-nature of the All-Knowing Wisdom is without possession and cannot be grasped. The own-nature of the Wisdom of the Path-Aspect and the Wisdom of All Aspects is also without possession and cannot be grasped.
Subhuti, the own-natures of all phenomena are without possession and cannot be grasped; this is emptiness. Such emptiness itself is Prajñāpāramitā. It is not a non-empty phenomenon that can record emptiness. Therefore, Prajñāpāramitā cannot be written down. Subhuti, if good men and good women abiding in the Bodhisattva Vehicle give rise to the notion of emptiness regarding such profound Prajñāpāramitā, you should know that this is a demonic activity of the Bodhisattva.”
The Venerable Subhuti again addressed the Buddha:
“World-Honored One, those good men and good women abiding in the Bodhisattva Vehicle who write down such profound Prajñāpāramitā, thinking: ‘I use written words to record this profound Prajñāpāramitā,’ and who rely upon written words to cling to Prajñāpāramitā—this is a demonic activity of the Bodhisattva.”
The Buddha taught:
“Subhuti, it is so, it is so, just as you have said. Why? Subhuti, in this profound Prajñāpāramitā scripture, form has no written words; feeling, perception, formations, and consciousness also have no written words. The eye faculty has no written words; the ear, nose, tongue, body, and mind faculties also have no written words. The form sphere has no written words; the sound, smell, taste, touch, and dharma spheres also have no written words. The eye element has no written words; the ear, nose, tongue, body, and mind elements also have no written words. The form element has no written words; the sound, smell, taste, touch, and dharma elements also have no written words. The eye consciousness element has no written words; the ear, nose, tongue, body, and mind consciousness elements also have no written words. Eye contact has no written words; ear, nose, tongue, body, and mind contact also have no written words. The feelings arising dependent upon eye contact have no written words; the feelings arising dependent upon ear, nose, tongue, body, and mind contact also have no written words. Prajñāpāramitā has no written words; the perfections of Meditation, Diligence, Patience, Pure Discipline, and Giving also have no written words. The emptiness of inner phenomena has no written words; the emptiness of external phenomena, the emptiness of both inner and external phenomena, 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 boundary, the emptiness of non-dispersion and non-change, the emptiness of intrinsic nature, the emptiness of own characteristics and shared characteristics, the emptiness of all phenomena, the emptiness that cannot be grasped, the emptiness of emptiness-nature, the emptiness of own-nature, and the emptiness of the own-nature of emptiness also have no written words. The four Foundations of Mindfulness have no written words; expanding further, even the eighteen unique qualities of a Buddha have no written words. The All-Knowing Wisdom has no written words; the Wisdom of the Path-Aspect and the Wisdom of All Aspects also have no written words. Therefore, one should not cling to the idea that there are written words by which Prajñāpāramitā can be recorded.
Subhuti, if good men and good women abiding in the Bodhisattva Vehicle cling within this profound Prajñāpāramitā scripture to the idea that the absence of written words is form; that the absence of written words is feeling, perception, formations, and consciousness; and similarly, that the absence of written words is the All-Knowing Wisdom, that the absence of written words is the Wisdom of the Path-Aspect and the Wisdom of All Aspects, then you should know this is a demonic activity of the Bodhisattva.
Furthermore, Subhuti, when good men and good women abiding in the Bodhisattva Vehicle write down, uphold, recite, practice, contemplate, and expound this profound Prajñāpāramitā scripture, if they think of countries, or think of cities, or think of capitals, or think of places, or think of spiritual teachers, or think of fellow students, or think of parents, spouses, and children, or think of brothers and sisters, or think of relatives and friends, or think of kings and ministers, or think of evil thieves, or think of fierce animals and evil spirits, or think of gatherings and entertainments, or think of prostitutes and sensual pleasures, or think of repaying kindness and seeking revenge, or think of countless other matters, or if within thoughts they again generate thoughts, then they are all being influenced by evil demons who obstruct Prajñāpāramitā, the Dharma that gives rise to limitless excellent phenomena. You should know this is a demonic activity of the Bodhisattva.
Furthermore, Subhuti, when good men and good women abiding in the Bodhisattva Vehicle write down, uphold, recite, practice, contemplate, and expound such profound Prajñāpāramitā and gain great praise, respect, and offerings such as robes, food and drink, bedding, medicine, and other things, if these good men and good women become attached to these things and therefore regress from Prajñāpāramitā, the Dharma that produces limitless superior wholesome karma, you should know this is a demonic activity of the Bodhisattva.
Subhuti, when good men and good women abiding in the Bodhisattva Vehicle write down, uphold, recite, practice, contemplate, and expound such profound Prajñāpāramitā, some evil demons may appear as close friends and bring worldly treatises or scriptures corresponding to the Lesser Vehicle to the Bodhisattva. Within them they extensively explain outstanding worldly matters, or extensively explain the aggregates, sense fields, elements, true realities, dependent origination, the thirty-seven factors of enlightenment, the three liberation doors, the four meditations, and so forth. The evil demon says: ‘The meaning of this scripture is very profound, so you should diligently cultivate and study it, and abandon the scripture you have been practicing.’
These good men and good women abiding in the Bodhisattva Vehicle, by means of skillful methods, do not accept the worldly treatises or Lesser Vehicle scriptures given by evil demons. Why? Because worldly treatises and Lesser Vehicle scriptures cannot give rise to the Wisdom of All Aspects; they are not skillful means that accord with the path toward the highest enlightenment, but only obstruct the highest enlightenment.
Subhuti, in this profound Prajñāpāramitā scripture I extensively explain skillful means for the path of the Great Bodhisattva. Among these, any Great Bodhisattva who seeks skillful means and diligently cultivates the Bodhisattva practices will quickly attain the highest enlightenment.
Subhuti, if any good men and good women abiding in the Bodhisattva Vehicle abandon this profound Prajñāpāramitā scripture, which teaches the skillful means of the path of the Great Bodhisattva, and instead study worldly treatises or scriptures corresponding to the Lesser Vehicle given by evil demons, you should know this is a demonic activity of the Bodhisattva.
**Chapter 45: NON-HARMONIZATION (1)**
Furthermore, Subhuti, those who learn the Dharma delight in listening, writing down, upholding, reciting, and practicing profound Prajñāpāramitā; whereas those who preserve the Dharma become attached to pleasurable states, become lazy, refuse to speak, and do not wish to transmit profound Prajñāpāramitā. You should know this is a demonic activity of the Bodhisattva.
Subhuti, if those who preserve the Dharma are not attached to pleasurable states, are not lazy, but gladly explain and enjoy transmitting profound Prajñāpāramitā and use skillful means to encourage others to uphold, recite, and practice it; while those who learn the Dharma become lazy, attached to pleasurable states, and do not wish to hear and receive it, you should know this is a demonic activity of the Bodhisattva.
Furthermore, Subhuti, those who learn the Dharma delight in listening, learning, writing down, upholding, reciting, and practicing profound Prajñāpāramitā; whereas those who preserve the Dharma wish to go elsewhere and therefore do not teach profound Prajñāpāramitā. You should know this is a demonic activity of the Bodhisattva.
Subhuti, if those who preserve the Dharma gladly explain, enjoy transmitting profound Prajñāpāramitā, and use skillful means to encourage writing down, upholding, reciting, and practicing it; while those who learn the Dharma wish to go elsewhere and therefore cannot hear and receive profound Prajñāpāramitā, you should know this is a demonic activity of the Bodhisattva.
Furthermore, Subhuti, those who preserve the Dharma possess many evil desires, seek fame and gain, and receive respect and offerings of robes, food and drink, bedding, medicine, and other wealth without satisfaction; while those who learn the Dharma have few desires, know contentment, cultivate the practice of seclusion, are courageous, diligent, and possess mindfulness, concentration, and wisdom, being weary of gain and fearful of honor and reputation. Since the two do not harmonize, they cannot transmit, hear and receive, write down, recite, or practice profound Prajñāpāramitā. You should know this is a demonic activity of the Bodhisattva.
Subhuti, if those who preserve the Dharma have few desires, are content, cultivate seclusion, are courageous, diligent, and possess mindfulness, concentration, and wisdom, being weary of gain and fearful of honor and reputation; while those who learn the Dharma possess many evil desires, seek fame and gain, and receive respect and offerings of robes, food, bedding, medicine, and other wealth without satisfaction, since the two do not harmonize, they cannot transmit, hear and receive, write down, recite, or practice profound Prajñāpāramitā. You should know this is a demonic activity of the Bodhisattva.
Furthermore, Subhuti, those who preserve the Dharma possess the twelve ascetic practices (dhūta qualities): dwelling in secluded places, always begging for alms, wearing robes made from discarded cloth, accepting one meal, eating only once, eating only what is received through begging, dwelling in charnel grounds, dwelling in open wilderness, dwelling beneath trees, always sitting and not lying down, using whatever seat is obtained, and keeping only three robes. Those who learn the Dharma do not undertake the twelve ascetic practices, from not dwelling in secluded places up to not keeping only three robes. Since the two do not harmonize, they cannot create the conditions for teaching, hearing and receiving, writing down, reciting, and practicing profound Prajñāpāramitā. You should know this is a demonic activity of the Bodhisattva.
Subhuti, those who learn the Dharma possess the twelve ascetic practices, from dwelling in secluded places up to keeping only three robes. Those who preserve the Dharma do not undertake the twelve ascetic practices, from not dwelling in secluded places up to not keeping only three robes. Since the two do not harmonize, they cannot create the conditions for transmitting, receiving, writing down, reciting, and practicing profound Prajñāpāramitā. You should know this is a demonic activity of the Bodhisattva.
Furthermore, Subhuti, those who preserve the Dharma have faith, possess wholesome Dharma, wish to teach profound Prajñāpāramitā to others, and use skillful means to encourage writing down, upholding, reciting, and practicing it; whereas those who learn the Dharma lack faith, lack wholesome Dharma, and do not wish to hear and receive it. Since the two do not harmonize, they cannot create the conditions for teaching, hearing and receiving, writing down, reciting, and practicing profound Prajñāpāramitā. You should know this is a demonic activity of the Bodhisattva.
Subhuti, those who learn the Dharma have faith, possess wholesome Dharma, and wish to hear, write down, uphold, recite, and practice profound Prajñāpāramitā; whereas those who preserve the Dharma lack faith, lack wholesome Dharma, and do not wish to teach and transmit it. Since the two do not harmonize, they cannot create the conditions for teaching, hearing and receiving, writing down, reciting, and practicing profound Prajñāpāramitā. You should know this is a demonic activity of the Bodhisattva.
Furthermore, Subhuti, those who preserve the Dharma have minds free of stinginess and constantly give all things; whereas those who learn the Dharma have stingy minds and do not give anything. Since the two do not harmonize, they cannot create the conditions for teaching, hearing and receiving, writing down, reciting, and practicing profound Prajñāpāramitā. You should know this is a demonic activity of the Bodhisattva.
Subhuti, those who learn the Dharma have minds free of stinginess and constantly give all things; whereas those who preserve the Dharma have stingy minds and do not give anything. Since the two do not harmonize, they cannot create the conditions for teaching, hearing and receiving, writing down, reciting, and practicing profound Prajñāpāramitā. You should know this is a demonic activity of the Bodhisattva.
Furthermore, Subhuti, those who learn the Dharma wish to offer robes, food and drink, bedding, medicine, and other wealth to those who preserve the Dharma, but those who preserve the Dharma do not wish to accept them. Since the two do not harmonize, they cannot create the conditions for transmitting, receiving, writing down, reciting, and practicing profound Prajñāpāramitā. You should know this is a demonic activity of the Bodhisattva.
Subhuti, those who preserve the Dharma wish to provide those who learn the Dharma with robes, food and drink, bedding, medicine, and other wealth, but those who learn the Dharma do not wish to accept them. Since the two do not harmonize, they cannot create the conditions for transmitting, receiving, writing down, reciting, and practicing profound Prajñāpāramitā. You should know this is a demonic activity of the Bodhisattva.
Furthermore, Subhuti, those who preserve the Dharma have attained the wisdom of expansion and do not wish to speak broadly; whereas those who learn the Dharma have attained the wisdom of elaboration and do not wish to speak concisely. Since the two do not harmonize, they cannot create the conditions for transmitting, receiving, writing down, reciting, and practicing profound Prajñāpāramitā. You should know this is a demonic activity of the Bodhisattva.
Subhuti, those who learn the Dharma have attained the wisdom of expansion and only wish to speak concisely; whereas those who preserve the Dharma have attained the wisdom of elaboration and only wish to speak broadly. Since the two do not harmonize, they cannot create the conditions for transmitting, receiving, writing down, reciting, and practicing profound Prajñāpāramitā. You should know this is a demonic activity of the Bodhisattva.
Furthermore, Subhuti, those who preserve the Dharma wish to extensively and specifically understand the meanings of the twelve divisions of teachings in sequence: Sutras, Verses of Corresponding Repetition, Predictions, Verses, Self-Proclaimed Teachings, Causes and Conditions, Previous Deeds, Previous Lives, Extensive Teachings, Rare Teachings, Parables, and Discussions. Those who learn the Dharma do not wish to extensively and specifically understand the meanings of the twelve divisions of teachings in sequence, from Sutras up to Discussions. Since the two do not harmonize, they cannot create the conditions for transmitting, receiving, writing down, reciting, and practicing profound Prajñāpāramitā. You should know this is a demonic activity of the Bodhisattva.
Subhuti, those who learn the Dharma wish to extensively and specifically understand the meanings of the twelve divisions of teachings in sequence, from Sutras up to Discussions; whereas those who preserve the Dharma do not wish to extensively and specifically understand the meanings of the twelve divisions of teachings in sequence, from Sutras up to Discussions. Since the two do not harmonize, they cannot create the conditions for transmitting, receiving, writing down, reciting, and practicing profound Prajñāpāramitā. You should know this is a demonic activity of the Bodhisattva.
Furthermore, Subhuti, those who preserve the Dharma have perfected Giving, Pure Discipline, Patience, Diligence, Meditation, and Prajñāpāramitā; whereas those who learn the Dharma have not perfected Giving up to Prajñāpāramitā. Since the two do not harmonize, they cannot create the conditions for transmitting, receiving, writing down, reciting, and practicing profound Prajñāpāramitā. You should know this is a demonic activity of the Bodhisattva.
Subhuti, those who learn the Dharma have perfected Giving up to Prajñāpāramitā; whereas those who preserve the Dharma have not perfected Giving up to Prajñāpāramitā. Since the two do not harmonize, they cannot create the conditions for transmitting, receiving, writing down, reciting, and practicing profound Prajñāpāramitā. You should know this is a demonic activity of the Bodhisattva.
Furthermore, Subhuti, those who preserve the Dharma possess skillful means regarding the six perfections; whereas those who learn the Dharma do not possess skillful means regarding the six perfections. Since the two do not harmonize, they cannot create the conditions for transmitting, receiving, writing down, reciting, and practicing profound Prajñāpāramitā. You should know this is a demonic activity of the Bodhisattva.
Subhuti, those who learn the Dharma possess skillful means regarding the six perfections; whereas those who preserve the Dharma do not possess skillful means regarding the six perfections. Since the two do not harmonize, they cannot create the conditions for transmitting, receiving, writing down, reciting, and practicing profound Prajñāpāramitā. You should know this is a demonic activity of the Bodhisattva.
Furthermore, Subhuti, those who preserve the Dharma have attained all Dharma-gate dhāraṇīs. Those who learn the Dharma have not attained all Dharma-gate dhāraṇīs. Since the two do not harmonize, they cannot create the conditions for transmitting, receiving, writing down, reciting, and practicing profound Prajñāpāramitā. You should know this is a demonic activity of the Bodhisattva.
Subhuti, those who learn the Dharma have attained all Dharma-gate dhāraṇīs; whereas those who preserve the Dharma have not attained all Dharma-gate dhāraṇīs. Since the two do not harmonize, they cannot create the conditions for transmitting, receiving, writing down, reciting, and practicing profound Prajñāpāramitā. You should know this is a demonic activity of the Bodhisattva.
Furthermore, Subhuti, those who preserve the Dharma wish to respect, write down, uphold, recite, and practice profound Prajñāpāramitā; whereas those who learn the Dharma do not wish to respect, write down, uphold, recite, and practice profound Prajñāpāramitā. Since the two do not harmonize, they cannot create the conditions for transmitting, receiving, writing down, reciting, and practicing profound Prajñāpāramitā. You should know this is a demonic activity of the Bodhisattva.
Subhuti, those who learn the Dharma wish to respect, write down, uphold, recite, and practice profound Prajñāpāramitā; whereas those who preserve the Dharma do not wish to respect, write down, uphold, recite, and practice profound Prajñāpāramitā. Since the two do not harmonize, they cannot create the conditions for transmitting, receiving, writing down, reciting, and practicing profound Prajñāpāramitā. You should know this is a demonic activity of the Bodhisattva.
Furthermore, Subhuti, those who preserve the Dharma have abandoned stinginess, have abandoned sensual desire, anger, dullness, sleepiness, restlessness, remorse, and the hindrance of doubt; whereas those who learn the Dharma have not abandoned stinginess, have not abandoned sensual desire up to the hindrance of doubt. Since the two do not harmonize, they cannot create the conditions for transmitting, hearing and understanding, writing down, reciting, and practicing profound Prajñāpāramitā. You should know this is a demonic activity of the Bodhisattva.
Subhuti, those who learn the Dharma have abandoned stinginess, have abandoned sensual desire up to the hindrance of doubt; whereas those who preserve the Dharma have not abandoned the defilement of stinginess, have not abandoned sensual desire up to the hindrance of doubt. Since the two do not harmonize, they cannot create the conditions for transmitting, receiving, writing down, reciting, and practicing profound Prajñāpāramitā. You should know this is a demonic activity of the Bodhisattva.
Furthermore, Subhuti, there are good men and good women abiding in the Bodhisattva Vehicle who, while writing down, upholding, reciting, practicing, contemplating, and expounding such profound Prajñāpāramitā, have someone come and speak of the suffering in the hell realms, animal realm, and hungry ghost realm, saying:
‘In this very life, you should diligently eliminate all suffering and enter Nirvana. Why remain for so long in the vast ocean of birth and death, enduring hundreds of thousands of unbearable sufferings, while seeking the highest enlightenment?’
If these good men and good women, because of such words, fail to bring to completion their writing down, upholding, reciting, practicing, contemplating, and expounding of profound Prajñāpāramitā, you should know this is a demonic activity of the Bodhisattva.”