THE GREAT PRAJÑĀPĀRAMITĀ SŪTRA
Volume 560
Chapter 10: The Inconceivable (2)
At that time, Subhūti said to the Buddha:
“Wonderful indeed, World-Honored One! You skillfully entrust and lovingly protect the Bodhisattvas.”
The Buddha said to Subhūti:
“So it is, so it is! Why? Because the Bodhisattvas always wish to bring benefit and happiness throughout many lifetimes, to have compassion for all beings in the world, and to enable gods and humans to attain great benefit and happiness. Therefore they aspire to realize the unsurpassed state of enlightenment in order to proclaim the essential Dharma to all sentient beings.”
The Venerable Subhūti said to the Buddha:
“World-Honored One, when Bodhisattvas practice the profound Prajñāpāramitā, how should they cultivate the profound Prajñāpāramitā so that they may quickly bring it to perfection?”
The Buddha said to Subhūti:
“If Bodhisattvas rely upon the profound Prajñāpāramitā, seeing neither increase nor decrease in form while practicing Prajñāpāramitā; seeing neither increase nor decrease in feeling, perception, mental formations, and consciousness while practicing Prajñāpāramitā; seeing neither right dharmas nor wrong dharmas while practicing Prajñāpāramitā, then these Bodhisattvas will quickly perfect their cultivation of Prajñāpāramitā.”
The Venerable Subhūti said to the Buddha:
“World-Honored One, what the Tathāgata teaches is inconceivable.”
The Buddha said to Subhūti:
“So it is, so it is! Form is inconceivable; feeling, perception, mental formations, and consciousness are likewise inconceivable. If Bodhisattvas practice the profound Prajñāpāramitā without giving rise to concepts regarding form, and practice Prajñāpāramitā in the inconceivable way; and likewise do not give rise to concepts regarding feeling, perception, mental formations, or consciousness, but practice Prajñāpāramitā in the inconceivable way, then these Bodhisattvas will quickly perfect their cultivation of Prajñāpāramitā.”
The Venerable Subhūti said to the Buddha:
“World-Honored One, the meaning of such Prajñāpāramitā is exceedingly profound. Who is able to believe and understand it?”
The Buddha said to Subhūti:
“If Bodhisattvas have cultivated supreme practices over a long period, then they are able to believe and understand the profound Prajñāpāramitā.”
The Venerable Subhūti said to the Buddha:
“World-Honored One, what does it mean for Bodhisattvas to have cultivated supreme practices over a long period?”
The Buddha said to Subhūti:
“If Bodhisattvas practice the profound Prajñāpāramitā, they do not discriminate regarding the Tathāgata’s ten powers, the four fearlessnesses, the eighteen unique qualities of a Buddha, or omniscient wisdom. Why? Because the Tathāgata’s ten powers are inconceivable; indeed, even omniscient wisdom is inconceivable. Form is inconceivable; feeling, perception, mental formations, and consciousness are likewise inconceivable; all dharmas are inconceivable. If Bodhisattvas practice in this way, then there is ultimately no place of practice, and this itself is the practice of Prajñāpāramitā. Such Bodhisattvas are called those who have cultivated supreme practices over a long period.”
The Venerable Subhūti said to the Buddha:
“World-Honored One, the profound Prajñāpāramitā is like a heap of precious jewels, like a mass of purity, like the pure sky free from clouds and smoke. How marvelous! The meaning of the profound Prajñāpāramitā is so deep and has many obstacles, yet now it is being extensively expounded, and those obstacles do not arise!”
The Buddha said to Subhūti:
“So it is, so it is! It is through the Buddha’s spiritual power that obstacles do not arise. Therefore, if any good man abiding in the Great Vehicle wishes to copy, uphold, recite, chant, or expound the profound Prajñāpāramitā, he should complete it within one year. Why? Because the profound Prajñāpāramitā is a great wish-fulfilling jewel that encounters many obstacles.”
The Venerable Subhūti said to the Buddha:
“World-Honored One, how remarkable! Māra always wishes to obstruct this great wish-fulfilling jewel, the profound Prajñāpāramitā!”
The Buddha said to Subhūti:
“All Māras, although they constantly seek to obstruct the Prajñāpāramitā and prevent the Bodhisattvas from accomplishing their cultivation, never succeed.”
At that time, Śāriputra said to the Buddha:
“By whose spiritual power is it that those Māras are unable to obstruct the profound Prajñāpāramitā?”
The Buddha said to Śāriputra:
“It is through the spiritual power of the Buddha, and also through the spiritual power of all Buddhas throughout the ten directions.”
“Śāriputra, all Tathāgatas, Worthy Ones, Perfectly Enlightened Ones, together protect and keep in mind those Bodhisattvas who practice the profound Prajñāpāramitā, so that the Māras cannot obstruct them. Why? Because if Bodhisattvas practice the profound Prajñāpāramitā, they naturally receive the protection and mindfulness of all Tathāgatas, Worthy Ones, Perfectly Enlightened Ones throughout the immeasurable and boundless worlds of the ten directions. When one naturally receives such protection from the Tathāgatas, Māra cannot create obstacles.”
“Furthermore, Śāriputra, if any good man, with pure faith, copies, upholds, recites, cultivates, contemplates, or expounds the profound Prajñāpāramitā without encountering obstacles, he should think: ‘My copying, upholding, reciting, cultivating, contemplating, and expounding of the Prajñāpāramitā are all accomplished through the protective spiritual power of the Buddhas, the World-Honored Ones, throughout the ten directions.’”
Śāriputra said to the Buddha:
“If any good man abiding in the Bodhisattva Vehicle copies, upholds, recites, cultivates, contemplates, and expounds the profound Prajñāpāramitā, then he will receive the compassionate protection of the Buddhas throughout the ten directions, so that the cultivation of his supreme wholesome karma cannot be obstructed by any Māra.”
At that time, the Buddha said to Śāriputra:
“So it is, so it is, exactly as you have said.”
Śāriputra said to the Buddha:
“World-Honored One, if any good man abiding in the Bodhisattva Vehicle copies, upholds, recites, cultivates, contemplates, and expounds the profound Prajñāpāramitā, then all the Buddhas, the World-Honored Ones, throughout the ten directions know him clearly, rejoice in him, and protect him. Is it because the Buddhas throughout the ten directions constantly behold him with the Buddha-eye and compassionately protect him, enabling his cultivation to be completely fulfilled?”
At that time, the Buddha said to Śāriputra:
“So it is, so it is, exactly as you have said! If good men abiding in the Bodhisattva Vehicle copy, uphold, recite, cultivate, contemplate, and expound the profound Prajñāpāramitā, they are constantly seen, known, and protected by the Buddha-eye of all Buddhas, the World-Honored Ones, throughout the ten directions. Thus the Māras cannot disturb them, and their cultivation of wholesome karma is thereby quickly accomplished.”
“If any good man abiding in the Bodhisattva Vehicle constantly copies, upholds, recites, cultivates, contemplates, and expounds the Prajñāpāramitā, know that he has drawn near to unsurpassed enlightenment, and Māra’s followers cannot obstruct him.”
“If any good man abiding in the Bodhisattva Vehicle constantly copies the Prajñāpāramitā, adorns it magnificently with various precious treasures, upholds it, recites it, and respectfully makes offerings to it, then he will always receive the protection of the Buddhas. Through these causes and conditions he will obtain many great benefits.”
“Śāriputra, after the Buddha’s nirvāṇa, this profound scripture of the Prajñāpāramitā will spread to the South and gradually flourish. Later it will spread from the South to the North and gradually flourish. It is not that the unsurpassed true Dharma of the Vinaya, realized by the Buddha, has the characteristic of extinction. The unsurpassed true Dharma of the Vinaya realized by the Tathāgata is precisely this profound scripture of the Prajñāpāramitā. If good men abiding in the Bodhisattva Vehicle copy, uphold, recite, cultivate, contemplate, expound, respectfully honor, and make offerings to this scripture, then all Tathāgatas, Worthy Ones, Perfectly Enlightened Ones will constantly behold them with the Buddha-eye, protect them, praise and extol them, and free them from sorrow.”
Śāriputra said to the Buddha:
“World-Honored One, will this profound scripture of the Prajñāpāramitā be widely propagated in the northeastern region during the latter ages?”
At that time, the Buddha said to Śāriputra:
“So it is, so it is! Śāriputra, in the latter ages, if good men abiding in the Bodhisattva Vehicle in that northeastern region hear this profound scripture of the Prajñāpāramitā and are able to believe in it with joy, copy it, uphold it, recite it, cultivate it, contemplate it, expound it, and respectfully make offerings to it, then know that they long ago gave rise to the aspiration for unsurpassed enlightenment and have long cultivated the practices of the Great Bodhisattvas.”
Śāriputra said to the Buddha:
“World-Honored One, in those latter ages in the northeastern region, how many good men abiding in the Bodhisattva Vehicle will hear this profound scripture of the Prajñāpāramitā and be able to believe in it with joy, copy it, uphold it, recite it, cultivate it, contemplate it, expound it, and respectfully make offerings to it?”
The Buddha said to Śāriputra:
“In the latter ages, although there will be immeasurable good men abiding in the Bodhisattva Vehicle in that northeastern region, few will hear the profound Prajñāpāramitā and wholeheartedly believe in it, rejoice in it, copy it, uphold it, recite it, and make offerings to it. Or there may be immeasurable good men abiding in the Bodhisattva Vehicle who hear the profound Prajñāpāramitā, wholeheartedly believe in it, rejoice in it, copy it, uphold it, recite it, and make offerings to it, yet most of them will engage only little in cultivation and contemplation. It will be very difficult to find someone who can expound and explain its profound meaning to such people.”
“Śāriputra, if any good man abiding in the Bodhisattva Vehicle hears the teaching of the Prajñāpāramitā without becoming discouraged, alarmed, or afraid, but wholeheartedly believes in it with joy, copies it, upholds it, recites it, cultivates it, contemplates it, and expounds it, then know that this person has in the past drawn near to, respectfully honored, and made offerings to immeasurable Tathāgatas, Worthy Ones, Perfectly Enlightened Ones, and Bodhisattvas, and has inquired into the profound meaning of the Prajñāpāramitā. Such good men abiding in the Bodhisattva Vehicle will certainly perfect all Bodhisattva practices, quickly realize unsurpassed enlightenment, and bring great benefit to sentient beings. Why? Śāriputra, because I always teach these good men the Dharma that accords with omniscient wisdom. Life after life they continually cultivate the Bodhisattva practices, thus proceeding swiftly toward unsurpassed enlightenment, in order to proclaim the wondrous Dharma to sentient beings and lead them directly to unsurpassed enlightenment. These good men abiding in the Bodhisattva Vehicle have peaceful and settled body and mind; neither the hosts of Māra nor their followers can destroy their aspiration toward unsurpassed enlightenment, much less those who delight only in committing other evil deeds.
Śāriputra, when good men abiding in the Bodhisattva Vehicle hear the profound Prajñāpāramitā, their body and mind become extremely pure, joyful, and open. They are then also able to establish immeasurable sentient beings in wholesome Dharma corresponding to the attainment of unsurpassed Enlightenment.
Śāriputra, these good men abiding in the Bodhisattva Vehicle have today, in My presence, made vast vows, firmly resolving to establish immeasurable hundreds of thousands of sentient beings, causing them to generate the aspiration for unsurpassed Enlightenment and cultivate the practices of the Bodhisattva; instructing, encouraging, guiding, praising, inspiring, and congratulating them, enabling them to receive the prophecy of irreversible attainment of unsurpassed Enlightenment. Toward these good men, I rejoice even more. Why is this so? Śāriputra, because I see that they have made vast vows, and their thoughts and words are in complete accord. In future lives, these good men will certainly be able to establish immeasurable hundreds of thousands of sentient beings, causing them to generate the aspiration for unsurpassed Enlightenment and cultivate the practices of the Bodhisattva; instructing, guiding, encouraging, praising, inspiring, and congratulating them, enabling them to receive the prophecy of irreversible attainment of unsurpassed Enlightenment.
These good men abiding in the Bodhisattva Vehicle likewise made such vows before immeasurable Buddhas in the past. The Thus Come Ones, Worthy Ones, Perfectly and Completely Awakened Ones of the past also greatly rejoiced in their vows, perceiving that their thoughts and words were certainly in harmony.
These good men abiding in the Bodhisattva Vehicle possess vast faith and understanding, cultivate vast practices, and vow to be reborn in the Buddha lands of other directions, where Thus Come Ones, Worthy Ones, Perfectly and Completely Awakened Ones are proclaiming the profound Dharma of Prajñāpāramitā. After hearing the profound Dharma of Prajñāpāramitā, they are able to establish immeasurable hundreds of thousands of sentient beings in those Buddha lands, causing them to generate the aspiration for unsurpassed Enlightenment and cultivate the Bodhisattva practices; teaching, encouraging, guiding, praising, inspiring, and congratulating them, enabling them to become irreversible in attaining unsurpassed Enlightenment.
Śāriputra said to the Buddha:
“Wonderful indeed, World-Honored One! The Buddha fully knows and completely understands all dharmas of the past, future, and present, as well as the differing mental activities of sentient beings. All Buddhas and Bodhisattvas realize and understand them completely.
“World-Honored One, if Bodhisattvas can wholeheartedly listen to, uphold, recite, diligently study, rightly contemplate the Dharma of Prajñāpāramitā, copy it, expound it, and spread it widely, and if these Bodhisattvas in future lives diligently seek the profound Prajñāpāramitā without ceasing, will there ever be times when they obtain Prajñāpāramitā and times when they do not?”
The Buddha said to Śāriputra:
“If these Bodhisattvas constantly seek the profound Prajñāpāramitā without interruption, then at all times they will obtain it; there is never a time when they do not. There may even be times when they do not seek it, yet they naturally obtain it nonetheless, because the Buddhas and Bodhisattvas constantly protect and keep them in mind.”
Śāriputra asked the Buddha:
“World-Honored One, do these Bodhisattvas always obtain the scriptures corresponding to Prajñāpāramitā at all times, never failing to obtain them? Or is it only the scriptures corresponding to the six Pāramitās that they are always able to obtain?”
The Buddha said to Śāriputra:
“If Bodhisattvas constantly and courageously seek with faith the scriptures corresponding to Prajñāpāramitā, caring not even for their own lives, yet at times fail to obtain the other scriptures, such a thing is impossible. Why is this so? Śāriputra, because these Bodhisattvas, aspiring toward unsurpassed Enlightenment, instruct, encourage, guide, praise, inspire, and congratulate sentient beings, enabling them to uphold and recite the scriptures corresponding to Prajñāpāramitā as well as the other scriptures. They themselves also diligently study them. Through the power of this merit, wherever they are reborn, they naturally and continually encounter the scriptures corresponding to the profound Prajñāpāramitā and the other scriptures corresponding to the six Pāramitās, never abandoning them.
Chapter 11: The Works of Māra
At that time, the Venerable Subhūti addressed the Buddha:
“The World-Honored One has taught that when good men abiding in the Bodhisattva Vehicle cultivate wholesome dharmas, there are works of Māra that may arise. What are the works of Māra for a Bodhisattva?”
The Buddha said to Subhūti:
“If Bodhisattvas wish to expound the essential Dharma, but eloquence arises only after a long delay, the Bodhisattva should know that this is the work of Māra. Or if, as soon as they begin to expound the essential Dharma, eloquence arises immediately, the Bodhisattva should know that this is the work of Māra. Or if, while expounding the essential Dharma, eloquence becomes excessive, the Bodhisattva should know that this is the work of Māra. Or if what they wish to say is left unfinished and suddenly stops, the Bodhisattva should know that this is the work of Māra. Or if, while expounding the essential Dharma, their words become confused, the Bodhisattva should know that this is the work of Māra. Or if their speech becomes interrupted and fragmented, the Bodhisattva should know that this is the work of Māra. Or if, while teaching the Dharma, opposing circumstances arise, preventing them from expressing what they wish satisfactorily, the Bodhisattva should know that this is the work of Māra.
“Subhūti, if Bodhisattvas, while copying… scriptures corresponding to the profound Prajñāpāramitā, happen to bend and stretch themselves, belch or yawn; or joke and laugh with one another; or belittle one another; or become physically and mentally agitated; or lose mindfulness and become distracted; or reverse words and sentences; or misunderstand the meaning; or have minds that fail to absorb the nourishing flavor of the teaching and thus become weary and abandon it; or if unexpected obstacles suddenly arise; or if they come into conflict with one another… Because of such things, their work is left unfinished. The Bodhisattva should know that this is the work of Māra.
“Subhūti, if Bodhisattvas, while listening to scriptures corresponding to the Prajñāpāramitā, think: ‘I am not receiving a prophecy of future Buddhahood in this teaching, so why should I listen?’ Or they think: ‘Our names are not mentioned here, so why should we listen?’ Or they think: ‘Our city, village, or birthplace is not mentioned here, so why should we listen?’ Because of such causes, their minds become impure. They immediately leave their seats, rise up, become weary of the teaching, and depart without any affection or regard for it. The Bodhisattva should know that this is the work of Māra.
“Subhūti, you should know that if Bodhisattvas, upon hearing scriptures corresponding to the Prajñāpāramitā, develop impure minds, become weary, and leave, then according to however much impure and weary-mindedness they have generated toward this scripture, and however many steps they have taken away from it, they reduce by that many kalpas the merit they have accumulated and incur that many kalpas’ worth of karmic obstacles to Bodhi. After exhausting those karmic consequences, they must spend the same length of time once again arousing the aspiration and diligently cultivating the Bodhisattva practices before they can recover what they formerly had. Therefore, this is called the work of Māra for Bodhisattvas.
“Subhūti, if Bodhisattvas abandon the scriptures corresponding to the profound Prajñāpāramitā, which can lead to the wisdom of omniscience, and instead study other scriptures that accord with the Two Vehicles, then they cannot attain the wisdom of omniscience. Because they abandon the root and cling to the branches and leaves, you should know that this is the work of Māra. Why? Because the scriptures corresponding to the profound Prajñāpāramitā can give rise to the supreme worldly and supramundane merits of Bodhisattvas. Therefore, they can lead to the wisdom of omniscience. If one studies scriptures corresponding to the Prajñāpāramitā, one is studying precisely the supreme worldly and supramundane merits of Bodhisattvas, and can quickly attain the wisdom of omniscience.
“Subhūti, you should know that it is like a foolish hungry dog abandoning its master who feeds it, and instead following a servant in search of food. Likewise, in the future there will be Bodhisattvas who abandon the profound Prajñāpāramitā to seek and study scriptures corresponding to the Two Vehicles. Such foolish people abandon the root and seek the branches, and they will never attain the wisdom of omniscience.
“Subhūti, suppose someone wishes to examine the size and form, beauty or ugliness of a magnificent elephant. Having encountered the elephant itself, he does not look at it, but instead searches for its footprints. You should know that such a person is extremely foolish.
“In the same way, in the future there will be Bodhisattvas who abandon the profound Prajñāpāramitā and seek to study scriptures corresponding to the Two Vehicles. Such foolish people abandon the root and seek the branches, and they will never attain the wisdom of omniscience.
“Subhūti, suppose someone wishes to obtain a precious jewel and therefore goes to the great ocean. Upon reaching the seashore, instead of entering the great ocean, he examines a cow’s hoofprint and thinks: ‘How could the depth and breadth of the ocean surpass this? Surely there are precious jewels in here as well.’ You should know that such a person is extremely foolish.
“In the same way, in the future there will be Bodhisattvas who abandon the profound Prajñāpāramitā and seek to study scriptures corresponding to the Two Vehicles. Such foolish people abandon the root and seek the branches, and they will never attain the wisdom of omniscience.
“Subhūti, suppose a skilled craftsman, or one of his apprentices, wishes to build a great palace like the magnificent palace of Lord Śakra. Having seen that palace, he instead constructs one according to the model of the palace of the sun and moon. You should know that such a person is extremely foolish.
“In the same way, in the future there will be Bodhisattvas who abandon the profound Prajñāpāramitā and seek to study scriptures corresponding to the Two Vehicles. Such foolish people abandon the greater for the lesser and will never attain the wisdom of omniscience.
“Subhūti, suppose someone wishes to see a Wheel-Turning Sage King. Having seen him, he does not recognize him and goes elsewhere. Then he sees the king of a small country, examines his appearance, and thinks: ‘The appearance and majesty of the Wheel-Turning Sage King are no greater than this man’s.’ You should know that such a person is extremely foolish.
“In the same way, in the future there will be Bodhisattvas who abandon the profound Prajñāpāramitā and seek to study scriptures corresponding to the Two Vehicles. Such foolish people abandon what is superior and seek what is inferior, and they will never attain the wisdom of omniscience.
“Subhūti, suppose a hungry person is served a delicious meal with a hundred flavors, yet abandons it to seek coarse rice from a sixty-day crop. You should know that such a person is extremely foolish.
“In the same way, in the future there will be Bodhisattvas who abandon the profound Prajñāpāramitā and seek to study scriptures corresponding to the Two Vehicles. Such foolish people abandon the superior and seek the inferior, and they will never attain the wisdom of omniscience.
“Subhūti, suppose a poor man obtains a priceless jewel, but leaves it behind without taking it and instead returns to pick up crystal. You should know that such a person is extremely foolish.
“In the same way, in the future there will be Bodhisattvas who abandon the profound Prajñāpāramitā and seek to study scriptures corresponding to the Two Vehicles. Such foolish people abandon the superior and take the inferior, and they will never attain the wisdom of omniscience.
“Subhūti, there are Bodhisattvas who, while copying, upholding, reciting, contemplating, and practicing scriptures corresponding to the profound Prajñāpāramitā, suddenly become engrossed in lengthy debates, delighting in discussing countless different doctrines, so that their work of copying… remains unfinished. The Bodhisattva should know that this is the work of Māra.”
Subhūti addressed the Buddha:
“World-Honored One, can the profound Prajñāpāramitā actually be copied?”
The World-Honored One said to Subhūti:
“It cannot! If a virtuous man abiding in the Bodhisattva Vehicle, while copying… scriptures corresponding to the Prajñāpāramitā, thinks: ‘I am using written words to copy the Prajñāpāramitā; these written words themselves are the Prajñāpāramitā,’ or relies upon written words and clings to the existence of the Prajñāpāramitā, the Bodhisattva should know that this is the work of Māra. At that time, that Bodhisattva should be instructed: ‘You should not cling to the notion that written words can copy the Prajñāpāramitā. If you cling in this way, it is the work of Māra. If you abandon this attachment, you immediately abandon the work of Māra.’
“Subhūti, if Bodhisattvas, while copying, upholding, reciting, practicing, contemplating, or expounding scriptures corresponding to the profound Prajñāpāramitā, begin thinking about kingdoms, cities, capitals, directions, places, teachers, or friends; or think about parents, spouse, children, relatives, companions, kings, or ministers; or think about thieves, fierce beasts, evil people, or malicious spirits; or think about crowds, singing, dancing, amusements, repaying favors, or taking revenge; or think about food, clothing, beds, and other personal possessions; or think about composing verses, poetry, or treatises; or think about hot and cold weather or good and bad harvests; or think about elephants, horses, affairs involving water or fire…; or think about other worldly occupations they have undertaken… the Bodhisattva should know that all these are the work of Māra.
“Subhūti, if Bodhisattvas, while copying, upholding, reciting, practicing, contemplating, and expounding scriptures corresponding to the profound Prajñāpāramitā, receive abundant fame, profit, respect, and offerings, and because of these conditions abandon the work they were doing, the Bodhisattva should know that this is the work of Māra.
“Subhūti, if Bodhisattvas, while copying, upholding, reciting, practicing, contemplating, and expounding scriptures corresponding to the profound Prajñāpāramitā, encounter an evil Māra who presents them with various worldly books and treatises, or scriptures corresponding to the Two Vehicles, saying: ‘The meaning of these scriptures you are copying is profound; you should diligently study these and abandon those other scriptures you have been studying,’ then if the Bodhisattva possesses skillful means, they should not accept them, because those scriptures cannot lead to the wisdom of omniscience. If the Bodhisattva accepts the books presented by Māra and abandons the scripture they are studying, the Bodhisattva should know that this is the work of Māra.
“Subhūti, if the listener wishes to hear the Prajñāpāramitā, but the Dharma teacher delights in laziness and does not wish to teach; or conversely, if the two sides fail to harmonize for this reason and no teaching or reception of the Dharma takes place, the Bodhisattva should know that this is the work of Māra.
“Subhūti, if the listener possesses the ability to remember and understand, and delights in hearing the Prajñāpāramitā, but the Dharma teacher wishes to go elsewhere and does not wish to teach that person—or conversely—so that the two sides are not in harmony and the teaching and reception of the Dharma do not occur, the Bodhisattva should know that this is the work of Māra.
“Subhūti, if the Dharma teacher desires fame and profit, while the listener is unwilling to offer them—or conversely—so that the two sides are not in harmony and the teaching and reception of the Dharma do not occur, the Bodhisattva should know that this is the work of Māra.
Subhūti, when a listener has faith and joy, wishing to hear the Prajñāpāramitā, but the Dharma teacher has studied and recited it without mastery and is unable to teach it; or when the Dharma teacher has mastered the recitation and wishes to teach, but the listener doubts the teacher’s mastery and does not wish to listen or receive it. If the two sides are not in harmony and the teaching and listening cannot be accomplished, the Bodhisattva should know that this is the work of Māra.
Subhūti, when a Dharma teacher delights in teaching the profound Prajñāpāramitā to others, but the listener does not wish to hear or receive it, or vice versa; if the two sides are not in harmony and teaching and listening cannot be accomplished, the Bodhisattva should know that this is the work of Māra.
Subhūti, when the listener wishes to hear the Prajñāpāramitā, but the teacher is excessively exhausted, overcome by drowsiness, and unable to teach, or vice versa; thus the two sides are not in harmony and teaching and listening cannot be accomplished. The Bodhisattva should know that this is the work of Māra.
Subhūti, if Bodhisattvas are copying, preserving, reciting, practicing, contemplating, or expounding scriptures corresponding to the profound Prajñāpāramitā, and someone comes speaking of the various sufferings of the three evil destinies, urging them to abandon Bodhi; or someone comes speaking of the various pleasures of the heavenly and human realms, though all are impermanent, suffering, empty, and without self, urging them to enter Nirvāṇa… Because of such words, the work of copying and so forth cannot be completed, and sorrow arises in their hearts. The Bodhisattva should know that this is the work of Māra.
Subhūti, when a Dharma teacher likes to lead a following and concern himself with other people’s affairs instead of his own. The listener lives free from worldly entanglements, focusing solely on cultivating himself and not concerning himself with others’ affairs, or vice versa. Thus the two sides are not in harmony and teaching and listening cannot be accomplished. The Bodhisattva should know that this is the work of Māra.
Subhūti, when a Dharma teacher enjoys noisy and crowded places, while the listener does not, or vice versa; thus the two sides are not in harmony and teaching and listening cannot be accomplished. The Bodhisattva should know that this is the work of Māra.
Subhūti, when a Dharma teacher wishes to travel elsewhere, even to places dangerous to life, while the listener fears for his life and does not wish to accompany him, or vice versa; thus the two sides are not in harmony and teaching and listening cannot be accomplished. The Bodhisattva should know that this is the work of Māra.
Subhūti, when a Dharma teacher wishes to travel to another land plagued by bandits, disease, and famine, while the listener fears such hardships and refuses to accompany him, or vice versa; thus the two sides are not in harmony and teaching and listening cannot be accomplished. The Bodhisattva should know that this is the work of Māra.
Subhūti, when a Dharma teacher wishes to travel to another region where the roads pass through desolate and dangerous wildernesses filled with bandits, hideous people, wild beasts, hunters, poisonous snakes, and other terrifying dangers. The listener wishes to accompany him. The teacher then deliberately tests him by saying, “Why do you insist on following me to such perilous places without reason? Think carefully now, lest you regret it later.” Hearing this, the listener thinks, “The teacher truly does not want me to follow. Even if I insist on going, who knows whether I will hear the Dharma?” Because of this, he does not follow the teacher. Thus the two sides are not in harmony and teaching and listening cannot be accomplished. The Bodhisattva should know that this is the work of Māra.
Subhūti, when a Dharma teacher has many patrons who constantly escort and receive him. A listener comes requesting instruction in the Prajñāpāramitā, or asking for guidance in copying, preserving, reciting, and practicing according to the teaching. But because the teacher is occupied with many affairs, he has no time to instruct him, and the listener becomes resentful. Later, even when instruction is finally given, he refuses to accept it. Thus the two sides are not in harmony, and the transmission, reception, copying, preserving, recitation, practice, and so forth of the profound Prajñāpāramitā cannot be accomplished. The Bodhisattva should know that this is the work of Māra.
Subhūti, there are evil Māras who transform themselves into various forms and come before Bodhisattvas, seeking to obstruct them so that the scriptures corresponding to the profound Prajñāpāramitā cannot be copied, preserved, recited, practiced, contemplated, or taught to others.
Therefore, Subhūti, when good men abiding in the Bodhisattva Vehicle are copying, preserving, and so forth the profound Prajñāpāramitā, if obstacles arise, the Bodhisattva should know that they are all the work of Māra.
The Venerable Subhūti addressed the Buddha:
“World-Honored One, for what reason do the evil Māras transform themselves into various forms and come before Bodhisattvas to obstruct them, preventing the scriptures corresponding to the Prajñāpāramitā from being copied and even expounded?”
The Buddha said to Subhūti:
“The profound Prajñāpāramitā can give rise to the Tathāgata’s omniscient wisdom. The Tathāgata’s omniscient wisdom gives rise to the Buddha’s teaching. The Buddha’s teaching gives rise to the wondrous wisdom of sentient beings. The wondrous wisdom of sentient beings enables them to attain the boundless elimination of afflictions. When afflictions are eliminated, all evil Māras can do nothing. Because they are powerless, these evil Māras become sorrowful, as though pierced through the heart by an arrow. They think, ‘I must not allow this profound Prajñāpāramitā to empty my realm.’ Therefore, the evil Māras transform themselves into various forms and come before Bodhisattvas, seeking to obstruct them so that the scriptures corresponding to the Prajñāpāramitā cannot be copied or even expounded.”
The Venerable Subhūti addressed the Buddha:
“World-Honored One, how do the evil Māras transform themselves into various forms and come before Bodhisattvas to create such obstructions?”
The Buddha said to Subhūti:
“The evil Māras assume all kinds of forms and come before Bodhisattvas, seeking to obstruct them and make them grow weary of and abandon the profound Prajñāpāramitā. They say things such as: ‘The signless scriptures you have studied and recited are not the true Prajñāpāramitā. The scriptures with characteristics that I have studied and recited are the true Prajñāpāramitā.’ When Māra speaks these words, some Bodhisattvas who have not yet received a prediction of Buddhahood immediately give rise to doubts about the profound Prajñāpāramitā scriptures. Because of these doubts, they become weary of and slander the Prajñāpāramitā scriptures. Because they grow weary of and slander them, they no longer copy, preserve, recite, or expound them. The Bodhisattva should know that this is the work of Māra.
Subhūti, the evil Māras transform themselves into various forms and come before Bodhisattvas, saying: ‘Those Bodhisattvas who practice the profound Prajñāpāramitā attain only Nirvāṇa, achieving the fruit of a Śrāvaka, or at most realizing Pratyekabuddha enlightenment. They certainly cannot attain Buddhahood. If so, what is the point of undertaking all these arduous efforts?’ The Bodhisattva should know that this is the work of Māra.
Chapter 12: SUCHNESS
Subhūti, when copying and so forth the profound Prajñāpāramitā, many obstacles created by Māra will arise. The Bodhisattva should clearly recognize them. Having recognized them, he should diligently exert himself, think correctly, understand correctly, and find ways to keep far away from them.
Subhūti addressed the Buddha:
Indeed, Venerable World-Honored One! Indeed, Venerable Well-Gone One! When transcribing… the profound Prajñāpāramitā, there are certainly many obstacles. It is like a great precious divine jewel of priceless value, difficult to keep safe because there are many who wish to steal it. Likewise, the profound and wondrous Prajñāpāramitā, being complete with supreme merits and virtues, causes many evil māras to create obstacles when the assemblies of Bodhisattvas transcribe it… Although they harbor evil intentions, they cannot accomplish their aims. Why? Because only foolish people are deluded by māras. Thus, good sons who have just begun learning the Mahāyāna, when transcribing… the profound Prajñāpāramitā, will also encounter obstacles.
The Buddha said to Subhūti:
Indeed, indeed! There are foolish people whose blessings and wisdom are thin and inferior, who do not believe in or delight in the vast Dharma. Good sons who have just begun learning the Mahāyāna, when transcribing… the profound Prajñāpāramitā, will therefore also encounter obstacles. In the future age, there will be foolish people whose blessings and wisdom are thin and inferior, who themselves cannot believe in or delight in the Prajñāpāramitā, and when they see others transcribing… that scripture, relying on the power and authority of māras, they cause obstacles. Know that people of this kind incur immeasurable offenses, wander in saṃsāra for many kalpas, and endure severe suffering.
Subhūti, if Bodhisattvas transcribing… the profound Prajñāpāramitā are not hindered by demonic activities, you should know that this is entirely due to the power and spiritual might of the Buddha. Why? Because although the retinues of evil māras diligently and constantly seek ways to obstruct the Prajñāpāramitā, the Tathāgatas, Arhats, Perfectly Awakened Ones likewise diligently seek ways to protect and guard it, causing those who transcribe… it not to encounter obstacles.
Subhūti, it is like a woman who has many children, whether five, ten, or even hundreds of thousands. When the mother becomes ill, each child diligently seeks medicine and treatment, each thinking: “How can we make our mother’s illness be cured, so that her body will not be harmed, her name will not perish, she may live long, be joyful, and not experience suffering?” All beautiful and pleasant things are directed toward our mother. Why? Because our mother gave birth to us, raised us, and taught us worldly skills, which is extremely difficult and laborious.
Having thought this, they compete with one another in arranging methods, seeking safety and protection for their mother’s body, preventing mosquitoes, flies, snakes, centipedes, scorpions, wind and rain, humans and non-humans, and other unpleasant things from touching her. They diligently strive to treat her, making her completely recover from illness, her six faculties become pure, and all sorrow and suffering disappear. They then use the finest musical instruments and respectfully make offerings, saying: “Our mother gave birth to us, nurtured us, cared for us, and taught us all worldly occupations. How could we fail to repay our mother’s kindness?”
Likewise, the Tathāgatas, Arhats, Perfectly Awakened Ones constantly use countless skillful means to protect and preserve the Prajñāpāramitā. Those who uphold, recite, cultivate, contemplate, expound, or transcribe… it—the Tathāgatas also use countless skillful means to earnestly protect and preserve them, causing them not to be harmed. All Tathāgatas, Arhats, Perfectly Awakened Ones in other worlds, presently abiding in the ten directions, constantly show compassion and bring benefit and happiness to sentient beings. They also use countless skillful means to protect and preserve the Prajñāpāramitā, preventing evil māras from destroying it. Instead, they allow it to remain for a long time, benefiting and bringing happiness to the entire world. Why? Because the Prajñāpāramitā can give rise to the Tathāgata, Arhat, Perfectly Awakened One; it can clearly and correctly reveal the wisdom of omniscience; it can teach the true nature of worldly phenomena. The wisdom of omniscience also arises from it.
Subhūti, you should know that all Buddhas of the three times rely upon such profound Prajñāpāramitā, diligently and vigorously cultivating and learning it, and thereby attain the supreme state of Awakening. Therefore, the Prajñāpāramitā can give rise to the Tathāgata, Arhat, Perfectly Awakened One; it can clearly and correctly reveal the wisdom of omniscience; it can teach the true nature of worldly phenomena.
Subhūti said to the Buddha:
How can the Prajñāpāramitā teach the true nature of worldly phenomena? What teachings spoken by the Buddha are called “worldly”?
The Buddha said to Subhūti:
The Buddha teaches that the five aggregates are called the world. The profound Prajñāpāramitā can teach that worldly form… and the five aggregates have no characteristic of transformation or destruction. Therefore, it is said that the Prajñāpāramitā can reveal the true nature of worldly phenomena. Why? Because form… and the five aggregates have no intrinsic nature; therefore they are called emptiness, signlessness, wishlessness, which are the true Dharma realm. It is not that because phenomena are empty… they are transformed or destroyed. Therefore, it is said that the Prajñāpāramitā can teach the true nature of worldly phenomena.
Subhūti, all Tathāgatas, Arhats, Perfectly Awakened Ones rely upon the Prajñāpāramitā in order to directly know immeasurable, countless, boundless sentient beings and reveal their countless differing mental activities. Therefore, it is said: The Prajñāpāramitā can reveal the true nature of worldly phenomena.
Subhūti, all Tathāgatas, Arhats, Perfectly Awakened Ones rely upon the Prajñāpāramitā and truly know the scattered minds of immeasurable, countless, boundless sentient beings; because of the nature of Dharma, there is no nature of scattered mind. Regarding shallow minds, because they are exhausted and departed from, there is no nature of shallow mind. Minds with greed, according to their true nature, are not truly minds of greed. Minds with anger, according to their true nature, are not truly minds of anger. Minds with ignorance, according to their true nature, are not truly minds of ignorance. Among things that are separated from greedy minds, there are no things of separation. Among things that are separated from angry minds, there are no things of separation. Among things that are separated from ignorant minds, there are no things of separation. As for vast minds, they neither increase nor decrease, nor are they separated, because once separated there is no nature of vast mind. Regarding great minds, there is no coming, no going, and no abiding anywhere, because there is no nature of great mind. Minds that are immeasurable do not arise, cease, abide, differ, or depend upon anything, like vast space, because they are not immeasurable minds. Minds without views cannot be seen because there are no obtainable characteristics and because they are separated from all objects; they are not minds without views. Because the mind cannot be seen and is not an object of the three kinds of eyes, because the mind has no nature, it is not that the mind cannot be seen.
For these reasons, it is said that the Prajñāpāramitā can reveal the true nature of worldly phenomena.
Subhūti, all Tathāgatas, Arhats, Perfectly Awakened Ones rely upon the Prajñāpāramitā and truly know immeasurable, countless, boundless sentient beings, whether appearing or disappearing. That is, they truly know that the mental and mental-associated phenomena of those sentient beings, whether appearing or disappearing, all arise based upon form, feeling, perception, formations, and consciousness; these are the mental and mental-associated phenomena of sentient beings.
Some people, relying upon form, feeling, perception, formations, and consciousness, conceive that after the Tathāgata enters Nirvāṇa, he either exists, does not exist, both exists and does not exist, or is neither existent nor nonexistent. They believe this alone to be true, while all else is false.
Some people, relying upon form, feeling, perception, formations, and consciousness, conceive that the self and the world are eternal, impermanent, both eternal and impermanent, or neither eternal nor impermanent. They believe this alone to be true, while all else is false.
Some people, relying upon form, feeling, perception, formations, and consciousness, conceive that the self and the world have boundaries, have no boundaries, both have boundaries and have no boundaries, or are neither bounded nor unbounded. They believe this alone to be true, while all else is false.
Some people, relying upon form, feeling, perception, formations, and consciousness, conceive that life is identical with the body or different from the body. They believe this alone to be true, while all else is false.
Thus, Subhūti, all Tathāgatas, Arhats, Perfectly Awakened Ones rely upon the Prajñāpāramitā and truly know immeasurable, countless, boundless sentient beings, whether appearing or disappearing.
Subhūti, all Tathāgatas, Arhats, Perfectly Awakened Ones rely upon the Prajñāpāramitā and truly know immeasurable, countless, boundless sentient beings, whether appearing or disappearing; that is, they truly know that all obtained forms, feelings, perceptions, formations, and consciousness are identical with suchness, without difference and without distinction.
Subhūti, you should know that the suchness of the Tathāgata is the suchness of the five aggregates. The suchness of the five aggregates is the suchness of the world. The suchness of the world is the suchness of all phenomena. The suchness of all phenomena is the suchness of the fruit of Stream-entry. The suchness of the fruit of Stream-entry is the suchness of the fruit of Once-returning. The suchness of the fruit of Once-returning is the suchness of the fruit of Non-returning. The suchness of the fruit of Non-returning is the suchness of the fruit of Arhatship. The suchness of the fruit of Arhatship is the suchness of Pratyekabuddha Awakening. The suchness of Pratyekabuddha Awakening is the suchness of all practices of the Great Bodhisattvas. The suchness of all practices of the Great Bodhisattvas is the suchness of the supreme Awakening of all Buddhas. The suchness of the supreme Awakening of all Buddhas is the suchness of all Tathāgatas, Arhats, Perfectly Awakened Ones. The suchness of all Tathāgatas, Arhats, Perfectly Awakened Ones is the suchness of all sentient beings.
Subhūti, you should know that such suchnesses do not depart from one another; they are neither one nor different, without end, non-dual, and not divided into two parts, beyond conceptual distinction.
Subhūti, you should know that all Tathāgatas, Arhats, Perfectly Awakened Ones rely upon the Prajñāpāramitā, fully realize the suchness of all phenomena, and only then attain the supreme state of Awakening. Therefore, it is said that the profound Prajñāpāramitā can give rise to the Tathāgata, Arhat, Perfectly Awakened One; it is the mother of the Tathāgata and constantly teaches the true nature of worldly phenomena to the Tathāgata, Arhat, Perfectly Awakened One.
Subhūti, you should know that all Tathāgatas, Arhats, Perfectly Awakened Ones rely upon the Prajñāpāramitā in order to truly understand the suchness of all phenomena, the nature that is not false and the nature that does not change. Because they truly understand the characteristics of suchness, they are called Tathāgatas, Arhats, Perfectly Awakened Ones.
The venerable Subhūti said to the Buddha:
The profound Prajñāpāramitā realizes suchness, the nature that is not false and the nature that does not change. It is exceedingly profound, difficult to see, difficult to understand. All Tathāgatas, Arhats, Perfectly Awakened Ones use such phenomena of suchness, the nature that is not false and the nature that does not change, to proclaim, teach, and clearly distinguish all the practices of Great Bodhisattvas and the supreme state of Awakening of all Buddhas. Suchness, the nature that is not false, and the nature that does not change—who can believe and understand them? Only irreversible Great Bodhisattvas and Great Arhats who have fulfilled their vows, together with good sons… possessing correct views, who hear the Buddha teach profound suchness, the nature that is not false and the nature that does not change, can give rise to faith and understanding. The Tathāgata relies upon the nature of suchness, realizes it himself, and discriminates and reveals it clearly for them.
The Buddha said to Subhūti:
Indeed, indeed! Why? Because suchness is inexhaustible, therefore it is profound. Only the Tathāgata, the Fully and Perfectly Awakened One, can proclaim and teach it to the assemblies of Great Bodhisattvas, causing them to develop faith and understanding of the profound and inexhaustible characteristics of suchness.
Subhūti, you should know that because form is inexhaustible, suchness is inexhaustible. Because form is profound, suchness is profound. Form and suchness are not different. Because feeling, perception, formations, and consciousness are inexhaustible, suchness is inexhaustible. Because feeling, perception, formations, and consciousness are profound, suchness is profound. Feeling, perception, formations, consciousness, and suchness are not different.
Subhūti, you should know that because the eye-base is inexhaustible, suchness is inexhaustible. Because the eye-base is profound, suchness is profound. The eye-base and suchness are not different. Because the ear, nose, tongue, body, and mind bases are inexhaustible, suchness is inexhaustible. Because the ear, nose, tongue, body, and mind bases are profound, suchness is profound. The ear, nose, tongue, body, mind bases and suchness are not different.
Subhuti, you should know that because the realm of form is inexhaustible, suchness is inexhaustible. Because the realm of form is profound, suchness is profound. The realm of form and suchness are not different. Because the realms of sound, fragrance, taste, touch, and dharmas are inexhaustible, suchness is inexhaustible. Because the realms of sound, fragrance, taste, touch, and dharmas are profound, suchness is profound. The realms of sound, fragrance, taste, touch, and dharmas and suchness are not different.
Subhuti, you should know that because the eye realm is inexhaustible, suchness is inexhaustible. Because the eye realm is profound, suchness is profound. The eye realm and suchness are not different. Because the ear, nose, tongue, body, and mind realms are inexhaustible, suchness is inexhaustible. Because the ear, nose, tongue, body, and mind realms are profound, suchness is profound. The ear, nose, tongue, body, and mind realms and suchness are not different.
Subhuti, you should know that because the realm of forms is inexhaustible, suchness is inexhaustible. Because the realm of forms is profound, suchness is profound. The realm of forms and suchness are not different. Because the realms of sound, fragrance, taste, touch, and dharmas are inexhaustible, suchness is inexhaustible. Because the realms of sound, fragrance, taste, touch, and dharmas are profound, suchness is profound. The realms of sound, fragrance, taste, touch, and dharmas and suchness are not different.
Subhuti, you should know that because the realm of eye-consciousness is inexhaustible, suchness is inexhaustible. Because the realm of eye-consciousness is profound, suchness is profound. The realm of eye-consciousness and suchness are not different. Because the realms of ear, nose, tongue, body, and mind consciousness are inexhaustible, suchness is inexhaustible. Because the realms of ear, nose, tongue, body, and mind consciousness are profound, suchness is profound. The realms of ear, nose, tongue, body, and mind consciousness and suchness are not different.
Subhuti, you should know that because all dharmas are inexhaustible, suchness is inexhaustible. Because all dharmas are profound, suchness is profound. All dharmas and suchness are not different. Therefore, suchness is extremely difficult to believe and understand.