THE RADIANT LIGHT PRAJÑĀPĀRAMITĀ SUTRA
VOLUME 10
Chapter 45: EQUALITY
Venerable Subhūti said to the Buddha:
“World-Honored One! The perfection of wisdom has no limits.”
The Buddha replied:
“Existence and emptiness have no boundaries.”
Subhūti said:
“World-Honored One! The perfection is equal.”
Buddha replied:
“All phenomena are equal.”
Subhūti said:
“World-Honored One! The perfection is tranquil.”
Buddha replied:
“It is always without self-nature.”
Subhūti said:
“World-Honored One! The perfection cannot be broken by anyone.”
Buddha replied:
“All phenomena have no attainment.”
Subhūti said:
“World-Honored One! All the phenomena of the perfection are empty.”
Buddha replied:
“There are neither written words nor names.”
Subhūti said:
“World-Honored One! The perfection is all empty.”
Buddha replied:
“The inhalation and exhalation of breath cannot be seen.”
Subhūti said:
“World-Honored One! The perfection has no creation.”
Buddha replied:
“There is no understanding and no action.”
Subhūti said:
“World-Honored One! The perfection has no written words.”
Buddha replied:
“Feeling, perception, and thought cannot be seen.”
Subhūti said:
“World-Honored One! The perfection has no going.”
Buddha replied:
“All phenomena have no coming.”
Subhūti said:
“World-Honored One! The perfection has no equality.”
Buddha replied:
“All phenomena have no receiving.”
Subhūti said:
“World-Honored One! The perfection is completely extinguished.”
Buddha replied:
“Because all phenomena are always at their end.”
Subhūti said:
“World-Honored One! The perfection does not arise.”
Buddha replied:
“All phenomena have no birth.”
Subhūti said:
“World-Honored One! The perfection has no factor of action.”
Buddha replied:
“There is no creator.”
Subhūti said:
“World-Honored One! The perfection has no wisdom.”
Buddha replied:
“That wisdom cannot be seen.”
Subhūti said:
“World-Honored One! The perfection has no place to transcend.”
Subhūti said:
“World-Honored One! The perfection cannot be seek.”
Buddha replied:
“Seeking birth and death cannot be seen.”
Subhūti said:
“World-Honored One! The perfection cannot be defeated.”
Buddha replied:
“All phenomena are not destroyed.”
Subhūti said:
“World-Honored One! The perfection is like a dream.”
Buddha replied:
“The things within dreams cannot be seen.”
Subhūti said:
“World-Honored One! The perfection is like an echo.”
Buddha replied:
“There is no sound to be heard.”
Subhūti said:
“World-Honored One! The perfection is like a shadow.”
Buddha replied:
“Shadow forms cannot be seen.”
Subhūti said:
“World-Honored One! The perfection is like a mirage.”
Buddha replied:
“Like flowing water, it cannot be grasped.”
Subhūti said:
“World-Honored One! The perfection is like an illusion.”
Buddha replied:
“Things produced by magic cannot be grasped.”
Subhūti said:
“World-Honored One! The perfection does not cling.”
Buddha replied:
“The source cannot be seen.”
Subhūti said:
“World-Honored One! The perfection cannot be cut off.”
Buddha replied:
“There is no source.”
Subhūti said:
“World-Honored One! The perfection does not go outside.”
Buddha replied:
“There is no place of deficiency.”
Subhūti said:
“World-Honored One! The perfection has no conceptual elaboration.”
Buddha replied:
“All conceptual elaborations of phenomena have already ceased.”
Subhūti said:
“World-Honored One! The perfection has no arrogance.”
Buddha replied:
“All forms of arrogance have been completely destroyed.”
Subhūti said:
“World-Honored One! The perfection does not regress.”
Buddha replied:
“The nature of Dharma always remains.”
Subhūti said:
“World-Honored One! The perfection has no abiding.”
Buddha replied:
“When examined carefully, all phenomena are equal in this way.”
Subhūti said:
“World-Honored One! The perfection has no place of attachment.”
Buddha replied:
“All phenomena have no recollection.”
Subhūti said:
“World-Honored One! The perfection is still and tranquil.”
Buddha replied:
“The perceptions and formations of phenomena cannot be seen.”
Subhūti said:
“World-Honored One! The perfection has no lust.”
Buddha replied:
“Lust cannot be seen.”
Subhūti said:
“World-Honored One! The perfection has no delusion.”
Buddha replied:
“It eliminates darkness.”
Subhūti said:
“World-Honored One! The perfection has no defilement.”
Buddha replied:
“There is no longer any doubt.”
Subhūti said:
“World-Honored One! The perfection is not sentient beings.”
Buddha replied:
“There are no sentient beings.”
Subhūti said:
“World-Honored One! The perfection has no place of abandonment.”
Buddha replied:
“Phenomena have no dwelling place.”
Subhūti said:
“World-Honored One! The perfection does not extinguish the two shores.”
Buddha replied:
“It is far removed from all boundaries.”
Subhūti said:
“World-Honored One! The perfection has no destruction.”
Buddha replied:
“All phenomena have no reception.”
Subhūti said:
“World-Honored One! The perfection has no place of comparison.”
Buddha replied:
“It has surpassed the stages of the Śrāvakas and Pratyekabuddhas.”
Subhūti said:
“World-Honored One! The perfection has no place of discrimination.”
Buddha replied:
“All phenomena have no choosing.”
Subhūti said:
“World-Honored One! The perfection has no limits.”
Buddha replied:
“All phenomena have no mark of equality.”
Subhūti said:
“World-Honored One! The perfection is space.”
Buddha replied:
“Phenomena cannot be counted or calculated.”
Subhūti said:
“World-Honored One! The perfection is impermanent.”
Buddha replied:
“Phenomena decay and fall apart.”
Subhūti said:
“World-Honored One! The perfection is suffering.”
Buddha replied:
“All phenomena have no faction that fights with lions.”
Subhūti said:
“World-Honored One! The perfection is non-self.”
Buddha replied:
“All phenomena have no place of entry.”
Subhuti said:
World-Honored One! The Perfection is emptiness.
Buddha replied:
All phenomena cannot be seen.
Subhuti said:
World-Honored One! The Perfection has no perception.
Buddha replied:
All phenomena have no arising.
Subhuti said:
World-Honored One! The Perfection is internal emptiness.
Buddha replied:
The phenomena of internal emptiness cannot be obtained.
Subhuti said:
World-Honored One! The Perfection is external emptiness.
Buddha replied:
The phenomena of external emptiness cannot be seen.
Subhuti said:
World-Honored One! The Perfection is internal and external emptiness.
Buddha replied:
The phenomena of internal and external emptiness cannot be seen.
Subhuti said:
World-Honored One! The Perfection is the emptiness of emptiness.
Buddha replied:
The phenomena of the emptiness of emptiness cannot be seen.
Subhuti said:
World-Honored One! The Perfection is great emptiness.
Buddha replied:
All phenomena cannot be seen.
Subhuti said:
World-Honored One! The Perfection is ultimate emptiness.
Buddha replied:
Unconditioned phenomena cannot be seen.
Subhuti said:
World-Honored One! The Perfection is the emptiness of conditioned phenomena.
Buddha replied:
The emptiness of conditioned phenomena cannot be seen.
Subhuti said:
World-Honored One! The Perfection is constant emptiness.
Buddha replied:
Constant emptiness cannot be seen.
Subhuti said:
World-Honored One! The Perfection is the emptiness of that which has no boundary.
Buddha replied:
The phenomena of that which has no boundary cannot be seen.
Subhuti said:
World-Honored One! The Perfection is the emptiness of creation.
Buddha replied:
Creation cannot be seen.
Subhuti said:
World-Honored One! The Perfection is emptiness of nature.
Buddha replied:
The nature of conditioned phenomena cannot be seen.
Subhuti said:
World-Honored One! The phenomena of the Perfection are emptiness.
Buddha replied:
The phenomena of internal and external emptiness cannot be seen.
Subhuti said:
World-Honored One! The inherent characteristics of the Perfection are emptiness.
Buddha replied:
The inherent characteristics are quiescent.
Subhuti said:
World-Honored One! The Perfection is the emptiness of existence and non-existence.
Buddha replied:
The emptiness of existence and non-existence cannot be grasped.
Subhuti said:
World-Honored One! The Perfection is the Four Foundations of Mindfulness.
Buddha replied:
Body, feelings, mind, and phenomena cannot be seen.
Subhuti said:
World-Honored One! The Perfection is the Four Right Efforts.
Buddha replied:
Wholesome and unwholesome phenomena cannot be seen.
Subhuti said:
World-Honored One! The Perfection is supernatural powers.
Buddha replied:
The Four Bases of Supernatural Power cannot be seen.
Subhuti said:
World-Honored One! The Perfection is the Five Faculties.
Buddha replied:
The Five Faculties cannot be seen.
Subhuti said:
World-Honored One! The Perfection is the Five Powers.
Buddha replied:
The Five Powers cannot be seen.
Subhuti said:
World-Honored One! The Seven Factors of Enlightenment are the Perfection.
Buddha replied:
The Seven Factors of Enlightenment cannot be seen.
Subhuti said:
World-Honored One! The Noble Eightfold Path is the Perfection.
Buddha replied:
The Noble Eightfold Path cannot be seen.
Subhuti said:
World-Honored One! The Perfection is Wishlessness.
Buddha replied:
Wishing cannot be seen.
Subhuti said:
World-Honored One! The Perfection is emptiness.
Buddha replied:
The phenomenon of emptiness is quiescent and cannot be seen.
Subhuti said:
World-Honored One! The Perfection is Signlessness.
Buddha replied:
Stillness cannot be seen.
Subhuti said:
World-Honored One! The Eight Liberations (the eight kinds of release) are the Perfection.
Buddha replied:
The Eight Liberations cannot be seen.
Subhuti said:
World-Honored One! Concentration is the Perfection.
Buddha replied:
The nine sequential meditative absorptions cannot be seen.
Subhuti said:
World-Honored One! Giving is the Perfection.
Buddha replied:
Jealousy cannot be seen.
Subhuti said:
World-Honored One! Precepts are the Perfection.
Buddha replied:
Violating precepts cannot be seen.
Subhuti said:
World-Honored One! Patience is the Perfection.
Buddha replied:
Patience cannot be seen.
Subhuti said:
World-Honored One! Diligence is the Perfection.
Buddha replied:
Diligence and laziness cannot be seen.
Subhuti said:
World-Honored One! Meditation is the Perfection.
Buddha replied:
Concentration and disturbance cannot be seen.
Subhuti said:
World-Honored One! Wisdom is the Perfection.
Buddha replied:
Unwholesome knowledge and wisdom cannot be seen.
Subhuti said:
World-Honored One! The Ten Powers are the Perfection.
Buddha replied:
All phenomena cannot be subdued.
Subhuti said:
World-Honored One! Valiance is the Perfection.
Buddha replied:
The wisdom that understands matters cannot be seen.
Subhuti said:
World-Honored One! Discriminating wisdom is the Perfection.
Buddha replied:
All wisdom has no obstruction.
Subhuti said:
World-Honored One! The Buddha’s teachings are the Perfection.
Answer:
Going beyond all phenomena.
Subhūti said:
“World-Honored One! The Tathāgata is the Perfection.”
The Buddha answered:
“The words that have been spoken are not different.”
Subhūti said:
“World-Honored One! The Perfection is natural.”
The Buddha answered:
“Prajñā-pāramitā naturally attains freedom and mastery within all phenomena.”
Subhūti said:
“World-Honored One! The Buddha-dharma is the Perfection.”
The Buddha answered:
“All phenomena are the wisdom of the Buddha.
Chapter 46: TRUE SPIRITUAL FRIENDS
At that time, Śakra, Lord of the Devas, reflected: Any good man or good woman who merely hears the Prajñā-pāramitā has already cultivated merit during the times of the Buddhas of the past and has encountered a true spiritual friend; how much more so those who read, recite, uphold, teach, and practice according to what is contained within it? These people have made offerings to many Buddhas, and they are able to ask questions and explain so that others may hear and understand. In this present life, they again uphold the Prajñā-pāramitā as the teachings contained within it. Any good man or good woman who hears the Prajñā-pāramitā and does not become afraid has, over many hundreds of thousands of lifetimes, completely practiced the six Perfections among the six kinds of Perfections.
The Venerable Śāriputra said to the Buddha:
Good men and good women who, upon hearing the profound Prajñāpāramitā, are not frightened, and after hearing it are able to preserve, recite, and practice according to what is contained therein, should regard such bodhisattvas as bodhisattvas who will not regress. Why? The Prajñāpāramitā is extremely profound; those who have not yet been able to practice the six pāramitās certainly cannot understand it.
Thus, O World-Honored One, if there are good men and good women who wish to criticize and slander the Prajñāpāramitā, one should know that these people in the past have looked down upon the Prajñāpāramitā. Why? Because when they heard the teachings of the Prajñāpāramitā, they did not believe, accept, or delight in them; they had never listened to the Buddha and His disciples in order to hear and then practice the six pāramitās, nor had they heard about inner and outer emptiness, existence and non-existence emptiness, the thirty-seven aids to enlightenment, and the eighteen uncommon dharmas.
Śakra Devānām Indra asked Śāriputra:
What extraordinary and special qualities does the Prajñāpāramitā possess? How can newly learning bodhisattvas, upon hearing the profound Prajñāpāramitā, understand the six pāramitās? How can they understand inner and outer emptiness, existence and non-existence emptiness, the thirty-seven aids to enlightenment, the Ten Powers, and the eighteen uncommon dharmas?
Śakra Devānām Indra again said to Venerable Śāriputra:
The Prajñāpāramitā has great renown. Those who do not respect the Prajñāpāramitā do not respect the All-Knowing Wisdom.
The Buddha said to Śakra Devānām Indra:
That is true!
O Kauśika, those who do not respect the Prajñāpāramitā do not respect the All-Knowing Wisdom. Why? Because the All-Knowing Wisdom of the Tathāgata all arises from the Prajñāpāramitā.
O Kauśika, good men and good women who wish to abide in the All-Knowing Wisdom must abide in the Prajñāpāramitā. Those who wish to give rise to the wisdom of the path must cultivate and practice the Prajñāpāramitā. Good men and good women who wish to be free from all habitual tendencies should cultivate and practice the Prajñāpāramitā. Those who wish to turn the Dharma wheel of all Buddhas must practice the Prajñāpāramitā. Good men and good women who wish to attain the fruits of Śrotāpanna, Sakṛdāgāmin, Anāgāmin, Arhat, Pratyekabuddha, and Perfect Enlightenment must cultivate and practice the Prajñāpāramitā.
Śakra Devānām Indra said to the Buddha:
Why must bodhisattvas abide in the six pāramitās? They cultivate the six pāramitās, practice the Prajñāpāramitā, cultivate the dharmas of inner and outer emptiness and existence and non-existence emptiness, practice the thirty-seven aids to enlightenment, the four fearlessnesses, and the eighteen uncommon dharmas.
The Buddha said to Śakra Devānām Indra:
Excellent, excellent! O Kauśika, only one relying upon the Buddha’s majestic spiritual power can ask the Tathāgata, the Unattached Perfectly Enlightened One, such a question.
The Buddha continued:
When a bodhisattva practices the Prajñāpāramitā, they do not abide in the five aggregates, nor do the five aggregates abide or become dependent upon anything. They do not abide in the eye, ear, nose, tongue, body, or mind; they do not abide in form, sound, smell, taste, touch, or dharmas. They do not abide in or follow the twelve sense bases. They do not abide in or follow the six pāramitās, inner and outer emptiness, or existence and non-existence emptiness. They do not abide in the thirty-seven aids to enlightenment, the four fearlessnesses, the Ten Powers, or up to the eighteen uncommon dharmas, nor do they follow the eighteen uncommon dharmas. Why? Because they do not see that the five aggregates can be something to abide in or practice, and likewise they do not see that even the eighteen uncommon dharmas can be something to abide in or practice.
Furthermore, O Kauśika, bodhisattvas do not unite with or follow the five aggregates, and up to not uniting with or following the eighteen uncommon dharmas of the Buddhas. Why? Because the five aggregates of the past cannot be seen, and the eighteen uncommon dharmas of the Buddhas are likewise so.
Venerable Śāriputra said to the Buddha:
World-Honored One, the Prajñāpāramitā is extremely profound.
The Buddha said:
The five aggregates are also extremely profound. O Śāriputra, up to the eighteen uncommon dharmas and suchness are also extremely profound.
Venerable Śāriputra said:
World-Honored One, the Prajñāpāramitā is extremely profound, difficult to preserve, and difficult to accept.
The Buddha said:
The five aggregates are difficult to preserve and difficult to accept. The Prajñāpāramitā is difficult to preserve and difficult to accept, and up to the eighteen uncommon dharmas are likewise so. The Prajñāpāramitā is difficult to preserve and difficult to accept.
Śāriputra said:
World-Honored One, the Prajñāpāramitā has no measurable characteristics.
The Buddha said:
The five aggregates have no measurable characteristics. The Prajñāpāramitā up to the eighteen uncommon dharmas have no measurable characteristics. The Prajñāpāramitā has no measurable characteristics.
The Buddha said to Śāriputra:
A bodhisattva who practices the Prajñāpāramitā, but does not practice the profound five aggregates, is practicing the Prajñāpāramitā. Likewise, not practicing the profound eighteen uncommon dharmas is practicing the Prajñāpāramitā. Why? Because the profound five aggregates are not the five aggregates, and the profound eighteen uncommon dharmas are not the eighteen uncommon dharmas.
The Buddha said:
A bodhisattva who practices the Prajñāpāramitā but does not practice the five aggregates that are difficult to preserve and difficult to accept is practicing the Prajñāpāramitā. Why? Because the five aggregates that are difficult to preserve and difficult to accept are not the five aggregates, and the eighteen uncommon dharmas that are difficult to preserve and difficult to accept are not the eighteen uncommon dharmas.
O Śāriputra, a bodhisattva who practices the Prajñāpāramitā but does not practice the immeasurable characteristics of the five aggregates is precisely practicing the Prajñāpāramitā. Why? Because the five aggregates without measurable characteristics are not the five aggregates, and up to the eighteen uncommon dharmas of the Buddhas without measurable characteristics are not the eighteen uncommon dharmas.
Śāriputra said to the Buddha:
The Prajñāpāramitā is extremely profound, difficult to understand, and impossible to measure. The profound Prajñāpāramitā should not be taught to newly learning bodhisattvas, because when these people hear it, they may become hesitant, frightened, doubtful, and obstructed, and will not believe or delight in it. It should be taught to irreversible Great Bodhisattvas instead. When such people hear it, they will certainly not become doubtful, frightened, or obstructed, and will immediately believe and understand it.
Śakra Devānām Indra asked Śāriputra:
If the profound Prajñāpāramitā is taught to newly learning bodhisattvas, what faults will arise?
Śāriputra replied:
Those who teach the Prajñāpāramitā to newly learning bodhisattvas may cause them to become frightened, causing them to slander it; thus they will not attain liberation and will have to undergo severe painful suffering. Moreover, they will encounter hardships many times greater before attaining Perfect Enlightenment.
Śakra Devānām Indra asked Śāriputra:
Are there any bodhisattvas who have not yet received a prediction of future Buddhahood who, upon hearing the profound Prajñāpāramitā, are not afraid?
Śāriputra replied:
Those who hear this profound Prajñāpāramitā and do not become frightened will, before long, receive a prediction of enlightenment. Having encountered only one Buddha or two Buddhas, they will then receive such a prediction.
At that time, the World-Honored One said to Śāriputra:
“Indeed, indeed! Anyone who hears this profound Prajñāpāramitā and is not afraid should be known as someone who, for a long time in the past, has aroused the aspiration for the Great Vehicle, practiced the six pāramitās as a bodhisattva, and made offerings to all Buddhas. Through these actions, they have successively surpassed what they had previously learned and accomplished.”
Śāriputra said to the Buddha:
“World-Honored One! I have understood the teachings you have given.
World-Honored One! If any virtuous man or virtuous woman arouses the bodhisattva aspiration, and even in a dream practices the six pāramitās, or sees themselves seated upon the throne of a Buddha, one should know that this virtuous man or virtuous woman will before long attain the position of Perfect Enlightenment. How much more so those who practice the six pāramitās, seeking realization of Perfect Enlightenment—how could they not quickly attain Buddhahood?
Any virtuous man or virtuous woman who hears the Prajñāpāramitā and always practices and upholds it has already accomplished wholesome merits, has in the past made offerings to Buddhas, and has encountered true spiritual friends. Those who uphold, read, and recite the Prajñāpāramitā will before long receive a prediction of attaining unsurpassed Bodhi. One should know that such bodhisattvas will no longer regress from the stage of Perfect Enlightenment; those who now have faith in the Prajñāpāramitā and those who will later develop faith in it will likewise attain this.
World-Honored One! It is like someone traveling through a desolate wilderness for one hundred, two hundred, three hundred, or even four hundred yojanas, encountering fierce dangers, hunger and thirst, and roads blocked by bandits. When they finally see a forest or a pasture where cattle are kept, they know that a settlement of people is not far away and rejoice, certain that they will escape all dangers and no longer fear hunger or thirst. One who upholds this profound Prajñāpāramitā should be known to be a bodhisattva who will not long before receive a prediction of becoming a Buddha. This bodhisattva will no longer fear entering the states of an arhat or a pratyekabuddha. This is a sign foretelling the accomplishment of a great bodhisattva.”
The Buddha said to Śāriputra:
“The eloquent explanations and teachings you have given are all Buddha-activities.”
Venerable Śāriputra said to the Buddha:
“World-Honored One! It is like someone who wishes to see the great ocean and begins traveling toward the sea without stopping. When they have not yet seen even a single tree or a mountain peak, they think: ‘Before long, I will come near the great ocean.’ Although they have not yet seen the great ocean, they imagine: ‘From the things I have seen along the way, I know that before long I will reach the great ocean.’
World-Honored One! A great bodhisattva should understand in this way: Those who hear, uphold, read, and recite the Prajñāpāramitā, although they have not yet received from the Tathāgatas a prediction of attaining unsurpassed Bodhi, should know that before long they will become Buddhas. Why? Because they see, uphold, read, and recite the Prajñāpāramitā.
World-Honored One! It is like in spring when trees sprout and grow leaves, absorbing the air. Those who see this know that the tree will soon produce leaves, flowers, and fruit. Why? Because the tree has already shown auspicious signs as a forewarning, and when the people of Jambudvīpa see it, there is no one who does not rejoice.
World-Honored One! A bodhisattva who hears the Prajñāpāramitā, and after hearing it upholds, reads, recites, and practices according to it—one should therefore know that the merits of this bodhisattva have been perfectly accomplished. They have made offerings to countless hundreds of thousands of Buddhas and have reached the time of harvesting the merits accumulated before and attaining the result of Buddhahood. The heavenly beings who have previously encountered Buddhas rejoice and say: ‘All the bodhisattvas of past lives received predictions of enlightenment, and auspicious signs appeared in this way.’
World-Honored One! It is like a mother who is pregnant. As the fetus gradually grows, the mother becomes unable to sit or stand comfortably, her walking becomes difficult, her strength diminishes, her appetite weakens, she cannot rest comfortably whether sitting or lying down, and gradually experiences pains and discomforts, becoming weary of her former habits and enduring various sufferings. Another woman who sees these signs knows that this woman will give birth before long. A great bodhisattva has cultivated wholesome roots since the distant past, has made offerings to hundreds of thousands of Buddhas, and has constantly encountered true wise teachers whose merits are accomplished. After cultivating various merits, this great bodhisattva then attains the Prajñāpāramitā, upholds it, reads it, recites it, practices it, and cultivates according to the Dharma.
World-Honored One! This great bodhisattva will certainly, before long, receive a prediction of attaining unsurpassed Bodhi.”
The Buddha said:
“Excellent, excellent! What you have just said is Buddha-activity.”
Venerable Subhūti said:
“World-Honored One! How wondrous and extraordinary! The World-Honored One knows beforehand what will happen to bodhisattvas.”
The Buddha said to Subhūti:
“A great bodhisattva seeking unsurpassed Bodhi wishes to benefit sentient beings and bring peace and security to all gods and humans. They wish to carry out the four practices of the bodhisattva path:
Giving to others.
Having a compassionate and benevolent heart.
Benefiting others.
Cooperating and assisting others.
A bodhisattva encourages others to practice the ten wholesome deeds, while personally practicing the four dhyānas and the four formless absorptions; encourages others to practice the four dhyānas and four formless absorptions, while personally practicing the six pāramitās; encourages others to practice the six pāramitās, while personally using the Prajñāpāramitā to guide others to attain the path of the stream-enterer. They themselves encourage others to practice the paths of arhats and pratyekabuddhas, yet do not accept the attainment of the paths of arhats or pratyekabuddhas.
They encourage and assist countless hundreds of thousands of bodhisattvas in practicing the six pāramitās; they themselves advance to the irreversible stage and encourage others to abide in the irreversible stage; they themselves purify Buddha-lands and encourage others to purify Buddha-lands; they themselves fully attain supernatural powers and encourage others to cultivate supernatural powers; they themselves purify the dhāraṇī teachings and encourage others to purify the dhāraṇī teachings; they themselves fully practice eloquence and encourage others to practice eloquence; they themselves accomplish the marks of the Buddha’s body and encourage others to accomplish these marks; they themselves accomplish the eighth abiding stage and encourage others to cultivate the pure practice stage; they themselves attain the Buddha’s ten powers and encourage others to practice the ten powers; they themselves establish omniscient wisdom and encourage others to establish omniscient wisdom; they themselves abandon all habitual tendencies and encourage others to abandon habitual tendencies; they themselves turn the Dharma wheel and encourage others to turn the Dharma wheel.”
Venerable Subhūti addressed the Buddha:
“World-Honored One! How wondrous, how extraordinary! Great Bodhisattvas, for the sake of sentient beings, fulfill all meritorious virtues, cultivate the Prajñāpāramitā, and seek to attain the unsurpassed Bodhi.
World-Honored One! How does a Great Bodhisattva who contemplates the Prajñāpāramitā become complete in mindfulness?”
The Buddha said:
“Practicing the Prajñāpāramitā, one does not see that the five aggregates increase or decrease. Therefore, the Great Bodhisattva who practices the Prajñāpāramitā becomes complete in mindfulness up to omniscient wisdom, and still does not see any increase or decrease. This is the Bodhisattva who has perfected mindfulness.
Furthermore, Subhūti! The Bodhisattva practicing the Prajñāpāramitā does not see the true Dharma, does not see non-Dharma, does not see evil dharmas or wholesome dharmas, does not see the past, present, or future lives, does not see receiving prediction, nor does not see not receiving prediction; conditioned dharmas, unconditioned dharmas, the three realms, the six pāramitās, and up to omniscient wisdom cannot be seen.
Therefore, the Bodhisattva practicing the Prajñāpāramitā becomes complete in mindfulness. Why? Because the Dharma, the characteristics of all dharmas, cannot be destroyed; they are empty, unstable, false, and deceptive. Dharmas also have no arising, no lifespan, and no life principle.”
Venerable Subhūti said:
“The teachings of the World-Honored One are truly inconceivable.”
The Buddha told Subhūti:
“Because the five aggregates are inconceivable, the teachings are also inconceivable.
Subhūti! Any Bodhisattva who practices the six pāramitās and knows that the five aggregates are inconceivable knows the complete Prajñāpāramitā up to omniscient wisdom, knows the inconceivable nature, and knows the complete Prajñāpāramitā.”
Subhūti asked the Buddha:
“World-Honored One! Who will believe and understand the profound Prajñāpāramitā?”
The Buddha said:
“Those Bodhisattvas who have practiced the Prajñāpāramitā for a long time, performed wholesome deeds, made offerings to countless Buddhas, and encountered true wise teachers—only these Bodhisattvas will believe and understand the profound Prajñāpāramitā.”
Subhūti said:
“Those Bodhisattvas who practice the six pāramitās and have performed wholesome deeds from the past until now—how many Buddhas have they made offerings to, and how many true wise teachers have they encountered?”
The Buddha told Subhūti:
“Great Bodhisattvas have no designation of the five aggregates, do not discriminate the five aggregates, and do not, through conceptual thought, create discrimination regarding the five aggregates. They also have no designation of the five aggregates that discriminates between what is real and the six sense faculties, the three realms, the six pāramitās, inner and outer emptiness, emptiness of existence and non-existence, the thirty-seven factors of enlightenment, the eighteen uncommon qualities, path wisdom, and omniscient wisdom. They do not have conceptual designations, nor do they, through thoughts, create designations, falsehoods, or truths. Why?
Subhūti! Because the five aggregates are inconceivable, and up to omniscient wisdom is also inconceivable, therefore Great Bodhisattvas who have practiced the six pāramitās for a long time, performed wholesome deeds, and met true virtuous spiritual friends [are able to do so].”
Subhūti said to the Buddha:
“World-Honored One! The Prajñāpāramitā is extremely profound because the five aggregates are extremely profound, and because omniscient wisdom is extremely profound, therefore the Prajñāpāramitā is extremely profound.
World-Honored One! The Prajñāpāramitā is an accumulation of precious treasures. It is the precious accumulation of the fruits of Stream-enterer, Arhat, and Pratyekabuddha, and it is also the precious accumulation of the stages of unsurpassed Bodhi, the Ten Powers, the Four Fearlessnesses, the Four Unobstructed Wisdoms, the Four Immeasurable Minds, the Four Formless Concentrations, the Five Supernatural Powers, the Thirty-seven Factors of Enlightenment, the Eighteen Uncommon Qualities, and omniscient wisdom, up to the precious accumulation of all dharmas.
World-Honored One! The Prajñāpāramitā is the accumulation of purity, because it is the purity of the five aggregates up to the purity of omniscient wisdom.
World-Honored One! The Prajñāpāramitā is truly wondrous. Within this profound Prajñāpāramitā, how could there still be obstacles?”
The Buddha said:
“It is true that there can still be obstacles. Good men and good women who wish to write down the Prajñāpāramitā should do so quickly, or if they wish to receive, uphold, recite, and practice it, they should quickly carry it out. Why? Because before receiving, copying, and practicing it, one may encounter obstacles.
Good men and good women who are able to copy and uphold the Prajñāpāramitā for one month, or two months, three months, four months, five months, or even one year before completing it should copy, uphold, recite, and study according to it. Those who finish copying it within one month and study and uphold it will also complete it; if they copy and uphold it for up to one year, they will also complete it. Why? Because among precious things, causes of obstacles often arise.”
Subhūti said:
“World-Honored One! The copying, upholding, reciting, practicing, and remembering of this profound Prajñāpāramitā are always targeted for destruction by the demon Pāpīyas.”
The Buddha told Subhūti:
“If the demon Pāpīyas wishes to destroy it, he cannot destroy it or make people unable to practice, preserve, or study the Prajñāpāramitā.”
Śāriputra said to the Buddha:
“World-Honored One! Through what virtue is it that the demon Pāpīyas cannot destroy the study of the profound Prajñāpāramitā?”
The Buddha told Śāriputra:
“This is the work of the Buddha that prevents the demon Pāpīyas from destroying it, and it is also due to the virtue of the Buddhas of the ten directions supporting this Bodhisattva.
Those who uphold the profound Prajñāpāramitā will not be destroyed by the demon Pāpīyas. Why? Śāriputra! The Bodhisattva who upholds the Prajñāpāramitā is protected by the Buddhas, so the heavenly demon Pāpīyas cannot destroy or obstruct them. Why? Śāriputra! Those Bodhisattvas who copy, uphold, study, contemplate, and recite the Prajñāpāramitā will receive the support of the Buddhas, causing the demon Pāpīyas not to create obstacles along the way.
Śāriputra! If a good man or good woman thinks: ‘Now I will copy and uphold the Prajñāpāramitā,’ all of this is the work of the Buddhas.”
Śāriputra said to the Buddha:
“World-Honored One! If there are good men and good women who copy, study, and uphold the Prajñāpāramitā, they all receive the protection and blessings of the Buddha.”
The Buddha said:
“That is right, that is right!”
Śāriputra said to the Buddha:
“World-Honored One! Can the present Tathāgatas, Worthy Ones, Perfectly Enlightened Ones of the ten directions, with the Buddha eye, know which good men and good women copy, study, uphold, recite, and contemplate the Prajñāpāramitā?”
The Buddha told Śāriputra:
“All those who copy, uphold, recite, and practice the Prajñāpāramitā have already been seen and known by the Tathāgatas, Worthy Ones, Perfectly Enlightened Ones of the ten directions. Those good men and good women who practice the Bodhisattva path, copy, uphold, study, recite, and practice the Prajñāpāramitā will before long attain the unsurpassed Bodhi.”
O Śāriputra! If any virtuous man or virtuous woman who practices the Bodhisattva path transcribes and upholds the Prajñā-pāramitā, recites and practices according to the teachings contained in this Prajñā-pāramitā, and delights in making offerings to the Prajñā-pāramitā with various fragrant flowers, powdered incense, liquid incense, mixed incense, silk canopies, flower canopies, banners and flags, then the Buddhas, with their Heavenly Eyes, will certainly see these virtuous men and women. Those virtuous men and women who transcribe, uphold, respectfully practice, and study the Prajñā-pāramitā will attain extremely great merit, great virtue, and supreme conduct. Those virtuous men and women who preserve these wholesome merits will certainly no longer fall into evil paths, will attain the irreversible stage, will surely never be separated from the Buddhas or the six pāramitās; they will certainly not be separated from inner and outer emptiness, existence and non-existence emptiness, will attain the unsurpassed Bodhi fruit, and will never be separated from the thirty-seven aids to enlightenment and the eighteen unique qualities of a Buddha.
O Śāriputra! After the Tathāgata enters Nirvāṇa, the Prajñā-pāramitā will remain in the southern region. The Bhikṣus, Bhikṣuṇīs, Upāsakas, and Upāsikās in the southern region will uphold, recite, study, transcribe, and preserve this Prajñā-pāramitā. They will certainly no longer fall into evil realms and will attain the blessings of the heavenly and human realms by practicing according to the six pāramitās. After they clearly understand the six pāramitās, they will make offerings to and serve the Buddhas; after serving them, they will attain liberation through the three vehicles.
O Śāriputra! Wherever this Prajñā-pāramitā spreads, the four groups of disciples will uphold, transcribe, preserve, and recite this profound Prajñā-pāramitā. Because of the merit of preserving it, they will not fall into evil paths, will receive blessings in the heavenly and human realms, and will also practice the six pāramitās. After they understand the six pāramitās, they will make offerings to and serve the Buddhas; after serving them, they will attain liberation through the teachings of the three vehicles.
O Śāriputra! This Prajñā-pāramitā will move toward the northern region. The four groups of disciples in the northern region will also uphold, transcribe, preserve, recite, and practice the profound six pāramitās. Through the merit of preserving it, they will not be born in the three evil realms, will receive blessings from the heavenly and human realms, will also follow and practice the six pāramitās, will also serve the Buddhas, the World-Honored Ones, and through the teachings of the three vehicles will attain liberation.
O Śāriputra! At that time, the profound Prajñā-pāramitā will perform the work of the Buddha. Why? O Śāriputra! After I enter Nirvāṇa, when the Dharma is about to become completely extinct, I already know beforehand that these virtuous men and women will uphold the Prajñā-pāramitā. I also know that these virtuous men and women will wholeheartedly make offerings to the Prajñā-pāramitā with fragrant incense, silk cloth, flower canopies, and that through the merit of upholding and preserving the Prajñā-pāramitā, they will not fall into the three evil paths, will receive wholesome blessings in the two realms, practice the six pāramitās, make offerings to the Buddhas, and attain liberation through the three vehicles. Why? O Śāriputra! The Tathāgata has seen these people, the Tathāgata has praised these people, and the Tathāgata has revealed the place where these people are. The present Buddhas in the ten directions also praise them, see these people, and reveal these people.
Śāriputra said to the Buddha:
World-Honored One! Will this Prajñā-pāramitā later become widespread in the northern region?
The Buddha said:
Just as you have said, virtuous men and women in future generations will receive, study, transcribe, preserve, and practice the Prajñā-pāramitā. You should know that these people have generated the mind of the Great Vehicle, have made offerings to many Buddhas, and have accumulated wholesome merits for a long time.
Śāriputra said:
World-Honored One! In the future, how many virtuous men and women in the northern region will practice the Bodhisattva path, uphold, recite, and understand the Prajñā-pāramitā?
The Buddha said:
O Śāriputra! In future ages, although there will be many virtuous men and women who uphold the Prajñā-pāramitā, only a small number of them will accomplish the Great Vehicle.
O Śāriputra! These are the virtuous men and women who practice the Bodhisattva path. When they hear the teaching of the profound Prajñā-pāramitā, they do not question, become weary, or become afraid. Why? Because these virtuous men and women have seen Buddhas and have heard the profound Dharma taught by the Buddhas. Because these virtuous men and women have perfected the six pāramitās; perfected inner and outer emptiness, existence and non-existence emptiness, the eighteen unique qualities of a Buddha, and the thirty-seven aids to enlightenment. These virtuous men and women have created much merit and generated the mind of unsurpassed Bodhi for the sake of all sentient beings.
O Śāriputra! I have taught these virtuous men and women about the wisdom of omniscience. The past Tathāgatas, Arhats, Perfectly Enlightened Ones, have also taught the wisdom of omniscience. Those who seek the unsurpassed Bodhi path do so because of birth, aging, sickness, and death; I also teach them the Bodhi path. These virtuous men and women, from childhood until the end of their lives, seek the unsurpassed Bodhi path, so Māra and the heavenly Māras certainly cannot destroy them, let alone other people with evil conduct who wish to slander the profound Prajñā-pāramitā.
O Śāriputra! Those virtuous men and women who hear the profound Prajñā-pāramitā immediately experience extremely wondrous joy, causing many people to attain the stage of unsurpassed Bodhi.
The Buddha said:
When I was still practicing as a Bodhisattva, I made this vow: I will help countless people, encourage and guide them to practice the Bodhisattva path, and I will predict their attainment of unsurpassed Bodhi. If there is someone who generates the Bodhisattva mind, I will certainly rejoice. If there is someone who encourages others and causes them to generate the mind of unsurpassed Bodhi, I will also greatly rejoice. Any virtuous man or woman who practices the Prajñā-pāramitā is someone who, in previous lives, made vows before the Buddhas. Now they again make vows with me to liberate sentient beings. I must benefit them, bring them peace and security, and encourage all sentient beings to generate the mind of unsurpassed Bodhi, causing them never to regress. Why? Because the Buddhas of the past also rejoiced in those who generated the Bodhisattva mind and made such vows.
O Śāriputra! I greatly rejoice in those virtuous men and women who wish to bring peace and help to sentient beings, who seek the stage of unsurpassed Bodhi, who distance themselves from the six sense objects, and who attain wondrous pure conduct. Having attained wondrous pure conduct, they again give pure gifts and pure generosity, and then receive blessings. Through the wondrous pure merit, after receiving wondrous pure blessings, they again distinguish all internal and external things for sentient beings, causing sentient beings to attain wondrous pure blessings. Through preserving this merit, they hear the Buddhas in the lands throughout the ten directions teaching the Prajñā-pāramitā. After hearing and receiving it, they again encourage other sentient beings, causing them to attain unsurpassed Bodhi.
The Venerable Śāriputra said to the Buddha:
World-Honored One! The words of the Tathāgata, Arhat, Perfectly Enlightened One, are truly extraordinary! There is no phenomenon of the past, present, or future that the Tathāgata does not know; there is no action of sentient beings that the Tathāgata does not know. The Tathāgata also knows the matters of the Sangha and the matters of the Buddhas of the past, present, and future. If there are virtuous men and women who have attained the six pāramitās and wish to recite and uphold them, but whose minds wish to retreat, then they cannot learn the six pāramitās. If there are virtuous men and women who seek the six pāramitās, do not retreat, are diligent, and are not lazy, then at one time they may fully possess the six pāramitās.
The Venerable Śāriputra said to the Buddha:
Do virtuous men and women who practice in this way then obtain the profound scriptures and accord with the Prajñā-pāramitā?
The Buddha said:
That is correct! Such profound scriptures accord with the Prajñā-pāramitā. Why? Because they have the ability to encourage and assist sentient beings, causing them to generate the mind of unsurpassed Bodhi.
O Śāriputra! Regarding the six pāramitās, those virtuous men and women who do not consider birth, aging, sickness, and death, but diligently and without laziness practice according to the Prajñā-pāramitā, purify Buddha lands, teach and transform sentient beings, and cause them to attain the unsurpassed Bodhi fruit—such resolve will never become lazy.
Chapter 47: SUBDUING MĀRA
The Venerable Subhūti said to the Buddha:
Venerable World-Honored One! You have praised those virtuous men and women who arouse the mind of Supreme Bodhi, practice the six pāramitās, thereby adorning and purifying the Buddha-fields, and teaching and transforming sentient beings, possessing such merit and virtue. How do such virtuous men and women progress toward eliminating obstacles?
The Buddha said to Venerable Subhūti:
Arguing without swiftness is the work of Māra.
Subhūti asked:
World-Honored One! How does a Bodhisattva know clearly that arguing without swiftness is the work of Māra?
The Buddha said:
A Bodhisattva who practices Prajñāpāramitā takes a long period of time before fully accomplishing the six pāramitās. Therefore, one should know that a Bodhisattva who argues without swiftness is said to be engaged in the work of Māra. Also, a Bodhisattva who argues hastily is likewise engaged in the work of Māra.
Subhūti asked:
World-Honored One! Why is arguing hastily also the work of Māra?
The Buddha said:
A Bodhisattva who practices the six pāramitās argues hastily. Why? Because a Bodhisattva who studies without following the proper sequence and argues hastily cannot reach completion. Therefore, one should know that this is the work of Māra. When a Bodhisattva copies this sutra while laughing and joking with others, with a scattered and unsettled mind, and with thoughts and intentions that are not harmonious, this is the work of Māra for a Bodhisattva. When copying this sutra, a Bodhisattva thinks: “I cannot find the flavor of loving-kindness and compassion in this sutra.” That person then abandons the work halfway. A Bodhisattva should know that this is the work of Māra.
Subhūti! When explaining this sutra or while receiving and upholding it, if one is arrogant, speaks embellished words, or conceals it from others, then this is the work of Māra.
When receiving, upholding, reciting, and studying this sutra, if a Bodhisattva is arrogant and laughs and jokes with others, the Bodhisattva should know that this is the work of Māra.
Subhūti! When receiving and upholding this sutra, if a Bodhisattva’s mind is confused and not harmonious, one should know that this is the work of Māra.
Venerable Subhūti asked:
World-Honored One! Why, when a Bodhisattva does not see any benefit or excellence in the sutra, does abandoning the work and no longer continuing become known as the work of Māra?
The Buddha said:
Those Bodhisattvas who have never practiced the six pāramitās should not hear Prajñāpāramitā and think: “I have not received a prediction regarding the six pāramitās.” Therefore, when a Bodhisattva hears Prajñāpāramitā but does not rejoice and leaves, you should know that this is the work of Māra.
Venerable Subhūti asked:
World-Honored One! Why does a Bodhisattva say, “I have not received a prediction,” and then, not delighting in it, leave?
The Buddha said:
Those who have not yet attained the Bodhisattva path will certainly not receive the prediction of unsurpassed Perfect Enlightenment. Therefore, such people say, “I have not received a prediction,” and leave. You should know that this is the work of Māra.
A Bodhisattva who thinks: “The villages and communities around me have not heard Prajñāpāramitā, and the place where I was born has also not heard this teaching,” and therefore abandons it and does not wish to study Prajñāpāramitā—the thought turning within a single moment can cause one to pass through a kalpa. Depending on how much the thought turns, the number of kalpas passed will be more or less. Such a Bodhisattva then studies other sutras, but does not enter the wisdom of omniscience and also does not reach the wisdom of omniscience. Thus, this Bodhisattva has abandoned the root and grasped the branches and leaves. You should know that this is the work of Māra.
Subhūti asked:
World-Honored One! What kinds of sutras do not originate from the wisdom of omniscience, and who would wish to read and recite those other sutras?
The Buddha said:
Subhūti! Śrāvakas are suited to the thirty-seven factors of enlightenment and the three gates of liberation. Virtuous men and women who abide in these two teachings and seek to attain the path of Stream-entry, the path of Once-returning, the path of Non-returning, or the path of Arhatship do not seek the wisdom of omniscience and still harbor doubts.
Subhūti! These are the people who abandon the root and grasp the branches and leaves. Why? Because these Bodhisattvas also arise from Prajñāpāramitā. Prajñāpāramitā also gives rise to the path teachings and worldly teachings. It is like a dog that is given food by its owner but refuses to eat it; instead, when it receives food from a servant, it eats it.
Subhūti! In the future, there will be people who study the Bodhisattva path and attain the profound Prajñāpāramitā, but then abandon it and grasp the branches and leaves.
Subhūti! You should know that this is the work of Māra for a Bodhisattva.
Furthermore, Subhūti! Suppose there is a person who wishes to see an elephant. After capturing an elephant, he abandons it and returns to look for elephant footprints. What do you think? Is this person wise?
Venerable Subhūti replied:
World-Honored One! No.
The Buddha said:
In future ages, there will be people who practice the Bodhisattva path and attain profound Prajñāpāramitā, but then abandon it and seek to study the teachings of Śrāvakas and Pratyekabuddhas. What do you think? Is this Bodhisattva wise?
Subhūti replied:
World-Honored One! No.
The Buddha said:
This Bodhisattva is studying the work of Māra!
Subhūti! It is like a person who wishes to see the great ocean, but after seeing it, abandons it and searches for water in the hoofprint of an ox, saying: “Why is the great ocean so small like this?” What do you think? Is this person wise?
Subhūti replied:
World-Honored One! No.
The Buddha said:
In future ages, there will be people who study the Bodhisattva path and attain Prajñāpāramitā, but then abandon it and seek the sutra teachings of Śrāvakas and Pratyekabuddhas, receiving, upholding, studying, and reciting them.
Subhūti! Such Bodhisattvas should know that this is the work of Māra.
Hey Subhūti! It is like a person who wants to use the dimensions of the palace of the sun and moon, yet builds the palace of Śakra, the lord of the gods. What do you think? Although this craftsman is skilled, is he able to accomplish this?
Subhūti replied:
“World-Honored One! This matter is extremely difficult; it is not something that an ordinary foolish person in the world would have the ability to do.”
The Buddha taught:
“In the future, there will be people practicing the Bodhisattva path who study the profound Prajñāpāramitā, but halfway through they abandon it and seek the scriptures and teachings of the Śrāvakas and Pratyekabuddhas, wishing to attain omniscient wisdom and the activities of omniscient wisdom. What do you think? Can such a person accomplish omniscient wisdom?”
Subhūti replied:
“They cannot accomplish it.”
The Buddha said:
“A Bodhisattva should clearly know that this is a demonic deed.
Hey Subhūti! It is like someone who wishes to see a wheel-turning noble king, but after seeing him, he examines a petty king carefully and says: ‘What difference is there between the body of the noble king and that of the petty king?’ What do you think? Is this person wise?”
Subhūti answered:
“World-Honored One! No.”
The Buddha said:
“In the future, there will be people lacking virtue who study the Bodhisattva path. After hearing the profound Prajñāpāramitā, they study it, practice it, and uphold it, but halfway through they abandon it and seek to study the scriptures and teachings of the Śrāvakas and Pratyekabuddhas. Such a person says: ‘Within these scriptures and teachings, the wisdom of omniscience is complete.’ What do you think? Is this Bodhisattva wise?”
Subhūti replied:
“World-Honored One! No.”
The Buddha said:
“This is the demonic deed of a Bodhisattva.
It is like a hungry person who receives food with a hundred flavors, then thinks he only wants food with sixty flavors. That person abandons the food with a hundred flavors and eats the food with sixty flavors. What do you think? Is this person wise?”
Subhūti replied:
“World-Honored One! No.”
The Buddha said:
“In the future, there will be people learning the Bodhisattva path who attain the profound Prajñāpāramitā, then abandon its completeness and seek omniscient wisdom in the scriptures and teachings of the Śrāvakas and Pratyekabuddhas. What do you think? Is this person wise?”
Subhūti replied:
“No!”
The Buddha said:
“This is the demonic deed of a Bodhisattva. It is like a man who obtains a priceless maṇi jewel and then chooses crystal instead. What do you think? Is this person wise?”
Subhūti replied:
“World-Honored One! No.”
The Buddha said:
“In the future, there will be people learning the Bodhisattva path who attain the profound Prajñāpāramitā and then abandon it and choose the scriptures and teachings of the Śrāvakas and Pratyekabuddhas. Is such a person intelligent?”
Subhūti replied:
“World-Honored One! No.”
The Buddha said:
“This is the demonic deed of a Bodhisattva.
Furthermore, Subhūti! If there are any virtuous sons or virtuous daughters who have transcribed the Prajñāpāramitā, but due to other causes and conditions arising, they no longer transcribe it; or they are obstructed by form, sound, fragrance, taste, touch, and dharmas; or they are obstructed by the perfection of generosity, the perfection of morality, the perfection of meditation, and even obstructed from attaining unsurpassed Bodhi. Why?
Subhūti, the Prajñāpāramitā is not an obstruction, is inconceivable, and is not something to be chosen. It does not arise, does not perish, is not attached to, is not cut off, is not obstructed, is not seen, is not made, and is not dependent.
Why? Subhūti! The Prajñāpāramitā is not an image of the Dharma-ending age. Any Bodhisattva who, while transcribing this sutra, is hindered by these obstructions should know that this is a demonic deed.”
Subhūti said to the Buddha:
“World-Honored One! Can this Prajñāpāramitā be transcribed?”
The Buddha said:
“No. Why? Because the Prajñāpāramitā cannot truly be seen; even the perfection of generosity, omniscient wisdom, and all things that exist cannot be seen. Why? Because there is no truly existent possession, therefore it cannot be transcribed.
Subhūti! Any virtuous son or virtuous daughter practicing the Bodhisattva path who thinks: ‘This profound Prajñāpāramitā truly has no existence,’ that is a demonic deed.”
Subhūti replied:
“World-Honored One! Those who practice the Bodhisattva path and transcribe the written text of the Prajñāpāramitā, as soon as they enter into the words, think: ‘I have transcribed the Prajñāpāramitā.’
World-Honored One! These six perfections have no written words. Why? Because the six perfections have no written words, the five aggregates have no written words, and even omniscient wisdom has no written words.
World-Honored One! Any virtuous son or virtuous daughter practicing the Bodhisattva path, up to omniscient wisdom, who thinks that there are no written words through which to enter the Prajñāpāramitā is also a demonic deed of a Bodhisattva.”
The Buddha taught:
“Subhuti! Any good man or good woman who practices the Bodhisattva path, while transcribing the Prajñāpāramitā, if they happen to think of towns, hamlets, villages, districts, counties, countries, or hear the revered voices of their parents and think of their parents, siblings; or think of matters of sexual desire, warfare, and so on—one thought following another. Taking advantage of the Bodhisattva’s recollections, at such times Māra Pāpīyas creates obstacles, causing the Bodhisattva to abandon the work halfway and no longer transcribe the Prajñāpāramitā.
Subhuti! This is the work of Māra for a Bodhisattva.”
The Buddha continued:
“Any good man or good woman who practices the Bodhisattva path, while transcribing and preserving the Prajñāpāramitā, begins to receive offerings of robes, blankets, wealth, food, beds, and medicine, and then says: ‘Because I transcribe the Prajñāpāramitā, I receive such offerings.’ One who delights in this way should know that this is the work of Māra for a Bodhisattva.
Subhuti! When a Bodhisattva transcribes this sutra, Māra Pāpīyas will directly speak to the Bodhisattva of other profound and wondrous scriptures. A Bodhisattva who possesses skillful means and superior wisdom does not listen to Māra’s temptations. Why? Because these scriptures do not enable one to attain the wisdom of omniscience.
Subhuti! Any Bodhisattva who does not possess skillful means and superior wisdom, upon hearing the profound Prajñāpāramitā, will immediately wish to abandon it.”
The Buddha continued:
“For the sake of the Bodhisattvas, I will explain clearly the skillful means and superior wisdom. Those who wish to seek skillful means and superior wisdom should seek them within the profound Prajñāpāramitā.
Subhuti! Any good man or good woman who seeks the Bodhisattva vehicle but abandons the profound Prajñāpāramitā, wishing instead to seek skillful means and superior wisdom within the teachings of the Śrāvaka and Pratyekabuddha vehicles—
Subhuti! You should know that this is the work of Māra for a Bodhisattva.”