PRACTICING THE PATH OF PRAJÑĀ PĀRAMITĀ SUTRA
VOLUME 4
Chapter 7: PRAISE
The Buddha taught:
When the Great Bodhisattva Maitreya attains Unsurpassed Complete Enlightenment, he will also be at this place expounding the Dharma of Prajñāpāramitā.
Subhūti asked the Buddha:
Why will the Great Bodhisattva Maitreya also expound the Dharma of Prajñāpāramitā at this place?
The Buddha said to Subhūti:
When the Great Bodhisattva Maitreya attains Equal Right Enlightenment at this place, he will not accept form and speak of Prajñāpāramitā, nor will he deny form and speak of Prajñāpāramitā. He will not accept feeling, perception, formations, and consciousness and speak of Prajñāpāramitā, nor will he deny consciousness and speak of Prajñāpāramitā. He will neither liberate form and speak of Prajñāpāramitā, nor bind form and speak of Prajñāpāramitā. He will neither liberate feeling, perception, formations, and consciousness and speak of Prajñāpāramitā, nor bind consciousness and speak of Prajñāpāramitā.
Subhūti said to the Buddha:
O World-Honored One among the Devas! Prajñāpāramitā is extremely pure.
The Buddha taught:
Form is also pure.
Subhūti said:
Therefore, Prajñāpāramitā is pure.
The Buddha taught:
Feeling, perception, formations, and consciousness are also pure.
Subhūti said:
Therefore, Prajñāpāramitā is pure.
The Buddha taught:
The purity of form is without blemish, and Prajñāpāramitā is likewise. The purity of feeling, perception, formations, and consciousness is without blemish, and Prajñāpāramitā is likewise.
The Buddha continued:
Just as empty space has no blemish, therefore Prajñāpāramitā is also pure.
Subhūti said to the Buddha:
Those who uphold and recite Prajñāpāramitā will never die an unjust death. Hundreds of thousands of devas and thousands of devas will always follow and protect them. If a good man or good woman becomes a Dharma teacher and, each month, on the eighth, fourteenth, and fifteenth days, expounds the Dharma, they will attain merit beyond measure.
The Buddha taught:
That is true, that is true! O Subhūti! That person will attain merit beyond measure. If there is someone who preserves Prajñāpāramitā, their merit will surpass that of the former person. Why? O Subhūti! Because Prajñāpāramitā itself is a precious treasure. Regarding Dharma, there is no creator and no one who attains Dharma, nor is there anyone who upholds it. Why? Because this Dharma is extremely profound and subtle; it cannot be seen, it does not truly exist, and there is no person who attains it. O Subhūti! One also does not see Prajñāpāramitā. Why? O Subhūti! It cannot even be given a name, and there is no seeing of it. The person who attains Prajñāpāramitā and seeks it is also not truly existent and cannot be seen. Prajñāpāramitā, being so profound and subtle, has no place from which it arises. Prajñāpāramitā has no place where it is practiced, yet there is also no place where it is not practiced. Prajñāpāramitā also has no person who receives and upholds the Dharma, nor is there anyone who preserves the Dharma. Like empty space, it has no place of grasping, no place of holding, no place of seeing, and also no place that is not seen.
The heavenly beings in the trichiliocosm, flying above and observing, together praised:
“In Jambudvīpa, we once again see the turning of the Dharma wheel for the second time.”
The Buddha said to Subhūti:
There is no second turning of the Dharma wheel, and one should not think there is a first turning of the Dharma wheel. Not turning the Dharma wheel is precisely Prajñāpāramitā.
Subhūti said:
O World-Honored One among the Devas, that is true! Prajñāpāramitā is very peaceful and secure. For the Great Bodhisattva, there is no Dharma that obstructs Unsurpassed Complete Enlightenment, and there is no Dharma that accomplishes Supreme Enlightenment. Then what Dharma wheel is turned? Not seeing Dharma is turning; Dharma that does not return to extinction is turning. There is also no Dharma that has fear and no Dharma that has anxiety. Why? If there are two dharmas, they cannot be obtained. What Dharma is the Dharma of anxiety? There is also no Dharma that turns. Therefore, all dharmas are like empty space: they do not turn. There is also no Dharma that returns to extinction; indeed, all dharmas are not truly existent.
The Buddha told Subhūti:
Emptiness is not turned, nor is there any flowing existence or extinction. It is also without characteristics and without wishes. It has no birth and death, does not arise from anywhere, has no flowing existence, and has no extinction. The one who teaches in this way is truly teaching the Dharma. There is no one who teaches, no attainment, and no realization. When taught in this way, the Dharma is not Parinirvāṇa. When taught in this way, the Dharma also has no end.
Subhūti said to the Buddha:
O World-Honored One among the Devas! The Pāramitās are without limit because they are like empty space and have no end.
The Pāramitās are equal because all dharmas are equal.
The Pāramitās are obscure and vast because they are originally empty.
The Pāramitās are unsurpassed because they do not cling to any dharma.
The Pāramitās are without cause because there is no body.
The Pāramitās are without going anywhere because there is no destination.
The Pāramitās are without possession because there is nothing to grasp.
The Pāramitās are without an end because there is no final limit.
The Pāramitās do not arise from anywhere because there is no extinction.
The Pāramitās are without creation because there is no creator.
The Pāramitās do not know (differentiate) because there is nothing to attain.
The Pāramitās are without reaching because there is no place to arrive.
The Pāramitās are without defilement because they are pure.
The Pāramitās do not cling because there is nothing to attain.
The Pāramitās are like dreams because there is no self.
The Pāramitās are pure because they have no blemish.
The Pāramitās cannot be seen because there is no location.
The Pāramitās are concentration because they do not waver.
The Pāramitās are without thought because all are equal.
The Pāramitās do not move because Dharma does not shift.
The Pāramitās are without desire because they are originally nonexistent.
The Pāramitās are without arising because there is no direction to which they proceed.
The Pāramitās are tranquil because there is no perception.
The Pāramitās are unobstructed because there are no boundaries.
The Pāramitās are without cause because they are originally empty.
The Pāramitās are not observed because Dharma does not arise from anywhere.
The Pāramitās do not reach the boundary because there is no place to stop.
The Pāramitās do not decay because there is no deterioration.
The Pāramitās enter into no place where they do not enter because that is the realm that the Arhats and Pratyekabuddhas cannot reach.
The Perfection is not confused because it is not burdened by any matter whatsoever.
The Perfection cannot be measured because there is no small dharma.
The Perfection has no form because, regarding all dharmas, there is no obstruction.
The Perfection does not truly exist because it is not born.
The Perfection has no impermanence because there is no destruction.
The Perfection has no suffering because dharmas do not encroach upon one another.
The Perfection has no self because, regarding all dharmas, there is no seeking.
The Perfection is not because, regarding all dharmas, there is no true existence.
The Perfection has no characteristics because, regarding all dharmas, there is no arising.
The Perfection has strength because, regarding all dharmas, it is victorious.
The Perfection cannot be counted among the Buddha-dharmas because, regarding all dharmas, it goes beyond calculation.
The natural (self-nature) Perfection itself is Prajñā-pāramitā.
Because regarding all dharmas, there is also no natural (self-nature).
Chapter 8: Upholding
Śakra, Lord of the Devas, thought silently: Those who hear the Prajñā-pāramitā are all people from the time of past Buddhas, let alone those who study, uphold, recite, and chant it. They study, uphold, recite, and chant it, and live in accordance with the Buddha’s teachings. Those people in previous lives had already made offerings to countless Buddhas; today they again are able to hear the profound Prajñā-pāramitā, study, uphold, recite, and chant it, and live in accordance with the Buddha’s teachings. That person had already inquired about this Dharma during the time of past Buddhas. Those virtuous men and virtuous women, because they have encountered past Buddhas and heard the Prajñā-pāramitā, no longer have doubts, worries, or fear.
Śāriputra said to the Buddha:
The Great Bodhisattva who believes in and accepts the profound and wondrous Prajñā-pāramitā should be regarded as one who is irreversible. Why is this so? O Deva among Devas! The profound and wondrous Prajñā-pāramitā must be accepted through diligence and vigor. Suppose there is someone who despises the Prajñā-pāramitā; this person, in a previous life, also despised the Prajñā-pāramitā. Why is this so? Because they did not believe in and delight in the Prajñā-pāramitā, and because they did not ask the Buddha and the Buddha’s disciples about this Dharma. Therefore, one should understand the causes and conditions that have brought this about.
Śakra Deva-nam Indra said to Venerable Śāriputra:
The Prajñā-pāramitā is extremely profound and rare. If there is someone who hears the teaching of the profound and wondrous Prajñā-pāramitā but does not believe it, then that person has not yet practiced the Bodhisattva path and therefore finds it difficult to uphold and receive it. But one who personally pays homage and reverence to the Prajñā-pāramitā is one who has personally paid homage and reverence to the wisdom of Omniscience.
Śāriputra said to Śakra Deva-nam Indra:
That is correct, that is correct! O Kauśika! One who personally pays homage and reverence to the wisdom of Omniscience is one who personally pays homage and reverence to the Prajñā-pāramitā. Why is this so? Because from this Dharma arises the wisdom of Omniscience of the Tathāgata, the Worthy One, the Perfectly Enlightened One. The wisdom of Omniscience is the radiance that illuminates the Prajñā-pāramitā. One who dwells in the Prajñā-pāramitā understands this wisdom.
Śakra Deva-nam Indra said to the Buddha:
How does a Great Bodhisattva practice the Prajñā-pāramitā? How does one abide in the Prajñā-pāramitā? How does one understand the wisdom of Omniscience within the Prajñā-pāramitā?
The Buddha taught:
Excellent, excellent! O Kauśika! Your asking such questions is entirely due to the majestic spiritual power of the Buddha. If a Great Bodhisattva practices the Prajñā-pāramitā, they do not abide in form. If they do not abide in form, that itself is practice. They do not abide in feeling, perception, formations, or consciousness. If they do not abide in consciousness, that itself is practice. Form is not ultimately attained. Because form is not ultimately attained, therefore one does not abide in form. Feeling, perception, formations, and consciousness are not ultimately attained. Because consciousness is not ultimately attained, therefore one does not abide in consciousness.
Śāriputra said to the Buddha:
O Deva among Devas! The Prajñā-pāramitā is extremely profound. O Deva among Devas! The Prajñā-pāramitā is extremely difficult to see its limits.
The Buddha said to Śāriputra:
Even profound form does not abide. If one does not abide in profound form, then one who does not abide in profound form in this way understands that profound feeling, perception, formations, and consciousness also do not abide. If one does not abide in profound consciousness, then one who does not abide in profound consciousness in this way understands that profound form also does not follow along. One who does not follow along with profound form does not abide in profound form. If one does not abide in profound form, then one does not follow along with profound form. Profound feeling, perception, formations, and consciousness do not follow along; one who does not follow along with profound consciousness in this way does not abide in profound consciousness. One who does not abide in profound consciousness in this way does not follow along with profound consciousness.
Śāriputra said to the Buddha:
O Deva among Devas! The profound Prajñā-pāramitā should be taught by Bodhisattvas of previous lives who are irreversible. When these ones hear this wisdom teaching, they neither doubt nor become weary.
Śakra Deva-nam Indra asked Śāriputra:
Is there any difference when this Dharma is taught to Great Bodhisattvas who have not yet received a prediction [of future Buddhahood]?
Śāriputra replied:
Those Bodhisattvas have been seeking the Buddha path for a very long time. They are people who have already received predictions. If someone who has not yet received a prediction hears this Dharma teaching, then before long they will also receive a prediction. Whether they encounter one Buddha or encounter two Buddhas, they will receive a prediction of attaining Anuttara-samyak-saṃbodhi, unsurpassed complete and perfect enlightenment. A Great Bodhisattva who has not yet received a prediction, upon hearing this Dharma, becomes afraid and leaves.
The Buddha said to Śāriputra:
That is correct, that is correct! Great Bodhisattvas who have sought the Buddha path for a very long time, whether they have already received predictions or have not yet received predictions, all hear this profound and wondrous teaching of the Prajñā-pāramitā.
Śāriputra said to the Buddha:
O Deva among Devas! I also wish to speak about this Dharma so that those who enjoy listening may become joyful and peaceful.
The Buddha said to Śāriputra:
If you wish, then speak.
Śāriputra said:
O Deva among Devas! It is like this: If a Great Bodhisattva, in a dream, sees themselves sitting upon the Buddha’s throne, they should know that they are now close to attaining Anuttara-samyak-saṃbodhi and becoming a Buddha. O Deva among Devas, likewise, when a Great Bodhisattva hears the profound and wondrous Prajñā-pāramitā, it means that this Great Bodhisattva has studied [this Dharma] for a very long time from the past until now, and before long they will receive a prediction. The merits and virtues of this person are about to become fully perfected. A Great Bodhisattva should understand this in the following way: The person who attains the profound and wondrous Prajñā-pāramitā is one whose merits and virtues are about to become fully perfected.
The Buddha taught:
Excellent, excellent! O Śāriputra! Your ability to speak such words is entirely due to the majestic spiritual power of the Buddha.
Śāriputra addressed the Buddha:
“Revered One, Honored Among Gods and Humans! A virtuous man travels ten thousand miles or several tens of thousands of miles to a desolate place. From afar he sees a cowherd, a goatherd, or sees a boundary marker, or sees houses, or sees fields and gardens, and thinks: ‘I am about to reach a district, I am about to reach a county, I am about to reach a village.’ If he wishes to arrive, he should think: ‘I will proceed slowly forward, and I will draw nearer; I will no longer fear bandits and robbers.’
“Revered One, Honored Among Gods and Humans! The great bodhisattva who attains profound Prajñāpāramitā is also like this. Before long, he will receive a prediction [of Buddhahood], and he no longer fears falling into the fruitions of the paths of the arhat or the pratyekabuddha. Why? Because previously he has already had the thought of seeing and hearing the profound Prajñāpāramitā.
“Revered One, Honored Among Gods and Humans! It is like a virtuous man who wishes to see the great ocean and therefore goes in the direction of the ocean. Sometimes he sees trees and thinks of trees; sometimes he sees mountains and thinks of mountains, not knowing that the ocean is still far away. This person gradually moves forward. Eventually, he no longer sees trees and no longer thinks of trees; he no longer sees mountains and no longer thinks of mountains. In his mind he thinks: ‘Before long, I will reach the ocean.’ Along the way, he no longer sees trees and does not think of trees; he no longer sees mountains and does not think of mountains. Although this virtuous man has not yet seen the great ocean, he knows that he is about to arrive.
“Revered One, Honored Among Gods and Humans! The great bodhisattva should understand in this way: If someone hears the profound Prajñāpāramitā, although he has not yet seen the Buddha’s prediction, he knows that from now until the time he becomes a Buddha is not far away.
“Revered One, Honored Among Gods and Humans! It is like trees and plants in spring that gradually sprout and grow leaves; before long they will produce flowers and bear fruit. Why? Because these signs of the trees indicate that before long they will grow leaves and then produce flowers and fruits. The people of Jambudvīpa all rejoice when they see these trees, knowing that before long the flowers and fruits will ripen.
“Revered One, Honored Among Gods and Humans! Likewise, when a great bodhisattva hears and sees the profound Prajñāpāramitā, the merits of that person are about to become fully perfected. Now, within Prajñāpāramitā, he himself reaches accomplishment. This great bodhisattva should know that this is because in past lives he studied Prajñāpāramitā, and therefore those merits are about to become fully perfected. Why? Because now he again hears the profound Prajñāpāramitā. The heavenly beings in the heavens all rejoice for this person, remembering that when they saw great bodhisattvas of the past receive predictions, they knew that this great bodhisattva today will also receive a prediction and will before long accomplish the path of unsurpassed, complete and perfect enlightenment.
“Revered One, Honored Among Gods and Humans! It is like a pregnant woman whose belly gradually becomes larger, whose body becomes heavy and unlike before; whatever she does becomes inconvenient, she eats and drinks less, walking and standing become difficult, she gradually feels pain, speaks slowly, cannot sit or lie comfortably, and when pains come one after another, one knows that this woman will soon give birth.
“Revered One, Honored Among Gods and Humans! Likewise, when a great bodhisattva’s merits are about to become fully perfected, if he hears and sees the profound Prajñāpāramitā and recollects and practices it, one should know that this great bodhisattva today has received a prediction and will before long accomplish the path of unsurpassed, complete and perfect enlightenment.”
The Buddha said:
“Excellent, excellent! Śāriputra, your ability to speak in this way is entirely due to the Buddha’s spiritual might.”
Subhūti addressed the Buddha:
“It is rare indeed! Revered One, Honored Among Gods and Humans! The Thus Come One, Worthy and Perfectly Enlightened One, already knows beforehand about this great bodhisattva.”
The Buddha said to Subhūti:
“The great bodhisattvas, day and night, have compassion and think of the world, wishing to bring peace and security to gods and humans. Therefore, when they themselves attain the path of unsurpassed, complete and perfect enlightenment and become Buddhas, they teach the Dharma for the sake of gods and humans.”
Subhūti addressed the Buddha:
“Revered One, Honored Among Gods and Humans! In this way, how should a great bodhisattva practicing Prajñāpāramitā practice in order to attain accomplishment?”
The Buddha said to Subhūti:
“A great bodhisattva practicing Prajñāpāramitā does not see the faults of form; this is practicing Prajñāpāramitā. Not seeing the faults of feeling, perception, formations, and consciousness is practicing Prajñāpāramitā. Not seeing that form is without faults is practicing Prajñāpāramitā. Not seeing that feeling, perception, formations, and consciousness are without faults is practicing Prajñāpāramitā. Not seeing that phenomena are correct is practicing Prajñāpāramitā, and not seeing that phenomena are incorrect is also practicing Prajñāpāramitā.”
Subhūti addressed the Buddha:
“Revered One, Honored Among Gods and Humans! What the World-Honored One has spoken is inconceivable.”
The Buddha said to Subhūti:
“Form itself is inconceivable; feeling, perception, formations, and consciousness are also inconceivable. Not discriminating form is practicing Prajñāpāramitā. Not discriminating feeling, perception, formations, and consciousness is practicing Prajñāpāramitā.”
Subhūti addressed the Buddha:
“Revered One, Honored Among Gods and Humans! Who will believe that this is the practice of a great bodhisattva?”
The Buddha said to Subhūti:
“What is practice? Even if it is called the practice of a great bodhisattva, it is only a provisional name. A great bodhisattva practicing Prajñāpāramitā does not draw near the Ten Powers, does not draw near the Four Fearlessnesses, does not draw near the Buddha’s teachings, and does not draw near the wisdom of omniscience. Why? Because the Ten Powers are inconceivable, the Four Fearlessnesses cannot be fully counted, the Buddha’s teachings are inconceivable, the wisdom of omniscience is inconceivable, form is inconceivable, feeling, perception, formations, and consciousness are inconceivable, all phenomena are inconceivable, and the mind is inconceivable. If a great bodhisattva practices in this way, then it is non-practice; this is practicing Prajñāpāramitā. Even if such a practice is performed, it is only a provisional name.”
Subhūti addressed the Buddha:
“Revered One, Honored Among Gods and Humans! Prajñāpāramitā is the king among all kinds of precious treasures. Revered One, Honored Among Gods and Humans! Prajñāpāramitā is the king among great generals. Revered One, Honored Among Gods and Humans! Prajñāpāramitā battles with space itself, and no one can overcome it. From this Dharma, it will never be cut off.”
The Buddha said:
“Indeed, indeed! Subhūti, if someone wished to quickly write down this sutra, it would still take one year to finish. Why? Because in this precious treasure of a sutra, many causes and conditions arise that cause the writing of virtuous men and virtuous women to be interrupted halfway.”
Subhūti said:
“Within Prajñāpāramitā, the evil Māras constantly cause the desire to interrupt it.”
The Buddha said to Subhūti:
“Even if the evil Māras wished to interrupt this sutra, they would still be unable to overcome the great bodhisattva.”
Śāriputra addressed the Buddha:
“Through whose spiritual might are the evil Māras unable to interrupt it halfway?”
The Buddha said to Śāriputra:
All of this is due to the majestic spiritual power of the Buddha and of all the Buddhas presently abiding in countless Buddha-lands throughout the ten directions. It is also due to the grace of their majestic spiritual power: all the Buddhas together cherish, together transmit, and together protect this person. O Śāriputra! This great Bodhisattva is a person who has received the protection of the Buddhas; therefore, the evil hosts of Māra cannot, in the middle of the path, cause an interruption or severance. Why is this so? Because all the Buddhas presently abiding in countless worlds throughout the ten directions together protect the Prajñāpāramitā. If there is someone who recites, remembers, explains, teaches, studies, receives, upholds, or copies it, all of this is due to the majestic spiritual power of the Buddhas.
Śāriputra said to the Buddha:
Great Bodhisattvas, whether there are people who recite and remember it, or people who study, receive, uphold, and copy it, have already received the protection of the majestic spiritual power of the Buddhas.
The Buddha said to Śāriputra:
All of this is the virtue and grace of the majestic spiritual power of the Buddhas. This great Bodhisattva studies the Prajñāpāramitā and therefore knows that this is the protection of the Buddhas.
Śāriputra said:
If there are people who study and uphold through recitation the Prajñāpāramitā, the Buddha, with the Buddha-eye, sees and knows those people.
The Buddha said to Śāriputra:
The Tathāgata, using the Buddha-eye, sees those who study and recite the Prajñāpāramitā. In the end, if there are people who copy and preserve the scripture scroll, you should know that these people have all been seen by the Tathāgata through the Buddha-eye.
The Buddha continued speaking to Śāriputra:
A Bodhisattva is a person of supreme virtue. Those who study and receive this scripture are great Bodhisattvas who are approaching the Buddha’s seat and will soon attain Unsurpassed Complete and Perfect Enlightenment. Ultimately, if there are people who copy and preserve the scripture scroll, these noble people will obtain extremely great merit. O Śāriputra! Thus, after the Tathāgata’s nirvāṇa, this Prajñāpāramitā will remain in Southern Jambudvīpa; there will be people there who study this Dharma. From Southern Jambudvīpa, this Dharma will be transmitted to Western Jambudvīpa; there will be people there who study it. From Western Jambudvīpa, this Dharma will be transmitted to Northern Jambudvīpa; there will also be people there who study this Dharma.
The Buddha continued speaking to Śāriputra:
Later, when this scripture and Dharma are about to disappear, I will know all those who receive and uphold the Prajñāpāramitā. If, at the end, there are people who copy it, the Buddha has already foreseen that these people will praise and expound this scripture.
Śāriputra asked the Buddha:
In the end, will the Prajñāpāramitā reach Northern Jambudvīpa?
The Buddha taught:
It will reach Northern Jambudvīpa. Those who dwell there will hear the Prajñāpāramitā and will even ask questions about this Dharma. You should know that these great Bodhisattvas have practiced Prajñā for a very long time in the past; therefore, now they again receive and uphold the Prajñāpāramitā.
Śāriputra said:
How many great Bodhisattvas in Northern Jambudvīpa will study the Prajñāpāramitā?
The Buddha said to Śāriputra:
Although Northern Jambudvīpa has many great Bodhisattvas, few people study the Prajñāpāramitā. If there are people who hear the teaching of the Prajñāpāramitā and do not become startled, do not become frightened, and do not become afraid, then you should know that these people in previous lives have heard the Tathāgata, the Worthy One, the Fully Enlightened One, teach this Dharma. This Bodhisattva is a person of supreme virtue who fully maintains pure precepts and wishes to liberate all beings. The Tathāgata knows that these men and women of virtue who seek the Buddha-path are now close to the wisdom of Omniscience. Wherever these people who study this Dharma are born, they will always continue to study this Dharma and proceed toward Unsurpassed Complete and Perfect Enlightenment. These virtuous men and women are extremely noble; Māra can never do anything to them, nor can Māra shake them and cause them to abandon the path of Unsurpassed Complete and Perfect Enlightenment. When these virtuous men and women hear this Prajñāpāramitā, they have already attained the utmost nobility. The merit of encouraging and supporting the Great Vehicle causes them to quickly approach Unsurpassed Complete and Perfect Enlightenment. Although these virtuous men and women do not see me now, in future lives, when they learn and attain the profound Prajñāpāramitā, it is as if they have seen the Buddha face-to-face. Speaking the words of the Prajñāpāramitā without deviation is the conduct of a Bodhisattva that must be practiced. If there are hundreds or thousands of people who seek the path of Unsurpassed Complete and Perfect Enlightenment, then they should be taught, encouraged, and supported, and the Dharma should be explained to them so that they all rejoice in learning the Buddha-path.
The Buddha said to Śāriputra:
I encourage those virtuous men and women of supreme virtue to learn the Bodhisattva path. If someone teaches in this way, it is as if they transfer the illumination of this mind to another mind. If these virtuous men and women encourage and support others, then those who wish to practice the Bodhisattva path, numbering in the hundreds or thousands, who seek the path of Unsurpassed Complete and Perfect Enlightenment, should be taught, should be encouraged and supported, so that they rejoice in learning the Buddha-path. In the hearts of these virtuous men and women there arises great joy and happiness, and they vow to be born in other Buddha-lands in the ten directions. Having been born in those other lands, they immediately see the Buddha face-to-face, hear the Dharma taught by the Buddha, and hear again the Prajñāpāramitā Dharma; they completely understand everything clearly. Furthermore, in that Buddha-land, they teach hundreds and thousands of beings, all causing them to practice the Buddha-path.
Śāriputra addressed the Buddha:
“Rare indeed! O Bhagavān, Supreme among Gods and Humans! Because you understand that there is no Dharma of the past, future, or present that you do not comprehend, and because you know all the practices of the great Bodhisattvas in the future age, you cause them not to become lazy but instead to diligently cultivate and study, then deeply enter into the six pāramitās.”
The Buddha taught:
“Good son, good daughter, if there is anyone who practices this Dharma, whatever they seek will be fulfilled according to their wishes, or even things they do not seek will naturally come to them. This is because of the original vows of the good son or good daughter, and therefore they do not depart from this Dharma. Although they have no place of seeking, they naturally attain the six pāramitās.”
Śāriputra asked the Buddha:
“Can scriptures arise from within these pāramitās?”
The Buddha said to Śāriputra:
“Good son, good daughter, if they deeply enter the Prajñāpāramitā, then from within this Dharma they can naturally understand that each profound and wondrous Dharma is a scripture volume. Why is this so? Śāriputra! If a person teaches in accordance with the path of Unsurpassed Perfect Enlightenment, they can teach all people, encourage and support them, and explain the Dharma for them, causing them all to rejoice in learning the Buddha’s path. The good son or good daughter also personally studies this Dharma; therefore, wherever they are reborn, they will all attain the six pāramitās.”
Chapter 9: DISCERNING MARA
Subhūti asked the Buddha:
“Good son, good daughter who study this Dharma will have results. O Bhagavān, Supreme among Gods and Humans, how can one recognize and know that something is the activity of Māra?”
The Buddha said to Subhūti:
Those whose minds do not delight in this Dharma should recognize that this is the action of Māra. When a Great Bodhisattva’s mind suddenly gives rise to deluded thoughts, he should recognize that this is the action of Māra. When a Great Bodhisattva is copying this sutra and there are thunder and lightning that cause fear, he should recognize that this is the action of Māra. When a Great Bodhisattva is copying this sutra and is teased or disturbed, he should recognize that this is the action of Māra. When a Great Bodhisattva is copying this sutra and is mocked or ridiculed, he should recognize that this is the action of Māra. When a Great Bodhisattva is copying this sutra and looks left and right (with a distracted mind), he should recognize that this is the action of Māra. When a Great Bodhisattva is copying this sutra and his mind gives rise to evil thoughts or lacks concentration, he should recognize that this is the action of Māra. When a Great Bodhisattva’s mind is not placed on the sutra and he repeatedly gets up from his seat, he should recognize that this is the action of Māra. When a Great Bodhisattva thinks: “I have not yet received the prediction of Buddhahood in Prajñā-pāramitā,” and then his mind becomes scattered and he gets up and leaves, he should recognize that this is the action of Māra. When a Great Bodhisattva thinks: “My name is not found in Prajñā-pāramitā,” and his heart becomes unhappy, he should recognize that this is the action of Māra. When a Great Bodhisattva thinks: “The villages, districts, counties, and countries where I live have not heard Prajñā-pāramitā, and wherever I am reborn, I will also not hear this Dharma.” His mind wishes to regret it and thus he leaves. Such a person will later have to pass through many kalpas before attaining anything. For countless future lifetimes, he will enjoy studying other sutras, not abiding in the wisdom of omniscience, and abandoning the profound Prajñā-pāramitā. One who studies other sutras is one who abandons the root and takes up the branches.
A person who studies Prajñā-pāramitā, and also knows worldly and supramundane dharmas, but then abandons Prajñā-pāramitā, is like a dog that is given food by its master but refuses to eat it and instead runs after a servant to beg for food. In the same way, Subhūti, in the future there will be Great Bodhisattvas who abandon the profound Prajñā-pāramitā and seek after branches and twigs, meaning that they study other sutras, and consequently fall into the fruits of the paths of the Śrāvaka and Pratyekabuddha. It is like a person who sees an elephant but refuses to look at it and instead goes searching for the elephant’s footprints. Subhūti, what do you think? Is such a person wise?
Subhūti replied:
Such a person is not wise.
The Buddha said:
A Bodhisattva is one who possesses virtue. Among these two kinds of people, there is one who abandons the profound Prajñā-pāramitā and instead cultivates and studies other sutras in order to attain the path of an Arhat or Pratyekabuddha. Subhūti, what do you think? Is that Bodhisattva wise?
Subhūti replied:
That Bodhisattva is not wise.
The Buddha said:
Thus, one should recognize that this is the action of Māra.
The Buddha said to Subhūti:
It is like a person who wishes to see the great ocean but has never seen it before. Therefore, when he sees a pond or lake, he says that it is the great ocean. Subhūti, what do you think? Is such a person wise?
Subhūti replied:
Such a person is not wise.
The Buddha said:
Likewise, Subhūti, a Bodhisattva who possesses virtue abandons Prajñā-pāramitā and instead studies other sutras, thereby falling into the paths of the Śrāvaka and Pratyekabuddha. Subhūti, what do you think? Is that Great Bodhisattva wise?
Subhūti replied:
That Great Bodhisattva is not wise.
The Buddha said:
That Great Bodhisattva should recognize that this is the action of Māra.
It is like a skilled architect who has the ability to build palaces and wishes to construct a palace as high as the palace of the sun and moon, so that wherever anyone stands, they can see it. Subhūti, what do you think? Can such a person accomplish this?
Subhūti replied:
The palace of the sun and moon is extremely high; no one can build such a thing.
The Buddha said:
Subhūti, what do you think? Is that person wise?
Subhūti replied:
That person is not wise.
The Buddha said:
Likewise, Subhūti, in the future there will be people practicing the Bodhisattva path who, upon hearing the profound Prajñā-pāramitā, are displeased and abandon it. Instead, they study the Dharma of the Śrāvaka and Pratyekabuddha in order to seek the wisdom of omniscience within those teachings. Subhūti, what do you think? Is that Bodhisattva wise?
Subhūti replied:
That person is not wise.
The Buddha said:
That Great Bodhisattva should recognize that this is the action of Māra.
It is like a person who wishes to see a Wheel-Turning Sage King, but has never seen one before. Instead, he sees a petty king, carefully remembers that person’s appearance and clothing, and then believes that this is the Wheel-Turning Sage King. Subhūti, what do you think? Is such a person wise?
Subhūti replied:
Such a person is not wise.
The Buddha said:
Likewise, Subhūti, in the future there will be Bodhisattvas who, upon hearing the profound Prajñā-pāramitā, are displeased and abandon it. They enter into the teachings of the Śrāvaka in order to seek the wisdom of omniscience. Subhūti, what do you think? Is that Bodhisattva wise?
Subhūti replied:
That Bodhisattva is not wise.
The Buddha said:
That Great Bodhisattva should recognize that this is the action of Māra.
It is like a person who is extremely hungry, receives delicious food, but refuses to eat it and instead eats inferior food. Subhūti, what do you think? Is such a person wise?
Subhūti replied:
Such a person is not wise.
The Buddha said:
Likewise, Subhūti, in the future there will be Great Bodhisattvas who, upon hearing the profound Prajñā-pāramitā, are displeased and abandon it. They enter into the teachings of the Śrāvaka in order to seek the wisdom of omniscience, wishing to attain Buddhahood. Subhūti, what do you think? Is that Great Bodhisattva wise?
Subhūti replied:
That Great Bodhisattva is not wise.
The Buddha said:
That Great Bodhisattva should recognize that this is the action of Māra.
It is like a person who obtains a priceless maṇi jewel but considers this jewel to be equal in value to glass. Subhūti, what do you think? Is such a person wise?
Subhūti said:
That person is not wise. The Buddha said:
Likewise, in the future there will be people practicing the Bodhisattva path who hear the Prajñāpāramitā, yet compare it with the teachings of the Śrāvakas, and then within the teachings of the Śrāvakas seek to attain the wisdom of omniscience and become Buddhas. Subhūti, what do you think? Is that Great Bodhisattva wise?
Subhūti said:
That Great Bodhisattva is not wise. The Buddha said:
That Great Bodhisattva should recognize that this is the work of Māra.
Furthermore, Subhūti, if a person who is transcribing the Prajñāpāramitā hears talk of wealth and gain and abandons the work of transcribing it, that Bodhisattva is creating obstacles for himself.
Subhūti said to the Buddha:
Can such a person finish transcribing the Prajñāpāramitā?
The Buddha said:
That person cannot finish transcribing it. That person should recognize that this is the work of Māra.
The Buddha continued:
Subhūti, if a person has transcribed only a small portion of this sutra and then says to himself, “I have transcribed the Prajñāpāramitā,” and within this teaching thinks that he will certainly soon attain something, he should recognize that this is the work of Māra. For when a person gives rise to thoughts of seeking and craving, he falls into the realm of Māra.
Furthermore, Subhūti, while transcribing the Prajñāpāramitā, if one thinks of one’s homeland, or thinks of another direction, or another country, or thinks of kings, or thinks of bandits, or thinks of soldiers, or thinks of battles, or thinks of parents, brothers, sisters, and relatives; or if there are other thoughts, Māra will further increase these thoughts in order to disturb the Bodhisattva’s mind and create obstacles. One should recognize that this is the work of Māra.
Furthermore, Subhūti, if wealth, gain, suitable clothing, food and drink, bedding, or medicine for curing illness are abundantly brought to a person, and upon hearing of them the Bodhisattva’s mind becomes confused and he is unable to study, recite, or transcribe the Prajñāpāramitā, he should recognize that this is the work of Māra.
Furthermore, Subhūti, there are groups of Māras who follow the Buddha’s profound teachings and gradually cause disturbances, making the Great Bodhisattva no longer wish to attain skillful means, and therefore he is unwilling to ask questions about the Prajñāpāramitā.
The Buddha said:
I have already explained much about the matters of the Great Bodhisattva. If anyone wishes to learn skillful means, they must seek them from the Prajñāpāramitā. If they are not satisfied with the Prajñāpāramitā and abandon it, seeking skillful means instead in the path of the Śrāvakas, Subhūti, what do you think? Is that person wise?
Subhūti said:
That person is not wise.
The Buddha said:
In this way, the Great Bodhisattva should recognize that this is the work of Māra.
Furthermore, Subhūti, if a person receiving the sutra wishes to hear the Prajñāpāramitā but at that time the Dharma teacher’s body is unwell, the Great Bodhisattva should recognize that this is the work of Māra.
Furthermore, Subhūti, the Dharma teacher has just become well and wishes to teach the Prajñāpāramitā, but the person receiving the sutra wishes to go elsewhere. The two sides therefore do not come together, and the Prajñāpāramitā cannot be transcribed. In this way, the Great Bodhisattva should recognize that this is the work of Māra.
Furthermore, Subhūti, the person studying the sutra wishes to receive the Prajñāpāramitā and is delighted in heart, but the Dharma teacher wishes to go to another direction. Thus, the two sides do not come together, and the Prajñāpāramitā cannot be transcribed. The Great Bodhisattva should recognize that this is the work of Māra.
Furthermore, Subhūti, if the Dharma teacher wishes to obtain things such as clothing, wealth, and gain, but the person receiving the sutra has no mind of making offerings, the two sides do not come together and the Prajñāpāramitā cannot be learned. Thus, the Great Bodhisattva should recognize that this is the work of Māra.
Furthermore, Subhūti, if the person receiving the sutra makes offerings without regret and accommodates whatever the Dharma teacher desires, but the Dharma teacher has the scripture and refuses to bring it out or explain it, causing the person receiving the sutra to become unhappy, then the two sides do not come together, and the Prajñāpāramitā cannot be studied or transcribed. Thus, the Great Bodhisattva should recognize that this is the work of Māra.
Furthermore, Subhūti, if the Dharma teacher wishes to teach the Dharma, but the person receiving the sutra does not wish to listen to the Dharma, then the two sides do not come together and the Prajñāpāramitā cannot be heard. The Great Bodhisattva should recognize that this is the work of Māra.
Furthermore, Subhūti, if the Dharma teacher’s body is tired, lies down and does not wish to get up, and does not wish to teach the Dharma, while the person receiving the sutra wishes to hear the Dharma, then the two sides do not come together and the Prajñāpāramitā cannot be heard. The Great Bodhisattva should recognize that this is the work of Māra.
Furthermore, Subhūti, if, just as one is about to transcribe the Prajñāpāramitā or about to teach this Dharma, someone enters the assembly and speaks words of slander, saying that practicing the conduct of a Bodhisattva requires enduring much suffering, describing the great suffering in the hell realms, among animals, and among hungry ghosts, and therefore saying that one should quickly cut off the root of birth and death, then the Great Bodhisattva should recognize that this is the work of Māra.
Furthermore, Subhūti, if, just as one is about to transcribe the Prajñāpāramitā or about to teach this Dharma, someone comes and sits in the assembly praising the pleasures of the heavens, saying that the sensual pleasures of emperors can all satisfy oneself. If one practices meditation, one will be born in the Form Realm heavens; if one contemplates emptiness and stillness, one will be born in the Formless Realm heavens. These are all impermanent and suffering dharmas. It would be better to seek the paths of the Stream-enterer, Once-returner, Non-returner, and Arhat, who no longer undergo birth and death. Thus, Subhūti, the Great Bodhisattva should recognize that this is the work of Māra.
Furthermore, Subhūti, the Great Bodhisattva should recognize that this is the work of Māra.
Again, Subhuti! A Dharma teacher thinks: “I am noble and worthy of respect. If someone comes and reverently bows to me, I will teach them the Perfection of Wisdom. If someone does not respectfully bow to me, I will not teach them.” The person receiving the sutra respectfully bows before that teacher without any hesitation. But the Dharma teacher’s mind becomes regretful and unwilling to teach the sutra to the disciple. Upon hearing that in another country rice and grain are expensive, the teacher then says to the person receiving the sutra: “Good man, do you know? Could you travel with me to that place? Think carefully, so that you will not regret it later.” The disciple hears these words, becomes very sad, and thinks to himself: “I have already seen the sutra, yet my teacher is unwilling to teach it to me. What should I do?” Thus, the two sides are not in harmony, and they are unable to study and copy the Perfection of Wisdom. Subhuti! A great Bodhisattva must recognize that this is the action of Mara.
Again, Subhuti! A Dharma teacher wants to go to an extremely dangerous place and says to the person receiving the sutra: “Good man, do you know? That place has no rice or grain, but there are many tigers, wolves, robbers, and a desolate wilderness. I wish to travel to that place. Think about whether you can follow me and endure such hardships.” The teacher also uses pleasant words and engaging conversation to cause the disciple to become discouraged, lose interest, and gradually withdraw. Subhuti! In this way, obstacles are created so that one cannot learn the Perfection of Wisdom. A great Bodhisattva must recognize that this is the action of Mara.
Again, Subhuti! A Dharma teacher is healthy and goes begging for alms, having many donors, but still does not wish to teach the sutra to the disciple. Wanting the disciple to become discouraged and leave, the teacher says to the person receiving the sutra: “Good man, do you know? I have a donor whom I need to go visit.” Thus, the two sides are not in harmony, and they are unable to study and copy the Perfection of Wisdom. A great Bodhisattva must recognize that this is the action of Mara.
Again, Subhuti! The evil Maras constantly seek opportunities to cause disturbances, not wanting anyone to study, uphold, read, or recite the Perfection of Wisdom.
Subhuti asked the Buddha:
“Why do the evil Maras constantly seek opportunities to cause disturbances, not wanting anyone to study, uphold, read, or recite the Perfection of Wisdom?”
The Buddha told Subhuti:
“The evil Maras mainly engage in slander, claiming that this is not a Perfection, and saying: ‘I have a profound and wondrous sutra that cannot be spoken of! That is truly the Perfection.’ Thus, Subhuti, the evil Maras mainly engage in slander, causing newly learning Bodhisattvas to develop doubts in their minds and no longer wish to study or copy this sutra. A great Bodhisattva must recognize that this is the action of Mara.
Again, Subhuti! Once a demonic influence arises, it causes those who deeply study the Bodhisattva path to take the fundamental beginning as their realization and thereby fall into the path of the Shravakas, attaining the path of the Stream-enterer (Srotapanna). In this way, a great Bodhisattva must recognize that this is the action of Mara.”