Aṣṭasāhasrikā Prajñāpāramitā Sūtra
VOLUME 4
Chapter 9: PRAISING PURITY
At that time, Śāriputra addressed the Buddha:
World-Honored One! That purity is extremely profound; therefore the Buddha speaks of purity.
World-Honored One! That purity is luminous and clear; therefore the Buddha speaks of purity.
World-Honored One! That purity does not arise in the Desire Realm, does not arise in the Form Realm, does not arise in the Formless Realm; therefore the Buddha speaks of great purity.
World-Honored One! That purity is neither defiled nor pure; therefore the Buddha speaks of purity.
World-Honored One! That purity has no attainment and no fruit; therefore the Buddha speaks of purity.
World-Honored One! That purity has no making and no arising; therefore the Buddha speaks of purity.
World-Honored One! That purity has no capacity for knowing; therefore the Buddha speaks of purity.
World-Honored One! That purity does not know form, does not know feeling, perception, formations, or consciousness; therefore the Buddha speaks of purity.
World-Honored One! Prajñāpāramitā neither increases nor decreases with regard to Omniscience; therefore the Buddha speaks of purity.
World-Honored One! Why is Prajñāpāramitā pure? Because it has no place for grasping or attachment to phenomena; therefore the Buddha speaks of purity.
At that time, Subhūti addressed the Buddha:
World-Honored One! Because the self is pure, form is also pure; therefore the Buddha speaks of ultimate purity.
World-Honored One! Because the self is pure, feeling, perception, formations, and consciousness are also pure; therefore the Buddha speaks of ultimate purity.
World-Honored One! Because the self is pure, the fruit is also pure; therefore the Buddha speaks of ultimate purity.
World-Honored One! Because the self is pure, Omniscience is also pure; therefore the Buddha speaks of ultimate purity.
World-Honored One! Because the self is pure, there is no attainment and no fruit; therefore the Buddha speaks of ultimate purity.
World-Honored One! Because the self is boundless, form is also boundless; therefore the Buddha speaks of ultimate purity.
World-Honored One! Because the self is boundless, feeling, perception, formations, and consciousness are also boundless; therefore the Buddha speaks of ultimate purity.
World-Honored One! Is this indeed what is called the Prajñāpāramitā of the Bodhisattva? Therefore, Subhūti ultimately becomes pure.
World-Honored One! Prajñāpāramitā is neither this shore, nor the other shore, nor the middle of the stream; therefore the Buddha teaches ultimate purity.
World-Honored One! Any Bodhisattva who discriminates in this way will lose Prajñāpāramitā and become separated from Prajñāpāramitā.
The Buddha said:
Excellent, excellent, Subhūti! Because of names and characteristics, attachment arises.
It is truly rare, World-Honored One. You skillfully explain attachment within Prajñāpāramitā!
At that time, Śāriputra asked Subhūti:
For what reason is it called attachment?
Subhūti replied:
Because if any virtuous man or faithful woman discriminates that form is emptiness, that is called attachment; discriminates that feeling, perception, formations, and consciousness are emptiness, that is called attachment; discriminates phenomena of the past, phenomena of the future, and phenomena of the present, that is called attachment; discriminates how much merit a Bodhisattva who has newly aroused the aspiration for enlightenment has, that is called attachment.
Śakra, Lord of the Devas, asked Subhūti:
For what reason is this called attachment?
Subhūti replied:
O Kāśika! That person discriminates this mind and takes that mind to dedicate toward Anuttara-samyak-saṃbodhi.
O Kāśika! The nature of mind cannot be dedicated. Therefore, if a Bodhisattva wishes to teach others Anuttara-samyak-saṃbodhi, they should teach them according to the true characteristic of all phenomena so that they may gain benefit. In this way, they will not harm themselves. This is accepted by the Buddha and is also his method of teaching virtuous men and faithful women to become free from attachment.
At that time, the Buddha praised Subhūti:
Excellent, excellent, Subhūti! You should teach the Bodhisattvas about the Dharma of attachment. Subhūti! I will again explain the subtle aspects of the attachments to phenomena. Now listen carefully.
Subhūti said:
World-Honored One! I respectfully receive your teaching.
The Buddha taught:
If any virtuous man or faithful woman clings to the characteristic of the self who is mindful of the Buddha, then according to that grasping of characteristics, it is called attachment. The uncontaminated Dharma attained by Buddhas of the past, present, and future, rejoicing in it and dedicating it toward Anuttara-samyak-saṃbodhi, is also attachment. Why? Subhūti! Because the nature of all phenomena is neither past, nor future, nor present; it cannot grasp characteristics, cannot rely on conditions, cannot be seen, cannot be heard, cannot be known, cannot be understood, and cannot be dedicated.
Subhūti addressed the Buddha:
World-Honored One! The nature of all phenomena is extremely profound; therefore the Buddha speaks of complete separation.
World-Honored One! I pay homage to Prajñāpāramitā. The Buddha says that the Buddha realizes that Dharma which is without creation.
World-Honored One! Has the Buddha realized all phenomena?
The Buddha taught:
That is correct, that is correct, Subhūti! The Tathāgata has attained all phenomena. Subhūti! The nature of phenomena is only one; there is no second, no third. That nature is not a nature and has no creation.
Subhūti! A Bodhisattva who is able to know this will become free from all attachments.
Subhūti said:
World-Honored One! Prajñāpāramitā is extremely difficult to know.
The Buddha taught:
Subhūti! Prajñāpāramitā has no one who understands it.
Subhūti said:
World-Honored One! Prajñāpāramitā is inconceivable.
The Buddha taught:
Subhūti! Prajñāpāramitā cannot be understood through the mind.
Subhūti said:
World-Honored One! Prajñāpāramitā has no creation.
The Buddha taught:
Subhūti! This creation cannot be grasped.
Subhūti said:
World-Honored One! Then how should a Bodhisattva practice Prajñāpāramitā?
The Buddha taught:
“Subhūti! If a Bodhisattva does not practice form, that itself is practicing Prajñā-pāramitā; if one does not practice feeling, perception, formations, and consciousness, that itself is practicing Prajñā-pāramitā. Or, if one does not practice form and does not have the marks of completeness, that itself is practicing Prajñā-pāramitā; if one does not practice feeling, perception, formations, and consciousness and does not have the marks of completeness, that itself is practicing Prajñā-pāramitā. Why? Because if form is not complete, it is not form; because if feeling, perception, formations, and consciousness are not complete, they are not feeling, perception, formations, and consciousness. If you are able to practice such a state of incomplete marks, then you are practicing Prajñā-pāramitā.”
Subhūti said:
“Most rare, World-Honored One! Among all things that are objects of attachment, you teach non-attachment.”
The Buddha taught:
“Subhūti! If a Bodhisattva does not practice form and does not cling to its marks, that is practicing Prajñā-pāramitā; if one does not practice feeling, perception, formations, and consciousness and does not cling to their marks, that is practicing Prajñā-pāramitā. A Bodhisattva who practices in this way does not give rise to a mind of attachment toward form; toward feeling, perception, formations, and consciousness, one also does not give rise to a mind of attachment. Nor does one give rise to a mind of attachment toward the fruits of Stream-entry, Once-returning, Non-returning, Arhatship, Pratyekabuddhahood, or even toward Omniscience. Why? Because having gone beyond all attachments, it is called Omniscience that is unobstructed.
Subhūti! A Bodhisattva who wishes to transcend all dharmas of attachment should contemplate and practice Prajñā-pāramitā in this way.”
Subhūti said to the Buddha:
“Most rare, World-Honored One! This Dharma is extremely profound. If it is spoken, it neither decreases; if it is not spoken, it also does not decrease. If it is spoken, it does not increase; if it is not spoken, it also does not increase—is that so?”
The Buddha taught:
“That is so, that is so, Subhūti! It is like the Buddha praising space throughout his entire lifetime: space does not decrease; and without praise it also does not decrease. With praise it does not increase; without praise it also does not increase.
Subhūti! It is like praising an illusion created by a magician: it does not become joyful, and without praise it does not become angry.
Subhūti! The nature of all dharmas is also like this. Even when spoken of, it does not increase; and when not spoken of, it does not decrease.”
Subhūti said:
“World-Honored One! The deeds of a Bodhisattva are extremely difficult, because while cultivating and practicing Prajñā-pāramitā, that person’s mind neither increases nor decreases, neither retreats nor changes.
World-Honored One! Therefore, cultivating Prajñā-pāramitā is like cultivating space.
World-Honored One! A Bodhisattva, wishing to liberate all sentient beings, gives rise to great adornment and will therefore receive respect and prostrations.
World-Honored One! A Bodhisattva who gives rise to great adornment for the sake of sentient beings is like a person fighting together with space.
World-Honored One! A Bodhisattva who gives rise to great adornment for the sake of sentient beings is like a person arguing with space.
World-Honored One! Such a Bodhisattva is called one who has aroused great adornment.
World-Honored One! A Bodhisattva who gives rise to great adornment for the sake of sentient beings is like a person who wishes to support space.
World-Honored One! Such a Bodhisattva is called one who has crossed beyond the other shore of diligence, called a heroic one, called one who, being identical with dharmas like space, gives rise to the aspiration for unsurpassed, perfectly complete enlightenment.”
At that time, a monk in the great assembly thought:
“I will respectfully honor and prostrate to Prajñā-pāramitā, because within Prajñā-pāramitā there is no dharma that arises and no dharma that ceases.”
At that time, Śakra, Lord of the Devas, asked Subhūti:
“If a Bodhisattva cultivates the profound Prajñā-pāramitā, what dharmas must they cultivate?”
Subhūti replied:
“Kāśika! A Bodhisattva who cultivates the profound Prajñā-pāramitā is cultivating space.”
Śakra, Lord of the Devas, said to the Buddha:
“World-Honored One! If there is someone who can uphold and recite Prajñā-pāramitā, I will protect that person.”
Subhūti said to Śakra, Lord of the Devas:
“Do you see any dharma that can be protected?”
Śakra, Lord of the Devas, replied:
“I do not see it.”
Subhūti said:
“Kāśika! A Bodhisattva who practices Prajñā-pāramitā according to the Dharma is already protected. If a Bodhisattva at any time becomes separated from Prajñā-pāramitā, that person may be harmed by humans or non-humans.
Kāśika! If someone wishes to protect one who practices Prajñā-pāramitā, they must protect space.
Kāśika! What do you think? Can you protect an echo?”
Śakra, Lord of the Devas, replied:
“No, it cannot be done.”
Subhūti said:
“Kāśika! A Bodhisattva is likewise. Practicing Prajñā-pāramitā means knowing that all dharmas are empty. If one is like an echo in this way and does not make distinctions, one should know that this is practicing Prajñā-pāramitā.”
At that time, the Buddha used his miraculous powers to cause the Four Heavenly Kings, Śakras, and Brahma Lords who rule over the Sahā world within the trichiliocosm to come before the Buddha, bow their heads and prostrate at the Buddha’s feet, and then stand to one side. The Four Heavenly Kings, Śakras, and Brahma Lords, through the Buddha’s miraculous power, were all able to see thousands of Buddha manifestations like this and that, which were named the chapter “Explanation of Prajñā-pāramitā,” and were also named “Subhūti Asking Difficult Questions.” Likewise, Śakra, Lord of the Devas, and Bodhisattva Maitreya will attain unsurpassed, perfectly complete enlightenment, and in this same realm they will also teach Prajñā-pāramitā.
At that time, Subhūti said to the Buddha:
“World-Honored One! When Bodhisattva Maitreya becomes a Buddha of unsurpassed, perfectly complete enlightenment, how will he teach Prajñā-pāramitā there?”
The Buddha taught:
“Subhūti! When Bodhisattva Maitreya becomes a Buddha of unsurpassed, perfectly complete enlightenment, he will teach Prajñā-pāramitā thus: He will not say that form is emptiness, nor will he say that feeling, perception, formations, and consciousness are emptiness; he will not say that form is bound, nor will he say that form is liberated; he will not say that feeling, perception, formations, and consciousness are bound, nor will he say that feeling, perception, formations, and consciousness are liberated.”
Subhūti said:
“World-Honored One! Prajñā-pāramitā is pure.”
The Buddha taught:
“Subhūti! Because form is pure, Prajñā-pāramitā is also pure; because feeling, perception, formations, and consciousness are pure, Prajñā-pāramitā is also pure.”
The Buddha taught:
“Because space is pure, Prajñā-pāramitā is also pure; because form is free from defilement, Prajñā-pāramitā is pure; because feeling, perception, formations, and consciousness are free from defilement, Prajñā-pāramitā is pure.
Subhūti! Because space is free from defilement, Prajñā-pāramitā is pure.”
Subhūti said:
“World-Honored One! If there are virtuous men or faithful women who can uphold and recite Prajñā-pāramitā, then after their life ends they will not suffer an untimely death, and hundreds of thousands of devas will all accompany and protect them. If, every month, on the eighth, fourteenth, fifteenth, twenty-third, twenty-ninth, and thirtieth days, wherever that person teaches the Dharma of Prajñā-pāramitā, the merit gained is extremely great—is that so?”
The Buddha taught:
“Indeed, indeed, Subhuti! By explaining the Dharma of Prajñāpāramitā, this person gains very great merit. Subhuti! However, Prajñāpāramitā has many obstacles. Why? Because Prajñāpāramitā is a great precious treasure. With regard to this Dharma, there is no attachment, nor is there grasping. Why? Because all dharmas are without anything that can be possessed, and therefore cannot be grasped.
Subhuti! Because Prajñāpāramitā is without attainment, it cannot be defiled. Why? Because Prajñāpāramitā has no dharma, it is called Prajñāpāramitā that is undefiled; because Prajñāpāramitā is undefiled, all dharmas are also undefiled. If one does not make distinctions in this way, it is called practicing Prajñāpāramitā.
Subhuti! Because Prajñāpāramitā has no dharma that can be seen or not seen, and there is also no dharma that can be grasped or relinquished.”
When the Buddha spoke these words to Subhuti, hundreds of thousands of devas rejoiced and became greatly inspired. While in the sky, they together proclaimed:
“We again see the Dharma wheel turning in the land of Jambudvīpa.”
Subhuti said to the devas:
“The Dharma wheel is not turned for the first time, nor is it turned for the second time. Why? Because within the Dharma of Prajñāpāramitā there is neither flowing nor returning to cessation.”
The Buddha taught:
“Subhuti! Mahā-pāramitā is the Prajñāpāramitā of the Bodhisattva. This means that with regard to all dharmas there is no turning and no attachment; therefore, attaining Anuttara-samyak-saṃbodhi also has no attainment. When turning the Dharma wheel, there is no place where it can turn, nor is there any dharma that returns to cessation; there is no dharma that can be pointed out, nor any dharma that can be seen, because that dharma cannot be grasped. Why? Subhuti! Because it is empty, there is no flowing and no cessation. Being without characteristics, without creation, without arising, and without birth are all without inherent existence; therefore, there is no flowing and no cessation. Speaking in this way is called speaking of Prajñāpāramitā. Because there is no hearer, no receiver, no one who realizes it, and no one who becomes a field of merit for others through this Dharma.”
Subhuti said to the Buddha:
“World-Honored One! The boundless pāramitā is Prajñāpāramitā, because space is boundless.
World-Honored One! The true pāramitā is Prajñāpāramitā, because all dharmas are equal.
World-Honored One! The pāramitā that is apart from pāramitā is Prajñāpāramitā, because the nature of all dharmas is far apart.
World-Honored One! The indestructible pāramitā is Prajñāpāramitā, because all dharmas cannot be grasped.
World-Honored One! The placeless pāramitā is Prajñāpāramitā, because all dharmas have no characteristics and no names.
World-Honored One! The pāramitā is Prajñāpāramitā, because all dharmas have no coming.
World-Honored One! The unseizable pāramitā is Prajñāpāramitā, because all dharmas cannot be grasped.
World-Honored One! The inexhaustible pāramitā is Prajñāpāramitā, because all dharmas are inexhaustible.
World-Honored One! The unborn pāramitā is Prajñāpāramitā, because all dharmas are unborn.
World-Honored One! The uncreated pāramitā is Prajñāpāramitā, because the creator cannot be grasped.
World-Honored One! The non-produced pāramitā is Prajñāpāramitā, because the one who produces cannot be grasped.
World-Honored One! The non-coming pāramitā is Prajñāpāramitā, because there is no regression.
World-Honored One! The undefiled pāramitā is Prajñāpāramitā, because all afflictions are purified.
World-Honored One! The non-defiled pāramitā is Prajñāpāramitā, because there is no defilement.
World-Honored One! The imperishable pāramitā is Prajñāpāramitā, because all dharmas are apart from abiding in former states.
World-Honored One! The illusory pāramitā is Prajñāpāramitā, because all dharmas are unborn.
World-Honored One! The dreamlike pāramitā is Prajñāpāramitā, because consciousness is equal.
World-Honored One! The non-conceptualized pāramitā is Prajñāpāramitā, because all conceptual elaborations are equal.
World-Honored One! The non-thought pāramitā is Prajñāpāramitā, because all thoughts do not arise.
World-Honored One! The unmoving pāramitā is Prajñāpāramitā, because the nature of Dharma is eternally abiding.
World-Honored One! The desire-free pāramitā is Prajñāpāramitā, because all dharmas are not false.
World-Honored One! The non-arising pāramitā is Prajñāpāramitā, because all dharmas are without discrimination.
World-Honored One! The quiescent pāramitā is Prajñāpāramitā, because the characteristics of all dharmas cannot be attained.
World-Honored One! The affliction-free pāramitā is Prajñāpāramitā, because all dharmas have no errors.
World-Honored One! The sentient-being-free pāramitā is Prajñāpāramitā, because the existence of sentient beings cannot be grasped.
World-Honored One! The unbroken pāramitā is Prajñāpāramitā, because all dharmas do not arise.
World-Honored One! The pāramitā without two extremes is Prajñāpāramitā, because all dharmas are without attachment.
World-Honored One! The non-different pāramitā is Prajñāpāramitā, because all dharmas do not combine.
World-Honored One! The non-attached pāramitā is Prajñāpāramitā, because there is no distinction between the stages of Śrāvakas and Pratyekabuddhas.
World-Honored One! The non-discriminating pāramitā is Prajñāpāramitā, because all distinctions are equal.
World-Honored One! The immeasurable pāramitā is Prajñāpāramitā, because the measurement of dharmas does not arise.
World-Honored One! The space-like pāramitā is Prajñāpāramitā, because all dharmas have no obstacles.
World-Honored One! The unborn pāramitā is Prajñāpāramitā, because all dharmas do not arise.
World-Honored One! The impermanent pāramitā is Prajñāpāramitā, because all dharmas do not perish.
World-Honored One! The suffering pāramitā is Prajñāpāramitā, because all dharmas have no suffering and affliction.
World-Honored One! The selfless pāramitā is Prajñāpāramitā, because all dharmas are not subject to greed and attachment.
World-Honored One! The emptiness pāramitā is Prajñāpāramitā, because all dharmas are without attainment.
World-Honored One! The signless pāramitā is Prajñāpāramitā, because the characteristics of all dharmas cannot be grasped.
World-Honored One! The uncreated pāramitā is Prajñāpāramitā, because all dharmas have no place of accomplishment.
World-Honored One! The power pāramitā is Prajñāpāramitā, because all dharmas cannot be destroyed.
World-Honored One! The pāramitā of immeasurable Buddha-dharmas is Prajñāpāramitā, because Dharma transcends calculation.
World-Honored One! The fearless pāramitā is Prajñāpāramitā, because the mind does not disappear.
World-Honored One! The true-as-it-is pāramitā is Prajñāpāramitā, because all dharmas are not different.
World-Honored One! The natural pāramitā is Prajñāpāramitā, because all dharmas are without inherent nature.”
Chapter 10: INCONCEIVABLE
At that time, Śakra, Lord of the Devas, thought:
“If a person hears Prajñāpāramitā, one should know that this person has already made offerings to all Buddhas. How much more so if that person receives and upholds it, reads and recites it, then follows it to learn and practice in accordance with the Dharma. If a person hears Prajñāpāramitā spoken of, then receives and upholds it, reads and recites it, and practices according to the Dharma, one should know that this person has already made offerings to many Buddhas, has extensively inquired into its true meaning, and has heard Prajñāpāramitā from many past Buddhas without fear, doubt, or alarm.”
At that time, Śāriputra said to the Buddha:
Venerable World-Honored One! If a Great Bodhisattva has the ability to believe in and understand the profound Prajñāpāramitā, one should know that such a Bodhisattva is like an irreversible Bodhisattva. Why is this so? Venerable World-Honored One! If a person in the past had not practiced the profound Prajñāpāramitā for a long time, they would not be able to believe in and understand it.
Venerable World-Honored One! If there is anyone who slanders or opposes the Prajñāpāramitā, one should know that this person has long slandered and opposed the Prajñāpāramitā. Why is this so? Because regarding the profound Prajñāpāramitā, this person has no faith, no pure mind, and does not ask the Buddhas or the disciples of the Buddhas about the things in which they have doubts.
At that time, Śakra Devānām Indra said to Śāriputra:
The Prajñāpāramitā is extremely profound. If someone who has not practiced the Bodhisattva path for a long time is unable to believe in and understand it, there is nothing surprising about that. For if a person respectfully pays homage to the Prajñāpāramitā, it means they have already respectfully paid homage to Omniscience.
Śāriputra said:
That is correct, that is correct! O Kāśika! If a person respectfully pays homage to the Prajñāpāramitā, it means they have already respectfully paid homage to the wisdom of Omniscience. For the Omniscient wisdom of the Buddhas arises from the Prajñāpāramitā, and then from Omniscience the Prajñāpāramitā again arises. A Bodhisattva should abide in the Prajñāpāramitā in this way and should cultivate the Prajñāpāramitā in this way.
Śakra Devānām Indra said to the Buddha:
Venerable World-Honored One! How should a Bodhisattva practice the Prajñāpāramitā in order to be called abiding in the Prajñāpāramitā and cultivating the Prajñāpāramitā?
The Buddha taught Śakra Devānām Indra:
Excellent, excellent, Kāśika! You are able to ask the Buddha about this true meaning. Whatever you have asked is all due to the Buddha’s spiritual power.
Kāśika! A Bodhisattva who practices the Prajñāpāramitā does not abide in form. If one does not abide in form, then one has cultivated form; likewise, one does not abide in feeling, perception, formations, or consciousness. If one does not abide in consciousness, then one has cultivated consciousness.
Furthermore, Kāśika! A Bodhisattva does not cultivate form. If one does not cultivate form, then one does not abide in form; likewise, one does not cultivate feeling, perception, formations, or consciousness. If one does not cultivate consciousness, then one does not abide in consciousness. Thus, Kāśika, this is called a Bodhisattva cultivating the Prajñāpāramitā and abiding in the Prajñāpāramitā.
Śāriputra said to the Buddha:
Venerable World-Honored One! The Prajñāpāramitā is extremely profound, immeasurable, and inexhaustible.
The Buddha taught:
Śāriputra! If a Great Bodhisattva does not abide in profound form, then this is cultivating profound form; if one does not abide in profound feeling, perception, formations, and consciousness, then this is cultivating profound feeling, perception, formations, and consciousness.
Furthermore, Śāriputra! If a Great Bodhisattva does not cultivate profound form, then this is not abiding in profound form; if one does not cultivate profound feeling, perception, formations, and consciousness, then this is not abiding in profound consciousness.
Śāriputra said:
Venerable World-Honored One! Because this Prajñāpāramitā is extremely profound, the irreversible Bodhisattva mentioned earlier, upon hearing these teachings, does not have doubts or regrets.
At that time, Śakra Devānām Indra said to Venerable Śāriputra:
Venerable Sir! If one teaches the Dharma to the Bodhisattva who has not yet received a prediction, as mentioned earlier, what fault would there be?
Śāriputra replied:
Kāśika! If a Bodhisattva who has not yet received a prediction hears the profound Prajñāpāramitā, one should know that this Bodhisattva has cultivated the aspiration for the Great Vehicle for a long time, has received a prediction, and before long will certainly receive a prediction. After passing through one Buddha or two Buddhas, this person will receive the prediction of unsurpassed complete and perfect enlightenment.
The Buddha taught:
That is correct, that is correct, Śāriputra! If a Bodhisattva who has not yet received a prediction hears the profound Prajñāpāramitā, one should know that this Bodhisattva has cultivated the aspiration for the Great Vehicle for a long time.
Śāriputra said to the Buddha:
Venerable World-Honored One! Now I will give an analogy.
The Buddha said:
If you wish to speak, then speak.
Śāriputra then said:
For example, if there is a person who wishes to seek the Bodhisattva path and, in a dream, sees themselves sitting at the site of enlightenment, one should know that this Bodhisattva is close to unsurpassed complete and perfect enlightenment; or if someone seeking the Bodhisattva path hears the profound Prajñāpāramitā, one should know that this Bodhisattva has cultivated the aspiration for the Great Vehicle for a long time, has accomplished roots of virtue, is close to receiving a prediction, and before long will certainly receive a prediction.
The Buddha taught:
Excellent, excellent, Śāriputra! What you have said is spoken through reliance on the Buddha’s spiritual power.
Śāriputra said:
Venerable World-Honored One! For example, if a person wishes to travel across a dangerous road, whether one hundred yojanas, two hundred, three hundred, four hundred, or five hundred yojanas long, when they wish to escape from all dangers, they must first see signs: perhaps they see someone herding cattle or goats, or see the boundary of a region, or see gardens and forests. When a person sees such signs, they know that there must certainly be a city, town, or village in that area. Having seen these signs, they think: “According to the signs I have seen, the city, town, or village is not far from here.” Thus their minds become peaceful and they no longer fear being harmed by enemies or robbers.
Venerable World-Honored One! A Bodhisattva is likewise. If they hear the profound Prajñāpāramitā, one should know that this Bodhisattva is close to receiving the Buddha’s prediction and will certainly receive it before long. At that time, they no longer fear falling into the realms of Śrāvakas and Pratyekabuddhas. Why is this so? Because this Bodhisattva has already obtained that original sign. That is, they have seen the profound Prajñāpāramitā Dharma and have heard the profound Prajñāpāramitā.
Venerable World-Honored One! For example, if a person wishes to see the great ocean and proceeds forward, they may see trees, or the signs of trees, or mountains, or the signs of mountains. One should know that the ocean is still far away. But if they do not see trees, have no signs of trees, do not see mountains, and have no signs of mountains, then one should know that the great ocean is not far away, because the great ocean is so deep that there are no trees or mountains. Therefore, although this person has not yet seen the ocean, they know with certainty that the ocean is nearby.
Venerable World-Honored One! A Bodhisattva is likewise. By hearing the profound Prajñāpāramitā, although they have not yet received a prediction from the Buddhas, they know for certain that they are close to attaining unsurpassed complete and perfect enlightenment. Why is this so? Because I have already seen, heard, and made offerings to this profound Prajñāpāramitā Dharma.
Venerable World-Honored One! For example, when spring comes and withered leaves fall from a tree, one should know that before long this tree will sprout new buds, grow leaves, blossom, and bear fruit.
Why is this so? Because the sign of all the withered leaves falling away has appeared, and all the people in Jambudvīpa see the sign of the leaves falling and rejoice, thinking: “Before long this tree will sprout new buds, grow leaves, blossom, and bear fruit.”
Venerable World-Honored One! A Bodhisattva is likewise. If a Bodhisattva sees and hears the profound Prajñāpāramitā, one should know that, through the causes and conditions of planting roots of virtue, they have perfected roots of virtue from previous lives, and therefore now they are able to see and hear such a profound Prajñāpāramitā.
At that time, the gods in the assembly who had previously seen the Buddha all rejoiced and thought: “The previous Bodhisattvas also had such original signs of receiving predictions, and before long this Bodhisattva will receive the prediction of unsurpassed complete and perfect enlightenment.”
Venerable World-Honored One! For example, when a woman is pregnant, her body becomes weary, her movements become difficult, she cannot sit or lie comfortably, she does not wish to work, eats and drinks less, experiences physical suffering, does not wish to speak, becomes tired of her old habits, and loses her smile. Seeing these signs, one should know that this woman will soon give birth. The Bodhisattva’s perfected roots of virtue are likewise. If they see, hear, and contemplate the profound Prajñāpāramitā, one should know that before long this Bodhisattva will receive the prediction of unsurpassed complete and perfect enlightenment.
The Buddha taught:
Excellent, excellent, Śāriputra! Everything you have said is entirely due to the Buddha’s spiritual power.
At that time, Subhūti said to the Buddha:
How rare, Venerable World-Honored One! The Tathāgata skillfully explains the matters of the Bodhisattvas.
The Buddha taught:
Subhūti! These Great Bodhisattvas have long obtained many benefits, attained much peace and security, received much joy, and they have compassion for sentient beings in the world. When they attain unsurpassed complete and perfect enlightenment, the Bodhisattvas will expound the essential points of the Dharma teachings for gods and humans.
Subhūti said to the Buddha:
“World-Honored One! What is meant by a great Bodhisattva cultivating and practicing the Perfection of Wisdom and attaining completeness?”
The Buddha said:
“Subhūti! Any great Bodhisattva who practices the Perfection of Wisdom without seeing form as increasing—this is practicing the Perfection of Wisdom; without seeing feeling, perception, formations, and consciousness as increasing—this is practicing the Perfection of Wisdom; or without seeing form as decreasing—this is practicing the Perfection of Wisdom; and without seeing feeling, perception, formations, and consciousness as decreasing—this is practicing the Perfection of Wisdom. Even to the point of not seeing dharma and not seeing non-dharma, this is practicing the Perfection of Wisdom.”
Subhūti said:
“World-Honored One! As the Buddha has taught, it is truly inconceivable.”
The Buddha said:
“Subhūti! Form is inconceivable; feeling, perception, formations, and consciousness are also inconceivable. The Bodhisattva who does not discriminate that form is inconceivable, who does not discriminate that feeling, perception, formations, and consciousness are inconceivable, that Bodhisattva has cultivated the Perfection of Wisdom.”
Subhūti said:
“World-Honored One! Who can believe and understand the Dharma of the Perfection of Wisdom in this way?”
The Buddha said:
“Subhūti! It is someone who has practiced the Bodhisattva path for a long time.”
Subhūti said:
“World-Honored One! What is meant by a Bodhisattva who has practiced the Bodhisattva path for a long time?”
The Buddha said:
“Subhūti! A Bodhisattva who practices the Perfection of Wisdom without discriminating the Ten Powers and the Four Fearlessnesses of the Buddha, and who does not discriminate even All-Knowing Wisdom, has practiced for a long time. Why? Because the Ten Powers are inconceivable; the Four Fearlessnesses of the Buddha and the Eighteen Unshared Qualities are inconceivable; and even All-Knowing Wisdom, which is not discriminated, is inconceivable. Form is inconceivable; feeling, perception, formations, and consciousness are inconceivable; all dharmas are also inconceivable. A Bodhisattva who practices in this way is called one who does not see the place where they practice, yet has practiced the Perfection of Wisdom. Thus, this is called a Bodhisattva who has practiced for a long time.”
Subhūti said:
“World-Honored One! The Perfection of Wisdom is extremely profound. The Perfection of Wisdom is a place that contains precious treasures, just like pure space.
How rare it is, World-Honored One! This Perfection of Wisdom has many obstacles. If someone wishes to transcribe it, even for one year, must they hurry and finish copying it quickly?”
The Buddha said:
“That is right, that is right! Subhūti! If good men and good women of faith wish to transcribe, recite, and practice the Perfection of Wisdom in accordance with the Dharma for one year, they must hurry and complete the copying. Subhūti! Because within the Dharma of precious treasures, there are often many enemy thieves.”
Subhūti said:
“World-Honored One! Do demons always seek opportunities to cause the Perfection of Wisdom to be cut off?”
The Buddha said:
“Subhūti! Although demons always seek opportunities to cause the Perfection of Wisdom to be cut off, they are unable to do so.”
Śāriputra said to the Buddha:
“World-Honored One! Through whose spiritual power are demons unable to create difficulties for the Perfection of Wisdom?”
The Buddha said:
“Śāriputra! Through the spiritual power of the Buddha, demons cannot obstruct it.
Śāriputra! It is also through the spiritual power of the Buddhas presently abiding in countless worlds throughout the ten directions that demons cannot obstruct it. Because all the Buddhas together protect and support that Bodhisattva, demons cannot harm them. Why? Śāriputra! Because any Dharma of a Bodhisattva who is protected and supported by the Buddhas cannot be obstructed. Why? Śāriputra! Because anyone who transcribes, recites, or expounds the Perfection of Wisdom receives the protection and mindfulness of countless asaṃkhyeya Buddhas presently abiding throughout the ten directions. If a Bodhisattva recites the Perfection of Wisdom, you should know that this Bodhisattva is protected and supported by the Buddhas, and therefore can recite it fluently.”
Śāriputra said:
“World-Honored One! If good men and good women of faith are able to uphold and recite the Perfection of Wisdom, one should know that this person has seen with the Buddha-eye.”
The Buddha said:
“Śāriputra! If any good man or good woman of faith is able to uphold, recite, and even transcribe the Perfection of Wisdom, you should know that this person sees with the Buddha-eye.
Śāriputra! If any good man or good woman of faith seeks the Buddha path and upholds and recites the Perfection of Wisdom, they will be close to Unsurpassed Complete Enlightenment. Even if they personally transcribe it and cause others to transcribe it, and after copying it they uphold and recite it, through these causes and conditions their merit and virtue will be extremely great.
Śāriputra! After the Tathāgata’s passing into extinction, this Perfection of Wisdom will be transmitted to the southern region. From the southern region it will spread widely to the western region; from the western region it will spread widely to the northern region.
Śāriputra! When my Dharma flourishes, there will be no sign of its extinction. In the northern region, if there is anyone who transcribes, upholds, and makes offerings to the Perfection of Wisdom, that person will also attain perception, knowledge, and remembrance through the Buddha-eye.”
Śāriputra said to the Buddha:
“World-Honored One! Five hundred years later, will the Perfection of Wisdom be widely transmitted to the northern region?”
The Buddha said:
“Śāriputra! Five hundred years later, the Perfection of Wisdom will be widely transmitted to the northern region. If among them there are good men and good women of faith who hear the Perfection of Wisdom and then uphold, recite, and cultivate it, you should know that this person has long ago generated the aspiration for Unsurpassed Complete Enlightenment.”
Śāriputra said:
“World-Honored One! In the northern region, how many Bodhisattvas will be able to uphold, recite, and cultivate the Perfection of Wisdom?”
The Buddha said:
“Śāriputra! Although there will be many Bodhisattvas in the northern region who recite, hear, and uphold the Perfection of Wisdom, few will be able to cultivate it and recite it fluently. Such people hear the Perfection of Wisdom without fear or doubt, because they have previously encountered Buddhas and asked them questions. You should know that such people are able to fully practice the Bodhisattva path. For the sake of Unsurpassed Complete Enlightenment, they can benefit countless sentient beings. Why? Śāriputra! I teach the Dharma of All-Knowing Wisdom to these good men and good women of faith. When this person is reborn after changing bodies, they will also delight in teaching Unsurpassed Complete Enlightenment, with minds united in harmony, until even Māra cannot destroy their aspiration for Unsurpassed Complete Enlightenment. When this person hears the Perfection of Wisdom, their mind becomes greatly joyful, their mind becomes pure, and they cause many sentient beings to plant the roots of goodness of Unsurpassed Complete Enlightenment.
These good men and good women of faith say before me:
‘World-Honored One! When practicing the Bodhisattva path, we will use this Dharma to teach and benefit countless hundreds of thousands of millions of sentient beings, causing them to abide in the stage of Unsurpassed Complete Enlightenment.’
Śāriputra! When I observe the mind of such a person, I give rise to rejoicing, because this person, while practicing the Bodhisattva path, will use the Dharma of the Perfection of Wisdom to teach, benefit, and bring joy to countless hundreds, thousands, and millions of sentient beings, enabling them to abide in the stage of Unsurpassed Complete Enlightenment.
Thus, these good men and good women of faith generate great vehicle vows and are born in other Buddha lands, where present Buddhas are teaching the Dharma. In those lands, these people continue to hear teachings on the Perfection of Wisdom, and in those Buddha lands they also use the Dharma of the Perfection of Wisdom to teach, benefit, and bring joy to countless hundreds of thousands of millions of sentient beings, causing them to abide in the stage of Unsurpassed Complete Enlightenment.”
Śāriputra said to the Buddha:
How exceedingly rare this is, O World-Honored One! The Tathāgata, with regard to all phenomena of the past, future, and present, has no phenomenon that He does not know, and no phenomenon that He does not understand. The Tathāgata knows clearly whether future Bodhisattvas mostly wish to diligently seek Prajñā-pāramitā, and whether these virtuous men and faithful women obtain it through seeking or obtain it without seeking.
The Buddha taught:
Śāriputra, there are mostly virtuous men and faithful women who diligently practice and are not lazy; therefore, Prajñā-pāramitā is obtained without seeking.
Śāriputra said:
World-Honored One! Do these virtuous men and faithful women also obtain, without seeking, the other sutras that correspond with the six Pāramitās?
The Buddha taught:
Śāriputra, if they are the other sutras that correspond with the Pāramitās, then these virtuous men and faithful women will also obtain them without seeking. Why? Śāriputra, because the Dharma is just so.
If there is any Bodhisattva who, for the sake of all sentient beings, teaches and guides them so that they attain the benefit of Unsurpassed Right and Equal Enlightenment, and then also studies within it himself, this person, after being reborn in a future life, will obtain the profound sutras of the Pāramitās without seeking.