MAHĀ PRAJÑĀPĀRAMITĀ SŪTRA
VOLUME 13
Chapter 45: HEARING AND RECEIVING IT
At that time, Śakra, the Lord of Heaven, reflected: If the ears of a virtuous man or virtuous woman hear the Prajñāpāramitā, then this person has already cultivated and created many merits in the presence of Buddhas of past lives and has already drawn near to good spiritual friends. How much more so for one who receives, upholds, draws near to, recites, remembers, and practices this Prajñāpāramitā according to its teachings. One should know that this virtuous man or virtuous woman has already drawn near to many Buddhas. One who hears, receives, upholds, recites, remembers, and practices according to the teachings, and who is able to ask questions about and answer questions concerning this Prajñāpāramitā, should be known as someone who in previous lives, for many lifetimes, made offerings to and drew near to various Buddhas. One who hears this Prajñāpāramitā and is not frightened should be known as someone who, throughout countless hundreds of thousands of millions of kalpas, has practiced the Dāna-pāramitā, Śīla-pāramitā, Kṣānti-pāramitā, Vīrya-pāramitā, Dhyāna-pāramitā, and Prajñā-pāramitā.
Venerable Śāriputra said to the Buddha:
“World-Honored One! There are virtuous men and virtuous women who, upon hearing this profound Prajñāpāramitā, are not frightened. After hearing it, they receive and uphold it, draw near to it, and cultivate it according to its teachings. One should know that such a person is an irreversible Great Bodhisattva. Why? World-Honored One! Because this Prajñāpāramitā is extremely profound. If a person in previous lives has not practiced the six pāramitās for a long time, then now that person cannot believe in it.
“World-Honored One! If there are virtuous men and virtuous women who disparage this profound Prajñāpāramitā, one should know that such people have also disparaged this profound Prajñāpāramitā in previous lives. Why? Because when hearing about this profound Prajñāpāramitā, they do not have faith or joy, and their minds are not pure. In previous lives, such people did not ask the Buddhas and the disciples of the Buddha how to practice the six pāramitās; how to cultivate inner emptiness up to the emptiness of the nonexistent and existent dharmas; how to cultivate the Four Foundations of Mindfulness up to the Eightfold Noble Path; and how to cultivate the Ten Powers up to the eighteen unshared Buddha-dharmas.”
Śakra said to Venerable Śāriputra:
“If there are virtuous men and virtuous women who in previous lives did not spend many days cultivating the six pāramitās, up to the eighteen unshared Buddha-dharmas, and if these people, upon hearing this Prajñāpāramitā, do not have a mind of faith and understanding, then there is nothing surprising about it.
“Venerable Śāriputra! I pay homage to the Prajñāpāramitā. Paying homage to the Prajñāpāramitā is paying homage to Omniscience.”
The Buddha said:
“That is so. Paying homage to the Prajñāpāramitā is paying homage to Omniscience. Why? Because the Omniscience of all Buddhas arises from the Prajñāpāramitā. Omniscience itself is the Prajñāpāramitā.
“Therefore, Kāśika, if a virtuous man or virtuous woman wishes to abide in Omniscience, they must abide in the Prajñāpāramitā. If they wish to give rise to Knowledge of the Path, they must practice the Prajñāpāramitā. If they wish to cut off all afflictions and habitual tendencies, they must practice the Prajñāpāramitā. If they wish to turn the Dharma wheel, they must practice the Prajñāpāramitā.
“If a virtuous man or virtuous woman wishes to attain the fruit of Stream-entry, the fruit of Once-returning, the fruit of Non-returning, the fruit of Arhatship, or the fruit of Pratyekabuddhahood, they must practice the Prajñāpāramitā.
“If a virtuous man or virtuous woman wishes to teach sentient beings so that they attain the fruit of Stream-entry up to the fruit of Pratyekabuddhahood, they must practice the Prajñāpāramitā.
“If a virtuous man or virtuous woman wishes to teach sentient beings so that they attain Unsurpassed Perfect Enlightenment, and wishes to protect the entire community of bhikshus, they must practice the Prajñāpāramitā.”
Śakra said:
“World-Honored One! When wishing to practice the Prajñāpāramitā, what is called a Great Bodhisattva abiding in the Prajñāpāramitā, the Dhyāna-pāramitā, the Vīrya-pāramitā, the Kṣānti-pāramitā, the Śīla-pāramitā, and the Dāna-pāramitā? How does one abide in inner emptiness up to the emptiness of the nonexistent and existent dharmas? How does one abide in the four meditations, the four immeasurable minds, the four formless concentrations, and the five supernatural powers? How does one abide in the Four Foundations of Mindfulness up to the Eightfold Noble Path? How does one abide in the Ten Powers up to the unshared Buddha-dharmas?
“How does a Great Bodhisattva practice the Prajñāpāramitā up to the Dāna-pāramitā? How does one practice inner emptiness up to the eighteen unshared Buddha-dharmas?”
The Buddha said:
“Excellent, excellent! Kāśika, your asking such questions is entirely due to the spiritual power of the Buddha.
“Kāśika! When practicing the Prajñāpāramitā, if a Great Bodhisattva does not abide in form, does not abide in feeling, perception, formations, or consciousness; does not abide in the eye, ear, and so forth up to the mind-consciousness element, then this is practicing the Prajñāpāramitā.
“If a Great Bodhisattva does not abide in the Prajñāpāramitā, then this is practicing the Prajñāpāramitā; does not abide in the Dhyāna-pāramitā, then this is practicing the Dhyāna-pāramitā; does not abide in the Vīrya-pāramitā, then this is practicing the Vīrya-pāramitā; does not abide in the Kṣānti-pāramitā, then this is practicing the Kṣānti-pāramitā; does not abide in the Śīla-pāramitā, then this is practicing the Śīla-pāramitā; does not abide in the Dāna-pāramitā, then this is practicing the Dāna-pāramitā.
“This is called a Great Bodhisattva who, without abiding in the Prajñāpāramitā, is practicing the Prajñāpāramitā.
“Kāśika! Not abiding in inner emptiness is practicing inner emptiness, up to not abiding in the emptiness of the nonexistent and existent dharmas is practicing the emptiness of the nonexistent and existent dharmas.
“Not abiding in the four meditations is practicing the four meditations.
“Not abiding in the four immeasurable minds is practicing the four immeasurable minds.
“Not abiding in the four formless concentrations is practicing the four formless concentrations.
“Not abiding in the five supernatural powers is practicing the five supernatural powers.
“Not abiding in the Four Foundations of Mindfulness is practicing the Four Foundations of Mindfulness.
“Up to not abiding in the Eightfold Noble Path is practicing the Eightfold Noble Path.
“Not abiding in the Ten Powers is practicing the Ten Powers. Up to not abiding in the eighteen unshared Buddha-dharmas is cultivating the eighteen unshared Buddha-dharmas. Why?
“Kāśika! This Great Bodhisattva, regarding form, does not obtain a place of abiding, does not obtain a place of practice; up to regarding the eighteen unshared Buddha-dharmas, does not obtain a place of abiding, does not obtain a place of practice.
“Furthermore, Kāśika! The Great Bodhisattva does not practice form up to does not cultivate the unshared Buddha-dharmas; this is called practicing form up to practicing the eighteen unshared Buddha-dharmas. Why? Because for this Great Bodhisattva, regarding form, the past is not truly existent, the present is not truly existent, and the future is not truly existent. The unshared Buddha-dharmas are likewise so.”
Śāriputra said:
“World-Honored One! This Prajñāpāramitā is extremely profound!”
The Buddha said:
“Because form is extremely profound, up to because the unshared Buddha-dharmas are extremely profound, therefore the Prajñāpāramitā is extremely profound.”
Śāriputra said:
“The Prajñāpāramitā is immeasurable!”
The Buddha said:
“Because form is immeasurable, up to because the unshared Buddha-dharmas are immeasurable, therefore the Prajñāpāramitā is immeasurable. Śāriputra! When practicing the Prajñāpāramitā, if a Great Bodhisattva does not practice profound form, then this is practicing the Prajñāpāramitā; does not practice immeasurable form, then this is practicing the Prajñāpāramitā. Why? Because the profound characteristic of form is that it is not form, up to the extremely profound characteristic of the unshared Buddha-dharmas is that they are not the unshared Buddha-dharmas. Because the immeasurable characteristic of form is that it is not form, up to the immeasurable characteristic of the unshared Buddha-dharmas is that they are not the unshared Buddha-dharmas. Not practicing in this way is practicing the Prajñāpāramitā.”
Śāriputra said:
“World-Honored One! This Prajñāpāramitā is extremely profound. Its characteristics are extremely profound, difficult to see, difficult to understand, and beyond conceptual thought. It should not be taught to Bodhisattvas who have newly generated the aspiration for enlightenment. Why? Because newly aspiring Bodhisattvas, upon hearing this extremely profound Prajñāpāramitā, may become frightened and give rise to doubt and regret, thereby not believing and not practicing it.
“This extremely profound Prajñāpāramitā should be taught to irreversible Great Bodhisattvas. Upon hearing this extremely profound Prajñāpāramitā, these Great Bodhisattvas will not become frightened, will not give rise to doubt and regret, and will respect, believe in, and practice it.”
Śakra asked Śāriputra:
“If one teaches the extremely profound Prajñāpāramitā to newly aspiring Bodhisattvas, what fault would there be?”
Śāriputra said:
“Kāśika! Upon hearing this extremely profound Prajñāpāramitā, newly aspiring Bodhisattvas may become frightened, slander it, and refuse to believe. By slandering and refusing to believe in this extremely profound Prajñāpāramitā, they will plant the causes of karma for the three evil destinies. Because of this karmic cause, it will be difficult for them to attain Unsurpassed Perfect Enlightenment.”
Śakra asked:
“Are there any Bodhisattvas who have received a prediction of enlightenment who, upon hearing this extremely profound Prajñāpāramitā, are not frightened?”
Śāriputra said:
“Kāśika! If there is a Bodhisattva who, upon hearing this extremely profound Prajñāpāramitā, is not frightened, then one should know that this Bodhisattva will soon receive a prediction of Unsurpassed Perfect Enlightenment, within no more than one or two Buddhas.”
The Buddha taught:
“Indeed, O Śāriputra! That Bodhisattva has long ago aroused the aspiration and practiced the six pāramitās, has made offerings to many Buddhas, has heard this profound Prajñāpāramitā, and does not become afraid. Having heard it, he receives and upholds it, and practices according to the teachings in the Prajñāpāramitā.”
Śāriputra said:
“World-Honored One! I would like to give an analogy.
Suppose a good man or good woman seeking the Bodhisattva path, in a dream, sees themselves practicing Prajñāpāramitā, entering meditative concentration, diligently exerting themselves, perfecting patience, upholding precepts, practicing generosity, cultivating inner emptiness and outer emptiness, and eventually sitting at the place of enlightenment. One should know that this good man or good woman is close to attaining Anuttara-samyak-saṃbodhi. How much more so for a Great Bodhisattva who is destined to attain Anuttara-samyak-saṃbodhi, who while awake truly practices Prajñāpāramitā, and while entering meditation diligently exerts themselves, perfects patience, upholds precepts, and practices generosity—how could such a one not quickly attain Anuttara-samyak-saṃbodhi and sit at the place of enlightenment?
World-Honored One! A good man or good woman who has accomplished wholesome roots is able to hear Prajñāpāramitā, immediately receive and uphold it, and practice according to its teachings.
Know that this person is a Great Bodhisattva who has long ago aroused the aspiration, planted wholesome roots, made offerings to many Buddhas, and drawn near to good spiritual friends.
This person can receive and uphold, even remember and contemplate, Prajñāpāramitā. Know that this is a person who is close to receiving the prediction of attaining Anuttara-samyak-saṃbodhi. Know that this person is like a non-retreating Great Bodhisattva.
This person does not retreat from the path of Anuttara-samyak-saṃbodhi and is able to obtain this profound Prajñāpāramitā. Having obtained it, they are able to receive and uphold it, recite it, and remember it.
World-Honored One! It is like a person who has traveled one hundred yojanas, or two hundred, three hundred, or four hundred yojanas through a dangerous and desolate wilderness. If this person first sees a herder, or sees a boundary marker, or sees gardens and orchards, then they know they have already come close to a city, village, or settlement.
This person’s mind becomes peaceful and secure, and they no longer fear wild beasts, poisonous creatures, robbers, hunger, or thirst.
World-Honored One! It is the same way. If a Great Bodhisattva obtains this profound Prajñāpāramitā, receives and upholds it, recites it, and remembers it, then one should know that they are close to receiving the prediction of Anuttara-samyak-saṃbodhi. One should know that this Great Bodhisattva no longer fears being surpassed by Śrāvakas or Pratyekabuddhas. This is because they have already manifested the preliminary signs: hearing, seeing, receiving, upholding, and remembering this profound Prajñāpāramitā.”
The Buddha said to Śāriputra:
“That is right. If you wish to speak more analogies, you may do so.”
Śāriputra said:
“World-Honored One! It is like someone who wishes to see the great ocean and travels in the direction of the ocean. When they can no longer see trees and can no longer see mountains, they know they are close to the ocean, although they have not yet seen the ocean, because the surface of the ocean is flat, without trees or mountains.
Likewise, when a Great Bodhisattva hears this profound Prajñāpāramitā, then receives and upholds it, recites it, and remembers it, they should know that they are close to receiving the prediction of Anuttara-samyak-saṃbodhi.
It is like at the beginning of spring, when all the old leaves on the trees have fallen away. One knows that those trees will soon sprout, grow leaves, bloom flowers, and bear fruit. When people see the sign that all the old leaves have fallen away, they rejoice in their hearts.
Likewise, when a Great Bodhisattva hears this profound Prajñāpāramitā, receives and upholds it, recites it, remembers it, and practices according to its teachings, one should know that this Great Bodhisattva has accomplished wholesome roots and made offerings to many Buddhas. This Great Bodhisattva should think: ‘Because of my wholesome roots directed toward Anuttara-samyak-saṃbodhi in past lives, in this life I am able to hear this profound Prajñāpāramitā, then receive and uphold it, recite it, remember it, and practice according to its teachings.’
The devas who have previously seen the Buddhas rejoice and think: ‘The Bodhisattvas in the past also had such preliminary signs before receiving predictions. Now this Great Bodhisattva will certainly soon receive the prediction of Anuttara-samyak-saṃbodhi.’
World-Honored One! It is like a pregnant woman whose body becomes heavy, whose movement becomes difficult, whose sitting and lying are uncomfortable, whose eating and sleeping diminish, who no longer wishes to speak or laugh, and who loses interest in her former activities. Other mothers who see this know that this woman is about to give birth.
Likewise, a Great Bodhisattva who has planted wholesome roots, made offerings to many Buddhas, practiced the six pāramitās, drawn near to good spiritual friends, and now has perfected wholesome roots, hears this profound Prajñāpāramitā, receives and upholds it, recites it, remembers it, and practices according to its teachings. Everyone also knows that this Great Bodhisattva will soon receive the prediction of Anuttara-samyak-saṃbodhi.”
The Buddha taught:
“Excellent, excellent! The words spoken by Śāriputra just now are all due to the power of the Buddha.”
At that time, Subhūti said to the Buddha:
“Rare indeed, World-Honored One, Unsurpassed Worthy One, Perfectly Enlightened One, how skillfully you entrust matters to the Great Bodhisattvas!”
The Buddha said:
“Subhūti! The Great Bodhisattvas who arouse the mind of Anuttara-samyak-saṃbodhi bring peace and security to the majority of sentient beings, causing immeasurable sentient beings to gain benefit and happiness because Great Bodhisattvas have compassion for gods and humans.
While practicing the Bodhisattva path, these Bodhisattvas use four methods to guide and liberate immeasurable sentient beings. They are: generosity, loving speech, beneficial action, and cooperation.
These Bodhisattvas also use the ten wholesome actions to bring sentient beings to completion. They themselves cultivate the First Dhyāna up to the Formless Concentration of Neither Perception nor Non-Perception. They also teach others to cultivate the First Dhyāna up to the Concentration of Neither Perception nor Non-Perception. They themselves practice the Dāna pāramitā up to the Prajñāpāramitā, and also teach others to practice the Dāna pāramitā up to the Prajñāpāramitā.
Having attained Prajñāpāramitā, these Bodhisattvas use skillful means to teach sentient beings to attain the fruits of Stream-entry, Once-returning, Non-returning, and Arhatship, while they themselves do not realize those fruits. They also teach sentient beings to attain the fruit of Pratyekabuddhahood while they themselves do not attain that fruit.
These Bodhisattvas themselves cultivate the six pāramitās and also teach immeasurable other Bodhisattvas to cultivate the six pāramitās. They themselves abide in the non-retreating stage and teach others to abide in the irreversible stage. They themselves purify Buddha lands and teach others to purify Buddha lands. They themselves bring sentient beings to completion and teach others to bring sentient beings to completion. They themselves attain supernatural powers and dhāraṇī doors, and teach others to attain dhāraṇīs. They themselves possess unobstructed eloquence and teach others to possess unobstructed eloquence. They themselves attain a complete form body possessing the thirty-two marks and teach others to accomplish a form body possessing the thirty-two marks. They themselves accomplish the stage of the true child and teach others to accomplish the stage of the true child.
They themselves accomplish the ten powers of wisdom and teach others to accomplish the ten powers of wisdom. They themselves practice the four fearlessnesses, the eighteen unique qualities, great loving-kindness, and great compassion, and teach others to practice the four fearlessnesses, the eighteen unique qualities, great loving-kindness, and great compassion. They themselves attain omniscience and teach others to attain omniscience. They themselves are far removed from all fetters and habitual tendencies, and teach others to leave behind all fetters and habitual tendencies. They themselves turn the Dharma wheel and teach others to turn the Dharma wheel.”
Subhūti said to the Buddha:
Rare indeed, World-Honored One! The Great Bodhisattvas who have accomplished great merits, for the sake of all sentient beings, practice Prajñā-pāramitā in order to attain Anuttara-samyak-saṃbodhi.
World-Honored One, how do the Great Bodhisattvas cultivate and fully accomplish Prajñā-pāramitā?
The Buddha said to Subhūti:
If, while practicing Prajñā-pāramitā, a Bodhisattva does not perceive the characteristic of increase and does not perceive the characteristic of decrease in form, feeling, perception, formations, consciousness, and so on up to All-knowing Wisdom, then at that time the Bodhisattva has fully accomplished Prajñā-pāramitā.
Furthermore, Subhūti, while practicing Prajñā-pāramitā, a Bodhisattva does not perceive dharma or non-dharma, nor does not perceive past dharmas, future dharmas, present dharmas, wholesome dharmas, unwholesome dharmas, indeterminate dharmas, conditioned dharmas, unconditioned dharmas. The Bodhisattva does not perceive the Desire Realm, the Form Realm, or the Formless Realm. The Bodhisattva does not perceive the Perfection of Giving, the Perfection of Moral Conduct, the Perfection of Patience, the Perfection of Diligence, the Perfection of Meditation, the Perfection of Prajñā, and so on, nor does the Bodhisattva perceive All-knowing Wisdom. This is a Bodhisattva who practices and fully accomplishes Prajñā-pāramitā. Why? Because all dharmas have no characteristics, all dharmas are empty, are false appearances, are not lasting, have no awareness, and have no life span.
Subhūti said:
World-Honored One, the teaching spoken by the World-Honored One truly cannot be conceived of or discussed.
The Buddha said to Subhūti:
Because form cannot be conceived of or discussed, the words spoken by the Buddha cannot be conceived of or discussed. Because feeling, perception, formations, consciousness, and up to All-knowing Wisdom cannot be conceived of or discussed, the words spoken by the Buddha cannot be conceived of or discussed.
Subhūti, while practicing Prajñā-pāramitā, if a Great Bodhisattva knows that form cannot be conceived of or discussed, and knows that feeling, perception, formations, consciousness, and up to All-knowing Wisdom cannot be conceived of or discussed, then this Bodhisattva cannot fully accomplish Prajñā-pāramitā.
Subhūti said:
World-Honored One, who will seek to understand this profound Prajñā-pāramitā?
The Buddha said to Subhūti:
If there is a Great Bodhisattva who has practiced the six pāramitās for a long time, planted roots of goodness, made offerings to many Buddhas, and drawn close to spiritual friends, then this Bodhisattva will be able to believe in and understand this profound Prajñā-pāramitā.
Subhūti said:
World-Honored One, how does a Great Bodhisattva practice the six pāramitās, plant roots of goodness, make offerings to many Buddhas, and draw close to spiritual friends?
The Buddha said to Subhūti:
If a Great Bodhisattva does not discriminate form, does not discriminate the characteristics of form, does not discriminate the nature of form, and so on up to not discriminating All-knowing Wisdom, not discriminating the characteristics of All-knowing Wisdom, and not discriminating the nature of All-knowing Wisdom.
Why? Subhūti, because form cannot be conceived of, and so on, because All-knowing Wisdom cannot be conceived of.
Therefore, the Great Bodhisattva described above is called one who has practiced the six pāramitās for a long time, planted roots of goodness, made offerings to many Buddhas, and constantly drawn close to spiritual friends.
Subhūti said:
World-Honored One, because form is extremely profound, Prajñā-pāramitā is extremely profound. Because feeling, perception, formations, consciousness, and up to All-knowing Wisdom are extremely profound, Prajñā-pāramitā is extremely profound.
World-Honored One, this Prajñā-pāramitā is a treasury of jewels, because within it are the jewels of the Stream-enterer, Once-returner, Non-returner, Arhat, Pratyekabuddha, and Anuttara-samyak-saṃbodhi. Because within it are the jewels of the four meditations, the four immeasurable minds, the four formless concentrations, the five spiritual powers, the four foundations of mindfulness, and up to the Noble Eightfold Path; the ten powers of wisdom, the four fearlessnesses, the four unobstructed knowledges, great loving-kindness, great compassion, the eighteen exclusive qualities of a Buddha, and All-knowing Wisdom.
World-Honored One, this Prajñā-pāramitā is a treasury of purity. Because form is pure, Prajñā-pāramitā is a treasury of purity. Because feeling, perception, formations, consciousness, and up to All-knowing Wisdom are pure, Prajñā-pāramitā is a treasury of purity.
World-Honored One, how wondrous! When this Prajñā-pāramitā is spoken, there are many obstacles.
The Buddha said to Subhūti:
That is correct, Subhūti! This profound Prajñā-pāramitā has many obstacles. Therefore, when any virtuous man or virtuous woman wishes to transcribe this Prajñā-pāramitā, they should quickly transcribe it. When they wish to read, recite, contemplate, explain, remember, or practice it, they should quickly practice it. Why? Because when transcribing, reading, reciting, and up to practicing this profound Prajñā-pāramitā, they do not wish for any obstacles to arise.
If any virtuous man or virtuous woman can complete the transcription within one month, two months, three months, or even one year, they should diligently complete the transcription. If reading, reciting, and up to practicing it can be accomplished within one month or one year, they should diligently make it successful, because this treasury of jewels has many obstacles that may arise.
Subhūti said:
World-Honored One, within this profound Prajñā-pāramitā, evil Māra delights in causing obstacles and does not allow it to be transcribed, read, recited, contemplated, explained, remembered, or practiced.
The Buddha said to Subhūti:
Although evil Māra wishes to create obstacles for this profound Prajñā-pāramitā and does not allow it to be transcribed, and so on up to practiced, evil Māra still cannot destroy the transcription and up to the practice of Prajñā-pāramitā by these Great Bodhisattvas.
At that time, Śāriputra said:
World-Honored One, through what power is it that evil Māra cannot obstruct these Great Bodhisattvas from transcribing and up to practicing this profound Prajñā-pāramitā?
The Buddha said to Śāriputra:
It is through the Buddha’s power that evil Māra cannot obstruct these Great Bodhisattvas from transcribing and up to practicing this profound Prajñā-pāramitā.
Śāriputra, it is also through the spiritual power of the present Buddhas in the lands of the ten directions protecting this Great Bodhisattva that evil Māra cannot obstruct them.
Śāriputra, these virtuous men and virtuous women should think that their transcribing and up to practicing this profound Prajñā-pāramitā are all due to the spiritual power of the Buddhas of the ten directions.
Śāriputra said:
World-Honored One, if any virtuous man or virtuous woman transcribes and up to practices this profound Prajñā-pāramitā, all due to the spiritual power of the Buddhas, then one should know that these people are protected by the Buddhas.
The Buddha said to Śāriputra:
That is correct, Śāriputra! Because transcribing and up to practicing this profound Prajñā-pāramitā are all due to the power of the Buddha, one should know that they are also protected by the Buddhas.
Śāriputra said:
Honored World-Honored One! At present, do the immeasurable, boundless, countless Buddhas in the ten directions all know and all see when good men and good women transcribe and even practice this profound Prajñāpāramitā?
The Buddha said to Śāriputra:
That is right, Śāriputra! At present, the immeasurable, boundless, countless Buddhas in the ten directions all know and all see when good men and good women transcribe and even practice this profound Prajñāpāramitā.
Śāriputra! Here, if good men and good women seeking the Bodhisattva path transcribe and even practice this profound Prajñāpāramitā, you should know that these people have already drawn near to Anuttara-samyak-saṃbodhi (Supreme Perfect Enlightenment).
Śāriputra! The good men and good women who transcribe and even remember this profound Prajñāpāramitā have deep and firm faith and understanding in this profound Prajñāpāramitā. They also make offerings, pay respect, honor, and praise it. All Buddhas know and see these good men and good women.
Because of the merit of making offerings, these good men and good women will receive great benefits and great karmic results.
Śāriputra! Because of this merit of making offerings, those good men and good women will never fall into evil realms and will never be separated from the Buddhas until they attain the stage of non-retrogression.
Śāriputra! Because of this wholesome karmic cause and condition, until these good men and good women attain Anuttara-samyak-saṃbodhi, they will never be separated from the six pāramitās, never be separated from inner emptiness up to the emptiness of the absence of dharmas and the emptiness of the existence of dharmas, never be separated from the Four Foundations of Mindfulness up to the Eightfold Noble Path, and never be separated from the Ten Powers of the Buddha up to Anuttara-samyak-saṃbodhi.
Śāriputra! After the Buddha enters nirvāṇa, this profound Prajñāpāramitā will come to the southern lands. There, bhikṣus, bhikṣuṇīs, upāsakas, and upāsikās will transcribe, uphold, recite, contemplate, expound, remember, and practice this profound Prajñāpāramitā.
Because of this wholesome karmic cause and condition, those four assemblies will no longer fall into evil realms, will enjoy the blessings and happiness of the heavens and human realms, will increase in the six pāramitās, will make offerings to, honor, and praise the Buddhas, and will gradually attain the fruits of the Śrāvaka, Pratyekabuddha, and Buddha vehicles.
Śāriputra! This profound Prajñāpāramitā will be transmitted from the southern direction to the western direction, and from the western direction it will be transmitted to the northern direction. The four assemblies in those lands will transcribe, uphold, recite, contemplate, expound, remember, and practice this profound Prajñāpāramitā. Because of that wholesome karmic cause and condition, they will no longer fall into evil realms, will enjoy the blessings and happiness of the heavens and human realms, will increase in the six pāramitās, will make offerings to, honor, and praise the Buddhas, and will gradually attain the fruits of the Śrāvaka, Pratyekabuddha, and Buddha vehicles.
Śāriputra! At that time, in the northern direction, this profound Prajñāpāramitā will carry out the Buddha’s work there.
Why? Śāriputra! During the period when my True Dharma flourishes, there will be no signs of destruction or decline. Śāriputra! I have remembered the good men and good women who uphold and even practice this profound Prajñāpāramitā. These good men and good women are able to transcribe, respect, make offerings to, and praise this profound Prajñāpāramitā.
Because of the above wholesome karmic causes and conditions, those good men and good women will no longer fall into evil realms, will enjoy the blessings and happiness of the heavens and human realms, will increase in the six pāramitās, will make offerings to, honor, and praise the Buddhas, and will gradually attain the fruits of the Śrāvaka, Pratyekabuddha, and Buddha vehicles.
Śāriputra! With the Buddha eye, I see these people, and I also praise these people. The immeasurable, boundless, countless Buddhas in the ten directions also see and praise these people.
Śāriputra said:
Honored World-Honored One! Will this profound Prajñāpāramitā flourish in the northern direction in the future?
The Buddha said to Śāriputra:
That is right, this profound Prajñāpāramitā will flourish in the northern direction in the future.
Śāriputra! In the future, in the northern direction, if good men and good women hear this profound Prajñāpāramitā and transcribe, uphold, recite, contemplate, expound, remember, and practice it according to the teachings, you should know that these people have long ago aroused the mind of the Mahāyāna, have made offerings to many Buddhas, planted wholesome roots, and have constantly been close to good spiritual friends.
Śāriputra asked the Buddha:
Honored World-Honored One! In the future, in the northern direction, how many good men and good women seeking Buddhahood will transcribe and even practice this profound Prajñāpāramitā?
The Buddha said to Śāriputra:
In the future, in the northern direction, there will be many good men and good women seeking Buddhahood, but only a few will hear this profound Prajñāpāramitā without fear. Why? Because these people have drawn near to and made offerings to many Buddhas and have learned extensively from many Buddhas. These people are complete in the six pāramitās, complete in the Four Foundations of Mindfulness, and complete in the eighteen unshared qualities of the Buddha.
Śāriputra! These people, through their ripened wholesome roots, and for the sake of Anuttara-samyak-saṃbodhi, are able to bring great benefit to sentient beings. Now I, like the Buddhas of the past, for the sake of these good men and good women, teach the Dharma of Omniscient Wisdom. Because of this cause and condition, in future lives these people will continue to attain Anuttara-samyak-saṃbodhi, and then they too will teach the Dharma of Anuttara-samyak-saṃbodhi for others.
These good men and good women are all single-minded and harmonious. Māra and the followers of Māra cannot even destroy their aspiration for Anuttara-samyak-saṃbodhi, much less can evil people who slander those practicing this profound Prajñāpāramitā destroy their aspiration for Anuttara-samyak-saṃbodhi.
Śāriputra! The good men and good women seeking the Bodhisattva path, upon hearing this profound Prajñāpāramitā, gain great Dharma joy and great Dharma bliss. They also establish many people in wholesome roots so that they may attain Anuttara-samyak-saṃbodhi.
These good men and good women, in past lives, before the Buddhas, made vows saying: “When I practice the Bodhisattva path, I will liberate countless sentient beings, causing them to arouse the mind of Anuttara-samyak-saṃbodhi. I will teach and guide them so that they obtain benefit and joy, until they receive predictions of non-retrogression.” The Buddhas of the past also clearly knew their minds and rejoiced with them.
Śāriputra! These good men and good women have vast aspirations; therefore, the forms, sounds, smells, tastes, sensations, and dharmas they experience are also vast. They are also able to give great generosity and plant great wholesome roots. Because they plant great wholesome roots, they receive vast karmic results. In order to assist sentient beings, they use these great results while among sentient beings, even giving away possessions belonging to their bodies and possessions outside their bodies. Because of this wholesome karmic cause and condition, they wish to be born in other Buddha lands where the Buddhas are currently teaching this profound Prajñāpāramitā. In previous lives, after hearing this profound Prajñāpāramitā from the Buddhas, they also taught and brought benefit and joy to hundreds of thousands of millions of billions of sentient beings there, causing all of them to arouse the mind of Anuttara-samyak-saṃbodhi.
Śāriputra said:
< Venerable World-Honored One! The Buddha, regarding all dharmas of the past, future, and present, there is no dharma that He does not know; there is no nature of any dharma that the Buddha does not know. All the karmic actions of sentient beings—there is no matter that the Buddha does not know. Now the Buddha clearly knows the Buddhas, Bodhisattvas, and Śrāvakas of the past. The Buddha also clearly knows the Buddhas, Bodhisattvas, and Śrāvakas of the present, and clearly knows the Buddhas, Bodhisattvas, and Śrāvakas of the future.
Venerable World-Honored One! In the future age, will virtuous men and virtuous women who diligently seek the six pāramitās be able to receive and uphold, read, recite, and even practice them?
The Buddha said to Śāriputra:
If virtuous men and virtuous women single-mindedly and diligently seek them, they will obtain the sutras corresponding to the profound six pāramitās.
Śāriputra said:
Venerable World-Honored One! Will virtuous men and virtuous women who diligently practice in this way obtain a collection of sutras corresponding to the profound six pāramitās?
The Buddha said to Śāriputra:
Those virtuous men and virtuous women will obtain this collection of sutras corresponding to the profound six pāramitās. Why? Those virtuous men and virtuous women, for the sake of Anuttara-samyak-sambodhi (Supreme Perfect Enlightenment), teach the Dharma that benefits and brings peace and happiness to sentient beings, causing them to abide in the six pāramitās. Therefore, those virtuous men and virtuous women will be reborn in a future life and obtain sutras corresponding to the profound six pāramitās. After obtaining them, they will practice according to what has been taught regarding the six pāramitās. They will diligently strive without rest until they purify the Buddha-fields, accomplish the welfare of sentient beings, and realize Anuttara-samyak-sambodhi.
Chapter 46: THE DEEDS OF MARA
At that time, Āyuṣmat Subhūti said to the Buddha:
Venerable World-Honored One! The Buddha has praised and spoken of the merits and virtues of those virtuous men and virtuous women who generate the aspiration for Anuttara-samyak-sambodhi, practice the six pāramitās, accomplish sentient beings, and purify the Buddha lands.
Venerable World-Honored One! Those virtuous men and virtuous women who seek the Buddha Way—what kinds of obstacles will they encounter?
The Buddha said to Subhūti:
The eloquence of expounding the Dharma does not arise immediately; one should know that this is a demonic deed of a Bodhisattva. Why? Because there are Great Bodhisattvas who, while practicing Prajñā-pāramitā, find it difficult to perfect the six pāramitās. Therefore, the ability to expound the Dharma does not arise immediately; this is a demonic deed of a Bodhisattva.
Furthermore, Subhūti, if eloquence in expounding the Dharma arises too quickly, one should know that this is also a demonic deed of a Bodhisattva.
Why? Because when Great Bodhisattvas practice the six pāramitās, they delight in teaching the Dharma. Therefore, if eloquence in expounding the Dharma arises too quickly, this is also a demonic deed of a Bodhisattva.
Furthermore, Subhūti, if while copying the Prajñā-pāramitā scripture one becomes careless, arrogant, or conceited, one should know that this is a demonic deed of a Bodhisattva.
Furthermore, Subhūti, if while copying this scripture one laughs and jokes, causing the mind to become scattered, one should know that this is a demonic deed of a Bodhisattva.
Furthermore, Subhūti, if while copying this scripture one mocks, laughs at it, or is not respectful, one should know that this is a demonic deed of a Bodhisattva.
Furthermore, Subhūti, if while copying this scripture one’s mind becomes distracted and unstable, one should know that this is a demonic deed of a Bodhisattva.
Furthermore, Subhūti, if while copying this scripture everyone fails to be harmonious with one another, one should know that this is a demonic deed of a Bodhisattva.
Furthermore, Subhūti, if a virtuous man or virtuous woman thinks, “I do not obtain any excellent meaning from this scripture,” and then leaves, one should know that this is a demonic deed of a Bodhisattva.
Furthermore, Subhūti, if while receiving, upholding, reciting, explaining, or remembering it, one becomes careless, arrogant, or conceited, one should know that this is a demonic deed of a Bodhisattva.
Furthermore, Subhūti, if while upholding this scripture, while being close to it, or while remembering it, people exchange signals and laugh playfully with one another, one should know that this is a demonic deed of a Bodhisattva.
Furthermore, Subhūti, if while upholding this scripture, even up to practicing it, one despises one another, one should know that this is a demonic deed of a Bodhisattva.
Furthermore, Subhūti, if while upholding this scripture, even up to remembering it, one’s mind becomes scattered, one should know that this is a demonic deed of a Bodhisattva.
Furthermore, Subhūti, if while upholding and remembering Prajñā-pāramitā one’s mind does not remain harmonious, one should know that this is a demonic deed of a Bodhisattva.
Subhūti said:
“World-Honored One! As the Buddha has taught, if a virtuous man or virtuous woman thinks, ‘I do not obtain any excellent meaning from this scripture,’ and then leaves.
“World-Honored One! Does a Bodhisattva leave because he does not obtain any excellent meaning from this scripture?”
The Buddha said to Subhūti:
“This Bodhisattva in previous lives did not diligently practice the six pāramitās. Therefore, upon hearing Prajñā-pāramitā being taught, he immediately thinks, ‘I cannot accept Prajñā-pāramitā; I am not pure,’ and then rises and leaves.
Subhūti said:
“World-Honored One! Why does the Buddha not predict the attainment of Buddhahood for those who hear Prajñā-pāramitā and then rise and leave?”
The Buddha said to Subhūti:
“If a Bodhisattva has not yet entered the Dharma-position, the Buddhas do not predict his attainment of Anuttara-samyak-saṃbodhi.
Furthermore, Subhūti, if while hearing Prajñā-pāramitā one thinks, ‘Within this teaching my name is not mentioned,’ and because of this the mind is not pure, one should know that this is a demonic deed of a Bodhisattva.”
Subhūti said:
“Why is it that in this profound Prajñā-pāramitā, the name of that Bodhisattva is not mentioned?”
The Buddha said:
“The Buddhas do not speak of the names of Bodhisattvas who have not yet received a prediction.”
Furthermore, Subhūti, if while hearing Prajñā-pāramitā one thinks, “This does not mention the place where I will be born,” and this person does not wish to listen, so he rises from the Dharma assembly and leaves. At the moment this person rises and leaves, for every single thought-moment, he must practice diligently for one kalpa in order to return to seeking Anuttara-samyak-saṃbodhi.
Furthermore, Subhūti, if one abandons Prajñā-pāramitā and studies other scriptures, this Bodhisattva can never attain omniscient wisdom. This is like abandoning the root and clinging to branches and leaves; one should know that this is a demonic deed of a Bodhisattva.
Subhūti said:
“World-Honored One! Which scriptures, if virtuous men and virtuous women study them, will prevent them from attaining omniscient wisdom?”
The Buddha said to Subhūti:
“They are the scriptures practiced by the Śrāvakas. For example: the four foundations of mindfulness, the four right efforts, the four bases of miraculous powers, the five faculties, the five powers, the seven factors of enlightenment, the Noble Eightfold Path, and the liberations of emptiness, signlessness, and wishlessness. Virtuous men and virtuous women who abide in these teachings attain the fruit of Stream-entry, the fruit of Once-returning, the fruit of Non-returning, or the fruit of Arhatship. These are the paths of the Śrāvakas and cannot lead to omniscient wisdom.
“Subhūti, from Prajñā-pāramitā arise all Great Bodhisattvas, who accomplish worldly and supramundane Dharma. When learning Prajñā-pāramitā, Great Bodhisattvas also learn worldly and supramundane Dharma.
“Subhūti, it is like a dog that does not follow the master of the household to seek food but instead follows the servant. In the same way, in future ages there will be virtuous men and virtuous women who abandon the profound Prajñā-pāramitā, the fundamental root, and instead cling to the branch-and-leaf teachings that are the practices of Śrāvakas and Pratyekabuddhas. One should know that this is a demonic deed of a Bodhisattva.
Furthermore, Subhūti, if there is someone who wishes to see an elephant, obtains the elephant, and then looks only at the elephant’s footprints, what do you think? Is that person skillful and wise?”
“World-Honored One! That person is not skillful and wise.”
“Likewise, Subhūti, virtuous men and virtuous women seeking the Buddha path obtain the profound Prajñā-pāramitā, yet abandon it and seek the teachings practiced by Śrāvakas and Pratyekabuddhas. One should know that this is a demonic deed of a Bodhisattva.”
Venerable Subhuti! Suppose there is someone who wishes to see the great ocean and turns back to look at the water collected in a buffalo’s hoofprint, thinking, “Could the water of the great ocean be equal to the water in a buffalo’s hoofprint?” What do you think? Is that person skillful and wise?
The Buddha replied:
World-Honored One, that person is not skillful and wise.
Likewise, Subhuti, in the future there will be good men and good women who seek the Buddha Way, who obtain this profound Prajñāpāramitā, yet abandon it and seek instead the scriptures and practices of the Śrāvakas and Pratyekabuddhas. You should know that this is the work of Māra against a Bodhisattva.
Subhuti! Suppose there is a painter who intends to paint the magnificent palace of the Lord of Heaven, but instead paints the palaces of the sun and moon. What do you think? Is this painter skillful and wise?
The Buddha replied:
World-Honored One, this painter is not skillful and wise.
Subhuti! Likewise, in the future there will be good men and good women of thin merit who seek the Buddha Way, who obtain this profound Prajñāpāramitā, yet abandon it and seek instead the scriptures and practices of the Śrāvakas and Pratyekabuddhas. You should know that this is the work of Māra against a Bodhisattva.
Furthermore, Subhuti! Suppose there is someone who wishes to see a Wheel-Turning Sage King, encounters one but does not recognize him, and later sees the kings of small countries and thinks they are no different from a Wheel-Turning Sage King. What do you think? Is this person skillful and wise?
The Buddha replied:
World-Honored One, this person is not skillful and wise.
Subhuti! Likewise, in the future there will be good men and good women of thin merit who seek the Buddha Way, who obtain this profound Prajñāpāramitā, yet abandon it and seek the scriptures and practices of the Śrāvakas and Pratyekabuddhas. You should know that this is the work of Māra against a Bodhisattva.
Furthermore, Subhuti! Suppose there is a hungry person who abandons hot, delicious rice and instead eats rice that has been spoiled for a long time. What do you think? Is this hungry person wise?
The Buddha replied:
World-Honored One, this hungry person is not wise in the slightest.
Likewise, Subhuti, in the future there will be good men and good women who seek the Buddha Way, who hear this profound Prajñāpāramitā, yet abandon it and take the scriptures and practices of the Śrāvakas and Pratyekabuddhas in order to seek All-Knowledge. You should know that this is the work of Māra against a Bodhisattva.
Furthermore, Subhuti! Suppose someone obtains a priceless maṇi jewel and compares it with a crystal jewel. What do you think? Is this person wise?
The Buddha replied:
World-Honored One, this person is not wise.
Likewise, Subhuti, in the future there will be good men and good women who seek the Buddha Way, who hear this profound Prajñāpāramitā, yet abandon it and take the various scriptures and practices of the Śrāvakas and Pratyekabuddhas in order to seek All-Knowledge. You should know that this is the work of Māra against a Bodhisattva.
Furthermore, Subhuti! These good men and good women, when copying this Prajñāpāramitā, delight in speaking of things that are not in accordance with the Dharma; therefore, their copying of this profound Prajñāpāramitā does not succeed. What does it mean to delight in speaking of things that are not in accordance with the Dharma? It means delighting in speaking of form, sound, smell, taste, touch, and dharmas; delighting in speaking of moral precepts, various meditations, various concentrations; delighting in speaking of the six pāramitās; delighting in speaking of the four foundations of mindfulness, and continuing all the way to Unsurpassed Complete and Perfect Enlightenment.
Why? Subhuti! Because within this Prajñāpāramitā there is no characteristic of delighting in speech.
Subhuti! Prajñāpāramitā is the characteristic that cannot be conceived; it is the characteristic of being unborn, undying, undefiled, unconfused, and undispersed. Prajñāpāramitā is the characteristic of having no speech, no instruction, no words, and no meaning. Prajñāpāramitā is the characteristic of having no true existence.
Why? Because within Prajñāpāramitā there are none of all these dharmas.
Subhuti! If there are good men and good women who seek the Buddha Way, and while copying this Prajñāpāramitā their minds become scattered, attaching themselves to these various dharmas, you should know that this is the work of Māra against a Bodhisattva.
Subhuti said:
World-Honored One, can this Prajñāpāramitā be copied?
The Buddha said to Subhuti:
It cannot be copied. Why? Because the self-nature of Prajñāpāramitā is empty. Because the self-nature of Dhyāna-pāramitā through Prajñāpāramitā and up to All-Knowledge is empty. Since the self-nature is empty, it cannot be called a dharma; and what is not a dharma cannot be copied, for emptiness cannot be copied.
Subhuti! If good men and good women who seek the Bodhisattva Way think that non-dharma is the profound Prajñāpāramitā, you should know that this is the work of Māra against a Bodhisattva.
Subhuti said:
World-Honored One, good men and good women who seek Bodhi use written characters to copy the Prajñāpāramitā, thinking, “I am copying the Prajñāpāramitā,” and using letters to transcribe the Prajñāpāramitā. You should know that this too is the work of Māra against a Bodhisattva.
Why? World-Honored One, because this Prajñāpāramitā has no written characters; Dhyāna-pāramitā up to Dāna-pāramitā have no written characters; form, feeling, perception, formations, consciousness, and up to All-Knowledge have no written characters.
World-Honored One, if one clings to the absence of written characters as Prajñāpāramitā, or even clings to the absence of written characters as All-Knowledge, that too is the work of Māra against a Bodhisattva.
The same applies to copying, reciting, explaining, remembering, and practicing according to the teachings.
The Buddha said to Subhuti:
Good men and good women who seek the Buddha Way, while copying this Prajñāpāramitā, if they think of countries, cities, towns, directions, hear slander of their teacher and think of their parents, brothers, sisters, relatives, think of thieves, men and women, or think of other such matters, they will be influenced by evil Māras to remember even more such things, thereby destroying the copying of Prajñāpāramitā and destroying the recitation, explanation, remembrance, and practice of Prajñāpāramitā. You should know that this is the work of Māra against a Bodhisattva.
Furthermore, Subhuti! When good men and good women who seek the Buddha Way, from the time they copy until the time they practice this Prajñāpāramitā, crave fame, respect, and gain, they will be unable to complete the work of copying or practicing Prajñāpāramitā. You should know that this too is the work of Māra against a Bodhisattva.
Furthermore, Subhuti! When good men and good women who seek the Buddha Way copy, recite, explain, remember, and practice Prajñāpāramitā, evil Māra seeks a means and brings other profound scriptures to offer them. Those who possess skillful means should not desire these other profound scriptures brought by evil Māra, because those scriptures do not lead people to All-Knowledge.
Those who lack skillful means, upon hearing of other profound scriptures, then abandon this profound Prajñāpāramitā. Within this profound Prajñāpāramitā, the Buddha has taught many skillful methods of the Great Bodhisattvas. Great Bodhisattvas should seek them here.
If good men and good women who seek the Bodhisattva Way abandon this profound Prajñāpāramitā and instead seek skillful means in the profound scriptures of the Śrāvakas and Pratyekabuddhas, you should know that this too is the work of Māra against a Bodhisattva.