Aṣṭasāhasrikā Prajñāpāramitā Sūtra
Volume 3
Chapter 6: SUPPORT
The Buddha said to **Śakra Devānām Indra**:
“Kāśika! Suppose there is a virtuous man or faithful woman who teaches the beings of **Jambudvīpa** and causes them to practice the Ten Wholesome Deeds. What do you think? Would that person gain great merit because of this?”
Śakra Devānām Indra replied:
“World-Honored One, very great indeed!”
The Buddha said:
“Kāśika! Although that merit is very great, it does not equal the merit of a virtuous man or faithful woman who gives a copy of the Prajñāpāramitā scripture to others, enabling them to copy it and recite it.
“Kāśika! Set aside for the moment the teaching of beings in Jambudvīpa. Suppose someone teaches the beings throughout the four continents, causing them all to practice the Ten Wholesome Deeds.
“Kāśika! Suppose someone teaches the beings in one minor thousand-world system, or two middle thousand-world systems, or a great trichiliocosm, or even beings as numerous as the sands of the Ganges throughout the ten directions, causing them all to practice the Ten Wholesome Deeds. What do you think? Would that person gain great merit because of this?”
Śakra Devānām Indra replied:
“World-Honored One, very great indeed!”
The Buddha said:
“Kāśika! Although that merit is very great, it still does not equal the merit of a virtuous man or faithful woman who gives a copy of the Prajñāpāramitā scripture to others so that they may copy and recite it.
“Furthermore, Kāśika! Suppose a virtuous man or faithful woman teaches the beings in Jambudvīpa to attain the four dhyānas, the four immeasurable minds, the four formless absorptions, and the five supernatural powers. Would that person gain great merit because of this?”
Śakra Devānām Indra replied:
“World-Honored One, very great indeed!”
The Buddha said:
“Kāśika! Although that merit is great, it still does not equal the merit of a virtuous man or faithful woman who gives a copy of the Prajñāpāramitā scripture to others, enabling them to copy and recite it.
“Kāśika! Set aside the teaching of the beings in Jambudvīpa and throughout the great trichiliocosm, even throughout all the worlds of the ten directions, causing them to attain the four dhyānas, the four immeasurable minds, the four formless absorptions, and the five supernatural powers.
“Kāśika! What do you think? Would that person gain great merit because of this?”
Śakra Devānām Indra replied:
“World-Honored One, very great indeed!”
The Buddha said:
“Kāśika! Although that merit is very great, it still does not equal the merit of a virtuous man or faithful woman who gives a copy of the Prajñāpāramitā scripture to others so that they may copy and recite it.
“Furthermore, Kāśika! If a virtuous man or faithful woman gives a copy of the Prajñāpāramitā scripture to others, enabling them to copy and recite it, the resulting merit is very great. Yet it is still not equal to the merit of a virtuous man or faithful woman who personally recites it for the benefit of others.
“Furthermore, Kāśika! If a virtuous man or faithful woman personally recites it for the benefit of others, that merit is very great. Yet it is still not equal to the merit of a virtuous man or faithful woman who personally expounds the true meaning of the scripture for others.”
At that time Śakra Devānām Indra said to the Buddha:
“World-Honored One! For what kinds of people should I explain the true meaning of the Prajñāpāramitā?”
The Buddha said:
“Kāśika! If there are virtuous men or faithful women who do not understand the true meaning of the Prajñāpāramitā, then you should explain its true meaning to them. Why is that? Kāśika! In the future there will appear teachings that resemble the Prajñāpāramitā. If virtuous men or faithful women who seek unsurpassed, perfect enlightenment through the Prajñāpāramitā hear those imitation teachings, they will become confused.”
Śakra Devānām Indra asked:
“World-Honored One! What kind of people will teach this imitation Prajñāpāramitā?”
The Buddha said:
“Kāśika! In future ages there will be bhikṣus who, wishing to teach the Prajñāpāramitā, will instead teach an imitation of the Prajñāpāramitā.”
Śakra Devānām Indra asked:
“World-Honored One! How do these bhikṣus teach this imitation Prajñāpāramitā?”
The Buddha said:
“They say: ‘Form is impermanent; whoever contemplates it in this way is practicing the Prajñāpāramitā. Feeling, perception, formations, and consciousness are likewise impermanent; whoever contemplates them in this way is practicing the Prajñāpāramitā.’
“Kāśika! That is what is meant by teaching an imitation Prajñāpāramitā.
“Kāśika! Because form is not destroyed, one contemplates form as impermanent. Because feeling, perception, formations, and consciousness are not destroyed, one contemplates consciousness as impermanent. Whoever does not contemplate in this manner is practicing only an imitation of the Prajñāpāramitā.
“Kāśika! Therefore, any bodhisattva who expounds the true meaning of the Prajñāpāramitā gains exceedingly great merit.
“Furthermore, Kāśika! Suppose a virtuous man or faithful woman teaches the beings of Jambudvīpa so that they attain the fruit of **Srotaāpanna** (Stream-enterer). What do you think? Would that person gain great merit because of this?”
Śakra Devānām Indra replied:
“World-Honored One, very great indeed!”
The Buddha said:
“Kāśika! Although that merit is very great, it still does not equal the merit of a virtuous man or faithful woman who gives a copy of the Prajñāpāramitā scripture to others so that they may copy and recite it, saying to them, ‘You will gain immense merit from this Prajñāpāramitā.’ Why is that? Because the fruit of Stream-entry arises from the Prajñāpāramitā.
“Kāśika! Set aside Jambudvīpa and the beings throughout the great trichiliocosm—even all the beings throughout the worlds of the ten directions as numerous as the sands of the Ganges—suppose they were all led to attain the fruit of Stream-entry. What do you think? Would that person gain great merit because of this?”
Śakra Devānām Indra replied:
“World-Honored One, very great indeed!”
The Buddha said:
“Kāśika! Although that merit is very great, it still does not equal the merit of a virtuous man or faithful woman who gives a copy of the Prajñāpāramitā scripture to others so that they may copy and recite it, saying, ‘You will gain immense merit from this Prajñāpāramitā.’ Why is that? Because the fruit of Stream-entry arises from the Prajñāpāramitā.
“Furthermore, Kāśika! Suppose a virtuous man or faithful woman teaches the beings of Jambudvīpa to attain the fruits of **Sakadāgāmin**, **Anāgāmin**, **Arhatship**, and the path of the **Pratyekabuddha**. What do you think? Would that person gain great merit because of this?”
Śakra Devānām Indra replied:
“World-Honored One, very great indeed!”
The Buddha said:
“Kāśika! Although that merit is very great, it still does not equal the merit of a virtuous man or faithful woman who gives a copy of the Prajñāpāramitā scripture to others so that they may copy, recite it, and be told, ‘You will gain immense merit from this Prajñāpāramitā.’ Why is that? Because by studying this Dharma, you will attain omniscience, and through the realization of omniscience you will attain the fruits of Sakadāgāmin, Anāgāmin, Arhatship, and the path of the Pratyekabuddha.
“Kāśika! Set aside Jambudvīpa and the great trichiliocosm, even all the worlds throughout the ten directions with beings as numerous as the sands of the Ganges, and suppose they were all led to attain the fruits of Sakadāgāmin, Anāgāmin, Arhatship, and Pratyekabuddhahood. What do you think? Would that person gain great merit because of this?”
Śakra Devānām Indra replied:
“World-Honored One, very great indeed!”
The Buddha said:
“Kāśika! Although that merit is very great, it still does not equal the merit of a virtuous man or faithful woman who gives a copy of the Prajñāpāramitā scripture to others, enabling them to copy it and saying, ‘You will gain immense merit from this Prajñāpāramitā.’ Why is that? Because by studying that Dharma you will attain omniscience, and through the realization of omniscience you will attain the fruits of Sakadāgāmin, Anāgāmin, Arhatship, and Pratyekabuddhahood.
“Furthermore, Kāśika! Suppose all the beings of Jambudvīpa generate the aspiration for unsurpassed, perfect enlightenment. If a virtuous man or faithful woman gives copies of the Prajñāpāramitā scripture to them so that they may copy and recite it, what do you think? Would that person gain great merit because of this?”
Śakra Devānām Indra replied:
“World-Honored One, very great indeed!”
The Buddha said:
“Kāśika! That merit is indeed very great. Yet it is still not equal to the merit of a virtuous man or faithful woman who gives a copy of the Prajñāpāramitā scripture to a non-retrogressing bodhisattva, thinking, ‘This bodhisattva, by studying this Dharma, will be able to cultivate the Prajñāpāramitā.’ Because of this cause and condition, the Prajñāpāramitā will spread ever more widely, and therefore that person’s merit surpasses the former’s.
“Kāśika! Suppose the beings of Jambudvīpa, the great trichiliocosm, and all the worlds throughout the ten directions, as numerous as the sands of the Ganges, all generate the aspiration for unsurpassed, perfect enlightenment. If a virtuous man or faithful woman gives copies of the Prajñāpāramitā scripture to them so that they may copy and recite it, what do you think? Would that person gain great merit because of this?”
Śakra Devānām Indra replied:
“World-Honored One, very great indeed!”
The Buddha said:
“Kāśika! Although that merit is very great, it still does not equal the merit of a virtuous man or faithful woman who gives a copy of the Prajñāpāramitā scripture to a non-retrogressing bodhisattva, thinking, ‘This bodhisattva, by studying this Dharma, will be able to cultivate the Prajñāpāramitā.’ Because of this cause and condition, the Prajñāpāramitā is more widely transmitted, and thus their merit surpasses that of the former.
“Furthermore, Kāśika! Suppose all the beings of Jambudvīpa generate the aspiration for unsurpassed, perfect enlightenment, and a virtuous man or faithful woman gives them copies of the Prajñāpāramitā scripture and then explains its true meaning to them. What do you think? Would that person gain great merit because of this?”
Śakra Devānām Indra replied:
“World-Honored One, very great indeed!”
The Buddha said:
“Kāśika! Although that merit is very great, it still does not equal the merit of a virtuous man or faithful woman who gives a copy of the Prajñāpāramitā scripture to a non-retrogressing bodhisattva and then explains its true meaning to that bodhisattva.
“Kāśika! Set aside Jambudvīpa and the beings throughout the great trichiliocosm—even all the beings throughout the worlds of the ten directions as numerous as the sands of the Ganges who have generated the aspiration for unsurpassed, perfect enlightenment. Suppose a virtuous man or faithful woman gives them copies of the Prajñāpāramitā scripture and explains its true meaning to them. What do you think? Would that person gain great merit because of this?”
Śakra Devānām Indra replied:
“World-Honored One, very great indeed!”
The Buddha said:
Kāśika! Although that merit is great, it does not equal the merit of a good man or faithful woman who gives the *Prajñāpāramitā* scripture to a non-retrogressive Bodhisattva and then expounds its true meaning to them.
Furthermore, Kāśika! Suppose all beings in Jambudvīpa were non-retrogressive Bodhisattvas, and a good man or faithful woman taught them the true meaning of *Prajñāpāramitā*. What do you think? Would that person’s merit be great because of this cause and condition?
Śakra Devānām Indra replied:
“World-Honored One, it would be exceedingly great!”
The Buddha said:
“Kāśika! If among those non-retrogressive Bodhisattvas there were one Bodhisattva who would quickly attain Unsurpassed Perfect Enlightenment, and someone taught that Bodhisattva the true meaning of *Prajñāpāramitā*, then the merit of that person would be even greater than the former.”
Kāśika, set aside the beings of Jambudvīpa and even those throughout the trichiliocosm, or even beings as numerous as the sands of the Ganges filling the worlds in the ten directions, all of whom are non-retrogressive Bodhisattvas. If a good man or faithful woman taught them the true meaning of *Prajñāpāramitā*, what do you think? Would that person’s merit be great because of this cause and condition?
Śakra Devānām Indra replied:
“World-Honored One, it would be exceedingly great!”
The Buddha said:
“Kāśika! If among them there were a Bodhisattva who would quickly attain Unsurpassed Perfect Enlightenment, and someone taught that Bodhisattva the true meaning of *Prajñāpāramitā*, then the merit of that person would be greater than the former.”
At that time, Śakra Devānām Indra addressed the Buddha:
“World-Honored One! Indeed, indeed! Any Bodhisattva who is close to attaining Unsurpassed Perfect Enlightenment should be taught the true meaning of *Prajñāpāramitā*. One should also make offerings to such a Bodhisattva of clothing, bedding, medicine, food, and drink. Their merit would be immense. Why is this? World-Honored One, because this accords with the established Dharma. Therefore, any Bodhisattva who is close to attaining Unsurpassed Perfect Enlightenment acquires exceedingly great merit.”
Then Subhūti praised Śakra Devānām Indra:
“Excellent, excellent, Kāśika! You are a noble disciple. In accordance with the Dharma, you should assist, comfort, and protect the Bodhisattvas so that they may quickly attain Unsurpassed Perfect Enlightenment. Likewise, when the Buddha first generated the aspiration for enlightenment, if the Buddhas of the past and their disciples had not supported and encouraged Him with the six Pāramitās, He could not have attained Unsurpassed Perfect Enlightenment.
“Kāśika! When the Buddha first generated the aspiration, it was through the encouragement and support of the Buddhas of the past and their disciples by means of the six Pāramitās that He attained Unsurpassed Perfect Enlightenment.”
Chapter 7: Dedication of Merit
At that time, the Bodhisattva Maitreya said to Subhūti:
“The rejoicing merit of a Great Bodhisattva surpasses, exceeds, reaches the utmost, and is more wondrous than the merit of generosity, moral discipline, and meditative cultivation practiced by other beings.”
Then Subhūti asked Bodhisattva Maitreya:
“Suppose there are Bodhisattvas throughout immeasurable worlds in the ten directions, and immeasurable Buddhas who entered parinirvāṇa in the past. From the moment those Buddhas first generated the aspiration for enlightenment until they attained Unsurpassed Perfect Enlightenment, entered Nirvāṇa without remainder, and even until the Dharma was about to disappear—from the time they first generated the aspiration until the Dharma was nearing extinction—if during that period there were roots of goodness corresponding to the six Pāramitās; the merits of generosity, moral discipline, and meditation practiced by the Śrāvaka disciples; all undefiled merits of the trainees and those beyond training; morality, concentration, wisdom, liberation, knowledge and vision of liberation; the great loving-kindness and great compassion of the Buddhas benefiting and bringing happiness to beings; and the immeasurable Buddha-Dharmas they taught, which beings all learned and practiced—then if all the merit of those beings, together with all the merit planted by beings after the Buddhas entered parinirvāṇa, were combined in full, and a Bodhisattva rejoiced in all those merits, that rejoicing would be supreme, greatest, ultimate, and most wondrous. Having rejoiced, the Bodhisattva dedicates that merit toward Unsurpassed Perfect Enlightenment and makes this vow:
‘By means of this merit, may I attain Unsurpassed Perfect Enlightenment.’
Or again, the Bodhisattva thinks:
‘I shall dedicate this mind toward Unsurpassed Perfect Enlightenment.’
If the objects of the mind are conditions and phenomena, can they truly be attained?”
Bodhisattva Maitreya replied:
“Those conditions and phenomena cannot be attained, just as the mind has already grasped at appearances.”
Subhūti said:
“If those conditions and phenomena are not like that, then this person will not have deluded imaginings, inverted views, or a deluded mind; will not mistake the impermanent for permanent, suffering for happiness, the impure for pure, or non-self for self, thereby giving rise to deluded imaginings, inverted views, and a deluded mind. But if those conditions and phenomena are indeed like that, then Bodhi is likewise, and the mind is likewise. If conditions, phenomena, Bodhi, and mind are not different from one another, then how can one dedicate that rejoicing mind toward Unsurpassed Perfect Enlightenment?”
Bodhisattva Maitreya replied:
Venerable Subhūti! The dedication of merit in this way will not be suitable for the newly initiated Bodhisattvas that the Buddha spoke of earlier. Why? Because all the pure, respectful, trusting, and joyful minds of such a person will be diminished.
Venerable Subhūti! Such a method of dedication of merit is only suitable for the non-retreating Bodhisattvas mentioned earlier. If it is spoken to a spiritual friend, and that person hears it without being frightened, doubting, or fearful, and does not retreat, then the Bodhisattva’s merit of rejoicing should be dedicated to Omniscience in this way; this is the functioning of the mind of dedication. That mind is endless and is quiescent—then with what mind can one dedicate it to Unsurpassed Perfect Enlightenment? If one uses the former mind and the later mind to dedicate it, those two minds do not accompany each other. Moreover, the nature of mind cannot be dedicated.
At that time, Śakra, Lord of the Gods, said to Subhūti:
“Will newly initiated Bodhisattvas who hear this matter not become frightened? And how should Bodhisattvas at present dedicate such truly existing merit of rejoicing?”
Then Subhūti, taking this occasion, said to Bodhisattva Maitreya:
“This Bodhisattva, in the time of the Buddhas of the past, has cut off the path, ended all frivolous conceptualizations, like a person who has pulled out a thorn tree by the roots, put down a heavy burden, attained one’s own benefit, brought the afflictions to an end, and whose right wisdom, liberation, and mind are free and autonomous. In immeasurable, countless worlds, all the powers of merit and wholesome roots of the Buddhas who have entered nirvana, together with the wholesome roots cultivated by their disciples before those Buddhas, gathered together in fullness—those merits, accompanied by the mind of rejoicing, are supreme, greatest, ultimate, and wondrous. After rejoicing, when dedicating them toward Unsurpassed Perfect Enlightenment, how should the Bodhisattva at present avoid falling into inverted perceptions, inverted views, and inverted minds?
If that Bodhisattva uses such a mind to dedicate toward Unsurpassed Perfect Enlightenment, and within that mind no appearance of mind arises, then this is dedication toward Unsurpassed Perfect Enlightenment. But if within that mind the Bodhisattva gives rise again to the appearance of mind, then he will fall into inverted perceptions, inverted views, and inverted minds.
If the Bodhisattva rejoices, then the characteristic of mind is completely extinguished. Knowing truly the characteristic of complete extinction, the dharma of the characteristic of complete extinction cannot be dedicated, because the mind and the characteristics of dedication are likewise so, and the dharma of dedication is likewise so. If one can dedicate in this way, then it is correct dedication.
A great Bodhisattva should dedicate merit of rejoicing in this way. If all the merit of Bodhisattvas with regard to the Buddhas of the past, together with their disciples and ordinary beings, even animals who, after hearing the Dharma, cultivated wholesome roots, and devas, nāgas, yakṣas, gandharvas, asuras, garuḍas, kiṃnaras, mahoragas, humans and non-humans, and others who, after hearing the Dharma, gave rise to the aspiration for Omniscience, all gathered together in fullness—then those merits, accompanied by the mind of rejoicing, are supreme, greatest, ultimate, and wondrous. After rejoicing, the Bodhisattva should dedicate them toward Unsurpassed Perfect Enlightenment.
If the Bodhisattva thinks: ‘All those dharmas are completely extinguished, and the realm of dedication is also completely extinguished,’ this is called the true dedication of the merit of rejoicing toward Unsurpassed Perfect Enlightenment. If the Bodhisattva knows that there is no dharma that can be dedicated, this is called true dedication toward Unsurpassed Perfect Enlightenment. If the Bodhisattva dedicates in this way, he will not fall into false conceptualizations, inverted views, or inverted minds. Why? Because that Bodhisattva has no attachment to the act of dedication; therefore it is called dedication toward the Unsurpassed.
If there is any Bodhisattva who, regarding created merit, grasps at characteristics and discriminates, then that person cannot use such merit to dedicate. Why? Because all created dharmas are free from characteristics, and the merit of rejoicing is also free from characteristics.
If the Bodhisattva knows that all dharmas conceived by oneself are free from characteristics, then one should know that this is practicing Prajñāpāramitā. Furthermore, the meritorious wholesome roots of the Buddhas of the past who have entered nirvana are also like this; therefore the function of dedication, the dharma of dedication, and the nature of dedication are also like this.
If the Bodhisattva can clearly understand in this way, it is called true dedication toward Unsurpassed Perfect Enlightenment. Why? Because the Buddhas do not accept dedication that grasps at characteristics. If past dharmas are completely extinguished, then those dharmas are without characteristics and cannot be attained through grasping at characteristics. If the Bodhisattva discriminates in this way, it is called still grasping at characteristics; if one does not discriminate in this way, it is called correct dedication.
How should one dedicate without discrimination and grasping at characteristics? A Bodhisattva should learn the skillful means of Prajñāpāramitā through this matter. If one has not heard and has not attained the skillful means of Prajñāpāramitā, then one cannot enter into this matter. If one has not heard the skillful means of Prajñāpāramitā but is able to truly dedicate various merits, such a thing does not exist. Why? Because this person, regarding the bodies of the Buddhas of the past and their merits that have all been extinguished, still discriminates and grasps at characteristics, thinking that he has obtained those merits and wishes to dedicate them. Such dedication is not accepted by the Buddhas, nor do they rejoice in it.
Why? Because with regard to that dharma there is attachment to attainment. This means that this person still discriminates and grasps at the characteristic that the Buddhas of the past have entered nirvana. Whoever dedicates while having attainment is a person of great attachment. Therefore, if one dedicates with a mind that has attachment to attainment, the Buddhas do not say that this person has great benefit. Why? Because such dedication is mixed with poison and suffering. It is like delicious food that has poison mixed into it. Although the food is fragrant and tasty, because poison has been mixed into it, it cannot be eaten. If a foolish person without wisdom eats this food, at first they may find it fragrant and pleasing, but when the food is about to be digested, they will suffer extremely painful consequences.
Likewise, there are people who do not properly uphold, read, and recite [the teachings], who do not understand their true meaning, yet teach their disciples to dedicate merit, saying:
‘Good sons, come here. Just as the Buddhas of the past, present, and future; the precepts, concentration, wisdom, liberation, and knowledge and vision of liberation; together with the wholesome roots planted by Śrāvaka disciples and ordinary beings; the wholesome roots planted by those whom the Buddhas have predicted will attain Pratyekabuddhahood; the wholesome roots planted by those Pratyekabuddhas; and the wholesome roots planted by those Bodhisattvas whom the Buddhas have predicted will attain Unsurpassed Perfect Enlightenment—all gathered together in fullness—this is the merit of rejoicing.’
After rejoicing, they dedicate it toward Unsurpassed Perfect Enlightenment. Such dedication is made by a person who still discriminates and grasps at characteristics; therefore it is called being mixed with poison. A person who has attachment to attainment cannot dedicate.
Why? Because whatever has attachment to attainment is poison.
Therefore, that Bodhisattva should contemplate the wholesome roots and merits of the Buddhas of the past, future, and present in this way. How then should one dedicate so that it is called true dedication toward Unsurpassed Perfect Enlightenment? If the Bodhisattva wishes not to slander the Buddhas, he should dedicate in this way.
One should truly know what characteristics the merits of the Buddhas possess, what their nature is, how they are realized, and what their result is; then one should rejoice in the same way. One should take this rejoicing and dedicate it toward Unsurpassed Perfect Enlightenment. A Bodhisattva who dedicates in this way has no fault of slandering the Buddhas. Such dedication will not be mixed with poison, and is also called acting according to the teachings of the Buddhas.
Furthermore, the Bodhisattva should dedicate merit of rejoicing in this way. Just as precepts, concentration, wisdom, liberation, and knowledge and vision of liberation are not bound by the realm of desire, are not bound by the realm of form, and are not bound by the formless realm; they also have no past, no future, and no present. Because they are not bound, the merits are not bound when dedicated, the dharma of dedication is not bound, and the realm of dedication is not bound. Any Bodhisattva who can dedicate in this way is not mixed with poison. Whoever does not dedicate in this way is called one who makes false dedication. The dedication of a Bodhisattva is like the dedication of the Buddhas of the three times; we should dedicate toward Unsurpassed Perfect Enlightenment in the same way. This is called correct dedication.
At that time, the Buddha praised Subhūti:
“Excellent, excellent, Subhūti! You are able to perform the Buddha’s work for the great Bodhisattvas. Subhūti, if all sentient beings throughout a trichiliocosm practiced the minds of Loving-kindness, Compassion, Joy, and Equanimity, the four meditations, the four formless concentrations, and the five supernormal powers, their merits would still not equal the merit of the dedication of that Bodhisattva, because the merit of this Bodhisattva’s dedication is supreme, greatest, ultimate, and wondrous.
Furthermore, Subhūti, if all sentient beings throughout a trichiliocosm gave rise to the aspiration for Unsurpassed Perfect Enlightenment, and each Bodhisattva, throughout countless eons, with a mind possessing attachment to attainment, gave all necessary provisions such as clothing, bedding, food, drink, and medicine to countless sentient beings in countless worlds; and if each such Bodhisattva, throughout countless eons, with a mind possessing attachment to attainment, gave all necessary provisions such as clothing, bedding, food, drink, and medicine to those Bodhisattvas—what do you think? Through this cause and condition, would the merit of those Bodhisattvas be great?”
Subhūti replied:
“World-Honored One, that merit would be extremely great, beyond comparison. But if that merit had form, sentient beings throughout countless worlds could not contain it.”
The Buddha praised Subhūti:
“Excellent, excellent, Subhūti! If a Bodhisattva, protected by Prajñāpāramitā, is able to dedicate that merit, compared with the merit of giving with a mind possessing attachment to attainment as described above, it is not even one hundredth, not even one part, nor one hundred thousand, ten thousand, or a hundred millionth part, nor can even numbers or analogies measure and compare with it.
At that time, twenty thousand devas from the Heaven of the Four Heavenly Kings placed their palms together, bowed in reverence to the Buddha, and said:
‘World-Honored One! The dedication of this Bodhisattva is called a great dedication, because through skillful means this Bodhisattva has surpassed the merit of giving by a Bodhisattva with attachment to attainment. Why? Because this Bodhisattva’s dedication is protected by Prajñāpāramitā.’
Then one hundred thousand devas from the Heaven of the Thirty-Three brought heavenly flowers, perfumes, powdered incense, heavenly garments, heavenly banners, and played various heavenly music to make offerings to the Buddha. They all said:
‘World-Honored One! The dedication of this Bodhisattva is called a great dedication, because through skillful means this Bodhisattva has surpassed the merit of the Bodhisattva with attachment to attainment. Why? Because this Bodhisattva’s dedication is protected by Prajñāpāramitā.’
Again, one hundred thousand devas from the Yāma Heaven, one hundred thousand devas from the Tuṣita Heaven, one hundred thousand devas from the Heaven of Transformation of Enjoyment, and one hundred thousand devas from the Heaven of Enjoying Others’ Creations all brought heavenly flowers, heavenly incense, and so forth, even playing various heavenly music to make offerings to the Buddha, and all said:
‘World-Honored One! The dedication of this Bodhisattva is called a great dedication, because through skillful means this Bodhisattva has surpassed the merit of giving by the Bodhisattva with attachment to attainment. Why? Because this Bodhisattva’s dedication is protected by Prajñāpāramitā.’
Again, the devas of the Great Brahmā Heaven loudly proclaimed:
The dedication of merits of this Bodhisattva is called the Great Dedication, because by means of skillful means, he has surpassed the merit of generosity of a Bodhisattva who has something to attain. Why is this so? Because the dedication of merits of this Bodhisattva is protected by Prajñā-pāramitā.
There are also celestial beings in realms such as Brahma’s Retinue, Brahma’s Assembly, Great Brahma, Light Heaven, Infinite Light, Light Sound, Pure, Lesser Pure, Infinite Pure, Pervasive Pure, Cloudless Conduct, Merit Birth, Vast Fruit, No Vastness, No Heat, Wondrous Vision, and Good Vision in the Akanistha Heaven. They all placed their palms together, bowed in reverence before the Buddha, and jointly said:
“World-Honored One! The seeking of the Buddha path by this virtuous man and woman is extremely rare. Because they are protected by Prajñā-pāramitā, they are able to surpass the merit of generosity of a Bodhisattva who has something to attain. Why is this so? Because the dedication of merits of this Bodhisattva is protected by Prajñā-pāramitā.”
At that time, the Buddha taught the celestial beings of the Pure Abodes:
“Set aside for now the matter of the sentient beings in that great trichiliocosm. If there are as many sentient beings as the sands of the Ganges throughout the ten directions of worlds, and each one gives rise to the aspiration for Perfect Enlightenment, then each of these Bodhisattvas, throughout Ganges-sands numbers of kalpas, with a mind that has something to attain, gives all necessary provisions such as clothing, bedding, food, drink, and medicine to the sentient beings throughout the Ganges-sands numbers of worlds in the ten directions; each such Bodhisattva, throughout Ganges-sands numbers of kalpas, with a mind that has something to attain, gives all such necessities to those sentient beings.
If there is a Bodhisattva who, regarding the precepts, concentration, wisdom, liberation, and liberating knowledge and vision of all Buddhas of the past, present, and future, together with the disciples of the Śrāvakas, and the roots of virtue planted by ordinary people, gathers them all completely, then those merits, with a mind of rejoicing, are supreme, greatest, utmost, and wondrous. Having rejoiced, if they dedicate them toward the unsurpassed Perfect Enlightenment, those merits are extremely vast.”
At that time, Subhūti said to the Buddha:
“World-Honored One! As the Buddha has said: those merits, when gathered and calculated together with a mind of rejoicing, are supreme, greatest, utmost, and wondrous. Having rejoiced, one dedicates them toward unsurpassed Perfect Enlightenment. World-Honored One, how should a Bodhisattva rejoice in order for it to be called supreme, greatest, utmost, and wondrous?”
The Buddha said:
“Subhūti! A Bodhisattva who, regarding all phenomena of the past, future, and present, neither takes nor rejects, neither thinks nor attains, and within them there is no phenomenon that has arisen and ceased, is arising and ceasing, or will arise and cease, because the true nature of all phenomena is as it truly is, then the rejoicing and dedication toward unsurpassed Perfect Enlightenment are likewise so.
Subhūti! This is the rejoicing and dedication of that Bodhisattva, which is supreme, greatest, utmost, and wondrous.
Furthermore, Subhūti! A Bodhisattva who wishes to rejoice, who wishes to rejoice in the Buddhas of the past, present, and future, in generosity, morality, patience, diligence, meditation, wisdom, liberation, and liberating knowledge and vision, should rejoice in this way; just as liberation through morality is so, so are liberation, concentration, and wisdom; liberation and liberating knowledge and vision are also so; liberation through faith and understanding is also so; liberation through rejoicing is also so; liberation of future phenomena that have not yet arisen is also so. The immeasurable asaṃkhyeya Buddhas and disciples in worlds of the past were also liberated in this way; the immeasurable asaṃkhyeya Buddhas and disciples in worlds throughout the ten directions of the present are also liberated in this way; and the immeasurable asaṃkhyeya Buddhas and disciples in worlds throughout the ten directions of the future are also liberated in this way.
Because the characteristics of those phenomena are neither bound nor tied, neither opened nor released, the dedication toward unsurpassed Perfect Enlightenment is also neither born nor destroyed.
Subhūti! The rejoicing and dedication of that Bodhisattva is called supreme, greatest, utmost, and wondrous. Therefore, the dedication of this Bodhisattva surpasses that of the other Bodhisattvas numbering as many as the sands of the Ganges throughout the ten directions of worlds. If each Bodhisattva, throughout Ganges-sands numbers of kalpas, with a mind that has something to attain, gives all necessities such as clothing, bedding, food, drink, and medicine to sentient beings throughout Ganges-sands numbers of worlds; if with a mind that has something to attain they practice generosity, morality, patience, diligence, and meditation, then compared with this merit of rejoicing and dedication, even one hundred thousand parts do not equal one part; or one hundred, thousand, ten thousand, and a hundred million parts do not equal one part; even numerical calculations and analogies cannot compare with it.”
Chapter 8: Underworld
At that time, the Venerable Śāriputra said to the Buddha:
“World-Honored One! This is Prajñā-pāramitā.”
The Buddha said:
“Śāriputra! This is Prajñā-pāramitā.”
Śāriputra said:
“World-Honored One! Prajñā-pāramitā has the power to shine forth as light and illuminate everywhere.”
Venerable World-Honored One! Prajñā-pāramitā is a Dharma that should be respectfully revered and prostrated to.
Venerable World-Honored One! Prajñā-pāramitā can give light. Venerable World-Honored One! Prajñā-pāramitā can dispel all darkness.
Venerable World-Honored One! Prajñā-pāramitā is not defiled.
Venerable World-Honored One! Prajñā-pāramitā is a place of great benefit. Venerable World-Honored One! Prajñā-pāramitā brings much peace and security.
Venerable World-Honored One! Prajñā-pāramitā can give blind people bright eyes.
Venerable World-Honored One! Prajñā-pāramitā has the ability to cause practitioners who have gone astray to enter the correct path.
Venerable World-Honored One! Prajñā-pāramitā itself is All-Knowledge. Venerable World-Honored One! Prajñā-pāramitā is the mother that gives birth to all Bodhisattvas.
Venerable World-Honored One! Prajñā-pāramitā is neither a dharma that arises nor a dharma that ceases.
Venerable World-Honored One! Prajñā-pāramitā fully possesses the three turnings and twelve aspects of the Dharma wheel.
Venerable World-Honored One! Prajñā-pāramitā can serve as a refuge and protection for those who are poor and destitute.
Venerable World-Honored One! Prajñā-pāramitā has the power to cut off birth and death.
Venerable World-Honored One! Prajñā-pāramitā can reveal the nature of all dharmas.
Venerable World-Honored One! How should one respectfully revere and prostrate to Prajñā-pāramitā?
The Buddha taught:
Śāriputra, if you respectfully revere and prostrate to the Buddha, then you should respectfully revere and prostrate to Prajñā-pāramitā just as you respectfully revere and prostrate to the Buddha.
At that time, Śakra Devānām Indra thought:
For what reason did Venerable Śāriputra ask this question? Having thought this, he again asked Śāriputra:
Venerable One! For what reason did you ask the Buddha such a question?
Śāriputra replied:
A great Bodhisattva dedicates the merit of rejoicing in Prajñā-pāramitā toward All-Knowledge. Compared with all the merits of generosity, morality, patience, diligence, meditation, and so forth of the Bodhisattvas mentioned above, this merit is supreme. Therefore, I asked this question.
Kāśika, for example, a blind person may have hundreds of thousands and millions of people, but if there is no guide, that blind person cannot reach a city, village, or settlement.
Kāśika, if the five pāramitās are separated from Prajñā-pāramitā, they are like a blind person without anyone to guide them and therefore cannot cultivate the path to attain All-Knowledge. If the five pāramitās are protected by Prajñā-pāramitā, they are like a blind person who has gained eyes. Therefore, through the power of Prajñā-pāramitā, the five pāramitās come to be called Prajñā-pāramitā.
Śāriputra said to the Buddha:
Venerable World-Honored One! How does one give rise to Prajñā-pāramitā?
The Buddha taught:
If a Bodhisattva does not give rise to form, then he gives rise to Prajñā-pāramitā; if he does not give rise to feeling, perception, formations, and consciousness, then he gives rise to Prajñā-pāramitā.
In this way, when Prajñā-pāramitā arises, what Dharma is accomplished?
Śāriputra, in this way, the arising of Prajñā-pāramitā has no place of accomplishment with regard to dharmas. If there is no place of accomplishment, it is called Prajñā-pāramitā.
Śakra Devānām Indra said to the Buddha:
Venerable World-Honored One! Does Prajñā-pāramitā also not accomplish All-Knowledge?
The Buddha taught:
Kāśika, Prajñā-pāramitā accomplishes All-Knowledge, but it is not like names and characteristics that create an accomplished dharma.
Śakra Devānām Indra said:
Venerable World-Honored One! Then how should it be accomplished?
The Buddha taught:
Kāśika, not accomplishing in this way is precisely accomplishment.
Śakra Devānām Indra said to the Buddha:
How extraordinary, Venerable World-Honored One! Prajñā-pāramitā neither causes arising nor causes cessation, and therefore it exists.
Subhūti said to the Buddha:
Venerable World-Honored One! Does a Bodhisattva who discriminates in this way lose Prajñā-pāramitā and become separated from Prajñā-pāramitā?
The Buddha taught:
Subhūti, there is such a cause and condition: If a Bodhisattva thinks that Prajñā-pāramitā is empty, that it is nonexistent, then that person will lose Prajñā-pāramitā and become separated from Prajñā-pāramitā. Subhūti, this is the Prajñā-pāramitā of the Bodhisattva.
Subhūti said:
Venerable World-Honored One! When speaking of Prajñā-pāramitā, which dharmas are being indicated?
The Buddha taught:
Subhūti, speaking of Prajñā-pāramitā does not indicate form, does not indicate feeling, perception, formations, or consciousness; nor does it indicate the fruits of Stream-enterer, Once-returner, Non-returner, Arhat, Pratyekabuddha, or even the Buddha Dharma.
Subhūti said:
Venerable World-Honored One! Mahā-pāramitā is Prajñā-pāramitā.
The Buddha taught:
Subhūti, what do you think? For this reason, Mahā-pāramitā is Prajñā-pāramitā.
Subhūti said:
Venerable World-Honored One! Prajñā-pāramitā does not make form greater, does not make it smaller, does not make it unite, and does not make it disperse; with regard to feeling, perception, formations, and consciousness, it also does not make them greater, smaller, united, or dispersed.
Venerable World-Honored One! Prajñā-pāramitā does not strengthen or weaken the Ten Powers of the Buddha, and from the Four Fearlessnesses up to All-Knowledge, it neither unites nor disperses them.
Venerable World-Honored One! A Bodhisattva who discriminates in this way does not practice Prajñā-pāramitā. Why is this so? Because Prajñā-pāramitā does not possess such characteristics.
Then how many sentient beings must I liberate before being counted among Bodhisattvas who possess attainments? Why is this so? Because sentient beings do not arise, Prajñā-pāramitā also does not arise; because sentient beings are without inherent nature, Prajñā-pāramitā is also without inherent nature; because sentient beings are free from characteristics, Prajñā-pāramitā is also free from characteristics; because sentient beings do not cease, Prajñā-pāramitā also does not cease; because sentient beings are inconceivable, Prajñā-pāramitā is also inconceivable; because sentient beings cannot be fully understood, Prajñā-pāramitā also cannot be fully understood; because the power of sentient beings accumulates, the power of the Tathāgata also accumulates.
Śāriputra said to the Buddha:
Venerable World-Honored One! A Bodhisattva who can deeply believe in this Prajñā-pāramitā without doubt, without regret, and without considering it difficult, and who follows the true meaning to explain it—where did such a person come from to be born in this human world?
The Buddha taught:
Śāriputra, this Bodhisattva has passed away from another Buddha realm and been born into this human world. Śāriputra, this Bodhisattva who has come here from another Buddha realm has previously drawn near to and made offerings to the Buddhas and has also previously asked about the true meaning of this Dharma. Therefore, now upon hearing Prajñā-pāramitā, this person immediately gives rise to joy, as if hearing it from the Buddha, or seeing Prajñā-pāramitā as though seeing the Buddha.
Subhūti said to the Buddha:
Venerable World-Honored One! Can Prajñā-pāramitā be heard and can it be seen?
The Buddha taught:
No.
Subhūti said:
Venerable World-Honored One! From the time this Bodhisattva first generated the aspiration until now, how long has it been since he cultivated Prajñā-pāramitā?
The Buddha taught:
Subhūti, this matter should be distinguished: Some Bodhisattvas have encountered hundreds of thousands, millions, and billions of Buddhas; some have cultivated the pure conduct in the presence of Buddhas; some have heard the profound Prajñā-pāramitā among a great assembly but, because their minds lacked reverence, immediately left.
Subhūti, you should know that in the past, at the time of previous Buddhas, these types of Bodhisattvas heard explanations of the Prajñā-pāramitā sutras and immediately left. Therefore, now when they hear the profound Dharma of Prajñā-pāramitā, they also leave, because their body and mind are not in harmony, and thus they create the karma of lack of wisdom. Due to the causes and conditions of accumulated ignorant karma, they slander and oppose the Dharma of Prajñā-pāramitā.
Subhūti, those who slander and oppose Prajñā-pāramitā have slandered and opposed the Dharma of All-Knowledge. Those who slander and oppose the Dharma of All-Knowledge have slandered and opposed the Buddhas of the three times.
Subhūti, because they have created the karma of destroying the Dharma, those foolish beings must receive such grave offenses. Therefore, they must undergo suffering in the great hells for hundreds of thousands and millions of kalpas, going from one great hell to another. When the hell beings undergo suffering from one great hell to another, if the kalpa fire arises, they fall into the great hells in another direction. There, they again go from one great hell to another. When they undergo suffering from one great hell to another, if the kalpa fire arises, they again fall into the hells elsewhere. After falling into those other great hells, they go from one great hell to another. When they undergo suffering from one great hell to another, if the kalpa fire arises, they return and fall into this great hell. Here, that person goes from one great hell to another, enduring various painful torments. In this way, repeatedly, until the kalpa fire arises again, they must undergo immeasurable karmic results of suffering. Why is this so? Because they have created the karma of evil speech.
At that time, Śāriputra addressed the Buddha:
“World-Honored One! Is the karmic offense of destroying the Dharma like the offense of the five heinous acts?”
The Buddha said:
“Śāriputra, you should not think that the offense of destroying the Dharma is the same as the offense of the five heinous acts. Why is this so? Because this person, after hearing the profound Prajñā-pāramitā, slanders it, opposes it, and thinks: ‘I should not study this Dharma, because this Dharma was not spoken by the Buddha.’ Due to this cause and condition, their offense becomes even heavier, because they have caused others to become separated from the Prajñā-pāramitā.
The Buddha said:
“This person destroys their own body and also destroys the bodies of others; they drink poison themselves and also give poison to others; they cause themselves to lose their lives and also cause others to lose their lives. They themselves do not know or understand Prajñā-pāramitā, and they also teach others not to know or understand it.
Śāriputra! I would no longer allow such a person to leave the household life, much less allow them to receive offerings within my Dharma. Why is this so? You should know that this person has defiled the Dharma; you should know that this person has caused that Dharma to become mixed with impurities, and thus their nature has become corrupted. If there are sentient beings who believe and accept such words, they will also receive that grave offense and experience great pain and suffering. Why is this so? Śāriputra! If anyone destroys the Dharma of Prajñā-pāramitā or causes Prajñā-pāramitā to become defiled, you should know that this person has destroyed the Dharma and defiled that Dharma.”
Śāriputra addressed the Buddha:
“World-Honored One! Why does the Tathāgata not clearly explain whether this person will receive a large or small body?”
The Buddha said:
“Śāriputra! Set aside, for now, the matter of measuring whether this person’s body is large or small, and do not speak of it further. Why? Because if this person hears the measure of their body being spoken of, they will vomit blood from their mouth, or die, or come close to death. If they hear about the measure of that body, they will realize their own offense, suffer greatly, and cause their physical body to wither. Therefore, it is not necessary to speak further about whether they will receive a large or small body.”
Śāriputra addressed the Buddha:
“World-Honored One! Please, World-Honored One, explain the measure of this person’s body so that it may serve as a warning for people in future generations, causing them to understand that because of this karmic offense they must receive such a great body.”
The Buddha said:
“Śāriputra! This matter itself is already a great light that serves to admonish sentient beings in future generations. Because of accumulating such sinful karma, they must experience painful suffering and distress that are immeasurable and boundless.
Śāriputra! This matter itself is sufficient to serve as a great light to admonish those who cultivate wholesome practices.”
Subhūti addressed the Buddha:
“World-Honored One! Good men and good women should carefully guard their bodily karma, verbal karma, and mental karma. World-Honored One! Is it only because of verbal karma that they incur such a grave offense?”
The Buddha said:
“Subhūti! It is because of the causes and conditions of verbal karma that they incur such a heavy offense.
Subhūti! Within my teachings, there are many foolish people who have criticized and slandered Prajñā-pāramitā in this way.
Subhūti! Whoever criticizes and slanders Prajñā-pāramitā has thereby criticized and slandered Anuttara-samyak-saṃbodhi (Supreme Perfect Enlightenment). Whoever criticizes and slanders Anuttara-samyak-saṃbodhi has thereby criticized and slandered the All-Knowledge of the Buddhas of the past, future, and present. Whoever criticizes and slanders the All-Knowledge of the Buddhas has thereby criticized and slandered the Dharma Jewel. Whoever criticizes and slanders the Dharma Jewel has thereby criticized and slandered the Saṅgha Jewel. Because they criticize and slander the Three Jewels, they create such immeasurable and boundless grave karmic offenses.”
Subhūti addressed the Buddha:
“World-Honored One! How many causes and conditions lead those foolish people to criticize and oppose the Dharma of Prajñā-pāramitā?”
The Buddha said:
“Subhūti! These foolish people: first, are controlled and directed by evil demons; second, they do not believe in or understand this subtle and profound Dharma.
Furthermore, Subhūti! These foolish people are influenced by bad companions, and therefore they do not attain peace and joy, nor do they delight in cultivating wholesome teachings. Instead, they become immersed in greed and attachment, constantly seeking the faults of others, becoming arrogant, conceited, and looking down upon others. Subhūti! For these reasons, those foolish people criticize and oppose Prajñā-pāramitā.”
Subhūti addressed the Buddha:
“World-Honored One! If a person is not diligent and energetic, is it very difficult for them to believe in and understand Prajñā-pāramitā?”
The Buddha said:
“That is correct, that is correct, Subhūti! If anyone is not diligent and energetic, it is very difficult for them to believe in and understand the Dharma of Prajñā-pāramitā.”
Subhūti said:
“World-Honored One! Why is it that a person who is not diligent finds it very difficult to believe in and understand the Dharma of Prajñā-pāramitā?”
The Buddha said:
“Subhūti! Form is neither bound nor liberated. Why? Because the true nature of form is form; feeling, perception, formations, and consciousness are neither bound nor liberated. Why? Because the true nature of consciousness is consciousness.
Furthermore, Subhūti! The past of form is neither bound nor liberated. Why? Because the true nature of the past of form is form; the future of form is neither bound nor liberated. Why? Because the true nature of the future of form is form; the present form is neither bound nor liberated. Why? Because the true nature of present form is form.
Subhūti! The past of feeling, perception, formations, and consciousness is neither bound nor liberated. Why? Because the true nature of the past of consciousness is consciousness; the future of consciousness is neither bound nor liberated. Why? Because the true nature of the future of consciousness is consciousness; present consciousness is neither bound nor liberated. Why? Because the true nature of present consciousness is consciousness.”
Subhūti said:
“World-Honored One! Because this Prajñā-pāramitā is extremely profound, those who are not diligent find it difficult to believe and difficult to understand.”
The Buddha said:
“That is correct, that is correct, Subhūti! Because this Prajñā-pāramitā is extremely profound, those who are not diligent find it very difficult to believe in and understand.”
“Subhūti! The purity of form itself is the purity of the result; because form is pure, the result is also pure. The purity of feeling, perception, formations, and consciousness itself is the purity of the result; because feeling, perception, formations, and consciousness are pure, the result is also pure.
Furthermore, Subhūti! The purity of form itself is the purity of All-Knowledge; because All-Knowledge is pure, form is also pure.
Subhūti! The purity of form and the purity of All-Knowledge are not two, not separate, not different, and also not destroyed. The purity of feeling, perception, formations, and consciousness itself is the purity of All-Knowledge; because All-Knowledge is pure, feeling, perception, formations, and consciousness are also pure, not two, not separate, not different, and also not destroyed.”