THE GREAT PRAJÑĀPĀRAMITĀ SŪTRA
VOLUME 11
Chapter 39: REJOICING
At that time, the Great Bodhisattva Maitreya said to Subhūti:
There are Great Bodhisattvas who rejoice in merit and virtue and dedicate it together with all sentient beings toward Anuttara-samyak-saṃbodhi, because [such merit and virtue] does not truly exist. There are Śrāvakas, or Pratyekabuddhas, or all sentient beings who, through giving, observing precepts, or cultivating meditation, rejoice in merit and virtue.
The merit and virtue of this Great Bodhisattva who rejoices and dedicates it together with all sentient beings toward Anuttara-samyak-saṃbodhi is foremost among all, most wondrous among all, incomparable. Why? Because the Śrāvakas, Pratyekabuddhas, and all sentient beings who practice giving, observing precepts, and cultivating meditation while rejoicing in merit and virtue do so in order to tame themselves, purify themselves, and liberate themselves, cultivating the Four Foundations of Mindfulness up to the Eightfold Noble Path, as well as emptiness, signlessness, and wishlessness.
The Bodhisattva’s rejoicing in merit and virtue and dedication toward Anuttara-samyak-saṃbodhi uses this merit and virtue to tame all sentient beings, purify all sentient beings, and liberate all sentient beings, because [all such things] do not truly exist.
Subhūti said:
The Great Bodhisattvas contemplate the countless, boundless, innumerable Buddhas who have entered extinction in the countless, boundless, innumerable Buddha lands of the ten directions, from the time they first aroused the mind until they attained Anuttara-samyak-saṃbodhi, entered the remainderless Nirvāṇa, and until the true Dharma became completely extinct. They contemplate all wholesome roots corresponding to the Six Pāramitās, together with the wholesome roots of the Śrāvakas, such as the merit of giving, the merit of observing precepts, the merit of cultivating meditation, and the undefiled wholesome roots of learners and non-learners; the aggregates of precepts, the aggregates of concentration, the aggregates of wisdom, the aggregate of liberation, the aggregate of knowledge and vision of liberation; the All-Wisdom, the great loving-kindness, the great compassion of the Buddhas; together with the immeasurable and innumerable other Buddha-dharmas and the Dharma taught by the Buddhas.
Through these Dharmas, one cultivates and attains the fruit of Stream-entry up to the fruit of Arhatship and the path of the Pratyekabuddha; advances to the stage of the Great Bodhisattva; and, together with other sentient beings, cultivates wholesome roots.
When all these wholesome roots are combined, rejoiced in with merit and virtue, and dedicated toward Anuttara-samyak-saṃbodhi, then that is the foremost merit and virtue, the most wondrous, incomparable.
Having rejoiced in this way, one dedicates this merit of rejoicing toward Anuttara-samyak-saṃbodhi.
If a virtuous man or virtuous woman practicing the Bodhisattva vehicle thinks: “My mind is directed toward Anuttara-samyak-saṃbodhi,”
this is giving rise to a mind conditioned by an object.
If a virtuous man or virtuous woman practices the characteristics of dedication toward Anuttara-samyak-saṃbodhi, will they attain what they have imagined?
Bodhisattva Maitreya said:
If a virtuous man or virtuous woman practices characteristics, they will not attain what they have imagined.
Subhūti said:
If all conditions and all objects do not truly exist, then this virtuous man or virtuous woman practicing the Bodhisattva vehicle, while preserving characteristics, gathers together all the wholesome roots of the Buddhas of the ten directions from the time they first aroused the mind until the extinction of the true Dharma, together with the wholesome roots of learner and non-learner Śrāvakas, and combines them all, dedicating the merit and virtue of rejoicing toward Anuttara-samyak-saṃbodhi, because [all of this is] without characteristics.
In this way, would this Bodhisattva not be one who mistakes the impermanent for permanent, suffering for happiness, non-self for self, and impurity for purity, thereby giving rise to inverted thoughts, inverted minds, and inverted views?
If the conditions and objects of dedication toward Anuttara-samyak-saṃbodhi are likewise so,
then the mind of dedication is likewise so.
The Dāna Pāramitā up to the eighteen kinds of uncommon Dharma are likewise so.
If this is so, then what are conditions, what are objects, what is Anuttara-samyak-saṃbodhi, what are wholesome roots, and what is the mind of rejoicing and dedicating toward Anuttara-samyak-saṃbodhi?
Bodhisattva Maitreya said:
If the Great Bodhisattvas have long practiced the Six Pāramitās, constantly made offerings to the Buddhas, planted wholesome roots, always drawn near to good spiritual friends, and skillfully cultivated the Dharma of the emptiness of self-nature, then these Great Bodhisattvas use such conditions and such objects to rejoice in the merit and virtue of the wholesome roots of the Buddhas, without grasping at the characteristic of dedication toward Anuttara-samyak-saṃbodhi, because it is neither two dharmas nor not-two dharmas, neither characteristics nor the absence of characteristics, neither a truly existent dharma nor a non-existent dharma, neither a defiled dharma nor a pure dharma, neither a dharma that arises nor a dharma that ceases. Therefore, it is called dedication toward Anuttara-samyak-saṃbodhi.
If the Bodhisattvas have practiced the Six Pāramitās for only a short time, have not made many offerings to the Buddhas, have not planted wholesome roots, have not drawn near to good spiritual friends, and have not skillfully cultivated the Dharma of the emptiness of self-nature, then this Bodhisattva, using such conditions and such objects, rejoices in the merit and virtue of the Buddhas while the mind grasps at the characteristics of dedicating toward Anuttara-samyak-saṃbodhi. This is not called true dedication toward Anuttara-samyak-saṃbodhi.
O Subhūti! The meaning of Prajñāpāramitā in this way, up to the meaning of All-Wisdom, such as inner emptiness up to the emptiness of the non-existence of existent dharmas, should not be explained to newly practicing Bodhisattvas, because it will cause them to lose the small amount of pure respectful faith they have already attained.
It should be explained to Great Bodhisattvas who are irreversible.
It may also be explained to those protected by good spiritual friends, or to those who have long made offerings to the Buddhas and planted wholesome roots. The meaning of this Prajñāpāramitā, up to the meaning of All-Wisdom, from inner emptiness up to the emptiness of the non-existence of existent dharmas, should also be explained to them.
When these people hear such Dharma, they will not lose faith, be frightened, or become afraid.
O Subhūti! The Great Bodhisattva’s rejoicing in merit and virtue should be dedicated toward Anuttara-samyak-saṃbodhi in this way.
That is to say, the Bodhisattva uses the mind of rejoicing in merit and virtue to dedicate toward Anuttara-samyak-saṃbodhi; this mind is completely extinguished and entirely separated. That condition, that object, and those wholesome roots are also completely extinguished and entirely separated.
Within this, what is the mind of rejoicing, what are the conditions, what are the objects, and what are the wholesome roots of rejoicing and dedicating toward Anuttara-samyak-saṃbodhi?
The two minds do not arise together. The nature of this mind also dedicates without anything being attainable.
How does the Bodhisattva use the mind of rejoicing to dedicate toward Anuttara-samyak-saṃbodhi?
If a Great Bodhisattva, while practicing Prajñā-pāramitā, clearly knows that this Prajñā-pāramitā has no such dharma, and that even Giving-pāramitā has no such dharma; that form, feeling, perception, formations, consciousness, up to Anuttara-samyak-saṃbodhi, likewise have no such dharma.
The Great Bodhisattva should rejoice in such merits and dedicate them toward Anuttara-samyak-saṃbodhi.
If one is able to make such a dedication, it is called dedicating the merits of rejoicing toward Anuttara-samyak-saṃbodhi.
Śakra, Lord of Heaven, asked Subhūti:
When newly initiated Bodhisattvas hear this matter, will they not become frightened?
How do newly initiated Bodhisattvas cultivate wholesome roots and dedicate them toward Anuttara-samyak-saṃbodhi?
Furthermore, how do they rejoice in meritorious virtue and dedicate it toward Anuttara-samyak-saṃbodhi?
Subhūti said:
If newly initiated Bodhisattvas practice Prajñā-pāramitā, they do not grasp this Prajñā-pāramitā, because there is nothing to be attained, because it is without marks. Giving-pāramitā is the same. Furthermore, they have deep faith and understanding in inner emptiness up to the emptiness of what is neither existent nor nonexistent. They have deep faith and understanding in the four foundations of mindfulness up to the eighteen distinct dharmas of a Buddha, and they constantly follow good spiritual friends.
These good spiritual friends explain the meaning of the six pāramitās and reveal, distinguish, and teach them. Through such instruction, they cause them to constantly not depart from Prajñā-pāramitā, until they ascend to the stages of a Bodhisattva without departing from Prajñā-pāramitā, and so on, without departing from Giving-pāramitā. They do not depart from the four foundations of mindfulness up to the eighteen distinct dharmas of a Buddha. They also teach about the deeds of Māra. After hearing about the deeds of Māra, they neither increase nor decrease.
Why?
Because this Bodhisattva does not grasp any dharma.
This Bodhisattva also constantly does not depart from all Buddhas. Until the time of attaining Buddhahood, the Bodhisattva always cultivates wholesome roots. Through these wholesome roots, they are born into the family of Bodhisattvas. Until the time of attaining Anuttara-samyak-saṃbodhi, they never leave these wholesome roots.
Furthermore, this newly initiated Great Bodhisattva, regarding the Buddhas of the past in infinite, boundless, innumerable realms throughout the ten directions—those who have cut off the path of birth and death, cut off the path of frivolous discourse, completely abandoned the burden, removed the thorns of the village, ended all contaminated outflows, attained right wisdom and liberation, together with their disciples who cultivate merit and virtue; or regarding great families, elders, householders, and celestial beings from the Heaven of the Four Heavenly Kings up to the Heaven of Neither Perception nor Non-Perception who cultivate wholesome roots—all these merits are combined. With the supreme, most wondrous, unsurpassed, incomparable mind of rejoicing, they rejoice in these merits, and after rejoicing, dedicate them toward Anuttara-samyak-saṃbodhi.
Bodhisattva Maitreya said to Subhūti:
If a newly initiated Bodhisattva remembers the wholesome roots of Buddhas and their disciples, and with the supreme, most wondrous, unsurpassed, incomparable mind rejoices in these merits, then after rejoicing dedicates them toward Anuttara-samyak-saṃbodhi, how can this Bodhisattva avoid falling into inverted perceptions, inverted thoughts, and inverted views?
Subhūti said:
If a Great Bodhisattva recollects the Buddha and the Saṅgha, within this there is no perception of “Buddha,” no perception of “Saṅgha,” and no perception of wholesome roots. Using this mind, they dedicate toward Anuttara-samyak-saṃbodhi. Within this mind, there is also no perception of “mind.” A Bodhisattva who dedicates in this way does not have inverted perceptions, inverted thoughts, or inverted views.
If a Great Bodhisattva remembers the wholesome roots of Buddhas and the Saṅgha and grasps their marks, then having grasped the marks, dedicates toward Anuttara-samyak-saṃbodhi, such a Bodhisattva’s dedication is called inverted perception, inverted thought, and inverted view.
If a Great Bodhisattva uses this mind to remember the wholesome roots of Buddhas and the Saṅgha, then at the moment of recollection knows that they are completely extinguished. If they are completely extinguished, then that dharma does not truly exist. The mind used for dedication is also the mark of complete extinction. The place of dedication and the dharmas are also marks of complete extinction.
If one dedicates in this way, it is called right dedication, not mistaken dedication.
A Great Bodhisattva should dedicate toward Anuttara-samyak-saṃbodhi in this way.
Moreover, regarding the wholesome roots of Buddhas of the past and their disciples, the wholesome roots of ordinary beings who hear the Dharma, and the wholesome roots of the eight classes of celestial beings and dragons, up to those in the Heaven of Form who hear the Dharma and give rise to the aspiration for Anuttara-samyak-saṃbodhi—
all these merits are combined. The Bodhisattva uses the supreme, most wondrous, unsurpassed, incomparable mind to rejoice in these merits and then dedicates them toward Anuttara-samyak-saṃbodhi. At that time, if the Great Bodhisattva knows that all these dharmas are completely extinguished, and that the place of dedication and the dharmas are also empty in their own nature, then making dedication in this way is called true dedication toward Anuttara-samyak-saṃbodhi.
Furthermore, the Great Bodhisattva knows that no dharma can dedicate another dharma, because all dharmas are empty in their own characteristics. Dedicating in this way is called right dedication toward Anuttara-samyak-saṃbodhi.
When the Great Bodhisattva practices Prajñā-pāramitā and Giving-pāramitā in this way, they do not fall into inverted perception, inverted thought, or inverted view. This is because the Bodhisattva does not grasp that dedication itself, nor do they see the dedication of wholesome roots toward the mind of Bodhi. This is called the unsurpassed dedication of a Great Bodhisattva.
Furthermore, if a Great Bodhisattva knows that the merits they have cultivated are completely separate from the five aggregates, the twelve sense bases, and the eighteen elements; and also knows that Prajñā-pāramitā up to Giving-pāramitā are without marks; knows that inner emptiness up to the emptiness of what is neither existent nor nonexistent are without marks; knows that the four foundations of mindfulness up to the eighteen distinct dharmas of a Buddha are without marks—then when the Great Bodhisattva gives rise to the mind of rejoicing in such merits, this is called dedicating toward Anuttara-samyak-saṃbodhi.
Furthermore, if a Great Bodhisattva rejoices in meritorious virtue and knows that the nature of rejoicing in meritorious virtue is separate, and also knows that the Buddhas are separate, that the Buddha-nature of wholesome roots is separate, that the nature of wholesome roots is separate, that the mind of Bodhi and the nature of the mind of Bodhi are separate, that dedication and the nature of dedication are separate, that the Bodhisattva and the nature of the Bodhisattva are separate, that Prajñā-pāramitā up to Giving-pāramitā are separate, that the nature of Prajñā-pāramitā up to the nature of Giving-pāramitā are separate, that inner emptiness up to the emptiness of what is neither existent nor nonexistent are separate, that the nature of inner emptiness up to the nature of the emptiness of what is neither existent nor nonexistent are separate, that the four foundations of mindfulness up to the eighteen distinct dharmas of a Buddha are separate, and that the nature of the four foundations of mindfulness up to the nature of the distinct dharmas is separate—
the Great Bodhisattva should practice Prajñā-pāramitā free from marks in this way.
This is called the meritorious virtue of rejoicing arising from Prajñā-pāramitā for a Great Bodhisattva.
Furthermore, regarding the wholesome roots of Buddhas of the past who have entered nirvāṇa, if a Great Bodhisattva wishes to dedicate them, they should dedicate in this way:
They should think: just as the marks of Buddhas who have entered nirvāṇa are such, the marks of wholesome roots are also such; the marks of dharmas that have entered nirvāṇa are also the same. The mind with which I dedicate is also marked in the same way.
If one can dedicate in this way, it is called dedication toward Anuttara-samyak-saṃbodhi. Such dedication does not fall into inverted perception, inverted thought, or inverted view.
If a Great Bodhisattva, while practicing Prajñā-pāramitā, grasps the marks of the wholesome roots of Buddhas and dedicates them toward Anuttara-samyak-saṃbodhi, it is not called dedication. Why?
Because the Buddhas of the past and their wholesome roots are neither conditioned marks nor are they without conditioned marks.
If a Great Bodhisattva grasps such marks, it is not called dedicating wholesome roots toward Anuttara-samyak-saṃbodhi.
Such a Bodhisattva falls into inverted perception, inverted thought, and inverted view.
If a Bodhisattva does not grasp the marks of Buddhas, wholesome roots, or dedication, then it is called dedicating wholesome roots toward Anuttara-samyak-saṃbodhi.
The Bodhisattva does not fall into inverted perception, inverted thought, or inverted view.
Bodhisattva Maitreya asked Subhūti:
How does a Great Bodhisattva dedicate wholesome roots toward Anuttara-samyak-saṃbodhi without grasping their marks?
Subhūti said:
Because of this, one must know that within the Prajñāpāramitā of the Great Bodhisattva, there must be the skillful means power of Prajñāpāramitā.
If it is merit and virtue separated from Prajñāpāramitā, then it cannot be dedicated toward Anuttara-samyak-sambodhi (Supreme Perfect Enlightenment). Why? Because within Prajñāpāramitā, the Buddhas do not truly exist, the wholesome roots do not truly exist, and the mind that dedicates them toward Anuttara-samyak-sambodhi does not truly exist.
Here, when the Great Bodhisattva practices Prajñāpāramitā, he should think: the bodies of the Buddhas of the past and their disciples have all been extinguished, and the wholesome roots have also been extinguished. Now, if I grasp the characteristics and distinctions of the Buddhas, the wholesome roots, and the mind, and dedicate them toward Anuttara-samyak-sambodhi, then the Buddhas would not accept it. Why? Because grasping characteristics means there is attachment and apprehension.
This means that toward the Buddhas of the past, one grasps discriminating characteristics.
Therefore, if the Great Bodhisattva wishes to use wholesome roots to dedicate toward Anuttara-samyak-sambodhi, he should not grasp them in order to dedicate them.
If one obtains and grasps them in order to dedicate them, the Buddhas do not say that there is great benefit.
Why? Because such dedication is mixed with poison.
For example, delicious food mixed with poison may have beautiful colors, fragrant smells, and be desired by people, yet it contains poison. A foolish person likes to eat it because he craves its beautiful appearance, fragrance, and pleasant taste. When this food is digested, that foolish person must endure suffering and death.
If a good man or good woman does not receive and uphold, read and recite clearly, and does not understand the meaning here, but teaches others, saying:
The Buddhas of the past, future, and present throughout the ten directions, from the moment they first generated the mind until attaining Anuttara-samyak-sambodhi, entering Nirvāṇa without remainder, until the true Dharma completely disappears; during that period, while practicing the six pāramitās and planting wholesome roots; while cultivating the four dhyānas, the four immeasurable minds, the four formless concentrations, the four foundations of mindfulness, up to the eighteen distinct qualities of a Buddha, cultivating wholesome roots; while purifying Buddha lands and accomplishing sentient beings; cultivating wholesome roots together with morality, concentration, wisdom, liberation, knowledge and vision of liberation, omniscient wisdom, the Buddha qualities of constant equanimity without error; together with the disciples who planted wholesome roots, and those who received predictions from the Buddhas that they would become Pratyekabuddhas, and the eight classes of celestial beings, dragons, and others who planted wholesome roots—all those merits and virtues are combined together and rejoiced in, then dedicated toward Anuttara-samyak-sambodhi.
Because this dedication grasps characteristics and has something to be attained, it is like food mixed with poison.
A person who has something to attain can never have true dedication.
Why? Because having something to attain means there is poison mixed in, there are characteristics, there is movement, and there is conceptual proliferation.
If one dedicates in this way, it is slandering the Buddha, not following the Buddha’s teaching, and not following the true Dharma that has been spoken.
This good man or good woman seeking the Buddha path should learn in this way:
The wholesome roots of the Buddhas of the three times, from the time they first generated the mind until they became Buddhas, entered Nirvāṇa without remainder, and the true Dharma completely disappeared; the disciples who practiced Prajñāpāramitā and planted wholesome roots, up until the cultivation of omniscient wisdom—all these merits and virtues should be dedicated in this way:
Just as the unsurpassed wisdom known by the Buddhas knows the characteristics of wholesome roots and the nature of those wholesome roots, I also rejoice in them in this same way. Just as the Buddhas know them, I also dedicate them toward Anuttara-samyak-sambodhi in this same way.
If a good man or good woman dedicates in this way, then they do not slander the Buddha, they accord with the Buddha’s teaching, and they accord with the Dharma spoken by the Buddha. Such dedication is not mixed with poison.
Furthermore, good man or good woman seeking the Buddha path, when practicing Prajñāpāramitā, should dedicate wholesome roots in this way:
Just as form does not belong to the desire realm, does not belong to the form realm, does not belong to the formless realm, does not belong to dharmas, and is not called past, future, or present; internal emptiness up to the emptiness of the absence of dharma and the existence of dharma are also the same. The four foundations of mindfulness up to the eighteen distinct qualities of a Buddha are also the same.
Just as the nature of dharma, the characteristics of dharma, the abiding of dharma, the position of dharma, ultimate reality, inconceivable nature, morality, concentration, wisdom, liberation, knowledge and vision of liberation, and omniscient wisdom do not belong to the desire realm, the form realm, or the formless realm; do not belong to dharmas; and are not called past, future, or present.
This dedication, the place toward which it is dedicated, and the practitioner are likewise not connected to anything. The Buddhas and these wholesome roots are also not connected to anything. The wholesome roots of the Śrāvakas and Pratyekabuddhas are likewise not connected to anything, do not belong to dharmas, and do not belong to the past, future, or present.
If, while practicing Prajñāpāramitā, the Great Bodhisattva knows that form and all things are not connected to anything, then one cannot use grasping of characteristics through attachment to dharmas as something to hold onto in order to dedicate toward Anuttara-samyak-sambodhi. Why? Because this form is unborn. If a dharma is already unborn, then it is no-dharma; a no-dharma cannot be dedicated.
Dedication in the manner described above is not mixed with poison.
If a good man or good woman seeking the Buddha path grasps characteristics and something attainable, and dedicates wholesome roots toward Anuttara-samyak-sambodhi, this is called wrong dedication.
If it is wrong dedication, the Buddhas do not praise it.
Through this wrong dedication, one cannot perfect the Perfection of Giving up to the Perfection of Wisdom. One cannot perfect the four foundations of mindfulness up to the ten powers. One cannot purify Buddha lands or accomplish sentient beings.
If one cannot purify Buddha lands and accomplish sentient beings, one cannot attain Anuttara-samyak-sambodhi.
Why? Because this dedication is mixed with poison.
Furthermore, when the Bodhisattva practices Prajñāpāramitā, he should think: the wholesome roots that the Buddhas have known and dedicated are true dedication. I also use that Dharma characteristic for dedication; this is called right dedication.
The Buddha praised Subhūti:
“Excellent, excellent! For the sake of carrying out the Buddha’s work and for the Great Bodhisattvas, you have spoken the true method of dedication that must be practiced. It is because there are no characteristics, nothing attained, no arising, no defilement, no purity, no dharma-nature, the emptiness of self-characteristics, the emptiness of the inherent nature itself, like the nature of dharma, like ultimate reality.”
“Subhūti! If all sentient beings in a trichiliocosm practiced the ten wholesome actions, the four dhyānas, the four immeasurable minds, the four formless concentrations, and the five supernormal powers, what do you think? Would those sentient beings obtain much merit?”
Subhūti replied:
“World-Honored One, they would obtain extremely great merit!”
The Buddha said:
“It would still not equal the merit of a good man or good woman who, regarding all wholesome roots, does not grasp them in mind and dedicates them toward Anuttara-samyak-sambodhi. This merit is supreme above all, extremely wondrous, unsurpassed, and incomparable.”
“Subhūti! If all sentient beings in a trichiliocosm were to attain the fruit of Stream-Entry up to Pratyekabuddhahood,
and there were a good man or good woman who throughout their entire life made offerings of the four requisites, respected, honored, praised, and fully provided all necessary things to them, would the merit gained from this cause and condition be great?”
Subhūti replied:
“World-Honored One, this person would obtain extremely great merit!”
The Buddha said:
“It would still not equal the merit of a good man or good woman who, regarding all wholesome roots, does not grasp them in mind and dedicates them toward Anuttara-samyak-sambodhi. This merit is supreme above all, extremely wondrous, unsurpassed, and incomparable.”
“Furthermore, Subhūti! If all sentient beings in the great thousand-world realm generated the Bodhi mind, and the sentient beings in as many worlds as the sands of the Ganges all respected and made offerings to this Bodhisattva for as many kalpas as the sands of the Ganges, would the merit obtained from this cause and condition be great?”
Subhūti replied:
O World-Honored One! It is exceedingly vast, immeasurable, and boundless, beyond anything that can be compared. If this merit had a form, even countless Ganges-sands of lands would not be able to contain it.
The Buddha taught:
Excellent, excellent! Just as you have said. Nevertheless, it still cannot compare with a good man or good woman who, regarding these roots of virtue, does not cling to them in mind and dedicates them toward Anuttara-samyak-sambodhi.
The merit of such non-clinging dedication, compared with the merit above, surpasses it by hundreds of thousands of millions of billions of times, even all calculations and comparisons cannot express the difference.
Why? Because the person mentioned above clings to the mark of there being a dharma to attain and practices the ten wholesome actions, the four dhyānas, the four immeasurable minds, the four formless concentrations, and the five supernatural powers, and clings to the mark of there being a dharma to attain while making offerings to and respectfully honoring the Stream-enterers, up to honoring and making offerings to Bodhisattvas.
The Four Heavenly Kings and twenty thousand heavenly beings put their palms together, bowed to the Buddha, and said:
World-Honored One! The dedication of a Great Bodhisattva is extremely vast, because it is due to the power of skillful means. Because it is not truly existent. Because it is without marks. Because it is without awareness.
When one dedicates all roots of virtue toward Anuttara-samyak-sambodhi in this way, one does not enter into the two dharmas.
Śakra, Lord of the Gods, together with countless heavenly beings of the Trāyastriṃśa Heaven and other celestial sons, all brought heavenly flowers, heavenly fragrances, heavenly ornaments, heavenly banners and streamers, heavenly drums, and heavenly music as offerings to the Buddha, and said:
World-Honored One! The dedication of a Great Bodhisattva is extremely vast, because it is due to the power of skillful means, because it is not truly existent, because it is without marks, and because it is without awareness. When dedicating roots of virtue toward Anuttara-samyak-sambodhi in this way, one does not fall into the two dharmas.
The Brahmās, together with countless heavenly beings, came to bow at the Buddha’s feet and said:
World-Honored One! It is truly unprecedented. A Great Bodhisattva, aided by Prajñāpāramitā, through its power, surpasses those above who cling to the mark of there being a dharma to attain.
The Radiant Sound Heaven and up to the Pure Abode Heavens also bowed to the Buddha and spoke likewise.
The Buddha said to the Four Heavenly Kings and all heavenly beings up to those of the Pure Abode Heavens:
O heavenly sons! If all sentient beings in a great trichiliocosm all aroused the mind of Anuttara-samyak-sambodhi, and all these Bodhisattvas remembered the roots of virtue of all Buddhas of the past, future, and present, as well as those of the Śrāvakas and Pratyekabuddhas, from the time they first aroused the mind until abiding in the Dharma, together with the roots of virtue of all sentient beings, such as giving, morality, patience, diligence, meditation, wisdom, the precepts, concentration, wisdom, liberation, liberated knowledge and vision, and countless other Buddha-dharmas, and harmoniously rejoiced in all of them, then after rejoicing, dedicated them all toward Anuttara-samyak-sambodhi, because they cling to the mark of there being something to grasp.
Again, there are good men and good women who arouse the mind of Anuttara-samyak-sambodhi and also remember the roots of virtue of the Buddhas of the three times, the Śrāvakas, Pratyekabuddhas, the roots of virtue of all sentient beings, and other Buddha-dharmas, and harmoniously rejoice in them all, but because there is nothing to grasp, because there are no two dharmas, because there are no marks, because they do not cling to dharmas, and because they do not see existence, this is the foremost rejoicing, the most wondrous, unsurpassed, incomparable rejoicing. After rejoicing, they dedicate it toward Anuttara-samyak-sambodhi.
The merit of this good man or good woman surpasses the merit above by hundreds of thousands of millions of billions of times, to the point that no comparison can express it.
Subhūti said:
World-Honored One! The Buddha spoke of good men and good women harmoniously rejoicing with the foremost, most wondrous, unsurpassed, incomparable rejoicing.
World-Honored One! What is this rejoicing that is foremost, up to being incomparable?
The Buddha taught:
Subhūti! If good men and good women, regarding all dharmas of the past, future, and present, neither take nor reject, neither remember nor not remember, neither attain nor not attain. Within these dharmas, there is also no dharma that arises or ceases, is defiled or pure, increases or decreases, comes or goes, gathers or disperses, enters or leaves. Just as the marks of dharmas are, just as the suchness-mark is, the Dharma-nature, Dharma-abiding, Dharma-position, and the past, future, and present, I likewise rejoice in them in this way. After rejoicing, I dedicate it toward Anuttara-samyak-sambodhi.
This is the foremost, most wondrous, unsurpassed, incomparable dedication.
Subhūti! This Dharma of rejoicing, compared with other forms of rejoicing, is greater by hundreds of thousands of millions of billions of times, to the point that even comparisons cannot equal it.
Furthermore, Subhūti! A good man or good woman seeking the Buddha path, regarding the roots of virtue of the three times, from the time the Buddhas first aroused the mind until abiding in Dharma, and the Śrāvakas, Pratyekabuddhas, up to the countless Buddha-dharmas, together with the roots of virtue of other sentient beings, if they wish to rejoice, should rejoice in this way:
They should contemplate that giving is identical with liberation; the other five perfections are also identical with liberation; form, feeling, perception, formations, and consciousness are identical with liberation; inner emptiness up to the emptiness of the absence of the existence of dharmas are identical with liberation; the four foundations of mindfulness up to the eightfold noble path are identical with liberation; the ten powers up to omniscient wisdom are identical with liberation; morality, concentration, wisdom, liberation, and liberated knowledge and vision are identical with liberation; rejoicing is identical with liberation; all dharmas of the past, future, and present are identical with liberation; all Buddhas of the ten directions are identical with liberation; the dedication of the Buddhas is identical with liberation; the Buddhas are identical with liberation; the Buddhas’ entering into nirvana is identical with liberation; Śrāvakas and Pratyekabuddhas are identical with liberation; the entering into nirvana of Śrāvakas and Pratyekabuddhas is identical with liberation; the Dharma-marks of Buddhas are identical with liberation; the Dharma-marks of Śrāvakas and Pratyekabuddhas are identical with liberation. All Dharma-marks are identical with liberation. I use the marks of these roots of virtue to rejoice in merit, and dedicate it toward Anuttara-samyak-sambodhi, which is also identical with liberation, because it is unborn and undying.
Subhūti! This is called the Great Bodhisattva’s rejoicing in merit that is foremost, supreme, wondrous, unsurpassed, and incomparable.
Subhūti! A Bodhisattva who accomplishes this merit will quickly attain Anuttara-samyak-sambodhi.
Furthermore, Subhūti! If there are presently good men and good women who, seeking the Buddha path, throughout their entire lives make offerings to countless Buddhas, Śrāvakas, and Pratyekabuddhas of the ten directions who are presently in existence, supplying all necessary articles and respectfully honoring, venerating, and praising them. After these Buddhas have entered nirvana, those good men and good women day and night diligently prepare offerings and respectfully honor, venerate, and praise them, because they grasp the mark of something attained. They practice morality, patience, diligence, meditation, and wisdom, because they cling to the mark of something attained.
Again, there are good men and good women who arouse the mind seeking unsurpassed enlightenment, practice the six pāramitās, and, with roots of virtue that do not cling to the mark of attainment, through the power of skillful means, dedicate them toward Anuttara-samyak-sambodhi.
This merit is foremost, supreme, wondrous, unsurpassed, and incomparable. It surpasses the merit above by hundreds of thousands of millions of billions of times, and even comparisons cannot equal it.
Subhūti! When a Great Bodhisattva practices the six pāramitās in this way, through the power of skillful means, they should dedicate roots of virtue toward Anuttara-samyak-sambodhi, because they do not cling to the mark of non-attainment.
Chapter 40: ILLUMINATING BRIGHTNESS
At that time, Life-Elder Śāriputra said to the Buddha:
Venerable World-Honored One! This is precisely Prajñā-pāramitā.
The Buddha said:
It is indeed Prajñā-pāramitā!
Śāriputra said:
Venerable World-Honored One! Prajñā-pāramitā has the ability to illuminate all dharmas, because it is ultimately pure.
Venerable World-Honored One! One should respectfully pay homage to Prajñā-pāramitā.
Venerable World-Honored One! Prajñā-pāramitā does not cling to the three realms.
Venerable World-Honored One! Prajñā-pāramitā dispels all darkness, because all afflictions and views based on attachment are completely eradicated.
Venerable World-Honored One! Among all the practices that aid the path, Prajñā-pāramitā is supreme.
Venerable World-Honored One! Prajñā-pāramitā is a place of peace and safety because it has the ability to eliminate all fear and suffering.
Venerable World-Honored One! Prajñā-pāramitā has the ability to bring forth light because it is adorned with the five kinds of eyes.
Venerable World-Honored One! Prajñā-pāramitā has the ability to guide sentient beings away from falling into wrong views because it completely transcends the two extremes.
Venerable World-Honored One! Prajñā-pāramitā is omniscient wisdom, because all afflictions and habitual tendencies are extinguished.
Venerable World-Honored One! Prajñā-pāramitā is the mother of the Great Bodhisattvas because it has the ability to give birth to all Buddha-dharmas.
Venerable World-Honored One! Prajñā-pāramitā is unborn and undying because its own nature is emptiness.
Venerable World-Honored One! Prajñā-pāramitā is far removed from birth and death because it is neither eternal nor annihilated.
Venerable World-Honored One! Prajñā-pāramitā is the refuge that protects those who have no one to save them because it bestows all treasures.
Venerable World-Honored One! Prajñā-pāramitā is endowed with power because nothing can destroy it.
Venerable World-Honored One! Prajñā-pāramitā has the ability to turn the Dharma wheel of the twelve aspects three times, because all dharmas neither revolve nor return to cessation.
Venerable World-Honored One! Prajñā-pāramitā has the ability to reveal the nature of all dharmas, because it is the emptiness of non-dharma and existent dharma.
Venerable World-Honored One! How should one make offerings to Prajñā-pāramitā?
The Buddha taught:
One should make offerings to Prajñā-pāramitā as one makes offerings to the Buddha.
One should bow to Prajñā-pāramitā as one bows to the Buddha.
Why? Because the Buddha is not different from Prajñā-pāramitā, and Prajñā-pāramitā is not different from the Buddha. The Buddha itself is Prajñā-pāramitā, and Prajñā-pāramitā itself is the Buddha.
From this Prajñā-pāramitā arise the Buddhas, the Bodhisattvas, the Pratyekabuddhas, the Arhats, the Anāgāmins, the Sakṛdāgāmins, and the Śrotāpannas.
From this Prajñā-pāramitā arise the ten wholesome actions, the four meditations, the four immeasurable minds, the four formless concentrations, the five supernatural powers, from inner emptiness up to the emptiness of non-dharma and existent dharma, the four foundations of mindfulness up to the Noble Eightfold Path.
From this Prajñā-pāramitā arise the ten powers, the eighteen unique qualities of a Buddha, great loving-kindness, great compassion, and omniscient wisdom.
At that time, Śakra, Lord of the Devas, thought:
Why does Venerable Śāriputra ask the Buddha about matters such as these?
After thinking this, the Lord of the Devas asked Śāriputra.
Śāriputra said:
O Kāśika! A Great Bodhisattva, protected by Prajñā-pāramitā and through the power of skillful means, regarding the roots of virtue of all Buddhas of the three times—from the time they first arouse the mind of enlightenment until they attain the stage of abiding in Dharma—harmonizes with them and rejoices in them, dedicating them all toward unsurpassed, complete, and perfect enlightenment. Therefore, I asked about this matter.
O Kāśika! The Prajñā-pāramitā of a Great Bodhisattva surpasses the Dāna-pāramitā, Śīla-pāramitā, Kṣānti-pāramitā, Vīrya-pāramitā, and Dhyāna-pāramitā.
For example, if there are people who are blind from birth—whether hundreds, thousands, or hundreds of thousands of people—and no one guides them, they cannot enter a city.
Likewise, the five pāramitās, when separated from Prajñā-pāramitā, are like blind people without a guide; they cannot progress on the path and cannot attain omniscient wisdom.
If they are guided by Prajñā-pāramitā, then the five pāramitās are called the eyes and receive the name “pāramitā.”
The Lord of the Devas asked Śāriputra:
As the Venerable One has said, it is because they are guided by Prajñā-pāramitā that the five pāramitās receive the name “pāramitā.”
Venerable Śāriputra! If there were no assistance from Dāna-pāramitā, then the five pāramitās would not receive the name “pāramitā.” If there were no Śīla-pāramitā, or if there were no Kṣānti-pāramitā, or no Vīrya-pāramitā, or no Dhyāna-pāramitā to provide assistance, then the five pāramitās would not receive the name “pāramitā.”
If this is so, why is only Prajñā-pāramitā praised?
Śāriputra said:
It is just as Kāśika has said: if there were no Dāna-pāramitā, then the five pāramitās would not receive the name “pāramitā.”
But because the Great Bodhisattvas abide in the Prajñā-pāramitā, they can fully accomplish the Dāna-pāramitā up to and including the Dhyāna-pāramitā.
Therefore, among the five pāramitās, the Prajñā-pāramitā is foremost above all, wondrous and immeasurable, incomparable to anything.
Śāriputra said to the Buddha:
“World-Honored One! How should the Prajñā-pāramitā arise?”
The Buddha taught:
“Because form does not arise, the Prajñā-pāramitā arises. Because feeling, perception, formations, and consciousness do not arise, the Prajñā-pāramitā arises. Because the Dāna-pāramitā up to and including the Dhyāna-pāramitā do not arise, the Prajñā-pāramitā arises. Because inner emptiness up to the emptiness of what is neither existent nor nonexistent do not arise; because the four foundations of mindfulness up to omniscient wisdom do not arise, the Prajñā-pāramitā arises.
Because all dharmas do not arise in this way, the Prajñā-pāramitā arises.”
Śāriputra said to the Buddha:
“World-Honored One! How is it that because form does not arise, the Prajñā-pāramitā arises, and so on, how is it that because all dharmas do not arise, the Prajñā-pāramitā arises?”
The Buddha said:
“Form does not originate, does not arise, because it is neither obtained nor lost. Up to all dharmas, they do not originate, do not arise, because they are neither obtained nor lost. Therefore, the Prajñā-pāramitā arises.”
Śāriputra said:
“World-Honored One! This arising of the Prajñā-pāramitā, as such, is it in accordance with which dharmas?”
The Buddha said:
“There is no conjunction with anything; therefore it is called the Prajñā-pāramitā.”
Śāriputra said:
“World-Honored One! With which dharmas is there no conjunction?”
The Buddha said:
“It does not join with unwholesome dharmas, does not join with wholesome dharmas, does not join with worldly dharmas, does not join with supramundane dharmas, does not join with contaminated dharmas, does not join with uncontaminated dharmas, does not join with dharmas of offense, does not join with dharmas without offense, does not join with conditioned dharmas, does not join with unconditioned dharmas. Why? Because the Prajñā-pāramitā does not arise through obtaining any dharmas, therefore it has no place of conjunction with dharmas.”
Śakra, Lord of the Devas, said:
“World-Honored One! This Prajñā-pāramitā does not join with Omniscience, does it?”
The Buddha said:
“Indeed, Kāśika, the Prajñā-pāramitā does not join, and Omniscience is also not obtained. Why? Because the Prajñā-pāramitā is not according to names, not according to characteristics, and not according to dharmas that arise and are made to join.”
Śakra said:
“How does it join?”
The Buddha said:
“If the Great Bodhisattva does not take, does not receive, does not abide, does not cling, and does not sever, then even such joining has no place of conjunction. Likewise, the Prajñā-pāramitā’s joining with all dharmas also has no place of conjunction.”
Śakra said:
“World-Honored One! Truly, this is unprecedented. This Prajñā-pāramitā arises because all dharmas do not originate, do not arise, are neither obtained nor lost.”
Subhūti said:
“World-Honored One! If, while practicing the Prajñā-pāramitā, a Great Bodhisattva thinks that the Prajñā-pāramitā either joins with all dharmas or does not join with all dharmas, this Bodhisattva has already abandoned the Prajñā-pāramitā and has already departed from the Prajñā-pāramitā.”
The Buddha said:
“Subhūti, there is another cause and condition that causes a Great Bodhisattva to abandon and move far away from the Prajñā-pāramitā. If a Great Bodhisattva thinks that this Prajñā-pāramitā does not truly exist, is empty, and is not firm, then this Great Bodhisattva has abandoned and departed far from the Prajñā-pāramitā.”
Subhūti said:
“World-Honored One! When one believes in the Prajñā-pāramitā, what dharmas does one not believe in?”
The Buddha taught:
“When one believes in the Prajñā-pāramitā, one does not believe in form, does not believe in feeling, perception, formations, and consciousness; does not believe in eye, ear, nose, tongue, body, and mind; does not believe in forms, sounds, smells, tastes, tangibles, and dharmas; does not believe in the eye-realm up to the mind-consciousness realm; does not believe in the Dāna-pāramitā up to the Dhyāna-pāramitā; does not believe in inner emptiness up to the emptiness of what is neither existent nor nonexistent; does not believe in the four foundations of mindfulness up to the eightfold noble path; does not believe in the ten powers up to the eighteen uncommon dharmas; does not believe in the fruit of Stream-entry up to the path of the Pratyekabuddha; does not believe in the Bodhisattva path; does not believe in Unsurpassed Perfect Enlightenment up to omniscient wisdom. Why? Because form does not truly exist, therefore when one believes in the Prajñā-pāramitā one does not believe in form; up to the fact that because omniscient wisdom does not truly exist, when one believes in the Prajñā-pāramitā one does not believe in omniscient wisdom.
“Therefore, Subhūti, when believing in the Prajñā-pāramitā, one does not believe in form up to omniscient wisdom.”
Subhūti said:
“World-Honored One! This Prajñā-pāramitā is called the Great Pāramitā. Why? Because this Prajñā-pāramitā is not great form, nor is it small form; up to Unsurpassed Perfect Enlightenment, it is neither great nor small; the Buddhas are neither great nor small.
“Because this Prajñā-pāramitā is neither form joined together nor form dispersed; up to the Buddhas, they are neither joined nor dispersed.
“Because this Prajñā-pāramitā is neither immeasurable form nor form that is not immeasurable; up to the Buddhas, they are neither immeasurable nor not immeasurable.
“Because this Prajñā-pāramitā is neither broad form nor narrow form; up to the Buddhas, they are neither broad nor narrow.
“Because this Prajñā-pāramitā is neither form with power nor form without power; up to the Buddhas, they are neither with power nor without power.”
Because of the causes and conditions mentioned above, Prajñā-pāramitā is called the Great Pāramitā.
O World-Honored One! If a Bodhisattva who has just aroused the mind does not separate from Prajñā-pāramitā, does not separate from Dhyāna-pāramitā, up to Dāna-pāramitā, thinking that this Prajñā-pāramitā is not great form, not small form, not combined form, not dispersed form, not immeasurable form, not form that is not immeasurable, not form that has power, not form that lacks power, and so on, even the Buddhas are likewise. If a Bodhisattva knows in this way, then they do not manifest the practice of Prajñā-pāramitā. Why? Because this is not the characteristic of Prajñā-pāramitā. That is, great and small forms, up to forms with power and without power, and even the Buddhas, are regarded as great, small, having power, or lacking power.
O World-Honored One! Because of relying on existence with attainment, this Bodhisattva immediately incurs a great fault. That is, while practicing Prajñā-pāramitā, they regard form as great or small, and up to the Buddhas as having power or lacking power.
Why? Because one who relies on attainment cannot attain Anuttara-samyak-saṃbodhi (Supreme Perfect Enlightenment).
Why? Because sentient beings do not arise, therefore Prajñā-pāramitā does not arise; up to the point that because the Buddha does not arise, Prajñā-pāramitā does not arise.
Because the nature of sentient beings is empty, the nature of Prajñā-pāramitā is empty; because the nature of form is empty, the nature of Prajñā-pāramitā is empty. Up to the point that because the nature of Buddhahood is empty, the nature of Prajñā-pāramitā is empty.
Because sentient beings are not a dharma, Prajñā-pāramitā is not a dharma; because form is not a dharma, Prajñā-pāramitā is not a dharma; up to the point that because the Buddha is not a dharma, Prajñā-pāramitā is not a dharma.
Because the forms of sentient beings up to the Buddha are empty, Prajñā-pāramitā is empty.
Because the forms of sentient beings up to the Buddha are separated, Prajñā-pāramitā is separate.
Because the forms of sentient beings up to the Buddha do not exist, Prajñā-pāramitā does not exist.
Because the forms of sentient beings up to the Buddha cannot be conceived of or discussed, Prajñā-pāramitā cannot be conceived of or discussed.
Because the forms of sentient beings up to the Buddha do not cease, Prajñā-pāramitā does not cease.
Because the forms of sentient beings up to the Buddha cannot be known, Prajñā-pāramitā cannot be known.
Because their powers are not accomplished, the power of Prajñā-pāramitā is not accomplished. Because the power of form is not accomplished, the power of Prajñā-pāramitā is not accomplished; up to the point that the power of the Buddha is not accomplished, and the power of Prajñā-pāramitā is not accomplished.
Therefore, O World-Honored One! The Prajñā-pāramitā of a Great Bodhisattva is called the Great Pāramitā.
Chapter 41: FAITH AND DESTRUCTION
At that time, the Venerable Śāriputra said to the Buddha:
O World-Honored One! There are Great Bodhisattvas who believe in and understand this Prajñā-pāramitā. From where did those Great Bodhisattvas come into birth here? How long has it been since they first aroused the Bodhi mind? How many Buddhas have they made offerings to? How long have they practiced the six Pāramitās that they are now able to follow and deeply understand the meaning of Prajñā-pāramitā?
The Buddha said:
This Great Bodhisattva has made offerings to the Buddhas of the ten directions and thus was born here. This Great Bodhisattva has aroused the mind of Anuttara-samyak-sambodhi (Unsurpassed Complete Enlightenment) throughout immeasurable, boundless, countless hundreds of thousands of myriads of millions of billions of kalpas. From the very moment of first arousing the Bodhi mind, this Great Bodhisattva has constantly practiced the six pāramitās.
O Śāriputra! This Great Bodhisattva, whether seeing or hearing about Prajñāpāramitā, immediately thinks: “I have seen the Buddha and heard the Buddha teach the Dharma.”
O Śāriputra! This Great Bodhisattva is able to accord with and deeply understand the meaning of Prajñāpāramitā because it has no characteristics, is non-dual, and has nothing to be attained.
Subhūti said:
“World-Honored One! Can this Prajñāpāramitā be heard and seen?”
The Buddha said:
“This Prajñāpāramitā is not heard by anyone, nor is it seen by anyone.
Prajñāpāramitā is not heard and not seen because all dharmas are profound and hidden. Dhyāna-pāramitā, Vīrya-pāramitā, Kṣānti-pāramitā, Śīla-pāramitā, and Dāna-pāramitā are not heard and not seen because all dharmas are profound and hidden.
The Four Foundations of Mindfulness up to the Eightfold Noble Path are not heard and not seen because all dharmas are profound and hidden.
The Ten Powers up to the Eighteen Unshared Buddha Dharmas are not heard and not seen because all dharmas are profound and hidden.
The Buddha and the Buddha Path are not heard and not seen because all dharmas are profound and hidden.”
Subhūti said:
“World-Honored One! After practicing the path for how long is this Bodhisattva able to practice this profound Prajñāpāramitā?”
The Buddha said:
“O Subhūti! Here, it must be explained in proper sequence.
There is a Great Bodhisattva who, having first aroused the mind, practices the profound six pāramitās. Through the power of skillful means, regarding all dharmas there is no destruction; this Bodhisattva does not see within the dharmas any dharma that is not beneficial, never abandons the practice of the six pāramitās, and never leaves the Buddhas. From one world to another world, if wishing to use the power of wholesome roots to make offerings to the Buddhas, then according to their wish they immediately attain it. They never again take birth from a womb. They never leave the supernatural powers, never give rise to afflictions or the thoughts of Śrāvakas and Pratyekabuddhas. They travel from one buddha-land to another to mature sentient beings and purify the Buddha lands.
O Subhūti! Great Bodhisattvas should cultivate and practice Prajñāpāramitā in this way.
Furthermore, O Subhūti! There are Great Bodhisattvas who constantly see the Buddhas, or who for immeasurable hundreds of thousands of myriads of millions of billions of kalpas follow the Buddhas and practice the six pāramitās. Because they lack the power of skillful means and because they are attached to attainment, when they hear Prajñāpāramitā being explained, they immediately leave the assembly, do not respect profound Prajñāpāramitā, and do not respect the Buddhas. Those Bodhisattvas are now sitting in this great assembly, listening to profound Prajñāpāramitā, but because they do not delight in it, they leave.
Why is this so? Because in their previous lives, when they heard profound Prajñāpāramitā being taught, they left; therefore, in this present life, when they hear profound Prajñāpāramitā being taught, they also leave, and their body and mind do not harmonize. These people have planted the karmic causes and conditions of ignorance.
Because of the karmic causes and conditions of ignorance, when they hear profound Prajñāpāramitā explained, they then disparage it. To disparage profound Prajñāpāramitā is to disparage the Omniscience and the Knowledge of All Modes of the Buddhas of the three times.
Because this person disparages the Omniscience of the Buddhas of the three times, they give rise to the karma of destroying the Dharma. Due to the offense of destroying the Dharma, when all causes and conditions come together, they fall into the great hells for immeasurable hundreds of thousands of myriads of millions of years.
These people who destroy the Dharma go from one great hell to another great hell. There, when the kalpa fire arises, this person is reborn in a great hell in another realm, going from one great hell to another great hell. If the fire calamity arises in that realm, this person is again reborn in a great hell in another realm. They continue being reborn in this manner throughout all worlds in the ten directions. Because the offense of destroying the Dharma has not yet been exhausted, they return to this realm, going from one great hell to another great hell, suffering immeasurable pain. When the fire of the kalpa arises in this realm, they are again reborn in a great hell in another realm.
When this person is reborn as an animal, they suffer because of the offense of destroying the Dharma in the same way.
When the heavy offense gradually becomes lighter, this person obtains a human body and is born into the household of someone blind from birth, or into the household of a Caṇḍāla, or into lowly households such as those who sweep garbage or carry corpses. Or they are born without eyes, with one eye, or blind; without a tongue, without ears, or without hands and feet. The places where this person is born have no Buddha, no true Dharma, and no disciples of the Buddha. Why is this so? Because the offense of destroying the Dharma has accumulated too deeply and heavily, and therefore they receive such a karmic result.
Śāriputra said to the Buddha:
“World-Honored One! Are the five grave offenses and the offense of destroying the Dharma similar?”
The Buddha said:
“One should not say that they are similar. Why? Because if there is someone who hears profound Prajñāpāramitā but does not believe it, and then slanders it, saying that one should not study such a teaching, that it is not Dharma, not wholesome Dharma, not the Buddha’s words, and not the Buddha’s teaching—
This person slanders it themselves and also urges others to slander Prajñāpāramitā.
This person destroys their own body and also destroys the bodies of others.
This person drinks poison and kills their own body, and also poisons others.
This person causes themselves to lose their own body and also causes others to lose their bodies.
This person themselves does not believe in or understand profound Prajñāpāramitā, and also causes others not to believe in or understand it.
O Śāriputra! I do not even permit hearing this person’s name, much less seeing them with my own eyes or living together with them. Why? Because one should know that this person is called one who defiles the True Dharma and has fallen into a nature of impurity and decay. Whoever hears and believes this person’s words will also suffer in this way.
O Śāriputra! If someone destroys Prajñāpāramitā, that person is called a destroyer of the Dharma.”
Śāriputra said to the Buddha:
“World-Honored One! The Buddha says that the destroyer of the Dharma must bear a grave offense, but does not say the size of the body that this person must endure.”
The Buddha said:
“One should not speak of the large or small body that this person must receive. Why? Because if this destroyer of the Dharma hears the size of the body they must suffer, they will become unconscious and unable to breathe, or die, or be close to death. When this destroyer of the Dharma hears of such a body and such a grave offense, they will become extremely sorrowful and anxious, as if pierced by an arrow in the heart. They will gradually wither away, thinking: ‘Because of the offense of destroying the Dharma, I must bear the body of a great demon and endure immeasurable suffering like this.’
Therefore, the Buddha does not allow Śāriputra to ask about the size of the body that this destroyer of the Dharma must receive.”
Śāriputra said:
“I request that the World-Honored One explain it, so that it may serve as a clear admonition for people of future generations, causing them to know that the karmic offense of destroying the Dharma results in bearing such a large and terrible body and enduring such suffering.”
The Buddha said:
If people of later generations hear that the offense of destroying the Dharma creates a grave karmic cause and must undergo immeasurable, long-lasting suffering in the great hells, that alone will be sufficient to serve as a clear warning.
Śāriputra said:
“Reverend World-Honored One! If good men and good women with wholesome and pure natures hear this Dharma, it will also be sufficient to serve as a place of reliance. They would rather lose their lives than destroy the true Dharma. They themselves think: ‘If I destroy the true Dharma, I will have to endure such suffering.’”
Subhūti said:
“Good men and good women should skillfully guard the three karmas of body, speech, and mind, so that they do not undergo such suffering: either not being able to see the Buddha, or not being able to hear the Dharma, or not being able to draw near the Saṅgha, or being born in a land where there is no Buddha, or being born into a poor and lowly family, or having their words not trusted or accepted by others.
World-Honored One! Due to the causes and conditions of verbal karma, is there also such a grave offense as destroying the Dharma?”
The Buddha said:
“Due to the causes and conditions of verbal karma, there is also such a grave offense as destroying the Dharma.
Subhūti! That foolish person, after entering the Buddha’s teaching, leaving home, and receiving precepts, destroys the profound Prajñāpāramitā and slanders it, refusing to believe and accept it.
Subhūti! If one destroys Prajñāpāramitā, slanders Prajñāpāramitā, then one is destroying the All-Wisdom of the Buddhas of the ten directions. Destroying All-Wisdom is destroying the Buddha Jewel; destroying the Buddha Jewel is destroying the Dharma Jewel; destroying the Dharma Jewel is destroying the Saṅgha Jewel; destroying the Saṅgha Jewel is destroying the right views of the world; destroying the right views of the world is destroying the Four Foundations of Mindfulness, up to All-Knowledge; destroying All-Knowledge results in immeasurable, boundless asaṃkhyeya offenses and one must undergo immeasurable, boundless asaṃkhyeya sorrow and suffering.”
Subhūti said:
“World-Honored One! How many causes and conditions are there by which this foolish person slanders and destroys the profound Prajñāpāramitā?”
The Buddha said:
“There are four causes and conditions:
1. Being controlled and commanded by Māra.
2. Not believing in the profound Dharma, not believing, not understanding, and having an impure mind.
3. Associating with evil teachers and bad friends, having a deluded and darkened mind, being lazy, and firmly clinging to the five aggregates of the body.
4. Constantly becoming angry, being arrogant, and looking down on others.
Subhūti! Because of these four causes and conditions, the foolish person wishes to destroy the profound Prajñāpāramitā.”
Subhūti said:
“World-Honored One! A person who associates with evil friends, plants the seeds of unwholesomeness, and does not diligently and vigorously cultivate wholesome Dharma will find it difficult to believe and understand this profound Prajñāpāramitā.”
The Buddha said:
“That is correct. Such a person will find it difficult to believe and understand this profound Prajñāpāramitā.”
Subhūti said:
“World-Honored One! Why is this Prajñāpāramitā so profound and difficult to believe and understand?”
The Buddha said:
“Subhūti! Form is neither bound nor liberated. Why? Because the true nature of form is without reality.
Feeling, perception, formations, and consciousness are neither bound nor liberated. Why? Because their true nature is without any real existence.
The Perfection of Giving up to the Perfection of Wisdom are neither bound nor liberated. Why? Because their true nature is without the reality of the six pāramitās.
Inner emptiness up to the emptiness of the absence of phenomena and the existence of phenomena are neither bound nor liberated. Why? Because their true nature is without the reality of inner emptiness up to the emptiness of the absence of phenomena and the existence of phenomena.
The Four Foundations of Mindfulness up to All-Wisdom and All-Knowledge are neither bound nor liberated. Why? Because their true nature is without the reality of the Four Foundations of Mindfulness up to All-Wisdom and All-Knowledge.
Subhūti! The root basis of form is neither bound nor liberated. Why?
Because the nature of the root basis is without the reality of form.
Up to the root basis of All-Knowledge is neither bound nor liberated.
Why? Because the nature of the root basis is without the reality of All-Knowledge.
Subhūti! The latter part of form up to the latter part of All-Knowledge is neither bound nor liberated. Why? Because the nature of the latter part is without the reality of form, up to All-Knowledge.
Subhūti! The present form up to present All-Knowledge is neither bound nor liberated. Why? Because the nature of the present is without the reality of form, up to All-Knowledge.”
Subhūti said:
Blessed World-Honored One! Those people who do not diligently cultivate vigor, who do not plant wholesome roots, who associate with evil friends, who are lazy, who delight in forgetfulness, and who lack skillful wisdom and expedient means, are truly difficult to believe in and difficult to understand the Prajñāpāramitā.
The Buddha said:
Subhūti, it is so! Those people are indeed difficult to believe in and difficult to understand this Prajñāpāramitā. Why? Because when form is pure, its result is also pure. When feeling, perception, formations, and consciousness are pure, their results are also pure, up to and including the purity of Unsurpassed Perfect Enlightenment, whose result is also pure.
Furthermore, because pure form itself is the pure Prajñāpāramitā, and the pure Prajñāpāramitā itself is pure form. Up to the purity of All-Seed Wisdom itself being the pure Prajñāpāramitā, and the pure Prajñāpāramitā itself being the purity of All-Seed Wisdom.
Pure form and the pure Prajñāpāramitā are not two, not different, not interrupted, and not destroyed. Up to the purity of All-Seed Wisdom and the purity of Prajñāpāramitā, they are not two, not different, not interrupted, and not destroyed.
Furthermore, Subhūti, because of non-dual purity, form is pure. Because of non-dual purity, All-Seed Wisdom is pure.
Why? Because this non-dual purity and the purity of form up to the purity of All-Seed Wisdom are not two and are not different.
Because self is pure, beings, up to the knower and the seer, are pure; therefore form up to All-Seed Wisdom are pure.
Because form up to All-Seed Wisdom are pure, self, beings, up to the knower and the seer, are pure.
Why? Because this purity of self up to the seer and the purity of form up to All-Seed Wisdom are not two, not different, not interrupted, and not destroyed.
Subhūti, because greed, anger, and ignorance are pure, form up to All-Seed Wisdom are pure.
Why? Because the purity of greed, anger, and ignorance and the purity of form up to All-Seed Wisdom are not two and are not different.
Subhūti, because ignorance is pure, formations are pure; because formations are pure, consciousness is pure; because consciousness is pure, name-and-form is pure; because name-and-form is pure, the six sense bases are pure; because the six sense bases are pure, contact is pure; because contact is pure, feeling is pure; because feeling is pure, craving is pure; because craving is pure, grasping is pure; because grasping is pure, existence is pure; because existence is pure, birth is pure; because birth is pure, aging and death are pure; because aging and death are pure, Prajñāpāramitā is pure; because Prajñāpāramitā is pure, Dhyāna is pure; up to because Dāna is pure, internal emptiness is pure; because internal emptiness is pure, up to the emptiness of the nonexistent and the existent is pure; because the emptiness of the nonexistent and the existent is pure, the four foundations of mindfulness up to All-Wisdom are pure; because All-Wisdom is pure, All-Seed Wisdom is pure. Why? Because this All-Wisdom and All-Seed Wisdom are not two, not different, not interrupted, and not destroyed.
Furthermore, Subhūti, because Prajñāpāramitā is pure, form is pure; up to because Prajñāpāramitā is pure, All-Wisdom is pure.
Why? Because this Prajñāpāramitā and All-Wisdom are not two and are not different.
Subhūti, because the Dhyāna-pāramitā is pure, up to All-Wisdom is pure; because the Dāna-pāramitā is pure, up to All-Wisdom is pure. Because internal emptiness is pure, up to All-Wisdom is pure. Because the four foundations of mindfulness are pure, up to All-Wisdom is pure.
Subhūti, because All-Wisdom is pure, up to Prajñāpāramitā is pure.
Subhūti, because conditioned phenomena are pure, unconditioned phenomena are pure.
Why? Because the purity of conditioned phenomena and the purity of unconditioned phenomena are not two, not different, not interrupted, and not destroyed.
Subhūti, because the past is pure, the future and present are pure. Because the future is pure, the past and present are pure. Because the present is pure, the past and future are pure.
Why? Because the purity of the present and the purity of the past and future are not two, not different, not interrupted, and not destroyed.