THE GREAT PRAJÑĀPĀRAMITĀ SŪTRA
VOLUME 302
Chapter 39: MERITS DIFFICULT TO COMPREHEND (6)
The Venerable Subhūti again addressed the Buddha:
“World-Honored One, such Prajñāpāramitā is a collection of purity.”
The Buddha said:
“Indeed, Subhūti. Because form is pure, Prajñāpāramitā is pure; because feeling, perception, formations, and consciousness are pure, Prajñāpāramitā is pure.
Subhūti, because the eye faculty is pure, Prajñāpāramitā is pure; because the ear, nose, tongue, body, and mind faculties are pure, Prajñāpāramitā is pure.
Subhūti, because the form realm is pure, Prajñāpāramitā is pure; because the sound, smell, taste, touch, and dharma realms are pure, Prajñāpāramitā is pure.
Subhūti, because the eye element is pure, Prajñāpāramitā is pure; because the form element, eye-consciousness element, eye contact, and all feelings arising conditioned by eye contact are pure, Prajñāpāramitā is pure.
Subhūti, because the ear element is pure, Prajñāpāramitā is pure; because the sound element, ear-consciousness element, ear contact, and all feelings arising conditioned by ear contact are pure, Prajñāpāramitā is pure.
Subhūti, because the nose element is pure, Prajñāpāramitā is pure; because the smell element, nose-consciousness element, nose contact, and all feelings arising conditioned by nose contact are pure, Prajñāpāramitā is pure.
Subhūti, because the tongue element is pure, Prajñāpāramitā is pure; because the taste element, tongue-consciousness element, tongue contact, and all feelings arising conditioned by tongue contact are pure, Prajñāpāramitā is pure.
Subhūti, because the body element is pure, Prajñāpāramitā is pure; because the touch element, body-consciousness element, body contact, and all feelings arising conditioned by body contact are pure, Prajñāpāramitā is pure.
Subhūti, because the mind element is pure, Prajñāpāramitā is pure; because the dharma element, mind-consciousness element, mind contact, and all feelings arising conditioned by mind contact are pure, Prajñāpāramitā is pure.
Subhūti, because the earth element is pure, Prajñāpāramitā is pure; because the water, fire, wind, space, and consciousness elements are pure, Prajñāpāramitā is pure.
Subhūti, because ignorance is pure, Prajñāpāramitā is pure; because formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, grasping, existence, birth, aging-and-death, sorrow, lamentation, suffering, grief, and distress are pure, Prajñāpāramitā is pure.
Subhūti, because the perfection of giving is pure, Prajñāpāramitā is pure; because the perfections of pure morality, patience, diligence, meditative concentration, and Prajñāpāramitā are pure, Prajñāpāramitā is pure.
Subhūti, because the emptiness of inner phenomena is pure, Prajñāpāramitā is pure; because the emptiness of outer phenomena, the emptiness of both inner and outer phenomena, the emptiness of emptiness, the great emptiness, the emptiness of ultimate meaning, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the ultimate, the emptiness without boundaries, the emptiness of dispersion, the emptiness of non-transformation, the emptiness of inherent nature, the emptiness of own characteristics, the emptiness of common characteristics, the emptiness of all phenomena, the emptiness of that which cannot be grasped, the emptiness of non-existence, the emptiness of self-nature, and the emptiness of the self-nature of emptiness are pure, therefore Prajñāpāramitā is pure.
Subhūti, because suchness is pure, Prajñāpāramitā is pure; because the dharma realm, dharma nature, the nature of non-falsity, the nature of non-change, the nature of equality, the nature of being free from arising, the fixed nature of dharma, the abiding nature of dharma, ultimate reality, the realm of space, and the inconceivable realm are pure, therefore Prajñāpāramitā is pure.
Subhūti, because the noble truth of suffering is pure, Prajñāpāramitā is pure; because the noble truths of origin, cessation, and the path are pure, Prajñāpāramitā is pure.
Subhūti, because the four meditative absorptions are pure, Prajñāpāramitā is pure; because the four immeasurables and the four formless concentrations are pure, Prajñāpāramitā is pure.
Subhūti, because the eight liberations are pure, Prajñāpāramitā is pure; because the eight bases of mastery, the nine successive concentrations, and the ten universal bases are pure, Prajñāpāramitā is pure.
Subhūti, because the four foundations of mindfulness are pure, Prajñāpāramitā is pure; because the four right efforts, four bases of miraculous powers, five faculties, five powers, seven factors of enlightenment, and eightfold noble path are pure, Prajñāpāramitā is pure.
Subhūti, because the liberation-door of emptiness is pure, Prajñāpāramitā is pure; because the liberation-doors of signlessness and wishlessness are pure, Prajñāpāramitā is pure.
Subhūti, because the ten bodhisattva grounds are pure, Prajñāpāramitā is pure.
Subhūti, because the five types of eyes are pure, Prajñāpāramitā is pure; because the six supernatural powers are pure, Prajñāpāramitā is pure.
Subhūti, because the ten powers of the Buddha are pure, Prajñāpāramitā is pure; because the four kinds of fearlessness, the four unobstructed knowledges, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen unshared Buddha qualities are pure, Prajñāpāramitā is pure.
Subhūti, because the quality of not forgetting the Dharma is pure, Prajñāpāramitā is pure; because the nature of always letting go is pure, Prajñāpāramitā is pure.
Subhūti, because the wisdom of all-knowledge is pure, Prajñāpāramitā is pure; because the wisdom of the paths and the wisdom of all aspects are pure, Prajñāpāramitā is pure.
Subhūti, because all dhāraṇī gateways are pure, Prajñāpāramitā is pure; because all samādhi gateways are pure, Prajñāpāramitā is pure.
Subhūti, because the fruit of stream-entry is pure, Prajñāpāramitā is pure; because the fruits of once-returning, non-returning, and arhatship are pure, Prajñāpāramitā is pure.
Subhūti, because the state of the solitary buddha is pure, Prajñāpāramitā is pure.
Subhūti, because all practices of great bodhisattvas are pure, Prajñāpāramitā is pure.
Subhūti, because the unsurpassed perfect enlightenment of all Buddhas is pure, Prajñāpāramitā is pure.
Therefore, Prajñāpāramitā is called a collection of purity.”
Venerable Subhūti again addressed the Buddha:
“World-Honored One, it is exceedingly wondrous and extraordinary! Sugata, it is exceedingly rare! Such Prajñāpāramitā is profound and therefore has many obstacles, yet now that it has been extensively explained, obstacles do not arise.”
The Buddha said:
“Subhūti, it is so, it is so! The profound Prajñāpāramitā has many obstacles, but through the Buddha’s spiritual power, it has now been extensively explained without obstacles arising. Therefore, good men and good women who cultivate the teachings of the Great Vehicle, regarding this Prajñāpāramitā: if they wish to copy it, they should copy it immediately; if they wish to read and recite it, they should read and recite it immediately; if they wish to receive and uphold it, they should receive and uphold it immediately; if they wish to cultivate it, they should cultivate it immediately; if they wish to contemplate it, they should contemplate it immediately; if they wish to expound it, they should expound it immediately. Why, Subhūti? Because the profound Prajñāpāramitā has many obstacles, do not delay and allow obstacles to arise, causing those who copy, read and recite, receive and uphold, cultivate, contemplate, or explain it for others to be unable to bring it to completion.
Subhūti, if those good men and good women wish, within one month, or two, three, four, five, or six, seven months, up to one year, to completely finish copying such profound Prajñāpāramitā, they should diligently exert themselves, firmly concentrating their minds on copying the scripture throughout that period; only then can the matter be brought to completion.
Subhūti, if those good men and good women wish, within one month, or two, three, four, five, or six, seven months, up to one year, regarding this Prajñāpāramitā, to receive and uphold it, read and recite it, cultivate it, contemplate it, and explain it for others, in order to attain the ultimate goal, they should diligently exert themselves, firmly concentrating their minds on receiving and upholding it until they explain it throughout that period; only then can the matter be brought to completion. Why, Subhūti? Because that profound Prajñāpāramitā is an incomparable treasure and has many obstacles.”
At that time, Venerable Subhūti again addressed the Buddha:
“World-Honored One, it is exceedingly wondrous! Sugata, it is exceedingly rare! The profound Prajñāpāramitā is an incomparable treasure with many obstacles. There are people who copy, receive and uphold, read and recite, cultivate, contemplate, and explain it for others; surely there are evil māras who, toward such people, wish to create obstacles so that they cannot copy it… up to the point where they cannot explain it.”
The Buddha said:
“Subhūti, although evil māras, regarding this profound Prajñāpāramitā, wish to create obstacles so that they cannot copy, receive and uphold, read and recite, cultivate, contemplate, or explain it for others, they do not possess the power to obstruct the copying and receiving and upholding of the Prajñā of that Great Bodhisattva.”
At that time, Śāriputra addressed the Buddha:
“World-Honored One, through whose spiritual power are those evil māras unable to obstruct the Great Bodhisattvas in copying, receiving and upholding, reading and reciting, cultivating, contemplating, and extensively explaining the profound Prajñāpāramitā?”
The Buddha said:
“Śāriputra, through the spiritual power of the Buddha, those evil māras cannot obstruct the Great Bodhisattvas in copying, receiving and upholding, reading and reciting, cultivating, contemplating, and extensively explaining the profound Prajñāpāramitā.
Furthermore, Śāriputra, it is also through the spiritual power of all Buddhas in the ten directions that those evil māras cannot obstruct the Great Bodhisattvas in copying, receiving and upholding, reading and reciting, cultivating, contemplating, and extensively explaining the profound Prajñāpāramitā.
Furthermore, Śāriputra, because all Buddhas, the World-Honored Ones, together protect and keep in mind the Bodhisattvas who practice Prajñāpāramitā, those evil māras cannot obstruct all assemblies of Great Bodhisattvas, preventing them from copying, receiving and upholding, reading and reciting, contemplating, or extensively explaining the profound Prajñāpāramitā. Why, Śāriputra? Because the Buddhas and Bodhisattvas who practice Prajñāpāramitā create wholesome actions, causing those evil māras to be unable to obstruct them.
Śāriputra, if a Great Bodhisattva, regarding such profound Prajñāpāramitā, constantly copies, receives and upholds, reads and recites, cultivates, contemplates, and extensively explains it, then that one deserves to be protected and remembered by immeasurable, innumerable, boundless Tathāgatas, Arhats, Perfectly Enlightened Ones who are presently teaching the Dharma in the worlds of the ten directions. If one is protected and remembered by the Buddhas, then naturally evil māras cannot create obstacles.
Śāriputra, if a Great Bodhisattva, regarding such profound Prajñāpāramitā, constantly copies, receives and upholds, reads and recites, cultivates, contemplates, and extensively explains it, they should think in this way: ‘Now, as I copy, receive and uphold, read and recite, cultivate, contemplate, and extensively explain the profound Prajñāpāramitā for others, I am entirely protected and remembered through the spiritual power of immeasurable, innumerable, boundless Tathāgatas, Arhats, Perfectly Enlightened Ones who are presently teaching the Dharma in the ten directions.’”
At that time, Śāriputra again addressed the Buddha:
“World-Honored One, if any good man or good woman, regarding such profound Prajñāpāramitā, constantly copies, receives and upholds, reads and recites, cultivates, contemplates, and extensively explains it, all will be protected and remembered by the spiritual power of the Buddhas and Tathāgatas of the ten directions, causing the superior wholesome karma created by that person to be impossible for all evil māras to obstruct.”
The Buddha said:
“Śāriputra, it is so, it is so, exactly as you have said! Śāriputra, if good men and good women, regarding such profound Prajñāpāramitā, constantly copy, receive and uphold, read and recite, cultivate, contemplate, and extensively explain it, know that they all rely on the protection and remembrance of all Tathāgatas, Arhats, Perfectly Enlightened Ones.”
Venerable Subhūti again addressed the Buddha:
“World-Honored One, if any good man or good woman, regarding such profound Prajñāpāramitā, constantly copies, receives and upholds, reads and recites, cultivates, contemplates, and extensively explains it, they are all known by immeasurable, innumerable, boundless Tathāgatas, Arhats, Perfectly Enlightened Ones presently teaching the Dharma in the worlds of the ten directions as good men and good women who have copied, received and upheld, read and recited, cultivated, contemplated, and extensively explained the profound Prajñāpāramitā; because of this cause and condition, they rejoice and protect them.
World-Honored One, if these good men and good women, regarding such profound Prajñāpāramitā, constantly copy, receive and uphold, read and recite, cultivate, contemplate, and extensively explain it, then these good men and good women are always seen by the Buddha-eyes of all Tathāgatas, Arhats, Perfectly Enlightened Ones who are presently teaching the Dharma in immeasurable, innumerable, boundless worlds in the ten directions; because of this cause and condition, they are compassionately protected and remembered.”
The Buddha said:
“Śāriputra, it is so, it is so, exactly as you have said! Śāriputra, if any good man or good woman copies, receives and upholds, reads and recites, cultivates, contemplates, and extensively explains the profound Prajñāpāramitā, then that good man or good woman is constantly seen, known, protected, and remembered by the Buddha-eyes of all Tathāgatas, Arhats, Perfectly Enlightened Ones presently teaching the Dharma in immeasurable, innumerable, boundless worlds in the ten directions, causing evil māras to be unable to create obstacles and causing the wholesome practices they cultivate to be quickly accomplished.
Śāriputra, good men and good women abiding in the Bodhisattva Vehicle, if they constantly copy, receive and uphold, read and recite, cultivate, contemplate, and extensively explain this profound Prajñāpāramitā, know that such good men and good women have already approached the highest unsurpassed enlightenment; all evil māras will certainly fear them and dare not create obstacles.
Furthermore, Śāriputra, good men and good women abiding in the Bodhisattva Vehicle, if they constantly copy the profound Prajñāpāramitā, adorn it with various offerings, receive and uphold it, and read and recite it, know that such good men and good women have generated deep faith and understanding toward this Prajñāpāramitā. If, furthermore, regarding this profound Prajñāpāramitā, they use various kinds of incense, flowers, banners, jeweled canopies, garments, jeweled necklaces, beautiful music, lamps, respectfully honor, make offerings, revere, and praise it, know that such good men and good women are constantly seen, known, protected, and remembered by the Buddha-eyes of the Tathāgatas, Arhats, Perfectly Enlightened Ones; because of this cause and condition, they will certainly attain great wealth, great success, and great results.
Śāriputra, because those good men and good women constantly copy, receive and uphold, read and recite, respectfully honor, make offerings, revere, and praise the profound Prajñāpāramitā, through this root of goodness, until they attain the stage of non-retrogression, throughout that interval they will never be separated from the Buddha and will never fall into evil destinies.
Śāriputra, through this root of goodness, until attaining unsurpassed enlightenment, those good men and good women will never be separated from Giving Pāramitā, never be separated from Pure Conduct, Patience, Diligence, Meditative Concentration, and Prajñā Pāramitā.
Śāriputra, through this root of goodness, until attaining unsurpassed enlightenment, those good men and good women will never be separated from inner emptiness, outer emptiness, inner-and-outer emptiness, emptiness of emptiness, great emptiness, emptiness of ultimate meaning, emptiness of conditioned phenomena, emptiness of unconditioned phenomena, ultimate emptiness, emptiness without boundaries, dispersed emptiness, unchanging emptiness, original-nature emptiness, characteristic emptiness, common-characteristic emptiness, emptiness in all phenomena, emptiness of what cannot be grasped, emptiness of no nature, emptiness of self-nature, and emptiness of the emptiness of self-nature.
Śāriputra, through this root of goodness, until attaining unsurpassed enlightenment, those good men and good women will never be separated from suchness, never be separated from the Dharma realm, Dharma nature, non-deluded nature, unchanging nature, equal nature, non-arising nature, the fixed Dharma, abiding Dharma, ultimate reality, the realm of space, and the inconceivable realm.
Śāriputra, through this root of goodness, until attaining unsurpassed enlightenment, those good men and good women will never be separated from the Noble Truth of suffering, never be separated from the Noble Truths of origin, cessation, and path.
Śāriputra, through this root of goodness, until attaining unsurpassed enlightenment, those good men and good women will never be separated from the four meditations, never be separated from the four immeasurables and the four formless concentrations.
Śāriputra, through this root of goodness, until attaining unsurpassed enlightenment, those good men and good women will never be separated from the eight liberations, never be separated from the eight stages of mastery, the nine successive concentrations, and the ten universal bases.
Śāriputra, through this root of goodness, until attaining unsurpassed enlightenment, those good men and good women will never be separated from the four foundations of mindfulness, the four right efforts, the four bases of miraculous power, the five faculties, the five powers, the seven factors of enlightenment, and the eightfold noble path.
Śāriputra, through this root of goodness, until attaining unsurpassed enlightenment, those good men and good women will never be separated from the five kinds of eyes, never be separated from the six supernatural powers.
Śāriputra, through this root of goodness, until attaining unsurpassed enlightenment, those good men and good women will never be separated from the ten powers of the Buddha, the four fearlessnesses, the four unobstructed knowledges, great loving-kindness, great compassion, great joy, great equanimity, and the eighteen unique Buddha qualities.
Śāriputra, through this root of goodness, until attaining unsurpassed enlightenment, those good men and good women will never be separated from the non-forgetting Dharma and will never be separated from the nature of constant equanimity.
Śāriputra, through this root of goodness, until attaining unsurpassed enlightenment, those good men and good women will never be separated from all-knowing wisdom, never be separated from wisdom of the modes of the path and wisdom of all aspects.
Śāriputra, through this root of goodness, until attaining unsurpassed enlightenment, those good men and good women will never be separated from all dhāraṇī methods and never be separated from all samādhi methods.
Śāriputra, through this root of goodness, until attaining unsurpassed enlightenment, those good men and good women will never be separated from the fruit of stream-enterer, never be separated from the fruits of once-returner, non-returner, and arhat.
Śāriputra, through this root of goodness, until attaining unsurpassed enlightenment, those good men and good women will never be separated from the fruit of the solitary Buddha.
Śāriputra, through this root of goodness, until attaining unsurpassed enlightenment, those good men and good women will never be separated from the freely functioning miraculous abilities of Great Bodhisattvas, traveling from one Buddha-land to another to respectfully make offerings to, honor, and praise the Buddhas, the World-Honored Ones, and assemblies of Great Bodhisattvas.
Śāriputra, through this root of goodness, until attaining unsurpassed enlightenment, those good men and good women will never be separated from purifying Buddha-lands and bringing complete accomplishment to sentient beings.
Śāriputra, through this root of goodness, until attaining unsurpassed enlightenment, those good men and good women will never be separated from freely functioning supernatural powers, traveling and transforming throughout Buddha-lands, inviting Buddhas to turn the wondrous Dharma wheel, and liberating immeasurable beings.
Śāriputra, because of this cause and condition, good men and good women abiding in the Bodhisattva Vehicle should diligently copy, receive and uphold, read and recite, cultivate, contemplate, and extensively explain this Prajñāpāramitā.”
At that time, Śāriputra addressed the Buddha:
“World-Honored One, after the Buddha’s passing into nirvāṇa, in which direction will the profound Prajñāpāramitā flourish?”
The Buddha said:
“Śāriputra, after my passing into nirvāṇa, the profound Prajñāpāramitā will go to the southeast and gradually flourish there. In that direction there will be monks, nuns, male lay practitioners, female lay practitioners, kings, ministers, elders, and householders abiding in the Bodhisattva Vehicle who generate deep faith and understanding toward such profound Prajñāpāramitā, copy, receive and uphold, read and recite, cultivate, contemplate, and extensively explain it; they will also use supreme flower garlands, various perfumes, powdered incense, garments, jeweled necklaces, banners, jeweled canopies, beautiful music, lamps, respectfully make offerings, revere, and praise such Prajñāpāramitā. Through such superior roots of goodness, they will never fall into dangerous destinies, will constantly be born among gods and humans and enjoy wealth and happiness; through this power, the six pāramitās will increase in benefit and quickly become perfected. Thereafter, they will further respectfully make offerings to, honor, and praise the Buddhas, the World-Honored Ones, and later, according to circumstances, relying on the teachings of the three vehicles, gradually cultivate the practices of liberation.
Shariputra, after I pass into extinction, the profound Prajñāpāramitā, from the southeast direction turning toward the south, will gradually flourish. In that region there will be Bhikshus, Bhikshunis, Upāsakas, Upāsikās, kings, ministers, elders, and householders abiding in the Bodhisattva Vehicle, who will constantly give rise to profound faith and understanding toward such profound Prajñāpāramitā, copying it, receiving and maintaining it, reading and reciting it, cultivating it, contemplating it, and explaining it extensively. They will also use various excellent flower garlands, all kinds of perfumes, powdered incense, garments, jeweled necklaces, banners, jeweled canopies, beautiful music, and lamps, respectfully making offerings, honoring, and praising such Prajñāpāramitā. Because of these superior roots of virtue, they will absolutely not fall into the evil destinies; they will constantly be born among gods and humans, enjoying wealth and happiness. Through this wondrous power, the six pāramitās will increase in benefit, causing them to quickly become perfected. Because of this, they will again constantly respectfully make offerings to, honor, and praise the Buddhas, the World-Honored Ones. Later, according to what is appropriate, relying on the teachings of the three vehicles, they will gradually cultivate the practices of liberation.
Shariputra, after I pass into extinction, the profound Prajñāpāramitā, from the south toward the southwest direction, will gradually flourish. In that region there will be Bhikshus, Bhikshunis, Upāsakas, Upāsikās, kings, ministers, elders, and householders abiding in the Bodhisattva Vehicle, who will constantly give rise to profound faith and understanding toward such profound Prajñāpāramitā, copying it, receiving and maintaining it, reading and reciting it, cultivating it, contemplating it, and explaining it extensively. They will also use various excellent flower garlands, all kinds of perfumes, powdered incense, garments, jeweled necklaces, banners, jeweled canopies, beautiful music, and lamps, respectfully making offerings, honoring, and praising such Prajñāpāramitā. Because of these superior roots of virtue, they will absolutely not fall into the evil destinies; they will constantly be born among gods and humans, enjoying wealth and happiness. Through this wondrous power, the six pāramitās will increase in benefit, causing them to quickly become perfected. Because of this, they will again constantly respectfully make offerings to, honor, and praise the Buddhas, the World-Honored Ones. Later, according to what is appropriate, relying on the teachings of the three vehicles, they will gradually cultivate the practices of liberation.
Shariputra, after I pass into extinction, the profound Prajñāpāramitā, from the southwest direction toward the northwest direction, will gradually flourish. In that region there will be Bhikshus, Bhikshunis, Upāsakas, Upāsikās, kings, ministers, elders, and householders abiding in the Bodhisattva Vehicle, who will constantly give rise to profound faith and understanding toward such profound Prajñāpāramitā, copying it, receiving and maintaining it, reading and reciting it, cultivating it, contemplating it, and explaining it extensively. They will also use various excellent flower garlands, all kinds of perfumes, powdered incense, garments, jeweled necklaces, banners, jeweled canopies, beautiful music, and lamps, respectfully making offerings, honoring, and praising such Prajñāpāramitā. Because of these superior roots of virtue, they will absolutely not fall into the evil destinies; they will constantly be born among gods and humans, enjoying wealth and happiness. Through this wondrous power, the six pāramitās will increase in benefit, causing them to quickly become perfected. Because of this, they will again constantly respectfully make offerings to, honor, and praise the Buddhas, the World-Honored Ones. Later, according to what is appropriate, relying on the teachings of the three vehicles, they will gradually cultivate the practices of liberation.
Shariputra, after I pass into extinction, the profound Prajñāpāramitā, from the northwest direction toward the north, will gradually flourish. In that region there will be Bhikshus, Bhikshunis, Upāsakas, Upāsikās, kings, ministers, elders, and householders abiding in the Bodhisattva Vehicle, who will constantly give rise to profound faith and understanding toward such profound Prajñāpāramitā, copying it, receiving and maintaining it, reading and reciting it, cultivating it, contemplating it, and explaining it extensively. They will also use various excellent flower garlands, all kinds of perfumes, powdered incense, garments, jeweled necklaces, banners, jeweled canopies, beautiful music, and lamps, respectfully making offerings, honoring, and praising such Prajñāpāramitā. Because of these superior roots of virtue, they will absolutely not fall into the evil destinies; they will constantly be born among gods and humans, enjoying wealth and happiness. Through this wondrous power, the six pāramitās will increase in benefit, causing them to quickly become perfected. Because of this, they will again constantly respectfully make offerings to, honor, and praise the Buddhas, the World-Honored Ones. Later, according to what is appropriate, relying on the teachings of the three vehicles, they will gradually cultivate the practices of liberation.
Shariputra, after I pass into extinction, the profound Prajñāpāramitā, from the north toward the northeast direction, will gradually flourish. In that region there will be Bhikshus, Bhikshunis, Upāsakas, Upāsikās, kings, ministers, elders, and householders abiding in the Bodhisattva Vehicle, who will constantly give rise to profound faith and understanding toward such profound Prajñāpāramitā, copying it, receiving and maintaining it, reading and reciting it, cultivating it, contemplating it, and explaining it extensively. They will also use various excellent flower garlands, all kinds of perfumes, powdered incense, garments, jeweled necklaces, banners, jeweled canopies, beautiful music, and lamps, respectfully making offerings, honoring, and praising such Prajñāpāramitā. Because of these superior roots of virtue, they will absolutely not fall into the evil destinies; they will constantly be born among gods and humans, enjoying wealth and happiness. Through this wondrous power, the six pāramitās will increase in benefit, causing them to quickly become perfected. Because of this, they will again constantly respectfully make offerings to, honor, and praise the Buddhas, the World-Honored Ones. Later, according to what is appropriate, relying on the teachings of the three vehicles, they will gradually cultivate the practices of liberation.
Shariputra, after I pass into extinction, during the final period of the five hundred years after my passing, the profound Prajñāpāramitā in the northeast direction will undertake the great work of the Buddha. Why is this so, Shariputra? Because the Dharma that all Tathāgatas, Arhats, Perfectly Enlightened Ones always honor is the Prajñāpāramitā. Such Prajñāpāramitā is protected and remembered by all Tathāgatas, Arhats, Perfectly Enlightened Ones.
Shariputra, any teaching that is not the unsurpassed true Dharma discipline realized by the Buddha has the characteristic of perishing. The unsurpassed true Dharma discipline, the Dharma realized by the Buddhas, is precisely the Prajñāpāramitā.
Shariputra, if any virtuous man or virtuous woman in that northeast region constantly seeks to understand this Prajñāpāramitā, receives and maintains it, reads and recites it, cultivates it, contemplates it, and explains it extensively, then I will constantly protect and remember those virtuous men and women, ensuring that they are not harmed.
Shariputra, if those virtuous men and women in that northeast region constantly copy the profound Prajñāpāramitā and further use various excellent flower garlands, perfumes, powdered incense, garments, jeweled necklaces, banners, jeweled canopies, beautiful music, and lamps to respectfully make offerings, honor, and praise the profound Prajñāpāramitā, then I say that these virtuous men and women will certainly, because of this root of virtue, ultimately never fall into the evil destinies. They will constantly be born among gods and humans, always enjoying happiness. Through this wondrous power, the six pāramitās will increase in benefit. Because of this, they will again respectfully make offerings to, honor, and praise the Buddhas, the World-Honored Ones. Later, according to what is appropriate, relying on the teachings of the three vehicles, they will gradually cultivate, and then enter Nirvāṇa. Why is this so, Shariputra? Because I, using the Buddha eye, see and know through direct realization, therefore proclaim and praise the merits attained by those virtuous men and women. All Tathāgatas, Arhats, Perfectly Enlightened Ones who abide peacefully and uphold the Dharma, currently teaching in the immeasurable, countless, boundless worlds in the east, south, west, north, the four intermediate directions, above, and below, also use the Buddha eye to see and know through direct realization, and proclaim and praise the merits attained by those virtuous men and women.
At that time, Shariputra said to the Buddha:
“World-Honored One, after the Buddha’s passing into extinction, during the final period of the five hundred years after his passing, will the profound Prajñāpāramitā be widely propagated in the northeast direction?”
The Buddha said:
“Shariputra, yes, indeed! Yes, indeed! After I pass into extinction, during the final period of the five hundred years after my passing, the profound Prajñāpāramitā will be widely circulated in the northeast direction.
Shariputra, after I pass into extinction, during the final period of the five hundred years after my passing, in the northeast region, if virtuous men and women constantly hear this profound Prajñāpāramitā, give rise to profound faith and understanding, copy it, receive and maintain it, read and recite it, cultivate it, contemplate it, and explain it extensively, you should know that these virtuous men and women have long ago generated the aspiration to seek the highest Enlightenment, have long practiced the conduct of great Bodhisattvas, have made offerings to many Buddhas, have served many spiritual friends, and their planted roots of virtue have already matured. Because of the power of their merit, they are able to hear such profound Prajñāpāramitā and give rise to profound faith and understanding. They also constantly copy, receive and maintain, read and recite, cultivate, contemplate, and explain it extensively for others.”
Shariputra again said to the Buddha:
“World-Honored One, after the Buddha’s passing into extinction, during the final period of the five hundred years after his passing, in the northeast region, how many virtuous men and women abiding in the Bodhisattva Vehicle will hear and give rise to profound faith and understanding in such profound Prajñāpāramitā, and also constantly copy, receive and maintain, read and recite, cultivate, contemplate, and explain it extensively for others?”
The Buddha said:
“Shariputra, after I pass into extinction, during the final period of the five hundred years after my passing, in the northeast region, although there will be immeasurable virtuous men and women abiding in the Bodhisattva Vehicle, only a few will hear and give rise to faith in the profound Prajñāpāramitā with minds that neither tremble, fear, nor become terrified, and who also constantly copy, receive and maintain, read and recite, cultivate, contemplate, and explain it extensively for others.
Shariputra, for those virtuous men and women who hear this Prajñāpāramitā, whose minds neither tremble, fear, nor become terrified, who give rise to profound faith and understanding, copy, receive and maintain, read and recite, cultivate, contemplate, and explain it extensively, this is extremely rare. Why is this so, Shariputra? Because those virtuous men and women have previously drawn near to, made offerings to, honored, and praised immeasurable Tathāgatas, Arhats, Perfectly Enlightened Ones and assemblies of great Bodhisattvas, and have asked about meanings corresponding to such profound Prajñāpāramitā.
Shariputra, those virtuous men and women will before long certainly perfect the cultivation of the Perfection of Giving. Before long they will certainly perfect the cultivation of the Perfection of Pure Conduct, Patience, Diligence, Meditative Concentration, and Prajñā.
Shariputra, those virtuous men and women will before long certainly perfect the cultivation of emptiness of the internal, emptiness of the external, emptiness of both internal and external, great emptiness, ultimate meaning emptiness, conditioned emptiness, unconditioned emptiness, ultimate emptiness, emptiness without boundary, dispersed emptiness, emptiness of non-alteration, emptiness of inherent nature, emptiness of own characteristics, emptiness of common characteristics, emptiness in all phenomena, emptiness of what cannot be grasped, emptiness of no essence, emptiness of self-nature, and emptiness of the self-nature of emptiness.
Shariputra, those virtuous men and women will before long certainly perfect the cultivation of suchness, the Dharma realm, Dharma nature, the non-deceptive nature, the unchanging nature, the equal nature, the nature free from arising, the certainty of Dharma, the abiding of Dharma, ultimate reality, the realm of space, and the inconceivable realm.
Shariputra, those virtuous men and women will before long certainly perfect the cultivation of the Noble Truth of suffering, and before long certainly perfect the cultivation of the Noble Truths of origin, cessation, and path.
Shariputra, those virtuous men and women will before long certainly perfect the cultivation of the four meditations, and before long certainly perfect the cultivation of the four immeasurables and the four formless absorptions.
Shariputra, those virtuous men and women will before long certainly perfect the cultivation of the eight liberations, the eight bases of mastery, the nine successive absorptions, and the ten total attainments.
Shariputra, those virtuous men and women will before long certainly perfect the cultivation of the four foundations of mindfulness, the four right efforts, the four bases of miraculous power, the five faculties, the five powers, the seven factors of enlightenment, and the eightfold noble path.
Shariputra, those virtuous men and women will before long certainly perfect the cultivation of the five types of eyes, and before long certainly perfect the cultivation of the six supernatural powers.
Shariputra, those virtuous men and women will before long certainly perfect the cultivation of the ten powers of the Buddha, and before long certainly perfect the cultivation of the four fearlessnesses, the four unobstructed knowledges, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen unique qualities of the Buddha.
Shariputra, those virtuous men and women will before long certainly perfect the cultivation of the quality of never forgetting, and before long certainly perfect the cultivation of the constant nature of equanimity.
Shariputra, those virtuous men and women will before long certainly perfect the cultivation of all-knowing wisdom, and before long certainly perfect the cultivation of path-characteristic wisdom and all-characteristic wisdom.
Shariputra, those virtuous men and women will before long certainly perfect the cultivation of all dhāraṇī methods, and before long certainly perfect the cultivation of all samādhi methods.
Shariputra, those virtuous men and women will before long certainly perfect all practices of great Bodhisattvas.
Shariputra, through this root of virtue, until they attain the highest Enlightenment, those virtuous men and women will before long certainly perfect the highest Enlightenment.
Furthermore, Shariputra, this is because those virtuous men and women are protected and remembered by all Tathāgatas; because they are embraced by immeasurable spiritual friends; because they are upheld by superior roots of virtue; and because they wish to benefit many sentient beings, they seek to attain the highest Enlightenment. Why is this so, Shariputra? Because I constantly teach those virtuous men and women Dharma corresponding to the wisdom of omniscience, and the Tathāgatas, Arhats, Perfectly Enlightened Ones of the past also constantly taught those virtuous men and women Dharma corresponding to the wisdom of omniscience. Due to this cause and condition, those virtuous men and women in future lives will again seek to attain the highest Enlightenment, and will also teach others such corresponding Dharma, causing them to attain the highest Enlightenment.
Shariputra, those virtuous men and women, with body and mind settled, cannot have their aspiration to attain the highest Enlightenment destroyed even by evil Māra kings and their retinues, much less by other evildoers who wish to slander the Prajñāpāramitā and obstruct the minds of those virtuous men and women so that they do not seek the highest Enlightenment.
Shariputra, those virtuous men and women studying the Mahāyāna Dharma, upon hearing me teach this profound Prajñāpāramitā, attain the joy of the vast and wondrous Dharma, and are also able to establish immeasurable sentient beings in superior wholesome Dharma, causing them to attain the highest Enlightenment.
Shariputra, those virtuous men and women now, before me, make great vows: ‘I will establish immeasurable hundreds of thousands of billions of kinds of sentient beings, causing them to generate the aspiration for the highest Enlightenment, cultivate the practices of great Bodhisattvas, demonstrate, guide, encourage, and rejoice with them in regard to the highest Enlightenment, until they attain the prediction of irreversible attainment.’
Shariputra, regarding that vow, I greatly rejoice. Why is this so, Shariputra? I observe the great aspiration of such virtuous men and women abiding in the Bodhisattva Vehicle, and their minds and words correspond. In future lives, those virtuous men and women will certainly be able to establish immeasurable hundreds of thousands of billions of kinds of sentient beings, causing them to generate the aspiration to attain the highest Enlightenment, cultivate the practices of great Bodhisattvas, demonstrate, guide, encourage, and rejoice with them in regard to the highest Enlightenment, until they attain the prediction of irreversible attainment.
Shariputra, those virtuous men and women have also, before immeasurable Buddhas of the past, made great vows: ‘I will establish immeasurable hundreds of thousands of billions of kinds of sentient beings, causing them to generate the aspiration for the highest Enlightenment, cultivate the practices of great Bodhisattvas, demonstrate, guide, encourage, and rejoice with them in regard to the highest Enlightenment, until they attain the prediction of irreversible attainment.’
Shariputra, regarding that vow, the Buddhas of the past also greatly rejoiced. Why is this so, Shariputra? The Buddhas of the past observed the great aspiration of such virtuous men and women abiding in the Bodhisattva Vehicle, and their minds and words correspond. In the future, those virtuous men and women will certainly be able to establish immeasurable hundreds of thousands of billions of kinds of sentient beings, causing them to generate the aspiration for the highest Enlightenment, cultivate the practices of great Bodhisattvas, demonstrate, guide, encourage, and rejoice with them in regard to the highest Enlightenment, until they receive the prediction of irreversible attainment.
Shariputra, those virtuous men and women possess vast faith and understanding; constantly relying on the wondrous objects of form, sound, smell, taste, touch, and dharma, they practice vast giving. Having practiced such giving, they again constantly plant vast roots of virtue. Through these roots of virtue, they constantly reap such vast results and then exclusively dedicate themselves to bringing benefit and happiness to all sentient beings. Toward sentient beings, they constantly give away all possessions of inner and outer Dharma. They dedicate the roots of virtue they have planted and vow to be born in other Buddha lands where Tathāgatas, Arhats, Perfectly Enlightened Ones are presently proclaiming the unsurpassed Dharma realm of such profound Prajñāpāramitā. Having heard such unsurpassed profound Prajñāpāramitā in those Buddha lands, they again constantly establish immeasurable hundreds of thousands of billions of kinds of sentient beings there, causing them to generate the aspiration for the highest Enlightenment, cultivate the practices of great Bodhisattvas, demonstrate, guide, encourage, and rejoice with them, causing them to become irreversible in regard to the highest Enlightenment.
At that time, Shariputra again said to the Buddha:
“World-Honored One, how wondrous! Well-Gone One, how rare! The Buddha, regarding all phenomena belonging to the past, future, and present, has no phenomenon that is not realized and known. Regarding all suchness, Dharma realm, Dharma nature, and so forth, there is no phenomenon that is not realized and known. Regarding all teachings, there is no teaching that is not realized and known. Regarding the different mental activities of sentient beings, there is no mental activity that is not realized and known. Regarding Buddhas, Bodhisattvas, Śrāvakas, and Buddha lands of the past, all are realized and known; regarding Buddhas, Bodhisattvas, Śrāvakas, and Buddha lands of the future, all are realized and known; regarding Buddhas, Bodhisattvas, Śrāvakas, and Buddha lands of the present, all are realized and known; regarding all Tathāgatas, Arhats, Perfectly Enlightened Ones and the Dharma they have taught, the Bodhisattvas, Śrāvakas, Buddha lands, and all activities in the ten directions of worlds, all are realized and known.
World-Honored One, if a Great Bodhisattva is courageous and diligent in the six pāramitās, always seeking them without stopping, then does that Great Bodhisattva sometimes attain these six pāramitās and sometimes not attain them?”
The Buddha said:
“Shariputra, if that virtuous man or virtuous woman is always courageous and diligent in these six pāramitās, delighting in seeking them without stopping, then they will always attain them; there is no time when they will not attain them. Why is this so, Shariputra? Because such virtuous men and women, being always courageous and diligent in these six pāramitās and delighting in seeking them without stopping, are constantly protected and remembered by Buddhas and Bodhisattvas.”
Shariputra said to the Buddha:
“World-Honored One, if those virtuous men and women, when they do not attain scriptures corresponding to the six pāramitās, are like this, how can it be said that they attain these six pāramitās?”
The Buddha said:
“Shariputra, if those virtuous men and women always courageously seek and have faith in those six pāramitās, never being reluctant even regarding their own bodies and lives, yet sometimes fail to attain these corresponding scriptures, that is something impossible. Why is this so, Shariputra? Because those virtuous men and women, for the sake of wholeheartedly seeking the highest Enlightenment, demonstrate, guide, encourage, and rejoice with various kinds of sentient beings, causing them to receive, maintain, read, recite, and cultivate these scriptures corresponding to the six pāramitās. Because of that root of virtue, wherever they are born, they will constantly possess scriptures corresponding to these six pāramitās to receive and maintain, read and recite, courageously and diligently practice according to the teachings, accomplish complete fulfillment for sentient beings, purify and adorn Buddha lands, and quickly attain the highest Enlightenment.”