THE GREAT PRAJÑĀPĀRAMITĀ SŪTRA
VOLUME 439
Chapter 43: THE NORTHEASTERN DIRECTION (2)
At that time, Venerable Subhūti asked:
“World-Honored One, the meaning and purport of such Prajñāpāramitā are truly profound. Who can believe and understand them?”
The Buddha said:
“Subhūti, any Great Bodhisattva who has cultivated Giving, Pure Conduct, Patience, Diligence, Meditative Concentration, and Prajñāpāramitā for a long time; who has planted wholesome roots for a long time; who has made offerings to many Buddhas; and who has drawn near to many virtuous spiritual friends—such a Great Bodhisattva can believe and understand such profound Prajñāpāramitā.”
Venerable Subhūti again asked:
“World-Honored One, how can one know that this is a Great Bodhisattva who has cultivated Giving, Pure Conduct, Patience, Diligence, Meditative Concentration, and Prajñāpāramitā for a long time; who has planted wholesome roots for a long time; who has made offerings to many Buddhas; and who has drawn near to many virtuous spiritual friends?”
The Buddha said:
“Subhūti, a Great Bodhisattva who, while cultivating Prajñāpāramitā, does not give rise to discrimination toward form, yet is not different from discrimination; who does not give rise to discrimination toward feeling, perception, formations, and consciousness, yet is not different from discrimination. Toward the characteristics of form, they do not give rise to discrimination, yet are not different from discrimination; toward the characteristics of feeling, perception, formations, and consciousness, they do not give rise to discrimination, yet are not different from discrimination. Toward the self-nature of form, they do not give rise to discrimination, yet are not different from discrimination; toward the self-nature of feeling, perception, formations, and consciousness, they do not give rise to discrimination, yet are not different from discrimination.
Toward the eye sense-base, they do not give rise to discrimination, yet are not different from discrimination; toward the ear, nose, tongue, body, and mind sense-bases, they do not give rise to discrimination, yet are not different from discrimination. Toward the characteristics of the eye sense-base, they do not give rise to discrimination, yet are not different from discrimination; toward the characteristics of the ear, nose, tongue, body, and mind sense-bases, they do not give rise to discrimination, yet are not different from discrimination. Toward the self-nature of the eye sense-base, they do not give rise to discrimination, yet are not different from discrimination; toward the self-nature of the ear, nose, tongue, body, and mind sense-bases, they do not give rise to discrimination, yet are not different from discrimination.
Toward the form sense-object, they do not give rise to discrimination, yet are not different from discrimination; toward sound, smell, taste, touch, and dharma sense-objects, they do not give rise to discrimination, yet are not different from discrimination. Toward the characteristics of the form sense-object, they do not give rise to discrimination, yet are not different from discrimination; toward the characteristics of sound, smell, taste, touch, and dharma sense-objects, they do not give rise to discrimination, yet are not different from discrimination. Toward the self-nature of the form sense-object, they do not give rise to discrimination, yet are not different from discrimination; toward the self-nature of sound, smell, taste, touch, and dharma sense-objects, they do not give rise to discrimination, yet are not different from discrimination.
Toward the eye element, they do not give rise to discrimination, yet are not different from discrimination; toward the ear, nose, tongue, body, and mind elements, they do not give rise to discrimination, yet are not different from discrimination. Toward the characteristics of the eye element, they do not give rise to discrimination, yet are not different from discrimination; toward the characteristics of the ear, nose, tongue, body, and mind elements, they do not give rise to discrimination, yet are not different from discrimination. Toward the self-nature of the eye element, they do not give rise to discrimination, yet are not different from discrimination; toward the self-nature of the ear, nose, tongue, body, and mind elements, they do not give rise to discrimination, yet are not different from discrimination.
Toward the form element, they do not give rise to discrimination, yet are not different from discrimination; toward sound, smell, taste, touch, and dharma elements, they do not give rise to discrimination, yet are not different from discrimination. Toward the characteristics of the form element, they do not give rise to discrimination, yet are not different from discrimination; toward the characteristics of sound, smell, taste, touch, and dharma elements, they do not give rise to discrimination, yet are not different from discrimination. Toward the self-nature of the form element, they do not give rise to discrimination, yet are not different from discrimination; toward the self-nature of sound, smell, taste, touch, and dharma elements, they do not give rise to discrimination, yet are not different from discrimination.
Toward the eye consciousness element, they do not give rise to discrimination, yet are not different from discrimination; toward the ear, nose, tongue, body, and mind consciousness elements, they do not give rise to discrimination, yet are not different from discrimination.
Toward the characteristics of the eye consciousness element, they do not give rise to discrimination, yet are not different from discrimination; toward the characteristics of the ear, nose, tongue, body, and mind consciousness elements, they do not give rise to discrimination, yet are not different from discrimination. Toward the self-nature of the eye consciousness element, they do not give rise to discrimination, yet are not different from discrimination; toward the self-nature of the ear, nose, tongue, body, and mind consciousness elements, they do not give rise to discrimination, yet are not different from discrimination.
Toward eye-contact, they do not give rise to discrimination, yet are not different from discrimination; toward ear-, nose-, tongue-, body-, and mind-contact, they do not give rise to discrimination, yet are not different from discrimination. Toward the characteristics of eye-contact, they do not give rise to discrimination, yet are not different from discrimination; toward the characteristics of ear-, nose-, tongue-, body-, and mind-contact, they do not give rise to discrimination, yet are not different from discrimination. Toward the self-nature of eye-contact, they do not give rise to discrimination, yet are not different from discrimination; toward the self-nature of ear-, nose-, tongue-, body-, and mind-contact, they do not give rise to discrimination, yet are not different from discrimination.
Toward feelings arising dependent on eye-contact, they do not give rise to discrimination, yet are not different from discrimination; toward feelings arising dependent on ear-, nose-, tongue-, body-, and mind-contact, they do not give rise to discrimination, yet are not different from discrimination. Toward the characteristics of feelings arising dependent on eye-contact, they do not give rise to discrimination, yet are not different from discrimination; toward the characteristics of feelings arising dependent on ear-, nose-, tongue-, body-, and mind-contact, they do not give rise to discrimination, yet are not different from discrimination. Toward the self-nature of feelings arising dependent on eye-contact, they do not give rise to discrimination, yet are not different from discrimination; toward the self-nature of feelings arising dependent on ear-, nose-, tongue-, body-, and mind-contact, they do not give rise to discrimination, yet are not different from discrimination.
Toward the Desire Realm, they do not give rise to discrimination, yet are not different from discrimination; toward the Form Realm and Formless Realm, they do not give rise to discrimination, yet are not different from discrimination. Toward the characteristics of the Desire Realm, they do not give rise to discrimination, yet are not different from discrimination; toward the characteristics of the Form Realm and Formless Realm, they do not give rise to discrimination, yet are not different from discrimination. Toward the self-nature of the Desire Realm, they do not give rise to discrimination, yet are not different from discrimination; toward the self-nature of the Form Realm and Formless Realm, they do not give rise to discrimination, yet are not different from discrimination.
Toward the Perfection of Giving, they do not give rise to discrimination, yet are not different from discrimination; up to the Perfection of Prajñā, they do not give rise to discrimination, yet are not different from discrimination. Toward the characteristics of the Perfection of Giving, they do not give rise to discrimination, yet are not different from discrimination; up to the characteristics of the Perfection of Prajñā, they do not give rise to discrimination, yet are not different from discrimination. Toward the self-nature of the Perfection of Giving, they do not give rise to discrimination, yet are not different from discrimination; up to the self-nature of the Perfection of Prajñā, they do not give rise to discrimination, yet are not different from discrimination.
Toward internal emptiness, they do not give rise to discrimination, yet are not different from discrimination; up to emptiness of the emptiness of self-nature, they do not give rise to discrimination, yet are not different from discrimination. Toward the characteristics of internal emptiness, they do not give rise to discrimination, yet are not different from discrimination; up to the characteristics of emptiness of the emptiness of self-nature, they do not give rise to discrimination, yet are not different from discrimination. Toward the self-nature of internal emptiness, they do not give rise to discrimination, yet are not different from discrimination; up to the self-nature of emptiness of the emptiness of self-nature, they do not give rise to discrimination, yet are not different from discrimination.
Toward the Four Applications of Mindfulness, they do not give rise to discrimination, yet are not different from discrimination; up to the Eightfold Noble Path, they do not give rise to discrimination, yet are not different from discrimination. Toward the characteristics of the Four Applications of Mindfulness, they do not give rise to discrimination, yet are not different from discrimination; up to the characteristics of the Eightfold Noble Path, they do not give rise to discrimination, yet are not different from discrimination. Toward the self-nature of the Four Applications of Mindfulness, they do not give rise to discrimination, yet are not different from discrimination; up to the self-nature of the Eightfold Noble Path, they do not give rise to discrimination, yet are not different from discrimination.
Thus, up to the ten powers of the Buddha, they do not give rise to discrimination, yet are not different from discrimination. Toward the eighteen unique qualities of the Buddha, they do not give rise to discrimination, yet are not different from discrimination. Toward the characteristics of the ten powers of the Buddha, they do not give rise to discrimination, yet are not different from discrimination; up to the characteristics of the eighteen unique qualities of the Buddha, they do not give rise to discrimination, yet are not different from discrimination. Toward the self-nature of the ten powers of the Buddha, they do not give rise to discrimination, yet are not different from discrimination; up to the self-nature of the eighteen unique qualities of the Buddha, they do not give rise to discrimination, yet are not different from discrimination.
Toward the Omniscient Wisdom, they do not give rise to discrimination, yet are not different from discrimination. Toward Path-Knowing Wisdom and All-Aspect-Knowing Wisdom, they do not give rise to discrimination, yet are not different from discrimination. Toward the characteristics of Omniscient Wisdom, they do not give rise to discrimination, yet are not different from discrimination. Toward the characteristics of Path-Knowing Wisdom and All-Aspect-Knowing Wisdom, they do not give rise to discrimination, yet are not different from discrimination. Toward the self-nature of Omniscient Wisdom, they do not give rise to discrimination, yet are not different from discrimination. Toward the self-nature of Path-Knowing Wisdom and All-Aspect-Knowing Wisdom, they do not give rise to discrimination, yet are not different from discrimination.
Why is this? Subhūti, because form is inconceivable; feeling, perception, formations, and consciousness are inconceivable. Thus, up to Omniscient Wisdom, it is inconceivable; Path-Knowing Wisdom and All-Aspect-Knowing Wisdom are also inconceivable.
Subhūti, through this it should be known that this Great Bodhisattva has cultivated Giving, Pure Conduct, Patience, Diligence, Meditative Concentration, and Prajñāpāramitā for a long time; has planted wholesome roots for a long time; has made offerings to many Buddhas; and has drawn near to many virtuous spiritual friends.”
At that time, Venerable Subhūti again addressed the Buddha:
“World-Honored One, such Prajñāpāramitā is truly profound.”
The Buddha said:
“That is right, that is right, Subhūti! Because form is profound, Prajñāpāramitā is extremely profound; because feeling, perception, formations, and consciousness are profound, Prajñāpāramitā is extremely profound. Because the eye sense-base is profound, Prajñāpāramitā is extremely profound; because the ear, nose, tongue, body, and mind sense-bases are profound, Prajñāpāramitā is extremely profound. Because the form sense-object is profound, Prajñāpāramitā is extremely profound; because sound, smell, taste, touch, and dharma sense-objects are profound, Prajñāpāramitā is extremely profound. Because the eye element is profound, Prajñāpāramitā is extremely profound; because the ear, nose, tongue, body, and mind elements are profound, Prajñāpāramitā is extremely profound. Because the form element is profound, Prajñāpāramitā is extremely profound; because sound, smell, taste, touch, and dharma elements are profound, Prajñāpāramitā is extremely profound. Because the eye consciousness element is profound, Prajñāpāramitā is extremely profound; because the ear, nose, tongue, body, and mind consciousness elements are profound, Prajñāpāramitā is extremely profound. Because eye-contact is profound, Prajñāpāramitā is extremely profound; because ear-, nose-, tongue-, body-, and mind-contact are profound, Prajñāpāramitā is extremely profound. Because feelings arising dependent on eye-contact are profound, Prajñāpāramitā is extremely profound; because feelings arising dependent on ear-, nose-, tongue-, body-, and mind-contact are profound, Prajñāpāramitā is extremely profound. Because the Perfection of Giving is profound, Prajñāpāramitā is extremely profound; because the Perfections of Pure Conduct, Patience, Diligence, and Meditative Concentration are profound, Prajñāpāramitā is extremely profound. Because internal emptiness is profound, Prajñāpāramitā is extremely profound; up to emptiness of the emptiness of self-nature being profound, Prajñāpāramitā is extremely profound. Because the Four Applications of Mindfulness are profound, Prajñāpāramitā is extremely profound; up to the Eightfold Noble Path being profound, Prajñāpāramitā is extremely profound. Thus, up to the ten powers of the Buddha being profound, Prajñāpāramitā is extremely profound; the eighteen unique qualities of the Buddha being profound, Prajñāpāramitā is extremely profound. Because Omniscient Wisdom is profound, Prajñāpāramitā is extremely profound; because Path-Knowing Wisdom and All-Aspect-Knowing Wisdom are profound, Prajñāpāramitā is extremely profound.”
At that time, Venerable Subhūti again addressed the Buddha:
“World-Honored One, such Prajñāpāramitā is a treasury of precious jewels.”
The Buddha said:
“That is right! Because it constantly bestows precious virtues upon sentient beings. Subhūti, such Prajñāpāramitā is a treasury of precious jewels, constantly bestowing upon sentient beings precious jewels such as the ten wholesome karmic paths, the four meditative absorptions, the four immeasurables, the four formless concentrations, and the five supernatural powers. It constantly bestows upon sentient beings precious jewels such as Giving, Pure Conduct, Patience, Diligence, Meditative Concentration, and Prajñāpāramitā.
It constantly bestows upon sentient beings precious jewels such as internal emptiness, external emptiness, emptiness of both internal and external, great emptiness, emptiness of ultimate meaning, emptiness of conditioned phenomena, emptiness of unconditioned phenomena, emptiness of ultimate completion, emptiness without boundaries, emptiness of dispersion without change, emptiness of intrinsic nature, emptiness of own characteristics and common characteristics, emptiness of all phenomena, emptiness of that which cannot be grasped, emptiness, emptiness of self-nature, and emptiness of the emptiness of self-nature.
It constantly bestows upon sentient beings precious jewels such as the Four Applications of Mindfulness, the Four Right Efforts, the Four Bases of Spiritual Power, the Five Faculties, the Five Powers, the Seven Factors of Awakening, and the Eightfold Noble Path.
It constantly bestows upon sentient beings precious jewels such as the liberation methods of Emptiness, Signlessness, and Wishlessness.
It constantly bestows upon sentient beings precious jewels such as the Eight Liberations, the Eight Masteries, the Nine Successive Meditations, and the Ten Universal Bases.
It constantly bestows upon sentient beings precious jewels such as Suchness, Dharma Realm, Dharma Nature, Ultimate Reality, and the Inconceivable Realm.
It constantly bestows upon sentient beings the precious jewels of the Four Noble Truths: suffering, origin, cessation, and path.
It constantly bestows upon sentient beings precious jewels such as the ten stages of Bodhisattvas, all dhāraṇī gateways, and all samādhi gateways.
It constantly bestows upon sentient beings precious jewels such as the five kinds of eyes and the six supernatural powers.
It constantly bestows upon sentient beings precious jewels such as the ten powers of the Tathāgata, the four fearlessnesses, the four unobstructed knowledges, great loving-kindness, great compassion, great joy, great equanimity, and the eighteen unique qualities of the Buddha.
It constantly bestows upon sentient beings precious jewels such as the dharma of never forgetting and the nature of always maintaining equanimity.
It constantly bestows upon sentient beings precious jewels such as Omniscient Wisdom, Path-Knowing Wisdom, and All-Aspect-Knowing Wisdom.
It constantly bestows upon sentient beings precious jewels such as the fruition of Stream-Entry, the fruition of Once-Returner, the fruition of Non-Returner, the fruition of Arhatship, and Pratyekabuddha enlightenment.
It constantly bestows upon sentient beings precious jewels such as all practices of Great Bodhisattvas and the unsurpassed perfect enlightenment of all Buddhas who turn the wondrous Dharma wheel.”
Venerable Subhūti again addressed the Buddha:
“World-Honored One, such Prajñāpāramitā is the Perfection of the accumulation of purity.”
The Buddha said:
“That is right! Subhūti, because form is pure, Prajñāpāramitā is the accumulation of purity; because feeling, perception, formations, and consciousness are pure, Prajñāpāramitā is the accumulation of purity. Because the eye sense-base is pure, Prajñāpāramitā is the accumulation of purity; because the ear, nose, tongue, body, and mind sense-bases are pure, Prajñāpāramitā is the accumulation of purity. Because the form sense-object is pure, Prajñāpāramitā is the accumulation of purity; because sound, smell, taste, touch, and dharma sense-objects are pure, Prajñāpāramitā is the accumulation of purity. Because the eye element is pure, Prajñāpāramitā is the accumulation of purity; because the ear, nose, tongue, body, and mind elements are pure, Prajñāpāramitā is the accumulation of purity. Because the form element is pure, Prajñāpāramitā is the accumulation of purity; because sound, smell, taste, touch, and dharma elements are pure, Prajñāpāramitā is the accumulation of purity. Because the eye consciousness element is pure, Prajñāpāramitā is the accumulation of purity; because the ear, nose, tongue, body, and mind consciousness elements are pure, Prajñāpāramitā is the accumulation of purity. Because eye-contact is pure, Prajñāpāramitā is the accumulation of purity; because ear-, nose-, tongue-, body-, and mind-contact are pure, Prajñāpāramitā is the accumulation of purity. Because feelings arising dependent on eye-contact are pure, Prajñāpāramitā is the accumulation of purity; because feelings arising dependent on ear-, nose-, tongue-, body-, and mind-contact are pure, Prajñāpāramitā is the accumulation of purity. Because the Perfection of Giving is pure, Prajñāpāramitā is the accumulation of purity; because the Perfections of Pure Conduct, Patience, Diligence, and Meditative Concentration are pure, Prajñāpāramitā is the accumulation of purity. Because internal emptiness is pure, Prajñāpāramitā is the accumulation of purity; up to emptiness of the emptiness of self-nature being pure, Prajñāpāramitā is the accumulation of purity. Because the Four Applications of Mindfulness are pure, Prajñāpāramitā is the accumulation of purity; up to the Eightfold Noble Path being pure, Prajñāpāramitā is the accumulation of purity. Thus, up to the ten powers of the Tathāgata being pure, Prajñāpāramitā is the accumulation of purity; up to the eighteen unique qualities of the Buddha being pure, Prajñāpāramitā is the accumulation of purity. Because Omniscient Wisdom is pure, Prajñāpāramitā is the accumulation of purity; because Path-Knowing Wisdom and All-Aspect-Knowing Wisdom are pure, Prajñāpāramitā is the accumulation of purity.”
At that time, Venerable Subhūti again addressed the Buddha:
“How wondrous, World-Honored One! How rare, Well-Gone One! Because such Prajñāpāramitā is extremely profound, it has many obstacles. Now I ask you to extensively explain the obstacles that prevent its arising.”
The Buddha said:
“Subhūti, that is right, that is right, just as you have said! Because Prajñāpāramitā is profound, it has many obstacles. But through the spiritual power of the Buddha, although it is extensively explained, obstacles cannot arise. Therefore, those good men and good women of the Great Vehicle who delight in the Dharma, if they wish to copy this profound Prajñāpāramitā scripture, should copy it quickly; if they wish to read and recite it, they should read and recite it quickly; if they wish to uphold it, they should uphold it quickly; if they wish to cultivate it, they should cultivate it quickly; if they wish to contemplate it, they should contemplate it quickly; if they wish to expound it, they should expound it quickly.
Why? Subhūti, because of the profound mystery of this Prajñāpāramitā, there are many obstacles. Therefore, do not allow obstacles to arise for those who copy, read and recite, uphold, cultivate, contemplate, or explain it for others, causing their work not to be completed.
Subhūti, if these good men and good women wish to copy such profound Prajñāpāramitā over a period of one month, two, three, four, five, six, seven months, or even one year and complete it, they should diligently exert themselves and concentrate their attention on copying; after that period of time, they will complete it.
Subhūti, if these good men and good women wish to uphold, read and recite, cultivate, contemplate, and explain this profound Prajñāpāramitā scripture for others over a period of one month, two, three, four, five, six, seven months, or even one year and complete it, they should diligently exert themselves, gather their mindfulness, and uphold it, until they explain it; after that period of time, they will complete it.
Why? Subhūti, because the priceless jewel of profound Prajñāpāramitā has many obstacles.”
Venerable Subhūti again addressed the Buddha:
“How wondrous, World-Honored One! How rare, Well-Gone One! The priceless jewel of profound Prajñāpāramitā has many obstacles. It is as though someone copies, reads and recites, upholds, contemplates, cultivates, and explains it for others, but Māra, wishing to create difficulties and obstacles for them, causes them to be unable to copy it, up to being unable to explain it.”
The Buddha said:
“Subhūti, regarding this profound Prajñāpāramitā, although Māra wishes to obstruct copying, reading and reciting, upholding, contemplating, cultivating, and explaining it for others, Māra does not possess sufficient power to obstruct Great Bodhisattvas from completing the acts of copying, reading and reciting, upholding, and so forth.”
At that time, Śāriputra addressed the Buddha:
“World-Honored One, then through whose spiritual power is it that Māra cannot obstruct those Great Bodhisattvas who copy, uphold, read and recite, cultivate, contemplate, and extensively explain such profound Prajñāpāramitā scriptures?”
The Buddha taught:
“Śāriputra, this is the spiritual power of the Buddha that causes that evil Māra to be unable to create obstacles or calamities for the Great Bodhisattvas who transcribe, uphold, read, recite, cultivate, contemplate, and extensively explain such profound Prajñāpāramitā scriptures.
Furthermore, Śāriputra, this is also the spiritual power of all Buddhas in the worlds of the ten directions that causes that evil Māra to be unable to create obstacles or calamities for the Great Bodhisattvas who transcribe, uphold, read, recite, cultivate, contemplate, and extensively explain such profound Prajñāpāramitā scriptures.
Furthermore, Śāriputra, all Tathāgatas, Worthy Ones, Perfectly Enlightened Ones, protect and are mindful of the Bodhisattvas who practice Prajñāpāramitā. Therefore, they cause that evil Māra to be unable to create obstacles for good men and good women abiding in the Bodhisattva vehicle, preventing them from transcribing, upholding, reading, reciting, cultivating, contemplating, and extensively explaining such profound Prajñāpāramitā scriptures. Why is this so? Śāriputra, because all Tathāgatas, Worthy Ones, Perfectly Enlightened Ones, protect and are mindful of the Bodhisattvas who practice Prajñāpāramitā and perform wholesome deeds; therefore, that evil Māra cannot create obstacles or hindrances.
Śāriputra, any Great Bodhisattva who constantly transcribes, upholds, reads, recites, cultivates, contemplates, and extensively explains such profound Prajñāpāramitā scriptures will certainly receive the protection and mindfulness of countless, immeasurable, boundless Tathāgatas in the pure, eternally abiding Dharma-teaching realms of the ten directions. If one receives the protection and mindfulness of the Buddhas, that evil Māra will definitely be unable to create obstacles.
Śāriputra, any good man or good woman who constantly transcribes, upholds, reads, recites, cultivates, contemplates, and extensively explains such profound Prajñāpāramitā scriptures should think: ‘Now, my transcribing, upholding, reading, reciting, cultivating, contemplating, and extensively explaining such profound Prajñāpāramitā scriptures are all due to the spiritual power of the countless, immeasurable, boundless Tathāgatas, Worthy Ones, Perfectly Enlightened Ones, in the pure, eternally abiding Dharma-teaching realms of the ten directions, who protect and are mindful of me, enabling me to perform such wholesome deeds. Therefore, I am not hindered by evil Māra.’
At that time, Śāriputra again addressed the Buddha:
‘World-Honored One, all good men and good women who constantly transcribe, uphold, read, recite, cultivate, contemplate, and explain such profound Prajñāpāramitā scriptures all rely upon the spiritual power of the Buddhas abiding throughout the worlds of the ten directions, who protect and are mindful of them, enabling them to perform supreme wholesome deeds; therefore, all evil Māras cannot create obstacles for them.’
The Buddha said:
‘Śāriputra, it is so, it is so, exactly as you have said! Any good man or good woman who constantly transcribes, upholds, reads, recites, cultivates, contemplates, and explains such profound Prajñāpāramitā scriptures should know that it is all due to the protection and mindfulness of all Tathāgatas, Worthy Ones, Perfectly Enlightened Ones.’
Śāriputra again said to the Buddha:
‘World-Honored One, all good men and good women who constantly transcribe, uphold, read, recite, cultivate, contemplate, and explain such profound Prajñāpāramitā scriptures are known by countless, immeasurable, boundless Tathāgatas, Worthy Ones, Perfectly Enlightened Ones, abiding in the pure Dharma-teaching realms of the ten directions. These Tathāgatas clearly know that these good men and good women transcribe, uphold, read, recite, cultivate, contemplate, and explain profound Prajñāpāramitā. Therefore, all Tathāgatas rejoice and protect and are mindful of them.
World-Honored One, all good men and good women who constantly transcribe, uphold, read, recite, cultivate, contemplate, and explain such profound Prajñāpāramitā scriptures are always seen with the Buddha eye by countless, immeasurable, boundless Tathāgatas, Worthy Ones, Perfectly Enlightened Ones, abiding in the pure Dharma-teaching realms of the ten directions. Therefore, the compassionate Tathāgatas protect and are mindful of them, causing all their wholesome deeds to be accomplished.’
The Buddha said:
‘Śāriputra, it is so, it is so, exactly as you have said! Any good man or good woman who transcribes, upholds, reads, recites, cultivates, contemplates, and explains such profound Prajñāpāramitā scriptures is always seen, known, protected, and remembered by countless, immeasurable, boundless Tathāgatas, Worthy Ones, Perfectly Enlightened Ones, abiding in the pure Dharma-teaching realms of the ten directions through the Buddha eye. Thus they cause these beings’ wholesome deeds to quickly be accomplished and prevent all evil Māras from disturbing them.
Śāriputra, those good men and good women abiding in the Bodhisattva vehicle who constantly transcribe, uphold, read, recite, cultivate, contemplate, and explain this profound Prajñāpāramitā should know that they have already drawn close to the unsurpassed Enlightenment, and the armies of evil Māras cannot create obstacles for them.
Furthermore, Śāriputra, if those good men and good women abiding in the Bodhisattva vehicle are able to transcribe such profound Prajñāpāramitā scriptures and uphold and recite them in various other forms of adornment, they should know that they deeply believe in and understand this Prajñāpāramitā. They constantly use the finest flower garlands, perfumes, powdered fragrances, garments, necklaces, banners, jeweled canopies, music, and lamps to make offerings, show reverence, honor, respect, and praise such profound Prajñāpāramitā scriptures. These good men and good women are constantly seen, known, protected, and remembered by the Tathāgatas, Worthy Ones, Perfectly Enlightened Ones, through the Buddha eye. Therefore, they will certainly attain great wealth, great victory, great results, and great karmic rewards.
Furthermore, Śāriputra, these good men and good women, through the power of their roots of virtue in transcribing, upholding, reading, reciting, making offerings to, honoring, respecting, and praising profound Prajñāpāramitā, will attain the irreversible stage. During that time, they will constantly remain near the Buddha, always hear the true Dharma, and not fall into the evil realms.
Śāriputra, through these roots of virtue, until they attain unsurpassed Enlightenment, these good men and good women will always remain inseparable from Giving, Pure Discipline, Patience, Diligence, Meditative Concentration, and Prajñāpāramitā; they will always remain inseparable from emptiness of the internal phenomena up to emptiness of the absence of inherent nature; they will always remain inseparable from the four foundations of mindfulness up to the eightfold Noble Path. Thus, they will always remain inseparable from the ten powers of the Tathāgata, the eighteen unique qualities of the Buddha; they will always remain inseparable from the wisdom of all-knowing, the wisdom of knowing the paths, and the wisdom of knowing all aspects; they will always remain inseparable from the countless, boundless other Buddha qualities. Through this, they will quickly attain unsurpassed Enlightenment. Śāriputra, therefore, good men and good women abiding in the Bodhisattva vehicle should diligently transcribe, uphold, read, recite, cultivate, contemplate, explain for others, honor, make offerings to, respect, and praise this profound Prajñāpāramitā scripture without ceasing.
Furthermore, Śāriputra, after I enter Nirvāṇa, this profound Prajñāpāramitā scripture will gradually flourish in the southeast. There will be many Bhikṣus, Bhikṣuṇīs, Upāsakas, and Upāsikās abiding in the Bodhisattva vehicle who constantly give rise to faith and wish to transcribe, uphold, read, recite, contemplate, and explain this profound Prajñāpāramitā. They will also use the finest flower garlands, perfumes, powdered fragrances, garments, necklaces, banners, jeweled canopies, music, and lamps to make offerings, show reverence, honor, respect, and praise such profound Prajñāpāramitā scriptures. Because of these supreme roots of virtue, they will certainly not fall into the dangerous evil paths; they will be reborn among the gods or among humans, enjoying happiness and prosperity. Through this power, Giving, Pure Discipline, Patience, Diligence, Meditative Concentration, and Prajñāpāramitā will increase and become perfected quickly. Relying upon this, they will again constantly make offerings to, honor, respect, and praise the Buddhas, the World-Honored Ones. Afterward, according to their abilities, relying on the teachings of the three vehicles, they will gradually cultivate toward liberation; they may attain the Nirvāṇa of the Śrāvakas, the Nirvāṇa of the Pratyekabuddhas, or unsurpassed Nirvāṇa, the ultimate peace and bliss.
Śāriputra, after I enter Nirvāṇa, this profound Prajñāpāramitā scripture will move from the southeast to the south and gradually flourish there. In that place, there will be many Bhikṣus, Bhikṣuṇīs, Upāsakas, and Upāsikās abiding in the Bodhisattva vehicle who constantly give rise to firm and genuine faith, wishing to transcribe, uphold, read, recite, cultivate, contemplate, and explain this profound Prajñāpāramitā. They will also use the finest flower garlands, perfumes, powdered fragrances, garments, necklaces, banners, jeweled canopies, music, lamps, and offerings to honor, respect, and praise such profound Prajñāpāramitā scriptures. Because of these supreme roots of virtue, they will certainly not fall into dangerous evil paths; they will be reborn among the gods or among humans, enjoying happiness and prosperity. Through this power, Giving, Pure Discipline, Patience, Diligence, Meditative Concentration, and Prajñāpāramitā will increase and quickly become perfected. Relying upon this, they will constantly make offerings to, honor, respect, and praise the Buddhas, the World-Honored Ones. Afterward, according to their abilities, relying on the teachings of the three vehicles, they will gradually cultivate toward liberation; they may attain the Nirvāṇa of the Śrāvakas, the Nirvāṇa of the Pratyekabuddhas, or unsurpassed Nirvāṇa, the ultimate peace and bliss.
Śāriputra, after I enter Nirvāṇa, this profound Prajñāpāramitā scripture will move from the south to the southwest and gradually flourish there. In that place, there will be many Bhikṣus, Bhikṣuṇīs, Upāsakas, and Upāsikās abiding in the Bodhisattva vehicle who constantly give rise to firm and genuine understanding and faith, wishing to transcribe, uphold, read, recite, cultivate, contemplate, and explain this profound Prajñāpāramitā. They will also use the finest flower garlands, perfumes, powdered fragrances, garments, necklaces, banners, jeweled canopies, music, lamps, and offerings to honor, respect, and praise such profound Prajñāpāramitā scriptures. Because of these supreme roots of virtue, they will certainly not fall into dangerous evil paths; they will be reborn among the gods or among humans, enjoying happiness and prosperity. Through this power, Giving, Pure Discipline, Patience, Diligence, Meditative Concentration, and Prajñāpāramitā will increase and quickly become perfected. Relying upon this, they will constantly make offerings to, honor, respect, and praise the Buddhas, the World-Honored Ones. Afterward, according to their abilities, relying on the teachings of the three vehicles, they will gradually cultivate toward liberation; they may attain the Nirvāṇa of the Śrāvakas, the Nirvāṇa of the Pratyekabuddhas, or unsurpassed Nirvāṇa, the ultimate peace and bliss.
Śāriputra, after I enter Nirvāṇa, this profound Prajñāpāramitā scripture will move from the southwest to the northwest and gradually flourish there. In that place, there will be many Bhikṣus, Bhikṣuṇīs, Upāsakas, and Upāsikās abiding in the Bodhisattva vehicle who constantly give rise to deep faith and understanding, wishing to transcribe, uphold, read, recite, cultivate, contemplate, and explain this profound Prajñāpāramitā. They will also use the finest flower garlands, perfumes, powdered fragrances, garments, necklaces, banners, jeweled canopies, music, lamps, and offerings to honor, respect, and praise such profound Prajñāpāramitā scriptures. Because of these supreme roots of virtue, they will certainly not fall into dangerous evil paths; they will be reborn among the gods or among humans, enjoying happiness and prosperity. Through this power, Giving, Pure Discipline, Patience, Diligence, Meditative Concentration, and Prajñāpāramitā will increase and quickly become perfected. Relying upon this, they will constantly make offerings to, honor, respect, and praise the Buddhas, the World-Honored Ones. Afterward, according to their abilities, relying on the teachings of the three vehicles, they will gradually cultivate toward liberation; they may attain the Nirvāṇa of the Śrāvakas, the Nirvāṇa of the Pratyekabuddhas, or unsurpassed Nirvāṇa, the ultimate peace and bliss.”
Śāriputra, after I enter Nirvāṇa, the profound scriptures of the Prajñāpāramitā will be transmitted from the northwest to the north and will gradually flourish there. In that place there will be many Bhikṣus, Bhikṣuṇīs, Upāsakas, and Upāsikās abiding in the Bodhisattva Vehicle who will constantly give rise to deep faith and understanding, wishing to transcribe, uphold, read, recite, cultivate, contemplate, and expound this profound Prajñāpāramitā. They will also use the finest flower garlands, fragrant ointments, powdered incense, garments, jeweled necklaces, banners, precious canopies, music, lamps, and offerings, and will make offerings, pay homage, honor, respect, and praise such profound Prajñāpāramitā scriptures. Because of such excellent roots of virtue, they will certainly not fall into the perilous evil realms; they will be born among the gods or among humans, enjoying happiness and prosperity. Through this power, the perfections of Giving, Pure Discipline, Patience, Diligence, Meditative Concentration, and Prajñāpāramitā will increasingly grow and quickly become perfected. Relying on this, they will constantly make offerings to, pay homage to, honor, respect, and praise the Buddhas, the World-Honored Ones. Afterward, according to their capacities, relying on the teachings of the three vehicles, they will gradually cultivate toward liberation, either attaining the Nirvāṇa of the Śrāvakas, or attaining the Nirvāṇa of the Pratyekabuddhas, or attaining the unsurpassed Nirvāṇa, the ultimate peace and bliss.
Śāriputra, after I enter Nirvāṇa, the profound scriptures of the Prajñāpāramitā will be transmitted from the north to the northeast and will gradually flourish there. In that place there will be many Bhikṣus, Bhikṣuṇīs, Upāsakas, and Upāsikās abiding in the Bodhisattva Vehicle who will constantly give rise to deep faith and understanding, wishing to transcribe, uphold, read, recite, cultivate, contemplate, and expound this profound Prajñāpāramitā. They will also use the finest flower garlands, fragrant ointments, powdered incense, garments, jeweled necklaces, banners, precious canopies, music, lamps, and offerings, and will make offerings, pay homage, honor, respect, and praise such profound Prajñāpāramitā scriptures. Because of such excellent roots of virtue, they will certainly not fall into the perilous evil realms; they will be born among the gods or among humans, enjoying happiness and prosperity. Through this power, the perfections of Giving, Pure Discipline, Patience, Diligence, Meditative Concentration, and Prajñāpāramitā will increasingly grow and quickly become perfected. Relying on this, they will constantly make offerings to, pay homage to, honor, respect, and praise the Buddhas, the World-Honored Ones. Afterward, according to their capacities, relying on the teachings of the three vehicles, they will gradually cultivate toward liberation, either attaining the Nirvāṇa of the Śrāvakas, or attaining the Nirvāṇa of the Pratyekabuddhas, or attaining the unsurpassed Nirvāṇa, the ultimate peace and bliss.
Śāriputra, five hundred years after I enter Nirvāṇa, such profound Prajñāpāramitā scriptures will accomplish great Buddha-activities in the northeast. Why is this? Śāriputra, the Dharma honored by all Tathāgatas, Arhats, Perfectly Enlightened Ones is precisely the profound Prajñāpāramitā scriptures. Such Prajñāpāramitā scriptures have been protected and remembered by all Tathāgatas, Arhats, Perfectly Enlightened Ones. Śāriputra, it is not the Dharma of Vinaya that is the unsurpassed true Dharma realized by the Buddhas and that possesses the characteristic of disappearance. The Dharma of Vinaya that is the unsurpassed true Dharma realized by the Buddhas is precisely the profound Prajñāpāramitā scriptures.
Śāriputra, if the virtuous sons and virtuous daughters in the northeast are able to have faith and understanding in, uphold, read, recite, cultivate, contemplate, and expound this profound Prajñāpāramitā, then I will constantly protect and remember those virtuous sons and virtuous daughters, causing them not to be harmed. Śāriputra, if the virtuous sons and virtuous daughters in the northeast are able to transcribe such profound Prajñāpāramitā scriptures, and further use the finest flower garlands, fragrant ointments, powdered incense, garments, jeweled necklaces, banners, precious canopies, music, lamps, and offerings to make offerings, pay homage, honor, respect, and praise such profound Prajñāpāramitā scriptures, then I can be certain that, because of these roots of virtue, those virtuous sons and virtuous daughters will never fall into the perilous evil realms, but will be born in the realms of gods and humans and enjoy wondrous happiness. Through this power, the six perfections will increasingly grow. Furthermore, relying on this, they will constantly make offerings to, pay homage to, honor, respect, and praise the Buddhas, the World-Honored Ones. Afterward, according to their capacities, relying on the teachings of the three vehicles, they will gradually cultivate and enter Nirvāṇa. Why is this? Śāriputra, with the Buddha-eye I have observed, realized, praised, and extolled the virtues attained by these virtuous sons and virtuous daughters. All Tathāgatas, Arhats, Perfectly Enlightened Ones in the pure worlds of the countless, immeasurable, boundless realms in the east, west, south, north, the four intermediate directions, above, and below who teach the Dharma also use the Buddha-eye to observe, realize, praise, and extol the virtues attained by those virtuous sons and virtuous daughters.
At that time, Śāriputra said to the Buddha:
“World-Honored One, after you enter Nirvāṇa, five hundred years later, will such profound Prajñāpāramitā scriptures be widely spread in the northeast?”
The Buddha said:
“Śāriputra, it is so, it is so! After I enter Nirvāṇa, five hundred years later, such profound Prajñāpāramitā scriptures will be widely spread in the northeast. Śāriputra, after I enter Nirvāṇa, five hundred years later, if the virtuous sons and virtuous daughters in the northeast hear this profound Prajñāpāramitā and give rise to faith and understanding, transcribe it, uphold it, read and recite it, cultivate it, contemplate it correctly, and expound it for others, then you should know that these virtuous sons and virtuous daughters have long ago aroused the aspiration to seek the highest unsurpassed Enlightenment, have practiced the conduct of great Bodhisattvas for a long time, have made offerings to many Buddhas, have drawn near to many spiritual friends, have cultivated body, discipline, mind, and wisdom for a long time, and have planted roots of virtue that have all reached maturity. Because of the power of these merits, when they hear such profound Prajñāpāramitā, they immediately give rise to faith and understanding, and constantly transcribe, uphold, read, recite, cultivate, contemplate, and expound it for others.”
At that time, Śāriputra again said to the Buddha:
“World-Honored One, after you enter Nirvāṇa, five hundred years later, during the time when the Dharma is about to perish, in the northeast, how many virtuous sons and virtuous daughters abiding in the Bodhisattva Vehicle will hear such profound Prajñāpāramitā and immediately give rise to faith and understanding, their minds not being frightened, troubled, afraid, or regretful; and will further constantly transcribe, uphold, read, recite, cultivate, contemplate, and expound it for others?”
The Buddha said:
“Śāriputra, after I enter Nirvāṇa, five hundred years later, during the time when the Dharma is about to perish, although there will be immeasurable virtuous sons and virtuous daughters abiding in the Bodhisattva Vehicle in the northeast, only a few will hear the profound Prajñāpāramitā and immediately give rise to faith and understanding, their minds not being frightened, troubled, afraid, or regretful; and will further constantly transcribe, uphold, read, recite, cultivate, contemplate, and expound it for others. Śāriputra, those virtuous sons and virtuous daughters who hear this profound Prajñāpāramitā scripture, whose minds are not frightened, troubled, afraid, or regretful, who give rise to faith, and wish to transcribe, uphold, read, recite, cultivate, contemplate, and expound it are truly rare! Why is this? Śāriputra, because those virtuous sons and virtuous daughters have previously drawn near to, made offerings to, paid homage to, honored, respected, and praised countless Tathāgatas, Arhats, Perfectly Enlightened Ones and assemblies of great Bodhisattvas, and have asked about the meanings corresponding to such profound Prajñāpāramitā. Śāriputra, those virtuous sons and virtuous daughters will certainly, before long, perfect the Perfection of Giving up to the Perfection of Prajñā; certainly, before long, perfect the emptiness of the internal up to emptiness of the emptiness of self-nature; certainly, before long, perfect the four Foundations of Mindfulness up to the eightfold Noble Path; certainly, before long, perfect the ten powers of the Buddha up to the eighteen unique qualities of the Buddha; certainly, before long, perfect the wisdom of all, the wisdom of the path-aspects, and the wisdom of all aspects.
Śāriputra, those virtuous sons and virtuous daughters are protected and remembered by all Tathāgatas, Arhats, Perfectly Enlightened Ones, supported by immeasurable spiritual friends, and sustained by excellent roots of virtue. They wish to create great benefit and happiness for sentient beings, and therefore seek the highest unsurpassed Enlightenment. Why is this? Śāriputra, I constantly teach those virtuous sons and virtuous daughters the Dharma corresponding to the wisdom of all aspects. The past Tathāgatas, Arhats, Perfectly Enlightened Ones also constantly taught those virtuous sons and virtuous daughters the Dharma corresponding to the wisdom of all aspects. Therefore, in future lives, those virtuous sons and virtuous daughters will be able to seek the highest unsurpassed Enlightenment and will also teach others the Dharma corresponding to attaining the highest unsurpassed Enlightenment. Śāriputra, the bodies and minds of those virtuous sons and virtuous daughters are settled and stable. The evil Māra kings and the retinues of Māra cannot even destroy their minds that aspire to attain the highest unsurpassed Enlightenment, let alone commit other evil deeds, slander the Prajñāpāramitā, and obstruct their minds from diligently seeking the highest unsurpassed Enlightenment.”