THE GREAT PRAJÑĀPĀRAMITĀ SŪTRA
VOLUME 441
Chapter 45: NON-HARMONIZATION (2)
Furthermore, Subhūti, when those good men and good women abiding in the Bodhisattva Vehicle, while transcribing, upholding, reading, reciting, cultivating, contemplating, and expounding such profound Prajñāpāramitā scriptures, have someone come and praise many excellent things among human beings; praise the supreme wonders of the Four Great Kings Heaven, up to the Paranirmita-vaśavartin Heaven; praise the supreme wonders of the Brahmā Group Heaven up to the Highest Form Heaven; praise the supreme wonders of the Infinite Space Heaven up to the Neither Perception nor Non-Perception Heaven, saying: “Although you enjoy sensual pleasures in the Desire Realm, experience immeasurable bliss through the meditative absorptions in the Form Realm, and enjoy the subtle peaceful bliss of attainments in the Formless Realm, all of these are conditioned phenomena, impermanent, suffering, empty, without self, impure, subject to change and decay, phenomena that reach an end, phenomena that fall away, phenomena that depart, and phenomena that cease. Why do you not, in this present life, diligently strive to realize the Fruit of Stream-entry, or the Fruit of Once-returning, or the Fruit of Non-returning, or the Fruit of Arhatship, or Pratyekabuddha Bodhi, enter Nirvāṇa, and attain ultimate happiness? Why remain for a long time in the cycle of birth and death, without reason enduring all kinds of suffering for the sake of others, in the hope of attaining the supreme Enlightenment?” If these good men and good women listen to such words, then although they transcribe, uphold, read, recite, cultivate, contemplate, and expound the profound Prajñāpāramitā Sūtra, they will not attain completion. One should know that this is a demonic activity of the Bodhisattva.
Furthermore, Subhūti, the person who preserves the Dharma, alone and without attachments, only cultivates and perfects his own work, not concerning himself with the work of others; while the person who learns the Dharma delights in leading assemblies of disciples, enjoys assisting the work of others, and does not concern himself with his own work. The two sides do not harmonize, and therefore cannot create the transmission, reception, transcription, reading, recitation, or cultivation of profound Prajñāpāramitā. One should know that this is a demonic activity of the Bodhisattva. Subhūti, the person who learns the Dharma, alone and without attachments, only cultivates and perfects his own work, not concerning himself with the work of others; while the person who preserves the Dharma delights in leading assemblies of disciples, enjoys assisting the work of others, and does not concern himself with his own work. The two sides do not harmonize, and therefore cannot create the teaching transmission, hearing and receiving, reading, recitation, or cultivation of profound Prajñāpāramitā. One should know that this is a demonic activity of the Bodhisattva.
Furthermore, Subhūti, the person who preserves the Dharma does not enjoy noisy places, while the person who learns the Dharma enjoys noisy places. The two sides do not harmonize, and therefore cannot create the teaching transmission, reception, transcription, reading, recitation, or cultivation of profound Prajñāpāramitā. One should know that this is a demonic activity of the Bodhisattva. Subhūti, the person who learns the Dharma does not enjoy noisy places, while the person who preserves the Dharma enjoys noisy places. The two sides do not harmonize, and therefore cannot create the transmission, reception, transcription, reading, recitation, or cultivation of profound Prajñāpāramitā. One should know that this is a demonic activity of the Bodhisattva.
Furthermore, Subhūti, the person who preserves the Dharma wants the person who learns the Dharma to assist in his own activities; but the person who learns the Dharma does not wish to follow the other person’s preferences. The two sides do not harmonize, and therefore cannot create the transmission, reception, transcription, reading, recitation, or cultivation of profound Prajñāpāramitā. One should know that this is a demonic activity of the Bodhisattva. Subhūti, the person who learns the Dharma wants the person who preserves the Dharma to assist in his own activities; but the person who preserves the Dharma does not wish to follow the other person’s preferences. The two sides do not harmonize, and therefore cannot obtain the transmission, reception, transcription, reading, recitation, or cultivation of profound Prajñāpāramitā. One should know that this is a demonic activity of the Bodhisattva.
Furthermore, Subhūti, the person who preserves the Dharma, because of fame and gain, wishes to teach profound Prajñāpāramitā to others, and also wishes them to transcribe, uphold, read, recite, and cultivate it; but the person who learns the Dharma recognizes the other person’s intentions and does not wish to receive and uphold it. The two sides do not harmonize, and therefore cannot create the teaching transmission, hearing and receiving, transcription, reading, recitation, or cultivation of profound Prajñāpāramitā. One should know that this is a demonic activity of the Bodhisattva. Subhūti, the person who learns the Dharma, because of fame and gain, wishes to invite the other person to teach profound Prajñāpāramitā, and also wishes to have the means to transcribe, uphold, read, recite, and cultivate it; but the person who preserves the Dharma recognizes the other person’s intentions and does not accept the invitation. The two sides do not harmonize, and therefore cannot create the transmission, reception, transcription, reading, recitation, or cultivation of profound Prajñāpāramitā. One should know that this is a demonic activity of the Bodhisattva.
Furthermore, Subhūti, the person who preserves the Dharma wishes to go to another place where there are dangers to life and body; but the person who learns the Dharma fears losing his life and does not wish to go along. The two sides do not harmonize, and therefore cannot receive the teaching transmission, reception, transcription, reading, recitation, or cultivation of profound Prajñāpāramitā. One should know that this is a demonic activity of the Bodhisattva. Subhūti, the person who learns the Dharma wishes to go to another place where there are dangers to life and body; but the person who learns the Dharma fears losing his life and does not wish to go along. The two sides do not harmonize, and therefore cannot create the transmission, reception, transcription, reading, recitation, or cultivation of profound Prajñāpāramitā. One should know that this is a demonic activity of the Bodhisattva.
Furthermore, Subhūti, the person who preserves the Dharma wishes to go to another place in a country where there are many bandits, epidemics, and famine; but the person who learns the Dharma fears those difficulties and refuses to go along. The two sides do not harmonize, and therefore cannot create the transmission, reception, transcription, reading, recitation, or cultivation of profound Prajñāpāramitā. One should know that this is a demonic activity of the Bodhisattva. Subhūti, the person who learns the Dharma wishes to go to another place where there are many bandits, epidemics, and famine; but the person who preserves the Dharma fears those difficulties and refuses to go together. The two sides do not harmonize, and therefore cannot create the teaching transmission, hearing and receiving, transcription, reading, recitation, or cultivation of profound Prajñāpāramitā. One should know that this is a demonic activity of the Bodhisattva.
Furthermore, Subhūti, the person who preserves the Dharma wishes to go to another peaceful place, wealthy and joyful, without calamities; the person who learns the Dharma wishes to follow. The person who preserves the Dharma uses a method to test him, saying: “Although you wish to follow me for the sake of benefit, when you arrive there, how can you be certain it will satisfy you? You should think carefully now, and afterward do not regret it.” The person who learns the Dharma hears this and thinks: “That person does not wish me to go with him. If I insist on following him, how can I be certain I will hear the Dharma?” Therefore, he does not go along. The two sides do not harmonize, and therefore cannot create the transmission, hearing and receiving, transcription, reading, recitation, or cultivation of profound Prajñāpāramitā. One should know that this is a demonic activity of the Bodhisattva. Subhūti, the person who preserves the Dharma wishes to go to another place, having to pass through roads, desolate and dangerous wildernesses, where there are many bandits, Caṇḍālas, wild beasts, hunters, poisonous snakes, and other terrifying dangers. The person who learns the Dharma wishes to follow. The person who preserves the Dharma uses a method to test him, saying: “Now there is no reason for you to follow me and wish to pass through such dangerous places. Think carefully, and afterward do not regret it.” The person who learns the Dharma hears this and thinks: “That person does not wish me to follow him. If I insist on going along, how can I be certain I will hear the Dharma?” Therefore, he does not go along. The two sides do not harmonize, and therefore cannot create the transmission, reception, transcription, reading, recitation, or cultivation of profound Prajñāpāramitā.
Furthermore, Subhūti, the person who preserves the Dharma has many donors who frequently follow him. The person who learns the Dharma comes to request that the person who preserves the Dharma teach profound Prajñāpāramitā, or requests transcription, upholding, reading, and recitation in order to cultivate according to the Dharma. The person who preserves the Dharma gives many reasons for not having time to teach and transmit it. The person who learns the Dharma gives rise to resentment and hatred; later, even if teachings are transmitted, he will not listen or receive them. The two sides do not harmonize, and therefore cannot create the teaching transmission, reception, transcription, reading, recitation, or cultivation of profound Prajñāpāramitā. One should know that this is a demonic activity of the Bodhisattva.
Furthermore, Subhūti, there are evil demons who disguise themselves as Bhikṣus, come to the place of Bodhisattvas, and use methods of destruction to prevent Bodhisattvas from transcribing, upholding, reading, reciting, cultivating, contemplating, and expounding Prajñāpāramitā to others.
At that time, Venerable Subhūti said to the Buddha:
“World-Honored One, by what means do evil demons disguise themselves as Bhikṣus, come to the place of Bodhisattvas, and use methods of destruction to prevent Bodhisattvas from transcribing, upholding, reading, reciting, cultivating, contemplating, and expounding Prajñāpāramitā?”
The Buddha said:
“Subhūti, there are evil demons who disguise themselves as Bhikṣus, come to the place of Bodhisattvas, and use methods of destruction to cause Bodhisattvas to become weary of Prajñāpāramitā, not transcribing, upholding, reading, reciting, cultivating, contemplating, or expounding it to others. The evil demons even say: ‘You have cultivated and recited scriptures of non-characteristics; that is not the true Prajñāpāramitā. I, however, have cultivated and recited scriptures with characteristics; that is the true Prajñāpāramitā.’ After the evil demon says these words, some Bodhisattvas who have not yet received prediction become doubtful about Prajñāpāramitā. Because of doubt, they become weary of Prajñāpāramitā. Because of weariness, they do not transcribe, uphold, read, recite, cultivate, contemplate, or expound the profound Prajñāpāramitā to others. One should know that this is a demonic activity of the Bodhisattva.
Furthermore, Subhūti, there are evil demons who disguise themselves as Bhikṣus, come to the place of Bodhisattvas, and say: ‘Any Bodhisattva who practices this Prajñāpāramitā will only realize true reality, attain the Fruit of Stream-entry, the Fruit of Once-returning, the Fruit of Non-returning, or the Fruit of Arhatship, and certainly cannot attain the supreme Enlightenment. Why undergo hardship in such cultivation? It is only a wasted effort.’ When the Bodhisattva hears this, he then does not transcribe, uphold, read, recite, cultivate, contemplate, or expound the profound Prajñāpāramitā to others. One should know that this is a demonic activity of the Bodhisattva.
Furthermore, Subhūti, when transcribing, upholding, reading, reciting, cultivating, contemplating, and expounding such profound Prajñāpāramitā scriptures, there are many evil demons who obstruct and hinder Bodhisattvas seeking the supreme Enlightenment. The Great Bodhisattvas should carefully observe and abandon such things.
At that time, Venerable Subhūti said to the Buddha:
“World-Honored One, what are called the demonic activities that cause obstruction, so that Bodhisattvas may clearly understand them and abandon them?”
The Buddha taught:
“Subhūti, when the good men and good women abiding in the Bodhisattva vehicle copy, uphold, read, recite, cultivate, contemplate, and expound such profound Prajñāpāramitā scriptures, there are many demonic obstacles that resemble Prajñā, Dhyāna, vigor, patience, pure morality, and generosity pāramitās, which cause hindrances. Among these, the Bodhisattva should carefully observe and abandon them.
Furthermore, Subhūti, when the good men and good women abiding in the Bodhisattva vehicle copy, uphold, read, recite, cultivate, contemplate, and expound such profound Prajñāpāramitā scriptures, there are many demonic obstacles that resemble the emptiness of inner dharmas, the emptiness of outer dharmas, the emptiness of both inner and outer dharmas, the emptiness of emptiness, the great emptiness, the emptiness of ultimate meaning, the emptiness of conditioned dharmas, the emptiness of unconditioned dharmas, the emptiness of the ultimate, the emptiness without boundaries, the emptiness that is unscattered and unchanging, the emptiness of intrinsic nature, the emptiness of own characteristics and common characteristics, the emptiness of all dharmas, the emptiness of what cannot be grasped, the emptiness of non-existence, the emptiness of self-nature, and the emptiness of the self-nature of non-existence, causing obstruction. Among these, the Bodhisattva should carefully observe and abandon them.
Furthermore, Subhūti, when the good men and good women abiding in the Bodhisattva vehicle copy, uphold, read, recite, cultivate, contemplate, and expound such profound Prajñāpāramitā scriptures, there are many demonic obstacles that resemble such things as Thusness, the Dharma Realm, Dharma-nature, True Reality, the inconceivable realm, and the immeasurable, boundless other Buddha dharmas, causing hindrances. Among these, the Bodhisattva should carefully observe and abandon them.
Furthermore, Subhūti, when the good men and good women abiding in the Bodhisattva vehicle copy, uphold, read, recite, cultivate, contemplate, and expound such profound Prajñāpāramitā scriptures, there are people who bring scriptures corresponding to the Two Vehicles to the Bodhisattva and say: ‘These are the true words spoken by the Tathāgata. Whoever studies this Dharma will quickly attain the unsurpassed enlightenment.’ This too is called a demonic obstacle that causes hindrance. Among these, the Bodhisattva should carefully observe and abandon them.
Furthermore, Subhūti, there are evil demons who transform themselves into Bhikṣus and come before Bodhisattvas, speaking of the learning and practices of the Two Vehicles, such as the emptiness of both inner and outer dharmas, or 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, the eightfold noble path, or the three liberation doors. After the evil demons have taught these dharmas, they tell the Bodhisattva: ‘Great being, you should know that by relying on this Dharma and diligently practicing it, you will attain the fruition of Stream-entry, or Once-returning, or Non-returning, or Arhatship, or Pratyekabuddha Bodhi. You will be liberated from all birth, aging, illness, and death. Why do you need to attain the unsurpassed enlightenment?’
Because of this, they cause the Bodhisattva not to copy, uphold, read, recite, cultivate, contemplate, or teach others the profound Prajñāpāramitā. You should know that this is a demonic obstacle for Bodhisattvas.
Furthermore, Subhūti, there are evil demons who transform themselves into Bhikṣus with dignified appearance, majestic bearing, and graceful composure, and come before Bodhisattvas. When the Bodhisattva sees them, affection and attachment arise. Because of this, the Bodhisattva loses the wisdom of all aspects and is unable to hear, copy, uphold, read, recite, cultivate, contemplate, or expound profound Prajñāpāramitā. You should know that this is a demonic obstacle for Bodhisattvas.
Furthermore, Subhūti, there are evil demons who transform themselves into Buddhas, with golden-colored bodies radiating light one fathom in length, possessing the thirty-two marks of a Great Man and the eighty excellent qualities, perfectly adorned, and come before Bodhisattvas. When the Bodhisattva sees them, affection and attachment arise. Because of this, the Bodhisattva loses the wisdom of all aspects and is unable to hear, copy, uphold, read, recite, cultivate, contemplate, or expound profound Prajñāpāramitā. You should know that this is a demonic obstacle for Bodhisattvas.
Furthermore, Subhūti, there are evil demons who transform themselves into Buddhas teaching essential Dharma while surrounded by assemblies of Bhikṣus. When the Bodhisattva sees this, affection and attachment arise, and thinks: ‘I vow that in a future life I will become a Tathāgata, Arhat, Perfectly Enlightened One, and teach essential Dharma surrounded by assemblies of Bhikṣus just like what I see today.’ Because of this, the Bodhisattva loses the wisdom of all aspects and is unable to hear, copy, uphold, read, recite, cultivate, contemplate, or expound profound Prajñāpāramitā. You should know that this is a demonic obstacle for Bodhisattvas.
Furthermore, Subhūti, there are evil demons who transform themselves into hundreds or thousands, even countless, Great Bodhisattvas, possessing unobstructed eloquence and adorned with excellent marks and characteristics. From their bodies they transform into Buddhas who teach Dharma and instruct assemblies of Great Bodhisattvas to cultivate generosity pāramitā up to Prajñāpāramitā. Having manifested such appearances, they come before Bodhisattvas. When the Bodhisattva sees them, affection and attachment arise. Because of this, the Bodhisattva loses the wisdom of all aspects and is unable to hear, copy, uphold, read, recite, cultivate, contemplate, or expound profound Prajñāpāramitā. You should know that this is a demonic obstacle for Bodhisattvas.
Why is this so? Subhūti, in such profound Prajñāpāramitā, form is without ownership and cannot be grasped; feeling, perception, formations, and consciousness are likewise without ownership and cannot be grasped. The eye-base is without ownership and cannot be grasped; the ear, nose, tongue, body, and mind bases are likewise without ownership and cannot be grasped. The form sphere is without ownership and cannot be grasped; the sound, smell, taste, touch, and dharma spheres are likewise without ownership and cannot be grasped. The eye element is without ownership and cannot be grasped; the ear, nose, tongue, body, and mind elements are likewise without ownership and cannot be grasped. The form element is without ownership and cannot be grasped; the sound, smell, taste, touch, and dharma elements are likewise without ownership and cannot be grasped. The eye-consciousness element is without ownership and cannot be grasped; the ear, nose, tongue, body, and mind-consciousness elements are likewise without ownership and cannot be grasped. Eye contact is without ownership and cannot be grasped; ear, nose, tongue, body, and mind contact are likewise without ownership and cannot be grasped. The feelings arising dependent on eye contact are without ownership and cannot be grasped; the feelings arising dependent on ear, nose, tongue, body, and mind contact are likewise without ownership and cannot be grasped.
The earth element is without ownership and cannot be grasped; the water, fire, wind, space, and consciousness elements are likewise without ownership and cannot be grasped. Ignorance is without ownership and cannot be grasped; 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 likewise without ownership and cannot be grasped. The desire realm is without ownership and cannot be grasped; the form realm and formless realm are likewise without ownership and cannot be grasped. The past is without ownership and cannot be grasped; the future and present are likewise without ownership and cannot be grasped.
Defiled dharmas are without ownership and cannot be grasped; undefiled dharmas are likewise without ownership and cannot be grasped. Conditioned dharmas are without ownership and cannot be grasped; unconditioned dharmas are likewise without ownership and cannot be grasped. Worldly dharmas are without ownership and cannot be grasped; supramundane dharmas are likewise without ownership and cannot be grasped. Generosity pāramitā is without ownership and cannot be grasped; pure morality, patience, vigor, meditation, and Prajñāpāramitā are likewise without ownership and cannot be grasped.
The emptiness of inner dharmas is without ownership and cannot be grasped; the emptiness of outer dharmas, the emptiness of both inner and outer dharmas, the emptiness of emptiness, the great emptiness, the emptiness of ultimate meaning, the emptiness of conditioned dharmas, the emptiness of unconditioned dharmas, the emptiness of the ultimate, the emptiness without boundaries, the emptiness that is unscattered and unchanging, the emptiness of intrinsic nature, the emptiness of own characteristics and common characteristics, the emptiness of all dharmas, the emptiness of what cannot be grasped, the emptiness of non-existence, the emptiness of self-nature, and the emptiness of the self-nature of non-existence are also without ownership and cannot be grasped.
Thusness is without ownership and cannot be grasped; 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 established Dharma, abiding Dharma, True Reality, the realm of space, and the inconceivable realm are also without ownership and cannot be grasped.
The noble truth of suffering is without ownership and cannot be grasped; the noble truths of origin, cessation, and path are likewise without ownership and cannot be grasped. The four meditations are without ownership and cannot be grasped; the four immeasurables and the four formless concentrations are likewise without ownership and cannot be grasped. The eight liberations are without ownership and cannot be grasped; the eight spheres of mastery, the nine successive concentrations, and the ten universal bases are likewise without ownership and cannot be grasped.
The four foundations of mindfulness are without ownership and cannot be grasped; 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 are likewise without ownership and cannot be grasped. The emptiness liberation door is without ownership and cannot be grasped; the signless and wishless liberation doors are likewise without ownership and cannot be grasped.
The stage of pure insight is without ownership and cannot be grasped; the stages of lineage, the eighth stage, seeing fully, thinning, freedom from desire, completion, Pratyekabuddha, Bodhisattva, and Tathāgata are likewise without ownership and cannot be grasped. The stage of Perfect Joy is without ownership and cannot be grasped; the stages of Stainlessness, Radiance, Flaming Wisdom, Difficult to Conquer, Manifestation, Far-reaching, Immovable, Excellent Wisdom, and Dharma Cloud are likewise without ownership and cannot be grasped.
The five kinds of eyes are without ownership and cannot be grasped; the six supernatural powers are likewise without ownership and cannot be grasped. The ten powers of the Tathāgata are without ownership and cannot be grasped; the four fearlessnesses, the four unobstructed knowledges, great loving-kindness, great compassion, great joy, great equanimity, and the eighteen unique Buddha dharmas are likewise without ownership and cannot be grasped. The thirty-two marks of a Great Man are without ownership and cannot be grasped; the eighty excellent qualities are likewise without ownership and cannot be grasped.
The dharma of not forgetting is without ownership and cannot be grasped; the nature of always remaining in equanimity is likewise without ownership and cannot be grasped. The wisdom of all knowledge is without ownership and cannot be grasped; the wisdom of the path and the wisdom of all aspects are likewise without ownership and cannot be grasped. Bringing about the accomplishment of sentient beings is without ownership and cannot be grasped; purifying Buddha lands is likewise without ownership and cannot be grasped.
The great vows of Bodhisattvas are without ownership and cannot be grasped; the supernatural powers of Bodhisattvas are likewise without ownership and cannot be grasped. All dhāraṇī gateways are without ownership and cannot be grasped; all samādhi gateways are likewise without ownership and cannot be grasped. The fruit of Stream-entry is without ownership and cannot be grasped; the fruits of Once-returning, Non-returning, Arhatship, and Pratyekabuddha Bodhi are likewise without ownership and cannot be grasped. All practices of Great Bodhisattvas are without ownership and cannot be grasped; the unsurpassed enlightenment of all Buddhas is likewise without ownership and cannot be grasped.
Subhūti, if here form is without ownership and cannot be grasped; feeling, perception, formations, and consciousness are also without ownership and cannot be grasped; and thus all practices of Great Bodhisattvas are without ownership and cannot be grasped, and the unsurpassed enlightenment of all Buddhas is without ownership and cannot be grasped, then here all Tathāgatas, Arhats, Perfectly Enlightened Ones, all assemblies of Great Bodhisattvas, Pratyekabuddhas, Śrāvakas, and all other kinds of sentient beings are also without ownership and cannot be grasped. Why? Subhūti, because the self-nature of all dharmas is emptiness.
Furthermore, Subhūti, when the good men and good women abiding in the Bodhisattva vehicle copy, uphold, read, recite, cultivate, contemplate, and expound such profound Prajñāpāramitā scriptures, many obstacles and harms arise, causing those with little merit to be unable to accomplish their endeavors. Just as in Jambudvīpa there are many precious jewels such as beryl, conch shells, jade, coral, stone treasures, maṇi jewels, pearls, indra-blue gems, great blue gems, diamonds, amber, gold, silver, and so forth, but because there are many dangers from thieves and robbers causing harm, those with little merit who seek them cannot obtain them. The priceless jewel of profound Prajñāpāramitā is likewise. When good men and good women abiding in the Bodhisattva vehicle copy, uphold, read, recite, cultivate, contemplate, and expound such profound Prajñāpāramitā scriptures, if they have little merit, they will encounter many obstacles, with evil demons causing hindrances.
Venerable Subhūti then said to the Buddha:
“World-Honored One, indeed so! Well-Gone One, indeed so! It is truly as the noble teaching of profound Prajñāpāramitā says. Just as in Jambudvīpa there are various precious jewels such as beryl and so forth, there will be many obstacles, and those with little merit, even if they have favorable conditions, still cannot obtain them. Likewise, the good men and good women abiding in the Bodhisattva vehicle, when copying, upholding, reading, reciting, cultivating, contemplating, and expounding such profound Prajñāpāramitā scriptures, if they have little merit, will encounter many obstacles and, even though they desire it, will not attain it. Why? Because foolish people are often controlled by demons. The good men and good women abiding in the Bodhisattva vehicle who copy, uphold, read, recite, cultivate, contemplate, and expound such profound Prajñāpāramitā scriptures will encounter obstacles.
World-Honored One, those foolish people have dimmed wisdom and cannot conceive of the vast and inconceivable Buddha Dharma. Regarding the profound Prajñāpāramitā scriptures, they themselves are unable to copy, uphold, read, recite, cultivate, contemplate, and expound them for others. Moreover, they wish to prevent others from copying, upholding, reading, reciting, cultivating, contemplating, and expounding profound Prajñāpāramitā.”
The Buddha taught:
“Subhūti, indeed so, indeed so, just as you have said! Foolish people will be controlled by demons. The good men and good women abiding in the Bodhisattva vehicle who copy, uphold, read, recite, cultivate, contemplate, and expound profound Prajñāpāramitā scriptures will encounter obstacles. Subhūti, those foolish people have dimmed wisdom and cannot conceive of the vast and inconceivable Buddha Dharma because they have not yet planted wholesome roots, have not yet made great vows before Buddhas, are controlled by evil spiritual companions, and possess little merit. Therefore, regarding the profound Prajñāpāramitā scriptures, they themselves are unable to copy, uphold, read, recite, cultivate, contemplate, and expound them for others.
Those good men and good women who are newly learning the Mahāyāna, when copying, upholding, reading, reciting, cultivating, contemplating, and expounding such profound Prajñāpāramitā scriptures, will encounter obstacles.”
Subhūti, in the future there will be good men and good women whose wisdom is obscured, whose roots of virtue are weak, who are controlled by evil spiritual friends, who cannot believe or understand the vast merits of all Tathāgatas, Worthy of Right and Complete Enlightenment. They themselves are unable to transcribe, uphold, recite, cultivate, contemplate, or explain to others the profound Perfection of Wisdom scriptures, and they also wish to obstruct other good men and good women from transcribing, upholding, reciting, cultivating, contemplating, and explaining to others the profound Perfection of Wisdom. Know that such people are burdened with immeasurable offenses.
Furthermore, Subhūti, when good men and good women abiding in the Bodhisattva Vehicle transcribe, uphold, recite, cultivate, contemplate, and explain the profound Perfection of Wisdom scripture, they will encounter many demonic obstacles that prevent them from successfully transcribing, upholding, reciting, cultivating, contemplating, and explaining the profound Perfection of Wisdom to others, and prevent them from perfecting the Perfection of Wisdom, Meditation, Diligence, Patience, Pure Conduct, and Generosity; they cannot perfect the emptiness of the internal, the emptiness of the external, the emptiness of both internal and external, 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 that is not scattered and does not change, the emptiness of inherent nature, the emptiness of own characteristics and common characteristics, the emptiness of all phenomena, the emptiness of that which cannot be grasped, the emptiness of no nature, the emptiness of self-nature, and the emptiness of the self-nature of emptiness; they cannot perfect suchness, the Dharma realm, the nature of Dharma, the nature of non-delusion, 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; they cannot perfect the noble truths of suffering, origin, cessation, and path; they cannot perfect the four meditations, the four immeasurables, and the four formless concentrations; they cannot perfect the eight liberations, the eight spheres of mastery, the nine successive concentrations, and the ten universal bases; they cannot perfect 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; they cannot perfect the liberation methods of emptiness, signlessness, and wishlessness; they cannot perfect the ten Bodhisattva grounds; they cannot perfect the five types of eyes and the six supernatural powers; they cannot perfect the ten powers of the Tathāgata, the four kinds of fearlessness, the four unobstructed knowledges, great loving-kindness, great compassion, great joy, great equanimity, and the eighteen unique qualities of the Buddha; they cannot perfect the thirty-two marks of a Great Being and the eighty excellent characteristics; they cannot perfect the quality of never forgetting and the constant nature of relinquishment; they cannot perfect bringing sentient beings to accomplishment and adorning pure Buddha lands; they cannot perfect all dhāraṇī gateways and all samādhi gateways; they cannot perfect all practices of Great Bodhisattvas and the unsurpassed enlightenment of all Buddhas; they cannot perfect omniscient wisdom, path-aspect wisdom, and all-aspect wisdom. All these failures to perfect virtues are caused by evil demons creating obstacles.
Subhūti, when good men and good women abiding in the Bodhisattva Vehicle, while transcribing, upholding, reciting, cultivating, contemplating, and explaining the profound Perfection of Wisdom scripture, are not obstructed by evil demons, they can perfect the Perfection of Wisdom, Meditation, Diligence, Patience, Pure Conduct, and Generosity; up to perfecting omniscient wisdom, path-aspect wisdom, and all-aspect wisdom. Know that this is entirely due to the protective power of the Tathāgata blessing these good men and good women abiding in the Bodhisattva Vehicle, causing them to transcribe, uphold, recite, cultivate, contemplate, and explain such profound Perfection of Wisdom without obstruction, and enabling them to perfect the Perfection of Wisdom, Meditation, Diligence, Patience, Pure Conduct, and Generosity, up to perfecting omniscient wisdom, path-aspect wisdom, and all-aspect wisdom.
Furthermore, Subhūti, all present Tathāgatas, Worthy of Right and Complete Enlightenment, abiding in the immeasurable, countless, boundless pure worlds of the ten directions, while teaching the Dharma, also use their spiritual powers to bless these good men and good women abiding in the Bodhisattva Vehicle, helping them transcribe, uphold, recite, cultivate, contemplate, and explain such profound Perfection of Wisdom without obstruction, and also causing them to perfect the Perfection of Wisdom, Meditation, Diligence, Patience, Pure Conduct, and Generosity; up to perfecting omniscient wisdom, path-aspect wisdom, and all-aspect wisdom.
Furthermore, Subhūti, at present, the Buddhas in the ten directions, as numerous as the sands of the Ganges River, in all worlds, and all irreversible Great Bodhisattvas also use their spiritual powers to bless these good men and good women abiding in the Bodhisattva Vehicle, helping them transcribe, uphold, recite, cultivate, contemplate, and explain such profound Perfection of Wisdom without obstruction, and causing them to perfect the Perfection of Wisdom, Meditation, Diligence, Patience, Pure Conduct, and Generosity; up to perfecting omniscient wisdom, path-aspect wisdom, and all-aspect wisdom.
## Chapter 46: THE BUDDHA’S MOTHER (1)
Furthermore, Subhūti, just as there is a woman who gives birth to and raises children, whether five, ten, twenty, thirty, forty, fifty, or even one hundred or one thousand children. When the mother becomes ill, all the children strive together to seek medicine to cure her and think: “How can we make our mother recover from illness, live happily and long, have a body free from suffering, and a mind free from sorrow and worry?”
At that time, the children care for their mother by seeking coverings for her body, preventing flies, mosquitoes, snakes, scorpions, wind, heat, hunger, thirst, and so forth from harming her. They also use the finest and most desirable things and respectfully offer them to their mother, saying: “Our mother is kind and compassionate. She gave birth to us, nurtured us, and taught us many worldly occupations. We cannot fail to repay our mother’s kindness.”
Subhūti, the Tathāgata, Worthy of Right and Complete Enlightenment, is likewise. He constantly uses the Buddha eye to observe and protect the profound Perfection of Wisdom. Why? Subhūti, because the profound Perfection of Wisdom constantly gives birth to all Buddha-dharmas for us, constantly bestows upon us all-aspect wisdom, and constantly reveals the true nature of worldly phenomena.
The immeasurable, countless, boundless Tathāgatas, Worthy of Right and Complete Enlightenment, in the ten directions who are purifying worlds and teaching the Dharma also constantly use the Buddha eye to observe and protect the profound Perfection of Wisdom. Why? Subhūti, because the profound Perfection of Wisdom constantly gives birth to Buddha-dharma for all Tathāgatas, Worthy of Right and Complete Enlightenment, in the immeasurable, countless, boundless worlds of the ten directions. It also constantly bestows all-aspect wisdom upon the Tathāgatas and constantly reveals the true nature of worldly phenomena.
Therefore, our Buddhas constantly use the Buddha eye to observe and protect the profound Perfection of Wisdom in order to repay that kindness, and they cannot abandon it. Why? Subhūti, because all Tathāgatas, Worthy of Right and Complete Enlightenment, who possess the Perfection of Meditation up to the Perfection of Generosity are all produced by this profound Perfection of Wisdom; all phenomena of the emptiness of the internal up to the emptiness of the self-nature of emptiness are all produced by this profound Perfection of Wisdom; suchness up to the inconceivable realm are all produced by this profound Perfection of Wisdom; the noble truths of suffering, origin, cessation, and path are all produced by this profound Perfection of Wisdom; the four meditations, the four immeasurables, and the four formless concentrations are all produced by this profound Perfection of Wisdom; the eight liberations, eight spheres of mastery, nine successive concentrations, and ten universal bases are all produced by this profound Perfection of Wisdom; the four foundations of mindfulness up to the eightfold noble path are all produced by this profound Perfection of Wisdom; the liberation methods of emptiness, signlessness, and wishlessness are all produced by this profound Perfection of Wisdom; the five types of eyes and six supernatural powers are all produced by this profound Perfection of Wisdom; the ten powers of the Tathāgata up to the eighteen unique qualities of the Buddha are all produced by this profound Perfection of Wisdom; the thirty-two marks of a Great Being, the eighty excellent characteristics, and the wondrous form body are all produced by this profound Perfection of Wisdom; the quality of never forgetting and the constant nature of relinquishment are all produced by this profound Perfection of Wisdom; all dhāraṇī gateways and all samādhi gateways are all produced by this profound Perfection of Wisdom; omniscient wisdom, path-aspect wisdom, and all-aspect wisdom are all produced by this profound Perfection of Wisdom; the fruits of Stream-enterer, Once-returner, Non-returner, Arhat, and Pratyekabuddha enlightenment are all produced by this profound Perfection of Wisdom; the practices of Great Bodhisattvas and the unsurpassed enlightenment of Buddhas are all produced by this profound Perfection of Wisdom; Stream-enterers, Once-returners, Non-returners, Arhats, Pratyekabuddhas, Great Bodhisattvas, and Buddhas, the World-Honored Ones, are all produced by this profound Perfection of Wisdom.
Subhūti, all Tathāgatas, Worthy of Right and Complete Enlightenment, who have attained unsurpassed enlightenment, who are attaining unsurpassed enlightenment, and who will attain unsurpassed enlightenment, all do so through this profound Perfection of Wisdom. Therefore, the profound Perfection of Wisdom has great kindness toward all Tathāgatas, and thus Buddhas constantly use the Buddha eye to observe and protect the profound Perfection of Wisdom.
Subhūti, if good men and good women abiding in the Bodhisattva Vehicle constantly transcribe, uphold, recite, cultivate, contemplate, and explain this profound Perfection of Wisdom, then all Tathāgatas, Worthy of Right and Complete Enlightenment, constantly use the Buddha eye to observe and protect them, causing their bodies and minds always to be peaceful and joyful and their cultivation of wholesome deeds to proceed smoothly. Subhūti, if good men and good women abiding in the Bodhisattva Vehicle constantly transcribe, uphold, recite, cultivate, contemplate, and explain this profound Perfection of Wisdom, then all Tathāgatas, Worthy of Right and Complete Enlightenment, in the ten directions will all protect and bless them, causing them never to retreat from unsurpassed enlightenment.
At that time, the Venerable Subhūti said to the Buddha:
“World-Honored One, as you have said, the profound Perfection of Wisdom constantly gives birth to all Buddha-dharmas for the Tathāgatas, Worthy of Right and Complete Enlightenment; constantly bestows all-aspect wisdom upon the Tathāgatas, Worthy of Right and Complete Enlightenment; and constantly reveals the true nature of worldly phenomena. World-Honored One, how does this profound Perfection of Wisdom constantly give birth to all Buddha-dharmas for the Tathāgatas, Worthy of Right and Complete Enlightenment, constantly bestow all-aspect wisdom upon the Tathāgatas, Worthy of Right and Complete Enlightenment, and constantly reveal the true nature of worldly phenomena? How are the Tathāgatas, Worthy of Right and Complete Enlightenment, born from the profound Perfection of Wisdom? How do the Buddhas teach the characteristics of the world?”
The Buddha said:
“Subhūti, the profound Perfection of Wisdom constantly gives birth to the ten powers of the Buddha, the four kinds of fearlessness, the four unobstructed knowledges, great loving-kindness, great compassion, great joy, great equanimity, the eighteen unique qualities of the Buddha, and, speaking broadly, up to the all-aspect wisdom of the Tathāgata, Worthy of Right and Complete Enlightenment.
Subhūti, in this way, the immeasurable and boundless merits of the Tathāgata grow from this profound Perfection of Wisdom. Because of possessing such Buddha merits, it is called the profound Perfection of Wisdom that constantly gives birth to Buddha-dharma and all-aspect wisdom for all Tathāgatas, Worthy of Right and Complete Enlightenment. Therefore, I say that the profound Perfection of Wisdom constantly gives birth to all Buddha-dharmas for the Tathāgatas, Worthy of Right and Complete Enlightenment, and constantly bestows all-aspect wisdom upon the Tathāgatas, Worthy of Right and Complete Enlightenment; in another sense, it is also said that the Tathāgatas, Worthy of Right and Complete Enlightenment, arise from it.
Subhūti, the profound Perfection of Wisdom constantly reveals the true nature of worldly phenomena, meaning that it constantly reveals the true nature of the five aggregates of the world. All Tathāgatas, Worthy of Right and Complete Enlightenment, also teach the true nature of the five aggregates of the world.”
The Venerable Subhūti said to the Buddha:
“World-Honored One, how does the profound Perfection of Wisdom reveal the true nature of the five aggregates of the world for the Tathāgatas, Worthy of Right and Complete Enlightenment?”
The Buddha said:
“Subhūti, the profound Perfection of Wisdom does not say to all Tathāgatas, Worthy of Right and Complete Enlightenment, that the five aggregates have arising, destruction, birth, death, continuation, cessation, defilement, purity, increase, decrease, entering, or exiting; nor does it say that the five aggregates belong to the past, future, or present, are wholesome, unwholesome, or indeterminate, or belong to the Desire Realm, Form Realm, or Formless Realm. Why? Subhūti, because it is not the case that emptiness, signlessness, and wishlessness have arising, destruction, birth, death, continuation, cessation, defilement, purity, increase, decrease, entering, or exiting, or past, future, or present, or wholesome, unwholesome, or indeterminate, or belong to the Desire Realm, Form Realm, or Formless Realm.
Subhūti, it is not the case that phenomena which are unborn, undying, uncreated, unactioned, and without nature have arising, destruction, birth, death, continuation, cessation, defilement, purity, increase, decrease, entering, or exiting, or past, future, or present, or wholesome, unwholesome, or indeterminate, or belong to the Desire Realm, Form Realm, or Formless Realm.
Subhūti, thus the profound Perfection of Wisdom has spoken of the true nature of the five aggregates for all Tathāgatas, Worthy of Right and Complete Enlightenment. The characteristics of the five aggregates are the world. Therefore, the world also does not have arising, destruction, birth, death, continuation, cessation, defilement, purity, increase, decrease, entering, or exiting; it has no past, future, or present; it has no wholesome, unwholesome, or indeterminate; it does not belong to the Desire Realm, Form Realm, or Formless Realm; and it has no other characteristics.
Furthermore, Subhūti, all Tathāgatas, Worthy of Right and Complete Enlightenment, rely upon this profound Perfection of Wisdom to directly know the immeasurable, countless, boundless differing mental activities of sentient beings. Yet within the profound meaning of this profound Perfection of Wisdom there are no sentient beings, nor are there sentient beings that can be described; there is no form, nor is there form that can be described; there are no feelings, perceptions, formations, or consciousness, nor are there feelings, perceptions, formations, or consciousness that can be described; there is no eye faculty, nor is there an eye faculty that can be described; there are no ear, nose, tongue, body, or mind faculties, nor are there ear, nose, tongue, body, or mind faculties that can be described; there are no forms as objects, nor are there forms as objects that can be described; there are no sounds, smells, tastes, tactile objects, or mental objects, nor are there sounds, smells, tastes, tactile objects, or mental objects that can be described; there is no eye realm, nor is there an eye realm that can be described; there are no ear, nose, tongue, body, or mind realms, nor are there ear, nose, tongue, body, or mind realms that can be described; there is no form realm, nor is there a form realm that can be described; there are no sound, smell, taste, tactile object, or mental object realms, nor are there sound, smell, taste, tactile object, or mental object realms that can be described; there is no eye consciousness realm, nor is there an eye consciousness realm that can be described; there are no ear, nose, tongue, body, or mind consciousness realms, nor are there ear, nose, tongue, body, or mind consciousness realms that can be described; there is no eye contact, nor is there eye contact that can be described; there are no ear, nose, tongue, body, or mind contacts, nor are there ear, nose, tongue, body, or mind contacts that can be described; there are no feelings arising dependent on eye contact, nor are there feelings arising dependent on eye contact that can be described; there are no feelings arising dependent on ear, nose, tongue, body, or mind contact, nor are there feelings arising dependent on ear, nose, tongue, body, or mind contact that can be described; there is no earth element, nor is there an earth element that can be described; there are no water, fire, wind, space, or consciousness elements, nor are there water, fire, wind, space, or consciousness elements that can be described; there is no ignorance, nor is there ignorance that can be described; up to there being no aging and death, nor aging and death that can be described; there is no Perfection of Generosity, nor is there a Perfection of Generosity that can be described; up to there being no Perfection of Wisdom, nor is there a Perfection of Wisdom that can be described; there is no emptiness of the internal, nor is there an emptiness of the internal that can be described; up to there being no emptiness of the self-nature of emptiness, nor is there an emptiness of the self-nature of emptiness that can be described; there are no four foundations of mindfulness, nor are there four foundations of mindfulness that can be described; up to there being no eightfold noble path, nor is there an eightfold noble path that can be described; thus, up to there being no ten powers of the Tathāgata, nor are there ten powers of the Tathāgata that can be described; there are no eighteen unique qualities of the Buddha, nor are there eighteen unique qualities of the Buddha that can be described; there is no omniscient wisdom, nor is there omniscient wisdom that can be described; there is no path-aspect wisdom or all-aspect wisdom, nor are there path-aspect wisdom or all-aspect wisdom that can be described.
Subhūti, thus the profound Perfection of Wisdom has spoken of the true nature of the world for all Tathāgatas, Worthy of Right and Complete Enlightenment.”