THE GREAT PRAJÑĀPĀRAMITĀ SŪTRA
VOLUME 508
Chapter 13: DHĀRAṆĪ (1)
At that time, Śakra, Lord of the Devas, silently thought:
Those good men and good women who hear the name of such a Dharma-door of Prajñāpāramitā should know that in the past they have already drawn near to countless Tathāgatas, Worthy Ones, Perfectly Enlightened Ones, made vast vows, planted wholesome roots, and received the protection of many virtuous spiritual friends. How much more so if they transcribe it, uphold it, read and recite it, contemplate it correctly according to reason, explain it to others, or practice according to its teachings as much as their ability allows. One should know that this person has already, before countless Buddhas of the past, drawn near, served, made offerings to, and revered them, planted many roots of virtue, and heard the Prajñāpāramitā. After hearing it, they upheld it, contemplated it, read and recited it, explained it to others, and practiced according to its teachings; or regarding this sūtra, they are able to ask and answer questions thoroughly. Through the power of blessings and merits from previous lives, this accomplishment is now brought to completion. If those good men and good women have previously made offerings to countless Tathāgatas, Worthy Ones, Perfectly Enlightened Ones, and possess pure merit, then upon hearing the profound Prajñāpāramitā their minds will not be frightened, startled, or afraid; after hearing it, they will believe in and delight in it, and practice according to its teachings. One should know that this person, in the presence of countless hundreds of thousands of millions of billions of Buddhas of the past, made vast vows, cultivated giving up to Prajñāpāramitā, and now in this life has accomplished this matter.
At that time, Śāriputra said to the Buddha:
World-Honored One, if those good men and good women hear the profound meaning and principles of this Prajñāpāramitā, and their minds are not frightened, startled, or afraid, because they have heard it, transcribed it, upheld it, read and recited it, contemplated it correctly according to reason, proclaimed it to others, spread it everywhere, and practiced according to its teachings, then one should know that this person is like the great Bodhisattvas abiding at the stage of non-retrogression. Why? Because the profound meaning of Prajñāpāramitā is extremely difficult to believe and understand. If in previous lives they had not cultivated the six perfections, such as giving and so forth, for a long time, how could they immediately believe and understand it upon merely hearing it?
World-Honored One, if those good men and good women hear the profound meaning of Prajñāpāramitā and slight it or slander it, one should know that in previous lives this person also slandered the profound Prajñāpāramitā. Why? Because such foolish people, upon hearing the profound meaning of Prajñāpāramitā, due to the power of impressions accumulated from previous lives, do not believe, do not delight in it, and their minds are not pure. Why? Because such foolish people in past lives never drew near to Buddhas, Bodhisattvas, and other noble beings; they never sought instruction from them on how to practice the six perfections, such as giving and so forth. Nor did they learn how to cultivate the eighteen exclusive Buddha qualities. Therefore, now when they hear the profound Prajñāpāramitā being taught, they immediately slight and slander it, do not believe, do not delight in it, and lack purity.
At that time, Śakra, Lord of the Devas, asked Śāriputra:
This Prajñāpāramitā, with its profound meaning and principles, is extremely difficult to believe and understand. There are people who believe in and delight in practicing the six perfections, such as giving and so forth, up to the eighteen exclusive Buddha qualities and countless, boundless other Buddha-dharmas, but have not practiced them for long. Therefore, when they hear the profound meaning of Prajñāpāramitā, they are unable to believe and understand it, or they may give rise to a mind of slander. This is not at all surprising.
Venerable Great One, now I respectfully pay homage to the profound Prajñāpāramitā. If I respectfully pay homage to the profound Prajñāpāramitā, then I am respectfully paying homage to the wisdom of omniscience.
At that time, the Buddha said to Śakra, Lord of the Devas:
That is right, that is right, just as you have said! Paying homage to Prajñāpāramitā is paying homage to the wisdom of omniscience. Why? Kauśika, because the wisdom of omniscience and the countless, boundless other merits attained by all Buddhas are accomplished by relying upon Prajñāpāramitā.
Kauśika, if a Great Bodhisattva wishes to abide in the Tathāgata’s wisdom of omniscience, they should abide in Prajñāpāramitā. If they wish to bring forth the wisdom of omniscience, the wisdom of the modes of the path, and the wisdom of all aspects of the Buddhas, they should study Prajñāpāramitā. If they wish to end the continuous stream of habitual afflictions, attain the highest unsurpassed Enlightenment, turn the wondrous Dharma wheel, and save sentient beings, they should study Prajñāpāramitā.
Kauśika, if those good men and good women wish to attain the fruits of Stream-entry, Once-returning, Non-returning, Arhatship, Pratyekabuddha Enlightenment, or Bodhisattva Enlightenment, they should study Prajñāpāramitā.
Kauśika, if a Great Bodhisattva wishes to establish those of the Śrāvaka lineage abiding in the Śrāvaka vehicle, those of the Pratyekabuddha lineage abiding in the Pratyekabuddha vehicle, and those of the Bodhisattva lineage abiding in the unsurpassed vehicle, they should study Prajñāpāramitā.
Kauśika, if a Great Bodhisattva wishes to conquer the hosts of Māra and repel evil groups of external paths, they should study Prajñāpāramitā.
Kauśika, if a Great Bodhisattva wishes to guide and transform the bhikṣus, causing them to become completely disciplined, they should study Prajñāpāramitā.
At that time, Śakra, Lord of the Devas, said to the Buddha:
World-Honored One, when Great Bodhisattvas practice the profound Prajñāpāramitā, how do they abide in form? How do they abide in feeling, perception, formations, and consciousness? How do they cultivate form? How do they cultivate feeling, perception, formations, and consciousness? How do they abide in the eighteen exclusive Buddha qualities? How do they cultivate the eighteen exclusive Buddha qualities?
The Buddha said to Śakra, Lord of the Devas:
Excellent, excellent! Now, through the Buddha’s spiritual power, you are able to ask the Tathāgata about such profound meanings. You should listen attentively; I shall explain them for you.
Kauśika, when Great Bodhisattvas practice Prajñāpāramitā, if regarding form they do not abide and do not cultivate, that is abiding in and cultivating form. If regarding feeling, perception, formations, and consciousness they do not abide and do not cultivate, that is abiding in and cultivating feeling, perception, formations, and consciousness. Likewise, if regarding the eighteen exclusive Buddha qualities they do not abide and do not cultivate, that is abiding in and cultivating the eighteen exclusive Buddha qualities. Why? Kauśika, when Great Bodhisattvas practice the profound Prajñāpāramitā, regarding form there is no apprehension whatsoever of something that can abide or something that can be cultivated. Regarding feeling, perception, formations, and consciousness there is no apprehension whatsoever of something that can abide or something that can be cultivated. Likewise, regarding the eighteen exclusive Buddha qualities there is no apprehension whatsoever of something that can abide or something that can be cultivated.
Furthermore, Kauśika, when Great Bodhisattvas practice Prajñāpāramitā, if regarding form they neither abide nor not abide, neither cultivate nor not cultivate, that is abiding in and cultivating form. If regarding feeling, perception, formations, and consciousness they neither abide nor not abide, neither cultivate nor not cultivate, that is abiding in and cultivating feeling, perception, formations, and consciousness. Likewise, regarding the eighteen exclusive Buddha qualities, if they neither abide nor not abide, neither cultivate nor not cultivate, that is abiding in and cultivating the eighteen exclusive Buddha qualities. Why? Kauśika, when Great Bodhisattvas practice Prajñāpāramitā, they contemplate form up to the eighteen exclusive Buddha qualities, and the earlier, later, and middle stages cannot be grasped.
At that time, Śāriputra said to the Buddha:
World-Honored One, such Prajñāpāramitā is truly profound.
The Buddha said:
That is right! Because the suchness of form is profound, Prajñāpāramitā is truly profound. Likewise, because the suchness of the eighteen exclusive Buddha qualities is profound, Prajñāpāramitā is truly profound.
World-Honored One, is Prajñāpāramitā difficult to measure?
The Buddha said:
That is right! Because the suchness of form is difficult to measure, Prajñāpāramitā is difficult to measure. Likewise, because the suchness of the eighteen exclusive Buddha qualities is difficult to measure, Prajñāpāramitā is difficult to measure.
World-Honored One, is Prajñāpāramitā truly immeasurable?
The Buddha said:
That is right! Because the suchness of form is immeasurable, Prajñāpāramitā is also immeasurable. Likewise, because the suchness of the eighteen exclusive Buddha qualities is immeasurable, Prajñāpāramitā is also immeasurable.
Furthermore, Śāriputra, when Great Bodhisattvas practice Prajñāpāramitā, if they practice the profound nature of form, they are not practicing Prajñāpāramitā. Likewise, if they practice the profound nature of the eighteen exclusive Buddha qualities, they are not practicing Prajñāpāramitā. Why? Śāriputra, because the profound nature of form itself is not form. Likewise, the profound nature of the eighteen exclusive Buddha qualities itself is not the eighteen exclusive Buddha qualities.
Furthermore, Śāriputra, when Great Bodhisattvas practice the profound Prajñāpāramitā, if they practice the immeasurable nature of form, they are not practicing Prajñāpāramitā. Likewise, if they practice the immeasurable nature of the eighteen exclusive Buddha qualities, they are not practicing Prajñāpāramitā. Why? Śāriputra, because the immeasurable nature of form itself is not form. Likewise, the immeasurable nature of the eighteen exclusive Buddha qualities itself is not the eighteen exclusive Buddha qualities.
At that time, Śāriputra again said to the Buddha:
Such Prajñāpāramitā is truly profound, difficult to measure, and immeasurable. It is difficult to believe and understand, and should not be taught to Bodhisattvas who are newly learning the Mahāyāna. Why? Because those practitioners, upon hearing this profound Prajñāpāramitā, may have their minds frightened, alarmed, fearful, doubtful, or may give rise to a mind of slander and fail to believe and understand. It should only be taught to Bodhisattvas who are non-retrogressive. Why? Because when such a person hears this profound Prajñāpāramitā, their mind will not be frightened, startled, fearful, doubtful, or give rise to slander; instead, they will possess profound faith and understanding.
At that time, Śakra, Lord of the Devas, asked Śāriputra:
If the profound Prajñāpāramitā is taught to Bodhisattvas newly learning the Mahāyāna, what faults would there be?
Śāriputra replied:
If someone teaches the profound Prajñāpāramitā to Bodhisattvas newly learning the Mahāyāna, after hearing it that person may become frightened, startled, fearful, doubtful, unable to believe and understand it, or may give rise to a mind of slander. Because of this, they create increasing karma and consequently fall into evil destinies, becoming immersed in the three evil paths and enduring great suffering for a long time, making it difficult to attain the highest unsurpassed Enlightenment. Therefore, one should not teach the profound Prajñāpāramitā in the presence of such people.
Śakra, Lord of the Devas, again asked Śāriputra:
Are there any Bodhisattvas who have not yet received the prediction of attaining unsurpassed Enlightenment, yet upon hearing the profound Prajñāpāramitā have minds that are not frightened, startled, fearful, doubtful, or giving rise to slander, but instead possess profound faith and understanding?
Śāriputra replied:
Kauśika, such a Great Bodhisattva will soon receive the prediction of Great Bodhisattvahood. Kauśika, when such a Great Bodhisattva hears the profound Prajñāpāramitā, their mind is not frightened, startled, fearful, doubtful, or filled with slander, but possesses profound faith and understanding. One should know that this Great Bodhisattva has already received the prediction of unsurpassed Enlightenment. Even if they have not yet received the prediction, they will certainly receive the prediction of great Bodhi after encountering no more than one Buddha or two Buddhas.
At that time, the Buddha said to Śāriputra:
That is right, that is right, just as you have said! Śāriputra, if a Great Bodhisattva has studied the Mahāyāna for a long time, made great vows for a long time, practiced the six perfections for a long time, cultivated countless and boundless other Buddha-dharmas, made offerings to many Buddhas, and served many virtuous friends; upon hearing the profound Prajñāpāramitā, their mind is not frightened, startled, fearful, or doubtful, but instead possesses profound faith and understanding, upholds it, reads and recites it, contemplates it correctly according to reason, teaches it to others, or even transcribes it and practices according to its teachings.
Śāriputra said to the Buddha:
World-Honored One, now I wish to present a few examples. I humbly request that the World-Honored One compassionately permit me to do so.
Shariputra, the Buddha taught:
“Speak as you wish.”
Shariputra said to the Buddha:
“World-Honored One, suppose there are good men and good women abiding in the Great Vehicle who, in dreams, practice Prajñā-pāramitā, meditative absorption, diligence, patience, pure precepts, and the perfection of generosity, until they sit upon the wondrous Bodhi seat. You should know that such a person is close to attaining the highest unsurpassed Enlightenment. How much more so for a Bodhisattva who, while awake, practices Prajñā, meditative absorption, diligence, patience, pure precepts, and the perfections, seeking the highest unsurpassed Enlightenment—how could such a one not quickly attain the highest unsurpassed Enlightenment?
“World-Honored One, this Great Bodhisattva will before long sit upon the wondrous Bodhi seat, attain the highest unsurpassed Enlightenment, turn the wondrous Dharma wheel, and liberate sentient beings.
“World-Honored One, if good men and good women hear this profound Prajñā-pāramitā, uphold it, recite it, diligently study it, contemplate it properly, then one should know that this person has studied the Great Vehicle for a long time, has ripened roots of virtue, has made offerings to many Buddhas, served many spiritual friends, planted many roots of merit, and is capable of accomplishing this.
“World-Honored One, if good men and good women hear this profound Prajñā-pāramitā and believe, understand, uphold, recite, cultivate it, explain it to others, and contemplate it properly, then one should know that this person has either already received the prediction of great Bodhi or is close to receiving the prediction of great Bodhi.
“World-Honored One, these good men and good women, if they abide in the stage of irreversible Great Bodhisattvas and quickly attain the highest unsurpassed Enlightenment, it is because they have heard this profound Prajñā-pāramitā, deeply believed and understood it, upheld it, recited it, contemplated it properly, practiced according to its teachings, and explained it to others.
“World-Honored One, it is like a person traveling on foot across a wilderness and a dangerous road, having traveled one hundred yojanas, or two, or three, or four, or five hundred, who sees ahead the signs of cities, villages, kingdoms, and capitals. These are grazing lands, forests, gardens, fields, and so forth. Having seen these sights, that person reflects: ‘The villages, kingdoms, and capitals are not far from here.’ Having thought this, the person’s body and mind become light and peaceful, without fear of wild beasts, bandits, hunger, or thirst.
“World-Honored One, Great Bodhisattvas are likewise. If they hear this profound Prajñā-pāramitā and uphold, recite, contemplate it properly, and give rise to deep faith and understanding, then one should know that before long they will receive the prediction, or have already received the prediction, and will quickly attain the highest unsurpassed Enlightenment. Such a Great Bodhisattva does not fear falling into the ranks of Śrāvakas or Pratyekabuddhas. Why? Because this Great Bodhisattva has already seen, heard, made offerings to, revered, respected, praised, and honored this profound Prajñā-pāramitā. This is the first sign of attaining the highest unsurpassed Enlightenment.”
At that time the Buddha said to Shariputra:
“Indeed, indeed! It is just as you have said. Through the Buddha’s spiritual power, continue speaking.”
Shariputra said to the Buddha:
“World-Honored One, it is like a person who wishes to observe the great ocean and gradually proceeds forward. After a long time, that person no longer sees mountains or forests and thinks: ‘Having now seen this appearance, I am not far from the ocean. Why? Because near the shore of the ocean, the land gradually becomes lower and there are no mountains or forests.’
“At that time, although that person has not yet seen the ocean, having seen the signs of the nearby area, they become joyful and delighted, thinking: ‘I will certainly see the ocean. My original aspiration will be fulfilled.’ That person is greatly pleased.
“World-Honored One, Great Bodhisattvas are likewise. If they hear this profound Prajñā-pāramitā, uphold it, recite it, contemplate it properly, and give rise to deep faith and understanding, although such a Great Bodhisattva has not yet received the Buddha’s direct prediction: ‘In a future life, after passing through such and such numbers of kalpas, you will attain the highest unsurpassed Enlightenment,’ they should know for themselves that such a prediction is not far away. Why? Because this Great Bodhisattva has already seen, heard, revered, made offerings to, upheld, recited, and contemplated properly this profound Prajñā-pāramitā. This is the first sign of attaining the highest unsurpassed Enlightenment.
“World-Honored One, it is like flowers, fruits, and trees in spring. The old leaves have fallen away, and the branches and trees become fresh and flourishing. Seeing this, people reflect: ‘Before long, flowers, fruits, and new leaves will grow.’ Why? Because the initial signs of flowers, fruits, and new leaves have appeared. Men and women, young and old, in Jambudvīpa see these signs and rejoice, thinking: ‘Before long, we will see abundant flowers and fruits.’
“World-Honored One, Great Bodhisattvas are likewise. If they hear this profound Prajñā-pāramitā and uphold, recite, contemplate it properly, and give rise to deep faith and understanding, then one should know that this is because their roots of virtue from previous lives have matured, they have made offerings to many Buddhas, and served many good friends. Before long, they will receive the prediction of great Bodhi.
“World-Honored One, this Great Bodhisattva should think: ‘In former lives, I must certainly have possessed superior powers of virtuous roots that can lead to the highest unsurpassed Enlightenment. Now I see, hear, make offerings to, and revere this profound Prajñā-pāramitā, and I uphold and recite it, give rise to deep faith and understanding, contemplate it properly, and cultivate it according to my ability.’
“World-Honored One, in this assembly now there are heavenly beings who have seen the Buddha teach this Dharma in the past. Therefore they reveal their joy and discuss together: ‘In the past, Bodhisattvas who heard the teaching of Prajñā-pāramitā immediately received predictions. Now, these Bodhisattvas who have heard Prajñā-pāramitā will certainly receive the prediction of Bodhi before long.’
“World-Honored One, it is like a woman who has been pregnant for a long time. Her body becomes heavy, her movements become difficult, she is uneasy whether standing or sitting, her eating and sleeping gradually decrease, she does not wish to speak much, her activities are often accompanied by weariness and fatigue, and she suffers greatly. Therefore she rests and does not work. When the mother-in-law sees these signs, she knows that this woman will give birth before long.
“World-Honored One, Great Bodhisattvas are likewise. In previous lives they planted roots of virtue, made offerings to many Buddhas, served good friends for a long time, and their roots of virtue have matured. Now, upon hearing Prajñā-pāramitā, they uphold, recite, contemplate it properly, give rise to deep faith and understanding, and practice according to their ability.
“World-Honored One, because of these causes and conditions, one should know that this Great Bodhisattva will before long receive the prediction of the highest unsurpassed Enlightenment.”
At that time, the Buddha praised Shariputra:
“Excellent, excellent! You have skillfully spoken these analogies about Bodhisattvas. You should know that all of this is due to the Buddha’s majestic spiritual power, which causes you to give rise to such eloquence.”
At that time, Subhuti said to the Buddha:
“World-Honored One, it is truly wondrous that the Thus Come One, Worthy of Offerings, Fully Awakened One, skillfully entrusts and guides the Great Bodhisattvas, and skillfully protects the Great Bodhisattvas.”
The Buddha said to Subhuti:
“Indeed, indeed! It is just as you have said. Why? Because these Great Bodhisattvas diligently seek the highest unsurpassed Enlightenment, benefit and bring peace and happiness to sentient beings, and compassionately bring benefit to gods and humans. Therefore, when these Great Bodhisattvas diligently cultivate the Bodhisattva path, it is solely because they wish to benefit limitless hundreds of thousands of sentient beings. They maintain and protect them through the four means of gathering beings: generosity, loving speech, beneficial action, and cooperation.
“These Great Bodhisattvas themselves abide correctly in the ten wholesome paths of action, and establish others in them as well, causing them to diligently cultivate the ten wholesome paths of action.
“They themselves practice the four meditative absorptions, the four immeasurables, and the four formless concentrations, and encourage others to practice the four meditative absorptions, the four immeasurables, and the four formless concentrations.
“They themselves practice generosity up to Prajñā-pāramitā, and encourage others to practice generosity up to Prajñā-pāramitā. Relying on the skillful means of Prajñā-pāramitā, although these Great Bodhisattvas teach sentient beings to attain the fruition of Stream Entry up to the attainment of Pratyekabuddha enlightenment, they themselves do not attain those fruits.
“These Great Bodhisattvas themselves diligently cultivate the practices of Bodhisattvas and encourage others to cultivate the practices of Bodhisattvas.
“They themselves abide in the irreversible stage of Bodhisattvas and encourage others to abide in irreversibility.
“They themselves diligently develop the adornment and purification of Buddha lands, bringing about the accomplishment of sentient beings, and they encourage others to adorn and purify Buddha lands and bring about the accomplishment of sentient beings.
“They themselves diligently develop the Bodhisattva supernatural powers and encourage others to develop the Bodhisattva supernatural powers.
“They themselves diligently adorn and purify all dhāraṇī gateways and all samādhi gateways, and likewise encourage others to diligently adorn and purify all dhāraṇī gateways and all samādhi gateways.
“They themselves attain perfected eloquence and enable others to attain perfected eloquence.
“They themselves protect and maintain the perfection of their form bodies, complete with excellent marks and characteristics, and likewise encourage others to protect and maintain perfected form bodies complete with excellent marks and characteristics.
“They themselves protect and maintain the perfection of the conduct of a pure youth and encourage others to protect and maintain the perfection of such conduct.
“They themselves cultivate the four foundations of mindfulness up to the wisdom of all aspects, and likewise encourage others to cultivate the four foundations of mindfulness up to the wisdom of all aspects.
“They themselves eliminate the continuing habitual tendencies of afflictions and encourage others to eliminate the continuing habitual tendencies of afflictions.
“They themselves attain the highest unsurpassed Enlightenment, turn the wondrous Dharma wheel, and liberate sentient beings, and likewise encourage others to attain the highest unsurpassed Enlightenment, turn the wondrous Dharma wheel, and liberate sentient beings.”
Subhuti again said to the Buddha:
“It is wondrous, World-Honored One! It is wondrous, Well-Gone One! The Great Bodhisattvas accomplish such vast merits. Because they wish to benefit all sentient beings, they practice Prajñā-pāramitā and seek to attain the highest unsurpassed Enlightenment, carrying sentient beings across until the end of the future.
“World-Honored One, how should Great Bodhisattvas practice Prajñā-pāramitā so as to quickly attain perfection?”
The Buddha said to Subhuti:
“If Great Bodhisattvas, while practicing Prajñā-pāramitā, do not see form as increasing or decreasing, do not see feeling, perception, formations, or consciousness as increasing or decreasing; up to not seeing the wisdom of all aspects as increasing or decreasing, and not seeing the wisdom of the path-characteristics or the wisdom of all aspects as increasing or decreasing—then Great Bodhisattvas who practice Prajñā-pāramitā in this way quickly attain perfection.
“Furthermore, Subhuti, if Great Bodhisattvas, while practicing this profound Prajñā-pāramitā, do not see ‘this is Dharma’ or ‘this is non-Dharma’; do not see ‘this is past,’ ‘this is future,’ or ‘this is present’; do not see ‘this is wholesome,’ ‘this is unwholesome,’ or ‘this is indeterminate’; do not see ‘this is conditioned’ or ‘this is unconditioned’; do not see ‘this is the Desire Realm,’ ‘this is the Form Realm,’ or ‘this is the Formless Realm’; do not see ‘this is the perfection of generosity’ up to ‘this is the perfection of Prajñā.’ Up to not seeing ‘this is the wisdom of all,’ ‘the wisdom of path-characteristics,’ or ‘the wisdom of all aspects’—then this Great Bodhisattva practicing Prajñā-pāramitā quickly attains perfection.
“Why? Because all phenomena have no inherent nature or characteristics, no function, cannot be transformed, are false and deceptive, lack a stable nature, are not independent, and do not experience anything. They are far removed from self, up to being far removed from the one who sees.”
Venerable Subhuti again said to the Buddha:
“World-Honored One, the words spoken by the Thus Come One are truly inconceivable.”
The Buddha said to Subhuti:
“Indeed, indeed! The words spoken by the Thus Come One are inconceivable. Subhuti, you should know that form is inconceivable; therefore the words spoken by the Thus Come One are inconceivable. Feeling, perception, formations, and consciousness are inconceivable; therefore the words spoken by the Thus Come One are inconceivable. Up to the wisdom of all being inconceivable; therefore the words spoken by the Thus Come One are inconceivable. The wisdom of path-characteristics and the wisdom of all aspects being inconceivable; therefore the words spoken by the Thus Come One are inconceivable.
“If Great Bodhisattvas, while practicing Prajñā-pāramitā, although they know truly and correctly that form is inconceivable, do not give rise to the mark of inconceivability; up to although they know truly and correctly that the wisdom of all aspects is inconceivable, they do not give rise to the mark of inconceivability—then these Great Bodhisattvas practicing profound Prajñā-pāramitā quickly attain perfection.
“Furthermore, Subhuti, if Great Bodhisattvas, while practicing profound Prajñā-pāramitā, regarding form up to the wisdom of all aspects, do not give rise to the thought that they are conceivable or inconceivable, then these Great Bodhisattvas practicing Prajñā-pāramitā quickly attain perfection.”
At that time, Subhuti again said to the Buddha:
“World-Honored One, with such profound meaning and principle of Prajñā-pāramitā, who can believe and understand it?”
The Buddha taught Subhuti:
If a Great Bodhisattva has cultivated the six Perfections of Wisdom for a long time, planted wholesome roots for a long time, made offerings to many Buddhas, and served many good spiritual friends, then this Great Bodhisattva will give rise to faith and understanding toward profound Prajñāpāramitā.
The venerable Subhuti again said to the Buddha:
World-Honored One, how can one know that this Great Bodhisattva has cultivated the six Perfections for a long time, planted wholesome roots for a long time, made offerings to many Buddhas, and served many good spiritual friends?
The Buddha taught Subhuti:
If any Great Bodhisattva, while practicing profound Prajñāpāramitā, does not give rise to the discrimination that form is different or not different; does not give rise to the discrimination that feeling, perception, formations, and consciousness are different or not different.
Regarding the characteristic of form, one does not give rise to the discrimination that it is different or not different; regarding the characteristics of feeling, perception, formations, and consciousness, one does not give rise to the discrimination that they are different or not different.
Regarding the nature of form, one does not give rise to the discrimination that it is different or not different; regarding the nature of feeling, perception, formations, and consciousness, one does not give rise to the discrimination that they are different or not different.
Up to the wisdom of all-knowledge, one does not give rise to the discrimination that it is different or not different; regarding the wisdom of the path-characteristics and the wisdom of all characteristics, one does not give rise to the discrimination that they are different or not different.
Regarding the characteristics of the wisdom of all-knowledge, one does not give rise to the discrimination that it is different or not different; regarding the characteristics of the wisdom of the path-characteristics and the wisdom of all characteristics, one does not give rise to the discrimination that they are different or not different.
Regarding the nature of the wisdom of all-knowledge, one does not give rise to the discrimination that it is different or not different; regarding the nature of the wisdom of the path-characteristics and the wisdom of all characteristics, one does not give rise to the discrimination that they are different or not different.
Why? Because form up to the wisdom of all characteristics are inconceivable. Subhuti, you should know that this is called a Great Bodhisattva who has cultivated the six Perfections for a long time, planted wholesome roots for a long time, made offerings to many Buddhas, and served many good spiritual friends.
At that time, Subhuti again said to the Buddha:
The Prajñāpāramitā is truly profound.
The Buddha said:
That is right! Because form is profound, Prajñāpāramitā is profound. Because feeling, perception, formations, and consciousness are profound, Prajñāpāramitā is profound. Up to the wisdom of all-knowledge being profound, Prajñāpāramitā is profound. Because the wisdom of the path-characteristics and the wisdom of all characteristics are profound, Prajñāpāramitā is profound.
The venerable Subhuti again said to the Buddha:
World-Honored One, is such Prajñāpāramitā a great treasure?
The Buddha said:
That is right! It can bestow the treasures of merit upon sentient beings. Therefore, Prajñāpāramitā is a great precious treasure. It gives sentient beings the treasures of the ten wholesome karmas, the four meditative absorptions, the four immeasurables, the four formless concentrations, and the five supernatural powers. It gives sentient beings the treasures of generosity… the six Perfections, up to the wisdom of all characteristics. It gives sentient beings the treasures of the fruit of Stream-entry up to Pratyekabuddha enlightenment. It gives sentient beings the treasures possessed by all Great Bodhisattvas who attain the highest perfect enlightenment and turn the Dharma wheel of all Buddhas. Therefore, Prajñāpāramitā is a great treasure.
The venerable Subhuti again said to the Buddha:
World-Honored One, profound Prajñāpāramitā is purity.
The Buddha said:
That is right! Because all these dharmas are pure. Subhuti, you should know that because form is pure, profound Prajñāpāramitā is pure. Up to the wisdom of all characteristics being pure, profound Prajñāpāramitā is pure.
At that time, Subhuti again said to the Buddha:
World-Honored One, it is truly extraordinary! Well-Gone One, it is truly wondrous! Such Prajñāpāramitā, because it is extremely profound, encounters many obstacles, but now the obstacles that do not arise are being discussed.
The Buddha taught Subhuti:
That is right, that is right! The obstacles to profound Prajñāpāramitā are extremely numerous, but through the Buddha’s spiritual power, now only the obstacles that do not arise are spoken of. Therefore, those virtuous men and women who cultivate the Mahayana, if they wish to transcribe, uphold, recite, cultivate through proper contemplation, or explain this profound Prajñāpāramitā scripture to others, should quickly transcribe it and continue until they explain it. Why? Because the obstacles to profound Prajñāpāramitā are extremely numerous. Do not allow the transcription and explanation of this teaching to encounter obstacles and fail to reach completion.
Subhuti, you should know that these virtuous men and women, whether in one month, two months, three months, or even one year, can complete the transcription of such profound Prajñāpāramitā. Therefore, they should diligently exert themselves and keep their minds focused on the task of transcription. After passing through such a period of time, they should bring it to completion. If, in one month, two months, three months, or one year, they can uphold, recite, cultivate through contemplation, and explain to others such profound Prajñāpāramitā scripture, they should diligently exert themselves and keep their minds focused on upholding it, until they explain it. After such a period of time, they should bring it to completion. Why? Because the great wish-fulfilling jewel of profound Prajñāpāramitā has many obstacles.
At that time, Subhuti again said to the Buddha:
World-Honored One, it is truly extraordinary! Well-Gone One, it is truly wondrous! The great wish-fulfilling jewel of profound Prajñāpāramitā has many obstacles, yet there are people who transcribe, uphold, recite, cultivate, contemplate, and explain it to others. For such people, evil Māras cannot create obstacles that prevent them from transcribing it and continuing until they explain it.
The Buddha said to Subhuti:
Although evil Māras wish to create obstacles to this profound Prajñāpāramitā, preventing its transcription and explanation, they do not have the power to create obstacles that cause the Bodhisattvas’ activities to fail.
At that time, Śāriputra said to the Buddha:
World-Honored One, through whose spiritual power are those evil Māras prevented from creating obstacles to Bodhisattvas transcribing this scripture?
The Buddha taught Śāriputra:
It is through the spiritual power of the Buddha that evil Māras cannot create obstacles for Bodhisattvas who transcribe it…
Furthermore, Śāriputra, it is also through the spiritual power of all Buddhas in all worlds throughout the ten directions that evil Māras cannot create obstacles for Bodhisattvas who transcribe it…
Furthermore, Śāriputra, all Tathāgatas, Worthy Ones, Perfectly Enlightened Ones together protect and remember the Bodhisattvas practicing profound Prajñāpāramitā, causing those evil Māras not to create obstacles preventing virtuous men and women dwelling in the Bodhisattva vehicle from transcribing, upholding, reciting, cultivating, contemplating, and explaining profound Prajñāpāramitā. Why? Śāriputra, because all Buddhas and World-Honored Ones together protect and remember the Bodhisattvas practicing profound Prajñāpāramitā and having accumulated many wholesome roots, causing those evil Māras not to create obstacles.
Furthermore, Śāriputra, if Bodhisattvas transcribe, uphold, recite, cultivate, contemplate, and explain profound Prajñāpāramitā scripture, they will naturally receive the protection and remembrance of all Tathāgatas, Worthy Ones, Perfectly Enlightened Ones who are currently teaching the Dharma in the worlds of the ten directions. If they receive the protection and remembrance of Buddhas, then evil Māras certainly cannot create obstacles.
Furthermore, Śāriputra, if there are virtuous men with pure faith who transcribe, uphold, recite, cultivate, contemplate, and explain profound Prajñāpāramitā scripture, they should think as follows:
“Now, my transcription and explanation of profound Prajñāpāramitā are entirely due to the spiritual power and protection of the Buddhas and World-Honored Ones currently teaching the Dharma throughout all worlds in the ten directions.”
At that time, Śāriputra again said to the Buddha:
The virtuous men and women who transcribe, uphold, recite, cultivate, contemplate, and explain profound Prajñāpāramitā scripture all rely on the compassionate protection and remembrance of the Buddhas in the ten directions, enabling them to create supreme wholesome roots, so that the groups of evil Māras cannot create obstacles.
Then the Buddha told Śāriputra:
That is right, that is right, exactly as you have said! If virtuous men and women transcribe, uphold, recite, cultivate, contemplate, and explain profound Prajñāpāramitā scripture, you should know that they all rely on the protective remembrance of the Buddhas and World-Honored Ones.
Śāriputra again said to the Buddha:
World-Honored One, if virtuous men and women transcribe, uphold, recite, contemplate, and explain profound Prajñāpāramitā scripture, all Tathāgatas in the worlds of the ten directions will know of them. Because of this cause and condition, they rejoice and protect them. If virtuous men and women transcribe, uphold, recite, cultivate, contemplate, and explain profound Prajñāpāramitā scripture, they are constantly observed with the Buddha-eye by the Buddhas and World-Honored Ones currently teaching the Dharma throughout all worlds in the ten directions. Because of this cause and condition, they compassionately protect and remember them, and therefore whatever wholesome deeds these people undertake will be accomplished.
The Buddha taught Śāriputra:
That is right, that is right, exactly as you have said! If virtuous men and women transcribe, uphold, recite, cultivate, contemplate, and explain profound Prajñāpāramitā, they are constantly seen, known, and protected by the Buddhas and World-Honored Ones currently teaching the Dharma throughout all worlds in the ten directions. They cause evil Māras to be unable to harm them. The wholesome deeds they create will quickly be accomplished.
Furthermore, Śāriputra, virtuous men and women dwelling in the Bodhisattva vehicle, if they transcribe, uphold, recite, contemplate, and explain this profound Prajñāpāramitā, should know that they have approached the wisdom of omniscience, and hostile Māras cannot create obstacles.
Furthermore, Śāriputra, virtuous men and women abiding in the Mahayana, if they transcribe profound Prajñāpāramitā, adorn it with precious objects, and then uphold and recite it, should know that they have given rise to deep faith and understanding toward this profound Prajñāpāramitā, offering and revering it with excellent flower garlands and even lamps. These virtuous men and women will constantly be seen, known, and protected by the Tathāgata through the Buddha’s insight. Because of this cause and condition, they will certainly obtain great wealth, great benefit, great results, and great rewards.
Furthermore, Śāriputra, virtuous men and women dwelling in the Bodhisattva vehicle, if they transcribe, uphold, recite, offer to, and revere profound Prajñāpāramitā, through this wholesome root, until attaining the irreversible stage, they will constantly not be separated from Buddhas and Bodhisattvas, always hearing the true Dharma, not falling into evil destinies, being born among gods and humans, and enjoying peace and happiness. Through these wholesome roots, until attaining the highest perfect enlightenment, these virtuous men and women will never be separated from generosity, moral discipline, patience, diligence, meditation, Prajñāpāramitā, up to the wisdom of all characteristics and countless, boundless other Buddha-dharmas. Therefore, they will quickly attain the highest perfect enlightenment. Because of this cause and condition, these virtuous men and women will attain the highest perfect enlightenment. Therefore, regarding this profound Prajñāpāramitā scripture, one should diligently transcribe, uphold, recite, cultivate, contemplate, explain to others, offer to, and revere it without temporarily abandoning it.
At that time, Śāriputra said to the Buddha:
World-Honored One, such profound Prajñāpāramitā scripture—
after the Buddha enters Nirvana, in which direction will it flourish?
The Buddha told Śāriputra:
Such profound Prajñāpāramitā scripture, after I enter Nirvana, will gradually flourish in the southeast direction. In that region there will be many Bhikshus, Bhikshunis, Upāsakas, and Upāsikās abiding in the Mahayana who, toward such profound Prajñāpāramitā, have deep faith and joy, transcribe, uphold, recite, cultivate, contemplate, and explain it. They will also offer excellent flower garlands and even lamps, making offerings to and revering profound Prajñāpāramitā. Through these wholesome roots, they will not fall into evil destinies; they will either be born among gods or among humans and enjoy wealth, honor, peace, and happiness.
Through this power, they will increase the six Perfections and cause them to quickly become complete. Because of this, they will again make offerings, revere, honor, and praise the Buddhas and World-Honored Ones. Later, relying on the three vehicles, they will gradually cultivate and attain liberation.
Furthermore, Śāriputra, such profound Prajñāpāramitā scripture, after I enter Nirvana, will be transmitted from the southeast to the south and will gradually flourish there. In that region there will be Bhikshus, Bhikshunis, Upāsakas, and Upāsikās abiding in the Mahayana who have deep faith and joy toward such profound Prajñāpāramitā and will transcribe, uphold, recite, cultivate, contemplate, and explain it. They will also offer excellent flower garlands and lamps, making offerings to and revering profound Prajñāpāramitā. Through these wholesome roots, they will not fall into evil destinies; they will either be born among gods or among humans and enjoy wealth, honor, peace, and happiness. Through this power, they will increase the six Perfections and quickly perfect them. Because of this, they will again make offerings, revere, honor, and praise the Buddhas and World-Honored Ones. Later, relying on the three vehicles, they will gradually cultivate and attain liberation.
Furthermore, Śāriputra, such profound Prajñāpāramitā scripture, after I enter Nirvana, will be transmitted from the south to the southwest and will gradually flourish there. In that region there will be Bhikshus, Bhikshunis, Upāsakas, and Upāsikās abiding in the Mahayana who have deep faith and joy toward such profound Prajñāpāramitā and will transcribe, uphold, recite, cultivate, contemplate, and explain it. They will also offer excellent flower garlands and lamps, making offerings to and revering profound Prajñāpāramitā. Through these wholesome roots, they will not fall into evil destinies; they will either be born among gods or among humans and enjoy wealth, honor, peace, and happiness. Through that power, they will increase the six Perfections and quickly perfect them. Because of this, they will again make offerings, revere, honor, and praise the Buddhas and World-Honored Ones. After that, relying on the three vehicles, they will gradually cultivate and attain liberation.
Furthermore, Śāriputra, such profound Prajñāpāramitā scripture, after I enter Nirvana, will be transmitted from the southwest to the northwest and will gradually flourish there. In that region there will be Bhikshus, Bhikshunis, Upāsakas, and Upāsikās abiding in the Mahayana who have deep faith and joy toward such profound Prajñāpāramitā and will transcribe, uphold, recite, cultivate, contemplate, and explain it. They will also use excellent flower garlands and lamps to make offerings to and revere profound Prajñāpāramitā. Through these wholesome roots, they will not fall into evil destinies; they will either be born among gods or among humans and enjoy wealth, honor, peace, and happiness. Through that power, they will increase the six Perfections and quickly perfect them. Because of this, they will again make offerings, revere, honor, and praise the Buddhas and World-Honored Ones. After that, relying on the three vehicles, they will gradually cultivate and attain liberation.
Furthermore, Śāriputra, such profound Prajñāpāramitā scripture, after I enter Nirvana, will be transmitted from the northwest to the north and will gradually flourish there. In that region there will be Bhikshus, Bhikshunis, Upāsakas, and Upāsikās abiding in the Mahayana who have deep faith and joy toward such profound Prajñāpāramitā and will transcribe, uphold, recite, cultivate, contemplate, and explain it. They will also offer excellent flower garlands and lamps, making offerings to and revering profound Prajñāpāramitā. Through these wholesome roots, they will not fall into evil destinies; they will either be born among gods or among humans and enjoy wealth, honor, peace, and happiness. Through this power, they will increase the six Perfections and quickly perfect them. Because of this, they will again make offerings, revere, honor, and praise the Buddhas and World-Honored Ones. Later, relying on the three vehicles, they will gradually cultivate and attain liberation.
Furthermore, Śāriputra, such profound Prajñāpāramitā scripture, after I enter Nirvana, will be transmitted from the north to the northeast and will flourish there successively. In that region there will be Bhikshus, Bhikshunis, Upāsakas, and Upāsikās abiding in the Mahayana who have deep faith and joy toward such profound Prajñāpāramitā and will transcribe, uphold, recite, cultivate, contemplate, and explain it. They will also use excellent flower garlands and lamps to make offerings to and revere profound Prajñāpāramitā. Through these wholesome roots, they will not fall into evil destinies; they will either be born among gods or among humans and enjoy wealth, honor, peace, and happiness. Through this power, they will increase the six Perfections and quickly perfect them. Because of this, they will again make offerings, revere, honor, and praise the Buddhas and World-Honored Ones. Later, relying on the three vehicles, they will gradually cultivate and attain liberation.
Furthermore, Śāriputra, five hundred years after I enter Nirvana, profound Prajñāpāramitā in the northeast direction will perform great Buddha activity. Why? Śāriputra, because the Dharma honored by all Tathāgatas, Worthy Ones, Perfectly Enlightened Ones is precisely profound Prajñāpāramitā scripture. Such profound Prajñāpāramitā scripture is jointly protected and remembered by all Tathāgatas, Worthy Ones, Perfectly Enlightened Ones.
Śāriputra, it is not that the unsurpassed Vinaya Dharma, the true Dharma realized by the Buddha, has the characteristic of decline and disappearance. The unsurpassed Vinaya Dharma, the true Dharma realized by all Buddhas, is precisely profound Prajñāpāramitā scripture.
Śāriputra, in that northeastern region there will be virtuous men and women abiding in the Mahayana who have deep faith and joy toward this profound Prajñāpāramitā, transcribe, uphold, recite, cultivate, contemplate, and explain it. I will constantly protect and remember them, causing them not to be harmed.
Śāriputra, in that northeastern region there will be virtuous men and women abiding in the Mahayana who transcribe such profound Prajñāpāramitā scripture. They will also use various excellent flower garlands and lamps to make offerings and show reverence. I certainly say that through these wholesome roots, they will not fall into evil destinies, but will be born among gods and humans and constantly enjoy wealth, honor, peace, and happiness. Through this power, they will increase the six Perfections and quickly perfect them. Because of this, they will again make offerings, revere, honor, and praise the Buddhas and World-Honored Ones. Later, relying on the three vehicles, they will gradually cultivate and attain Nirvana. Why? Śāriputra, I observe with the Buddha-eye and know, proclaim, and praise the merits attained by these virtuous men and women. All Tathāgatas, Worthy Ones, Perfectly Enlightened Ones in the east, west, south, north, the four intermediate directions, above, and below also observe with the Buddha-eye, know, proclaim, and praise the merits attained by these virtuous men and women.
At that time, Śāriputra again said to the Buddha:
World-Honored One, after five hundred years following the Buddha’s Nirvana, will profound Prajñāpāramitā in the northeast be widely transmitted?
The Buddha told Subhuti:
That is right, that is right! After I enter Nirvana, five hundred years later, profound Prajñāpāramitā in the northeast will be transmitted. Śāriputra, after I enter Nirvana, during those five hundred years, if there are virtuous men and women in the northeast abiding in the Mahayana who, upon hearing this profound Prajñāpāramitā, have deep faith and joy, transcribe, uphold, recite, cultivate, contemplate, and explain it, you should know that these people have long ago generated the aspiration for the highest perfect enlightenment, long cultivated the practices of Great Bodhisattvas, made offerings to many Buddhas, served many good spiritual friends, cultivated the body of precepts and the mind of wisdom for a long time, and all their wholesome roots have matured. Through the power of these merits, they are able to hear such profound Prajñāpāramitā, give rise to deep faith, and further transcribe, uphold, recite, diligently practice and study, contemplate according to reason, and proclaim and reveal it for sentient beings.