THE GREAT PRAJÑĀPĀRAMITĀ SUTRA
VOLUME 544
Chapter 6: REJOICING AND DEDICATION OF MERIT (2)
The Buddha said to the Pure Abode gods and the assembly of gods:
Apart from this, suppose that as many sentient beings as there are grains of sand in the Ganges River throughout the trichiliocosm worlds in the ten directions all arouse the mind seeking the unsurpassed, highest Enlightenment. Suppose that all sentient beings in limitless worlds throughout the ten directions all arouse the mind seeking the unsurpassed, highest Enlightenment. If all sentient beings in limitless worlds throughout the ten directions, in the presence of those Bodhisattvas, each bring the finest clothing, bedding, medicines, food, drink, and countless beautiful objects of enjoyment, and for as many great kalpas as there are grains of sand in the Ganges River, using non-attainment as the means, respectfully make offerings, honor, revere, and praise them. If good men and good women abiding in the Bodhisattva Vehicle arouse unobstructed rejoicing and dedication toward the roots of virtue and merits of all Tathāgata Arhats, Perfectly Enlightened Ones and their disciples, they will obtain merits vastly greater than those mentioned before, beyond measure, beyond number, beyond comparison and analogy.
Why? Because those good men abiding in the Bodhisattva Vehicle have aroused unobstructed rejoicing and dedication, using non-attainment as the means, and are protected by the profound Prajñāpāramitā through skillful means. Therefore, they accord with the true Dharma-realm and are unsurpassed, supreme above all. Those sentient beings will obtain abundant blessings, but if one uses attainment as the means and arouses rejoicing and dedication toward this Dharma, the merit obtained will not equal one hundredth, not one thousandth, and not even the smallest fraction of it.
You should know, gods, apart from this, suppose that as many sentient beings as there are grains of sand in the Ganges River throughout the trichiliocosm worlds in the ten directions all arouse the mind seeking the unsurpassed, highest Enlightenment with regard to the aggregates of precepts, concentration, wisdom, liberation, and liberated knowledge and vision of all Tathāgata Arhats, Perfectly Enlightened Ones of the past, present, and future, and to the immeasurable, boundless Buddha Dharma; or to the roots of virtue of the disciples; or to the roots of virtue of other sentient beings that have been accumulated, are being accumulated, and will be accumulated. Gathering together and weighing all these roots of virtue, using characteristics and attainment as means, they then arouse rejoicing and dedication toward the unsurpassed, highest Enlightenment.
If there are good men abiding in the Bodhisattva Vehicle who arouse the unsurpassed, highest Enlightenment with regard to the aggregates of precepts, concentration, wisdom, liberation, and liberated knowledge and vision of all Tathāgata Arhats, Perfectly Enlightened Ones of the past, present, and future, and the immeasurable, boundless Buddha Dharma; or the roots of virtue of disciples; or the roots of virtue of other sentient beings that have been accumulated, are being accumulated, and will be accumulated—gathering together and weighing all such roots of virtue, and then arousing the most honored, most excellent, supreme, most wondrous, inconceivable, immeasurable, unsurpassed, incomparable rejoicing, corresponding to meritorious deeds; and furthermore giving this rejoicing corresponding to meritorious deeds equally to sentient beings so that they share it together, and dedicating it toward the unsurpassed, highest Enlightenment—then this aroused rejoicing and dedication surpasses the previous aroused mind of rejoicing and dedication by hundreds of thousands, even by immeasurable numbers of times, and yet it cannot surpass it.
Why? Because this aroused rejoicing and dedication takes non-characteristics and non-attainment as the means, whereas the previous aroused mind of rejoicing and dedication took characteristics and attainment as the means.
At that time, Subhūti said to the Buddha:
According to what the World-Honored One has taught, if good men abiding in the Bodhisattva Vehicle, aspiring toward the unsurpassed, highest Enlightenment, with regard to the roots of virtue and merits of all Tathāgata Arhats, Perfectly Enlightened Ones and their disciples of the past, present, and future, gather together all such roots of virtue completely, and then rejoice and dedicate them in the most honored, most excellent, supreme, most wondrous, inconceivable, immeasurable, unsurpassed, incomparable manner, corresponding to meritorious deeds; and furthermore bestow this rejoicing corresponding to meritorious deeds equally upon sentient beings and dedicate it together toward the unsurpassed, highest Enlightenment—this aroused mind of rejoicing and dedication surpasses the previous aroused mind of rejoicing and dedication by countless times.
World-Honored One, to what extent can it be said that the later aroused mind of rejoicing is superior to the earlier aroused mind of rejoicing and dedication by countless times?
The Buddha said to Subhūti:
These good men abiding in the Bodhisattva Vehicle, with regard to the Dharma of the three times, neither take nor reject, neither esteem nor despise, neither have attainment nor lack attainment, have no place of discrimination, no differentiation through discrimination, no place to examine, and no following examination. They see that all phenomena are merely accumulations of discrimination. They know that all phenomena neither arise nor cease, neither come nor go, neither emerge nor enter, neither gather nor disperse. Within them there is no Dharma that has arisen, is arising, or will arise, and no Dharma that has ceased, is ceasing, or will cease. I should, in accordance with the true nature of suchness and the Dharma-realm, use non-attainment as the means and generate rejoicing and dedication toward the unsurpassed, highest Enlightenment.
Subhūti, you should know that to this extent this aroused mind of rejoicing and dedication surpasses the previous aroused mind of rejoicing and dedication that had the notion of attainment and the view of attainment by countless times.
Furthermore, Subhūti, with regard to the Buddhas, World-Honored Ones, and their disciples of the past, present, and future, if good men abiding in the Bodhisattva Vehicle wish to arouse unobstructed rejoicing and dedication toward the roots of virtue corresponding to giving, pure discipline, patience, diligence, meditative concentration, and Prajñāpāramitā, they should think:
Just as true liberation is, so is giving. Just as true liberation is, so is pure discipline. Just as true liberation is, so is patience. Just as true liberation is, so is diligence. Just as true liberation is, so is meditative concentration. Just as true liberation is, so is Prajñā. Just as true liberation is, so are the aggregates of precepts, concentration, wisdom, liberation, and liberated knowledge and vision. Just as true liberation is, so is rejoicing. Just as true liberation is, so is rejoicing corresponding to meritorious deeds. Just as true liberation is, so are the Buddhas, World-Honored Ones and Pratyekabuddhas. Just as true liberation is, so are Śrāvakas who have entered Nirvāṇa. Just as true liberation is, so are past phenomena that have ceased. Just as true liberation is, so are future phenomena that have not arisen. Just as true liberation is, so are present phenomena that are being transmitted. Just as true liberation is, so are the Buddha’s disciples of the past. Just as true liberation is, so are the Buddha’s disciples of the future. Just as true liberation is, so are the present disciples of the Buddha throughout countless, immeasurable, boundless worlds in the ten directions. Just as true liberation is, so are all roots of virtue and merits.
The nature of phenomena is without bondage, without release, without defilement, without purity, without arising, without ending, without birth, without destruction, without grasping, and without abandoning. Toward these meritorious roots of virtue, I now rejoice, and I equally share these roots of virtue with sentient beings, using non-shifting and non-destruction, without characteristics and without realization, as the means to dedicate them toward the unsurpassed, highest Enlightenment.
Such rejoicing and dedication is not ordinary rejoicing and dedication, because there is no rejoicing and no dedication. Having aroused such rejoicing and dedication, it is neither flowing nor obstructed, because it neither arises nor ceases.
Subhūti, you should know that good men abiding in the Bodhisattva Vehicle who have aroused such unobstructed rejoicing and dedication surpass the previous rejoicing and dedication that possessed characteristics and realization by countless times. Any Great Bodhisattva who accomplishes such rejoicing and dedication will quickly attain the unsurpassed, highest Enlightenment.
Subhūti, suppose that as many sentient beings as there are grains of sand in the Ganges River throughout the trichiliocosm worlds in the ten directions all arouse the mind seeking the unsurpassed, highest Enlightenment, advance toward the unsurpassed, highest Enlightenment, and possess skillful means in practicing the Bodhisattva conduct. Again, suppose that as many sentient beings as there are grains of sand in the Ganges River throughout the trichiliocosm worlds in the ten directions all arouse the mind seeking the unsurpassed, highest Enlightenment and all advance toward the unsurpassed, highest Enlightenment. Toward those Bodhisattvas, these Bodhisattvas each bring the finest clothing, bedding, medicines, food, drink, and the most excellent countless objects of enjoyment, and for as many great kalpas as there are grains of sand in the Ganges River, using attainment as the means, respectfully make offerings, honor, revere, and praise them.
If a Great Bodhisattva, protected by the skillful means of the profound Prajñāpāramitā, with regard to the aggregates of precepts, concentration, wisdom, liberation, and liberated knowledge and vision of the Buddhas, World-Honored Ones of the past, present, and future; or the aggregates of precepts, concentration, wisdom, liberation, and liberated knowledge and vision of Pratyekabuddhas; or the aggregates of precepts, concentration, wisdom, liberation, and liberated knowledge and vision of Śrāvakas; or the meritorious deeds obtained by sentient beings through giving, maintaining precepts, and cultivation—having gathered all these completely and considered them, arouses the extremely noble, extremely excellent, extremely supreme, extremely wondrous, inconceivable, immeasurable, unsurpassed, incomparable rejoicing corresponding to meritorious deeds, and furthermore gives this rejoicing corresponding to meritorious deeds equally to sentient beings and dedicates it together toward the unsurpassed, highest Enlightenment,
Subhūti, you should know that this Great Bodhisattva’s rejoicing and dedication corresponding to meritorious deeds is greater than what was previously described. Compared with assemblies of Bodhisattvas who use attainment as the means to practice giving corresponding to meritorious deeds, it surpasses them by hundreds of times, thousands of times, and even countless times.
Why? Because those Bodhisattvas’ giving corresponding to meritorious deeds uses attainment as the means, whereas this Bodhisattva’s rejoicing and dedication uses non-attainment as the means.
Subhūti, apart from the countless sentient beings throughout the trichiliocosm worlds in the ten directions who arouse the mind seeking the unsurpassed, highest Enlightenment and advance toward the unsurpassed, highest Enlightenment, there are assemblies of Bodhisattvas who use attainment as the means and practice giving corresponding to meritorious deeds. Suppose that countless sentient beings throughout the trichiliocosm worlds in the ten directions all arouse the mind seeking the unsurpassed, highest Enlightenment and advance toward the unsurpassed, highest Enlightenment, and these Great Bodhisattvas all abide for countless great kalpas, cultivate wondrous bodily conduct, wondrous verbal conduct, and wondrous mental conduct, and use attainment as the means to uphold pure discipline.
But the Great Bodhisattva protected by the skillful means of the profound Prajñāpāramitā, with regard to the aggregates of precepts, concentration, wisdom, liberation, and liberated knowledge and vision of the Buddhas, World-Honored Ones of the past, present, and future; or those of Pratyekabuddhas; or those of Śrāvakas; or the meritorious deeds of sentient beings through giving, maintaining precepts, and cultivation—having gathered all these completely and considered them, first arouses the most honored, most excellent, most supreme, most wondrous, inconceivable, immeasurable, unsurpassed, incomparable rejoicing corresponding to meritorious deeds, and furthermore gives this rejoicing corresponding to meritorious deeds equally to sentient beings and dedicates it together toward the unsurpassed, highest Enlightenment.
Subhūti, you should know that these Bodhisattvas’ rejoicing and dedication corresponding to meritorious deeds is greater than what was previously described. Compared with assemblies of Bodhisattvas who use attainment as the means to cultivate pure discipline corresponding to meritorious deeds, it surpasses them by hundreds of thousands of times, even by immeasurable times.
Why? Because those Bodhisattvas cultivate pure discipline corresponding to meritorious deeds using attainment as the means, whereas this Bodhisattva’s rejoicing and dedication uses non-attainment as the means.
Subhūti, apart from the countless sentient beings throughout the trichiliocosm worlds in the ten directions who all arouse the mind seeking the unsurpassed, highest Enlightenment and advance toward the unsurpassed, highest Enlightenment, there are assemblies of Bodhisattvas who use attainment as the means to cultivate pure discipline corresponding to meritorious deeds. Suppose that countless sentient beings throughout the trichiliocosm worlds in the ten directions all arouse the mind seeking the unsurpassed, highest Enlightenment and advance toward the unsurpassed, highest Enlightenment, and these Bodhisattvas abide for countless great kalpas, are constantly insulted, humiliated, harmed with knives and sticks by countless sentient beings throughout the trichiliocosm worlds in the ten directions, and these Bodhisattvas use attainment as the means to uphold patience.
But the Great Bodhisattvas protected by the profound Prajñāpāramitā through skillful means, with regard to the aggregates of precepts, concentration, wisdom, liberation, and liberated knowledge and vision of the Buddhas, World-Honored Ones of the past, present, and future; or those of Pratyekabuddhas; or those of Śrāvakas; or the meritorious deeds obtained by sentient beings through giving, maintaining precepts, and cultivation—having gathered all these completely and considered them, first arouse the immeasurably noble, immeasurably excellent, immeasurably supreme, immeasurably wondrous, inconceivable, immeasurable, unsurpassed, incomparable rejoicing corresponding to meritorious deeds. Then they give this rejoicing corresponding to meritorious deeds equally to sentient beings so that they share it together and dedicate it toward the unsurpassed, highest Enlightenment.
Thus, Subhūti, you should know that these Bodhisattvas’ rejoicing and dedication corresponding to meritorious deeds is greater than what was previously described. Compared with assemblies of Bodhisattvas who use attainment as the means to cultivate patience corresponding to meritorious deeds, it surpasses them by hundreds of thousands of times, even by immeasurable times.
Why? Because those Bodhisattvas cultivate patience corresponding to meritorious deeds using attainment as the means, whereas this Bodhisattva’s rejoicing and dedication uses non-attainment as the means.
Subhūti, apart from the countless sentient beings throughout the trichiliocosm worlds in the ten directions who all arouse the mind seeking the unsurpassed, highest Enlightenment and advance toward the unsurpassed, highest Enlightenment, there are assemblies of Bodhisattvas who use attainment as the means to cultivate patience corresponding to meritorious deeds. Suppose that countless sentient beings throughout the trichiliocosm worlds in the ten directions all arouse the mind seeking the unsurpassed, highest Enlightenment and advance toward the unsurpassed, highest Enlightenment, and these Bodhisattvas abide for countless great kalpas, neither sit nor lie down, constantly do not sleep or rest, and use attainment as the means to cultivate diligence.
But the Great Bodhisattvas protected by the skillful means of the profound Prajñāpāramitā, with regard to the aggregates of precepts, concentration, wisdom, liberation, and liberated knowledge and vision of the Buddhas, World-Honored Ones of the past, present, and future; or those of Pratyekabuddhas; or those of Śrāvakas; or the meritorious deeds obtained by sentient beings through giving, maintaining precepts, and cultivation—having gathered all these completely and considered them, first arouse the immeasurably noble, immeasurably excellent, immeasurably supreme, immeasurably wondrous, inconceivable, immeasurable, unsurpassed, incomparable rejoicing corresponding to meritorious deeds. Furthermore, they give this rejoicing corresponding to meritorious deeds equally to sentient beings and dedicate it together toward the unsurpassed, highest Enlightenment.
Subhūti, you should know that these Bodhisattvas’ rejoicing and dedication corresponding to meritorious deeds is greater than what was previously described. Compared with assemblies of Bodhisattvas who use attainment as the means to cultivate diligence corresponding to meritorious deeds, it surpasses them by hundreds of thousands of times, even by immeasurable times.
Why? Because those Bodhisattvas cultivate diligence corresponding to meritorious deeds and also use attainment as the means. Whereas this Bodhisattva’s rejoicing and dedication uses non-attainment as the means.
Subhūti, apart from the countless sentient beings throughout the trichiliocosm worlds in the ten directions who all arouse the mind seeking the unsurpassed, highest Enlightenment and advance toward the unsurpassed, highest Enlightenment, there are assemblies of Bodhisattvas who use attainment as the means to cultivate diligence corresponding to meritorious deeds. Suppose that countless sentient beings throughout the trichiliocosm worlds in the ten directions all arouse the mind seeking the unsurpassed, highest Enlightenment and dedicate it toward the unsurpassed, highest Enlightenment, and these Bodhisattvas abide for countless great kalpas, distance themselves from scattered thoughts, dwell in single-mindedness, and use attainment as the means to cultivate meditative concentration.
But the Great Bodhisattvas protected by the skillful means of the profound Prajñāpāramitā, with regard to the aggregates of precepts, concentration, wisdom, liberation, and liberated knowledge and vision of the Buddhas, World-Honored Ones of the past, present, and future; or those of Pratyekabuddhas; or those of Śrāvakas; or the meritorious deeds obtained by sentient beings through giving, maintaining precepts, and cultivation—having gathered all these completely and considered them, first arouse the immeasurably noble, immeasurably excellent, immeasurably supreme, immeasurably wondrous, inconceivable, immeasurable, unsurpassed, incomparable rejoicing corresponding to meritorious deeds. Furthermore, they share this rejoicing corresponding to meritorious deeds equally with sentient beings and dedicate it toward the unsurpassed, highest Enlightenment.
Subhūti, you should know that these Bodhisattvas’ rejoicing and dedication corresponding to meritorious deeds is greater than what was previously described. Compared with assemblies of Bodhisattvas who use attainment as the means to cultivate meditative concentration corresponding to meritorious deeds, it surpasses them by hundreds of thousands of times, even by immeasurable times.
Why? Because those Bodhisattvas cultivate meditative concentration corresponding to meritorious deeds using attainment as the means, whereas this Bodhisattva’s rejoicing and dedication uses non-attainment as the means.
Subhūti, apart from the countless sentient beings throughout the trichiliocosm worlds in the ten directions who all arouse the mind seeking the unsurpassed, highest Enlightenment and advance toward the unsurpassed, highest Enlightenment, there are assemblies of Bodhisattvas who use attainment as the means to cultivate meditative concentration corresponding to meritorious deeds. Suppose that countless sentient beings throughout the trichiliocosm worlds in the ten directions all arouse the mind seeking the unsurpassed, highest Enlightenment and advance toward the unsurpassed, highest Enlightenment, and these Bodhisattvas abide for countless great kalpas, contemplate and observe the nature and characteristics of phenomena, and use attainment as the means to cultivate Prajñā and other roots of virtue.
But the Great Bodhisattva protected by the skillful means of the profound Prajñāpāramitā, with regard to the aggregates of precepts, concentration, wisdom, liberation, and liberated knowledge and vision of the Buddhas, World-Honored Ones of the past, present, and future; or those of Pratyekabuddhas; or those of Śrāvakas; or the meritorious deeds obtained by sentient beings through giving, maintaining precepts, and cultivation—having gathered all these completely and considered them, first arouses the immeasurably noble, immeasurably excellent, immeasurably supreme, immeasurably wondrous, inconceivable, immeasurable, unsurpassed, incomparable rejoicing corresponding to meritorious deeds. Furthermore, they share this rejoicing corresponding to meritorious deeds equally with sentient beings and dedicate it toward the unsurpassed, highest Enlightenment.
Thus, Subhūti, you should know that these Bodhisattvas’ rejoicing and dedication corresponding to meritorious deeds is greater than what was previously described. Compared with assemblies of Bodhisattvas who use attainment as the means to cultivate Prajñā and other roots of virtue corresponding to meritorious deeds, it surpasses them by hundreds of thousands of times, even by immeasurable times.
Why? Because those Bodhisattvas cultivate Prajñā and other roots of virtue corresponding to meritorious deeds while using attainment as the means. Whereas this Bodhisattva’s rejoicing and dedication uses non-attainment as the means.
Chapter 7: THE HELL REALMS
At that time, Śāriputra said to the Buddha:
World-Honored One, should we understand that the profound Prajñāpāramitā is itself the nature of the wisdom of all knowledge and can completely accomplish the wisdom of omniscience?
The Buddha said to Śāriputra:
Indeed, indeed, just as you have said! At that time, Śāriputra again addressed the Buddha:
The profound Prajñāpāramitā can illuminate everything, therefore it should be respectfully honored; it is not defiled by worldly phenomena; it can completely dispel darkness; it gives rise to brilliant radiance; it constantly brings the highest benefit and peace, giving sight to those who are blind, serving as a bright torch for travelers in darkness, and guiding those who have lost their way back onto the right path; it reveals the nature of all phenomena, which is Nirvāṇa; it demonstrates that all phenomena are unborn and undying and that it is the mother of all Great Bodhisattvas; it is the place of refuge and protection for those who have no refuge or protection; it eliminates all the suffering and afflictions of birth and death; it reveals that all phenomena have no inherent nature as their nature; it can enable all Buddhas to turn the unsurpassed Dharma wheel with the three turnings and twelve aspects…
World-Honored One, how should the Great Bodhisattvas abide in regard to the profound Prajñāpāramitā?
At that time, the Buddha told Śāriputra:
Regarding the profound Prajñāpāramitā, Great Bodhisattvas should abide as the Buddha abides, contemplating and revering the profound Prajñāpāramitā in the same way that they contemplate and revere the Buddha.
At that time, Śakra, Lord of the Devas, thought silently: “For what reason is Śāriputra asking the Buddha about this matter today?” Having thought this, he then asked Śāriputra:
For what reason do you ask about this matter?
Śāriputra said to Śakra:
Previously, the World-Honored Buddha said: The assemblies of Great Bodhisattvas, protected by the skillful means of the profound Prajñāpāramitā, have generated rejoicing and dedication in accordance with meritorious deeds, and they will quickly attain the wisdom of omniscience, surpassing those Bodhisattvas who cultivate generosity, pure discipline, patience, diligence, meditative concentration, wisdom, and roots of virtue that are accompanied by attachment to attainment. Therefore, I ask about this matter.
O Kauśika, just as hundreds and thousands of people who are congenitally blind, if there is no sighted person using skillful means to guide them, even if they come close, they still cannot walk on the right road, much less, being far away, reach a great city filled with wealth, happiness, and peace. Likewise, the five previous pāramitās are like people who are congenitally blind. Without Prajñāpāramitā, the one with eyes who guides them, they cannot reach the correct path of the Bodhisattva, much less enter and realize the city of Nirvāṇa!
O Kauśika, the five pāramitās, such as generosity and so forth, must rely upon Prajñāpāramitā; this is called having eyes. Furthermore, only through the protection of Prajñāpāramitā can they be called those who have reached the other shore.
At that time, Śāriputra again said to the Buddha:
World-Honored One, how do Great Bodhisattvas generate Prajñāpāramitā?
The Buddha told Śāriputra:
Great Bodhisattvas generate Prajñāpāramitā in the same way that they generate form, feeling, perception, formations, and consciousness. Śāriputra, just as the five aggregates subject to grasping cannot be generated, so too should the profound Prajñāpāramitā be understood in this way. Śāriputra, just as the five aggregates subject to grasping are not generated yet are called generated, so too is the profound Prajñāpāramitā: it is not generated, yet it is called generated.
Śāriputra again said to the Buddha:
World-Honored One, when Great Bodhisattvas generate the profound Prajñāpāramitā in this way, what Dharma do they accomplish?
The Buddha told Śāriputra:
When Great Bodhisattvas generate the profound Prajñāpāramitā in this way, they have absolutely no accomplishment with regard to all phenomena. Because there is no accomplishment with regard to all phenomena, it is called Prajñāpāramitā.
At that time, Śakra, Lord of the Devas, said to the Buddha:
World-Honored One, does this mean that the profound Prajñāpāramitā cannot become the wisdom of omniscience?
The Buddha told Śakra, Lord of the Devas:
Indeed, indeed, just as you have said! The profound Prajñāpāramitā also cannot become the wisdom of omniscience. Why? Kauśika, because if it were so, it would involve an object of attainment and therefore could not become it. If it were so, it would involve conceptual designation and therefore could not become it. If it were so, it would involve arising and fabrication and therefore could not become it.
Śakra, Lord of the Devas, again said to the Buddha:
World-Honored One, then why is it said that the profound Prajñāpāramitā becomes the wisdom of omniscience?
The Buddha told Śakra, Lord of the Devas:
With regard to the arising of the wisdom of omniscience, the profound Prajñāpāramitā has no accomplishment; therefore it is called accomplishment.
Śakra, Lord of the Devas, again said to the Buddha:
World-Honored One, how wondrous! Well-Gone One, how rare! The profound Prajñāpāramitā does not manifest in the world because of the arising and cessation of all phenomena; it does not appear in the world because of the formation and destruction of all phenomena, yet it brings great benefit together with the world.
At that time, Venerable Subhūti said to the Buddha:
World-Honored One, if a Great Bodhisattva gives rise to the thought: “The profound Prajñāpāramitā, with regard to all phenomena, either arises or ceases, either succeeds or fails,” then this Great Bodhisattva must immediately become separated from the profound Prajñāpāramitā.
The Buddha said:
Subhūti, indeed, indeed! It is for this very reason that Great Bodhisattvas become separated from the profound Prajñāpāramitā in such a way. That is, if they give rise to the thought: “The profound Prajñāpāramitā is not possessed, is not true, is not firm, and is not independent,” then this Great Bodhisattva must immediately become separated from the profound Prajñāpāramitā. Why? Because the profound Prajñāpāramitā is neither existent nor nonexistent; neither false nor real; neither firm nor not firm; neither independent nor not independent; and it makes no distinctions regarding all phenomena.
Venerable Subhūti again said to the Buddha:
When the Buddha speaks of the profound Prajñāpāramitā in this way, what Dharma is being revealed?
The Buddha said:
Subhūti, when I speak of the profound Prajñāpāramitā in this way, I am revealing absolutely no Dharma. Why? Because within this teaching of the profound Prajñāpāramitā, form is not revealed, nor are feeling, perception, formations, or consciousness revealed; the fruit of Stream-entry is not revealed, nor are the fruits of Once-returning, Non-returning, Arhatship, or Pratyekabuddha awakening revealed; nor are all the practices of Great Bodhisattvas and the supreme enlightenment of all Buddhas revealed.
Venerable Subhūti again said to the Buddha:
Is the profound Prajñāpāramitā itself the vast pāramitā?
The Buddha asked Subhūti:
For what reason do you intend to say that the profound Prajñāpāramitā itself is the vast pāramitā?
Thien Hien replied:
Regarding form, Prajna-paramita does not make it greater, nor does it make it smaller. Regarding feeling, perception, formations, and consciousness, it likewise does not make them greater, nor does it make them smaller. Regarding form, it does not make it gathered together, nor does it make it dispersed. Regarding feeling, perception, formations, and consciousness, it likewise does not make them gathered together, nor does it make them dispersed. Regarding form, it does not make it powerful, nor does it make it powerless. Regarding feeling, perception, formations, and consciousness, it likewise does not make them powerful, nor does it make them powerless. Thus, even with regard to all Tathagatas, Arhats, Fully Enlightened Ones, it does not make them greater, nor does it make them smaller. Regarding the attainment of the Buddha’s omniscient wisdom, it also does not make it greater, nor does it make it smaller. Regarding the Tathagatas, Arhats, Fully Enlightened Ones, it does not make them gathered together, nor does it make them dispersed. Regarding the attainment of the Buddha’s omniscient wisdom, it likewise does not make it gathered together, nor does it make it dispersed. Regarding the Tathagatas, Arhats, Fully Enlightened Ones, it does not make them powerful, nor does it make them powerless. Regarding the attainment of the Buddha’s omniscient wisdom, it likewise does not make it powerful, nor does it make it powerless. Why? Because the five aggregates up to omniscient wisdom are neither great nor small, neither gathered nor dispersed, neither powerful nor powerless.
Because all dharmas by their own nature are empty, if a great Bodhisattva gives rise to such thoughts, then this is not the practice of Prajna-paramita. Why? Because such thoughts are not the fruit of the deep Prajna-paramita. The deep Prajna-paramita does not have such a thought as: “I must liberate a number of sentient beings into the realm of Nirvana without remainder.” If there is such a thought, it is called having a great object of attainment; only without an object of attainment can one accomplish it. Why? Because sentient beings are unborn, one should know that Prajna-paramita is also unborn. Because sentient beings have no self-nature, one should know that Prajna-paramita also has no self-nature. Because sentient beings are detached, one should know that Prajna-paramita is also detached. Because sentient beings are inconceivable, one should know that Prajna-paramita is also inconceivable. Because sentient beings have no dharma that can be destroyed, one should know that Prajna-paramita also has no dharma that can be destroyed. Because sentient beings have no awareness or cognition, one should know that Prajna-paramita also has no awareness or cognition. Because sentient beings, according to truth, have no realization to attain, one should know that Prajna-paramita likewise, according to truth, has no realization to attain. Because the power of sentient beings cannot be accomplished, one should know that the power of Prajna-paramita also cannot be accomplished.
World-Honored One, based on this meaning, I say that the deep Prajna-paramita is precisely the vast Prajna-paramita. Why? Because the deep Prajna-paramita brings about the accomplishment of great deeds.
At that time, Sariputra said to the Buddha:
World-Honored One, among the great Bodhisattvas who are able to deeply believe and understand the deep Prajna-paramita, without obstruction, without doubt, and without confusion, where did this great Bodhisattva pass away from and come here to be born? How long has this Bodhisattva practiced the deep Prajna-paramita? How can this Bodhisattva understand the profound meaning of the Dharma accordingly?
The Buddha said:
Sariputra, this great Bodhisattva has come from worlds in the ten directions, having served the Buddhas; having passed away from a Dharma assembly, this Bodhisattva was born here. This great Bodhisattva has practiced the deep Prajna-paramita throughout immeasurable, countless great kalpas and is able to understand the profound meaning of the Dharma accordingly. Why? If a great Bodhisattva from another world has served a Buddha, passed away from that Buddha’s Dharma assembly, and been born here, then this Bodhisattva has drawn near to many Buddhas, World-Honored Ones, and has previously asked about profound Dharma meanings there. Upon seeing or hearing the deep Prajna-paramita, the Bodhisattva thinks: “Today I have seen the Buddha and heard what the Buddha has taught.” Because of this condition, when hearing the teaching of the deep Prajna-paramita, the Bodhisattva listens attentively with reverence, receives it respectfully, and puts an end to doubts regarding the profound Dharma meanings.
Sariputra, this great Bodhisattva has previously made offerings to countless Buddhas and has practiced the deep Prajna-paramita for many kalpas; therefore, in this life, the Bodhisattva can accomplish such a thing.
At that time, Thien Hien immediately said to the Buddha:
World-Honored One, can the deep Prajna-paramita be listened to, observed, generated, remembered, manifested in this or that way, made clear in different places and times, taught, and expressed through various characteristics while revealing the profound meaning of Prajna-paramita?
The Buddha said:
No. Thien Hien, you should know that by its own nature the deep Prajna-paramita has nothing different from the aggregates, sense bases, and elements that can be pointed out. Why? Because all dharmas are ultimately detached. A dharma that is detached cannot point out the deep Prajna-paramita. Thien Hien, you should know that apart from the aggregates, sense bases, and elements, one also cannot awaken to the deep Prajna-paramita. Why? Because precisely within the aggregates, sense bases, and elements one can understand that all dharmas are ultimately detached; therefore it is called Prajna-paramita. Thus Prajna-paramita and the aggregates, sense bases, and elements are not two and not different.
Thien Hien, you should know that all dharmas are ultimately empty, are of the nature of detachment, and are eternally tranquil; therefore they are called unobtainable. Because they are unobtainable, they are called Prajna-paramita.
Thien Hien, you should know that when there is no longer any conceptualization, and there are no words used to establish concepts, at that time it is called the deep Prajna-paramita.
The venerable Thien Hien again said to the Buddha:
World-Honored One, must great Bodhisattvas accumulate virtuous practices for a long time before they can diligently cultivate and learn the deep Prajna-paramita?
The Buddha said to Thien Hien:
Here one should make distinctions, because the faculties of different Bodhisattvas are different. Thien Hien, you should know that there are great Bodhisattvas who, from the moment they first generate the mind of enlightenment, encounter true spiritual friends who use skillful means to assist them, and therefore can immediately cultivate and learn the deep Prajna-paramita. These great Bodhisattvas, because they possess skillful means, do not slander the True Dharma; they do not see dharmas as increasing or decreasing; they are never separated from the right conduct of Bodhisattvas; they are never separated from Buddhas and Bodhisattvas; they constantly cultivate wholesome roots so that body and mind become pure; they adorn and bring about the accomplishment of sentient beings; they purify Buddha lands; and they quickly attain omniscient wisdom.
There are some virtuous men dwelling in the Bodhisattva vehicle who, although they have previously encountered hundreds of thousands of Buddhas and practiced the holy conduct in the presence of those Buddhas, nevertheless use attainment-based methods and therefore cannot cultivate and learn the deep Prajna-paramita. Upon hearing this teaching of the deep Prajna-paramita, they do not give rise to faith and understanding, and therefore immediately leave. Why? Because these virtuous men dwelling in the Bodhisattva vehicle, in the presence of Buddhas of the past, previously heard teachings of the deep Prajna-paramita but did not give rise to reverence. Because they lacked reverence, they did not listen often. Because they did not listen often, they could not become close. Because they did not become close, they could not ask questions. Because they did not ask questions, they could not have faith and understanding. Because they lacked faith and understanding, they abandoned the assembly and left. Because of this cause, the karma of lacking the True Dharma continued to increase.
Due to the force of habits from previous lives, now when they hear this teaching of the deep Prajna-paramita, they again leave, do not give rise to reverence, and cannot accept it with faith. Because they do not accept it with faith, either their body or mind is not in harmony. Because there is no harmony, they cannot clearly understand the profound meaning of this Prajna-paramita. Regarding the profound meaning of Prajna-paramita, such a person cannot accept it with faith, cannot listen, cannot understand clearly, and cannot contemplate it; thus the karma of lacking the True Dharma increases. Because of this karma, the karma of evil wisdom increases. Because of this karma, when hearing the deep Prajna-paramita, they become weary, slander it, and discard it.
Thien Hien, you should know that those virtuous men dwelling in the Bodhisattva vehicle who become weary of, slander, and discard the deep Prajna-paramita should be understood as becoming weary of, slandering, and discarding the omniscient wisdom of the Buddhas of the three times. Because of this cause, their evil karma becomes greatly increased and extremely heavy. From this karma, they fall into the great hells and for a long period undergo severe suffering. This means that because the evil karma and bad habits from previous lives are heavy, the wholesome roots of awakened wisdom are weak, and their merit and virtue are shallow, they harm themselves and others.
Although they have some faith and affection toward the Buddha, Dharma, and Sangha, because of ignorance they cannot distinguish the shallow and profound aspects of the True Dharma. Regarding the Mahayana, they themselves slander it, become weary of it, and abandon it; causing sentient beings who are newly learning the True Dharma also to slander, reject, and abandon the Mahayana, saying: “The deep Prajna-paramita is not truly the Buddha’s words and should not be practiced.”
Having caused others to slander Prajna, they themselves slander Prajna even more. Having slandered the deep Prajna-paramita, they deeply and heavily slander omniscient wisdom. Due to the power of deeply slandering omniscient wisdom, they also deeply slander the Buddha, Dharma, and Sangha. From creating such extremely heavy evil karma, the causes and conditions of evil karma increase, and they fall into the great hells, undergoing fierce suffering for hundreds of thousands of years without liberation.
Because of such heavy offenses, in this world they must remain in one great hell after another until the kalpa of fire, the kalpa of water, and the kalpa of wind have not yet arisen, continuing to endure severe suffering. If in this world, according to time, the three kalpas of water, fire, and wind arise, but their heavy evil karma has still not ended, then after death they are reborn in another world and again fall into great hells as before, enduring intense suffering for hundreds of thousands of years.
Because that person’s offenses are heavy, even in other worlds they continue from one great hell to another, until the kalpas of fire, water, and wind have not arisen, continuing to endure severe suffering.
If in other worlds the three kalpas of water, fire, and wind arise according to time, because their heavy evil karma has not yet ended, after death they are reborn in yet another world and also fall into hell as before, enduring suffering greater than for hundreds of thousands of years. Because of their heavy offenses, even in other worlds they continue from one great hell to another; until the three kalpas of fire, water, and wind have not appeared, they continue to endure severe suffering.
In this way they continue wandering endlessly, successively throughout all the great hells in the ten directions, undergoing all kinds of severe suffering. If those worlds throughout the ten directions, when the kalpas of fire, water, and wind arise, still have their heavy evil karma unfinished, then after death they are again born into the great hells of this Saha world, moving from one great hell to another, until the kalpas of fire, water, and wind have not arisen, enduring severe suffering.
If in this world the three kalpas of fire, water, and wind arise according to time, because their evil karma remains deep and heavy, after death they are reborn again in other worlds, passing throughout all the great hells and enduring severe suffering. Thus they continue in samsara for countless kalpas, until the power of the karmic offenses of slandering the True Dharma gradually weakens.
Only then, after escaping from hell, they fall into the realm of animals, wandering from this realm to another and from one direction to another, through many kalpas, enduring various sufferings. When the power of the karma of slandering the True Dharma weakens, they escape from the animal realm but then fall into the realm of hungry ghosts, moving from one world to another, gradually wandering through countless kalpas and enduring all kinds of suffering.
Finally, when the force of the karma of slandering the Dharma is about to be exhausted, they leave the ghost realm and are born among humans. Although they are human, they are born in low conditions: blind, deaf, mute, unable to speak properly, afflicted with many illnesses, poor, ugly, foolish, and despised by everyone. Wherever they are born, they experience much suffering and little joy, and do not hear even the names of Buddha, Dharma, and Sangha. Why? Because they have created evil karma through slandering the Three Jewels, they must receive all such painful results.
At that time, Sariputra said to the Buddha:
World-Honored One, is the offense of slandering the Dharma similar to the uninterrupted karmic offenses?
The Buddha said to Sariputra:
Do not say that this offense is similar to the uninterrupted karmic offenses. Why? Although the five uninterrupted karmic offenses lead to extremely painful results, they cannot compare with the offense of slandering the True Dharma. That offense occurs when, upon hearing the deep Prajna-paramita, one slanders and opposes it, saying: “This Prajna-paramita is not truly spoken by the Buddha, should not be practiced, is not the Dharma, is not the discipline, and is not the teaching of the Great Teacher.” Because of this cause, that offense is extremely heavy.
Sariputra, the person who slanders this Dharma slanders the True Dharma himself and also teaches others to slander it. He destroys himself and teaches others to destroy themselves. He drinks poison himself and causes others to drink it as well. He loses the joyful results of being born in a wholesome realm and the fruits of liberation, and causes others to lose them too. He sends himself into the fiery hells and causes others to do the same. He himself lacks faith and understanding of the deep Prajna-paramita and teaches others so that they also lack faith and understanding, becoming deluded and inverted, drowning themselves in the ocean of suffering and dragging others down with them.
Sariputra, regarding this deep Prajna-paramita, I do not even wish to allow those who slander the True Dharma to hear its name, much less teach it to them.
Sariputra, for those who slander the True Dharma, I do not even allow virtuous men dwelling in the Bodhisattva vehicle to hear their names, much less see them with their own eyes; how could I allow them to dwell together?
Sariputra, for those who slander the True Dharma, I do not even allow them to wear the kasaya robe, much less receive offerings. Why? Sariputra, those who slander the deep Prajna-paramita should be known as destroyers of the True Dharma, fallen into dark realms like filthy snails, defiling themselves and others like a pile of rotten excrement. Those who believe and follow the words of such Dharma destroyers will also receive great suffering as previously described.
At that time, Sariputra said to the Buddha:
World-Honored One, for what reason does the Tathagata not describe the size and appearance of the bodies that those who slander the True Dharma must receive when they fall into evil destinies?
The Buddha said:
Sariputra, stop; it should not be spoken about. Why? If I were to fully describe the appearance and condition of that realm, those people who heard it would become greatly terrified, vomit blood, even lose their lives, or suffer so much that they would die, their minds becoming extremely sorrowful and anxious like being struck by a poisoned arrow, their bodies gradually withering like seedlings cut from their roots. Because I pity those people and fear that, upon hearing about the body that a slanderer of the True Dharma must receive—so ugly and suffering—they would become terrified and lose their lives, I cannot speak of it to you.
Sariputra again requested a second and third time, asking the Tathagata to describe that form so it could serve as a clear warning for future generations, so they would know the offense of slandering the True Dharma and, seeing that such a body must endure severe suffering, would not commit this offense.
The Buddha said to Sariputra:
Previously I have already spoken of the offenses of those who destroy the True Dharma and the painful realms they must experience; this is sufficient as a clear warning for future beings. Virtuous sons… upon hearing me speak of the karmic results of slandering the True Dharma as before, should rather abandon their lives than slander the True Dharma, and should not allow themselves to undergo such suffering in future lives.
At that time, Thien Hien said to the Buddha:
World-Honored One, there are intelligent virtuous sons who, hearing the Buddha say: “Those who slander the True Dharma will in future lives endure great suffering for a long time,” carefully guard their actions of body, speech, and mind. Why? They do not wish to let themselves, because of such evil karma, become beings in evil realms and endure suffering for a long time.
World-Honored One, is the creation and increase of the karma of destroying the True Dharma not caused by evil karmic tendencies accumulated from previous lives?
The Buddha said:
Thien Hien, it is so, it is so! Within my True Dharma and Vinaya there will be foolish people who, although they call me the Great Teacher, will nevertheless slander and oppose what I have taught about the deep Prajna-paramita.
Thien Hien, you should know that if one slanders the deep Prajna-paramita, one slanders the supreme state of Enlightenment. If one slanders the supreme state of Enlightenment, one slanders omniscient wisdom. If one slanders omniscient wisdom, one slanders the Buddha, Dharma, and Sangha Jewels. If one slanders the Buddha, Dharma, and Sangha Jewels, one immediately receives boundless karmic offenses. If one receives boundless karmic offenses, one immediately brings upon oneself boundless painful results.
The venerable Thien Hien again said to the Buddha:
What causes do those foolish people have that lead them to slander this deep Prajna-paramita?
The Buddha said:
Thien Hien, there are four causes. What are the four? First, they are deceived by evil demons. Second, they do not have faith and understanding of the profound Dharma. Third, they are not diligent and vigorous in practice, are attached to the five aggregates, and are controlled by evil spiritual friends. Fourth, they harbor much anger, enjoy doing evil, like to exalt themselves, and despise others.
Because foolish people possess these four causes, they slander Prajna-paramita. Therefore, in future lives they must undergo extreme hardship and suffering.