THE GREAT PRAJÑĀPĀRAMITĀ SUTRA
VOLUME 546
Chapter 10: DHĀRAṆĪ (2)
At that time, the Venerable Subhūti addressed the Buddha:
“World-Honored One, it is marvelous! The Tathāgata, the Worthy One, the Perfectly Enlightened One, skillfully analyzes and explains the matters concerning Bodhisattvas.”
The Buddha said to Subhūti:
“Indeed, indeed! Why? Because the Great Bodhisattvas wish to bring great benefit and peace to all sentient beings. Out of compassion for worldly beings and concern for gods and humans, wishing to enable them to attain much benefit and happiness, they seek to realize the unsurpassed enlightenment. For the sake of sentient beings, they expound the supreme Dharma.”
The Venerable Subhūti said to the Buddha:
“World-Honored One, the Great Bodhisattvas have already accomplished immeasurable great virtues, yet because they wish to bring great benefit to sentient beings, they practice the profound Prajñāpāramitā. How then does a Great Bodhisattva cultivate the Prajñāpāramitā so as to quickly bring it to perfection?”
The Buddha taught:
“Subhūti, when a Great Bodhisattva practices the Prajñāpāramitā, if they do not perceive form as increasing while practicing the Prajñāpāramitā; if they do not perceive feeling, perception, formations, and consciousness as increasing while practicing the Prajñāpāramitā; if they do not perceive form as decreasing while practicing the Prajñāpāramitā; if they do not perceive feeling, perception, formations, and consciousness as decreasing while practicing the Prajñāpāramitā; if they do not perceive the true Dharma while practicing the Prajñāpāramitā; if they do not perceive the non-Dharma while practicing the Prajñāpāramitā—then such a Great Bodhisattva’s cultivation of the Prajñāpāramitā will quickly attain perfection.”
The Venerable Subhūti said to the Buddha:
“The teaching of the Tathāgata is inconceivable!”
The Buddha said to Subhūti:
“Indeed, indeed! Form is inconceivable; therefore the teaching of the Tathāgata is inconceivable. Feeling, perception, formations, and consciousness are inconceivable; therefore the teaching of the Tathāgata is inconceivable. If a Great Bodhisattva practices the profound Prajñāpāramitā, although they truly know that form is inconceivable, they do not give rise to the thought ‘inconceivable’ in order to cultivate the Prajñāpāramitā; although they truly know that feeling, perception, formations, and consciousness are inconceivable, they do not give rise to the thought ‘inconceivable’ in order to cultivate the Prajñāpāramitā. A Great Bodhisattva who cultivates the Prajñāpāramitā in this way will quickly attain perfection.”
At that time, Śāriputra said to the Buddha:
“World-Honored One, since the meaning of the profound Prajñāpāramitā is so deep, who is capable of believing and understanding it?”
The Buddha said to Śāriputra:
“A Great Bodhisattva who has long cultivated great practices in regard to the profound Prajñāpāramitā can give rise to faith and understanding.”
Śāriputra again said to the Buddha:
“World-Honored One, to what extent can one know that such a Great Bodhisattva has cultivated great practices for a long time and is called one who has cultivated great practices for a long time?”
The Buddha said to Śāriputra:
“A Great Bodhisattva who, while practicing the profound Prajñāpāramitā, does not discriminate the Ten Powers of the Tathāgata; does not discriminate the Four Fearlessnesses; does not discriminate the Eighteen Distinctive Qualities of a Buddha; does not discriminate All-Knowing Wisdom; does not discriminate All-Marks Wisdom. Why? Because the Ten Powers of the Tathāgata, the Four Fearlessnesses, the Eighteen Distinctive Qualities of a Buddha, All-Knowing Wisdom, and All-Marks Wisdom are all inconceivable. All phenomena are also inconceivable.
Śāriputra, if a Great Bodhisattva practices in this way, yet completely has no place of practice, then this is truly practicing the Prajñāpāramitā.
Śāriputra, at this level one should know that this Great Bodhisattva has cultivated great practices for a long time and is called one who has cultivated great practices for a long time.”
The Venerable Subhūti said to the Buddha:
“World-Honored One, this Prajñāpāramitā is extremely profound. This Prajñāpāramitā is a great and precious treasure. This Prajñāpāramitā is a mass of purity, just as the vast and boundless sky is completely pure.”
The Buddha said to Subhūti:
“Indeed, indeed!”
Subhūti again said to the Buddha:
“World-Honored One, it is truly marvelous! This Prajñāpāramitā is extremely profound, and therefore there are many obstacles. Now it should be explained extensively so that obstacles do not arise.”
The Buddha said to Subhūti:
“Indeed, indeed! Through the Buddha’s spiritual power, these obstacles do not occur. Therefore, virtuous sons and daughters of the Mahāyāna, if they wish to transcribe, uphold, recite, cultivate, contemplate, and teach others the profound Prajñāpāramitā, they should quickly transcribe it, and so forth up to teaching it. Why? Because the profound Prajñāpāramitā has many obstacles; do not allow the transcription up to the teaching to fail to reach completion.
Subhūti, you should know that if these virtuous sons and daughters of the Mahāyāna wish to complete the transcription, upholding, recitation, cultivation, contemplation, and teaching of the profound Prajñāpāramitā within one month or up to one year, they should diligently exert themselves and maintain right mindfulness while transcribing up to teaching it; within such a period they must bring it to completion. Why? Because the profound Prajñāpāramitā is a great divine jewel and therefore is subject to many obstacles.”
The Venerable Subhūti said to the Buddha:
“Marvelous indeed, World-Honored One! The profound Prajñāpāramitā is a great divine jewel that has many obstacles. Therefore, if someone transcribes, upholds, recites, cultivates, contemplates, and teaches it to others, Māra will create obstacles for that person, causing them to be unable to transcribe it up to teaching it.”
The Buddha said to Subhūti:
“Māra, regarding this profound Prajñāpāramitā, although he is always searching for opportunities and wishes to create obstacles so that it cannot be transcribed up to being taught, his power is insufficient to obstruct it or prevent the Bodhisattva’s work from being accomplished.”
Śāriputra said to the Buddha:
“World-Honored One, through whose spiritual power are those Māras unable to obstruct the Bodhisattvas’ transcription?”
The Buddha said to Śāriputra:
“It is the spiritual power of the Buddha that causes those Māras to be unable to obstruct the Bodhisattvas’ transcription.
Śāriputra, it is also the spiritual power of all Buddhas throughout the ten directions and all worlds that has caused Māra to be unable to obstruct the Bodhisattvas’ transcription.
Śāriputra, all Tathāgatas, Worthy Ones, Perfectly Enlightened Ones, together protect and are mindful of the Bodhisattvas who practice the profound Prajñāpāramitā, causing those Māras to be unable to create obstacles. Why? Śāriputra, all Buddhas and World-Honored Ones together protect and are mindful of the assemblies of Bodhisattvas because these assemblies of Bodhisattvas practice the profound Prajñāpāramitā through their wholesome karma, causing Māra to be unable to create obstacles.
Śāriputra, if there are Bodhisattvas who transcribe, uphold, recite, cultivate, contemplate, and teach the profound Prajñāpāramitā, they deserve that all Tathāgatas, Worthy Ones, Perfectly Enlightened Ones throughout the ten directions and all worlds manifest and expound Dharma for them, protecting and being mindful of them. If they receive the protection and mindfulness of the Buddhas, Māra cannot create obstacles.
Śāriputra, if virtuous sons and daughters with deep pure faith transcribe, uphold, recite, cultivate, contemplate, and teach the profound Prajñāpāramitā, they should think: ‘My transcription up to my teaching of the profound Prajñāpāramitā is all due to the spiritual power and protection of the Buddhas and World-Honored Ones throughout all worlds in the ten directions.’”
Śāriputra said to the Buddha:
“If virtuous sons and daughters of the Bodhisattva vehicle transcribe, uphold, recite, cultivate, contemplate, and teach the profound Prajñāpāramitā, all due to the compassionate protection and mindfulness of the Buddhas throughout the ten directions, then those people have created supreme wholesome karma; therefore Māra and his retinue cannot create obstacles.”
At that time, the Buddha said to Śāriputra:
“Indeed, indeed, just as you have said!”
Śāriputra said to the Buddha:
“If virtuous sons and daughters of the Bodhisattva vehicle transcribe, uphold, recite, cultivate, contemplate, and teach the profound Prajñāpāramitā, then the Buddhas and World-Honored Ones in the ten directions and all worlds all know of them, rejoice, protect, and are mindful of them. The Buddhas and World-Honored Ones throughout the ten directions constantly use the Buddha eye to observe them completely, and then compassionately protect and are mindful of them, causing the cultivation of the Bodhisattvas to be accomplished.”
The Buddha said to Śāriputra:
“Indeed, indeed, just as you have said. If virtuous sons and daughters abiding in the Bodhisattva vehicle transcribe, uphold, recite, cultivate, contemplate, and teach the profound Prajñāpāramitā, they will constantly be observed, known, protected, and remembered by the Buddhas and World-Honored Ones throughout all worlds in the ten directions through the Buddha eye, causing all evil Māras to be unable to disturb them; through this, their creation of wholesome karma will quickly be accomplished.
Śāriputra, those virtuous sons and daughters abiding in the Bodhisattva vehicle, if they are able to transcribe, uphold, recite, cultivate, contemplate, and teach this profound Prajñāpāramitā, should know that they have already approached the unsurpassed enlightenment; evil Māras and enemies cannot obstruct them.
Śāriputra, those virtuous sons and daughters abiding in the Bodhisattva vehicle, if they are able to transcribe the profound Prajñāpāramitā, adorn it in many ways, uphold, recite, respectfully make offerings, honor, and praise it, those people will constantly be observed, recognized, protected, and remembered by the Tathāgata’s Buddha eye. Through this cause and condition they will certainly attain great wealth, great benefit, great fruit, great result, and so forth, up to attaining the irreversible stage; they will constantly not be separated from Buddhas and Bodhisattvas, constantly hear the true Dharma, not fall into evil realms, be born among gods and humans, and enjoy excellent happiness. Why? Śāriputra, because the profound Prajñāpāramitā enables sentient beings to thoroughly understand the supreme true meaning of all phenomena. In this life and future lives, it gives rise to beneficial and peaceful activities.
Śāriputra, after I enter Nirvāṇa, the scriptures corresponding to the profound Prajñāpāramitā will gradually flourish in the southeast because that direction has many virtuous sons and daughters abiding in the Bodhisattva vehicle who can place deep faith in the scriptures corresponding to the profound Prajñāpāramitā, and then joyfully transcribe, uphold, recite, cultivate, contemplate, teach, respectfully make offerings, honor, and praise them.
Such scriptures, after I enter Nirvāṇa, will gradually flourish as they move from the southeast to the south, because that direction has many virtuous sons and daughters abiding in the Bodhisattva vehicle who can place deep faith in the scriptures corresponding to the profound Prajñāpāramitā and wholeheartedly wish to transcribe, uphold, recite, cultivate, contemplate, teach, respectfully make offerings, honor, and praise them.
Such scriptures, after I enter Nirvāṇa, will gradually flourish from the south to the southwest, because that direction has many virtuous sons and daughters abiding in the Bodhisattva vehicle who can place wholehearted faith in the scriptures corresponding to the profound Prajñāpāramitā and wish to transcribe, uphold, recite, cultivate, contemplate, teach, respectfully make offerings, honor, and praise them.
Such scriptures, after I enter Nirvāṇa, will gradually flourish from the southwest to the northwest, because that direction has many virtuous sons and daughters abiding in the Bodhisattva vehicle who can place wholehearted faith in these scriptures corresponding to the profound Prajñāpāramitā and enjoy transcribing, upholding, reciting, cultivating, contemplating, teaching, respectfully making offerings, honoring, and praising them.
Such scriptures, after I enter Nirvāṇa, will gradually flourish as they move from the northwest to the north, because that direction has many virtuous sons and daughters abiding in the Bodhisattva vehicle who can place wholehearted faith in these scriptures corresponding to the profound Prajñāpāramitā and enjoy transcribing, upholding, reciting, cultivating, contemplating, teaching, respectfully making offerings, honoring, and praising them.
Such scriptures, after I enter Nirvāṇa, will gradually flourish from the north to the northeast, because that direction has many virtuous sons and daughters abiding in the Bodhisattva vehicle who can place wholehearted faith in these scriptures corresponding to the profound Prajñāpāramitā and enjoy transcribing, upholding, reciting, cultivating, contemplating, teaching, respectfully making offerings, honoring, and praising them.
Śāriputra, after I enter Nirvāṇa, after five hundred years, the scriptures corresponding to the profound Prajñāpāramitā in the northeast will perform great Buddha activity. Why? Śāriputra, the scriptures corresponding to the profound Prajñāpāramitā are a place worthy of respect for all Tathāgatas and are protected and remembered by all Tathāgatas together, causing that direction to endure for a long time.
Śāriputra, it is not that the unsurpassed true Dharma realized by the Buddha, the Dharma and Vinaya that possess the characteristic of decline, are what the Buddhas’ unsurpassed enlightenment realized according to Dharma and Vinaya consists of; rather, it is the scriptures corresponding to the Prajñāpāramitā.
Śāriputra, those virtuous sons and daughters abiding in the Bodhisattva vehicle in that northeastern direction are able to place wholehearted faith in these scriptures corresponding to the profound Prajñāpāramitā and enjoy transcribing, upholding, reciting, cultivating, contemplating, teaching, respectfully making offerings, honoring, and praising them. We Buddhas constantly observe and protect them with the Buddha eye so that they are not harmed or afflicted; in the present and future, their bodies and minds are peaceful and joyful.”
The Venerable Śāriputra said to the Buddha:
“World-Honored One, will these scriptures corresponding to the profound Prajñāpāramitā, after five hundred years following the Buddha’s entry into Nirvāṇa, be widely propagated in the northeastern direction?”
The Buddha said to Śāriputra:
“Indeed, indeed! Śāriputra, five hundred years after I enter Nirvāṇa, those virtuous sons and daughters abiding in the Bodhisattva vehicle in the northeastern direction, if they hear the scriptures corresponding to the profound Prajñāpāramitā and wholeheartedly believe, enjoy, transcribe, uphold, recite, cultivate, contemplate, teach, respectfully make offerings, honor, and praise them, you should know that these people have long ago generated the aspiration for unsurpassed enlightenment, have long practiced the conduct of Great Bodhisattvas, have made offerings to many Buddhas, served many spiritual friends; have long cultivated many bodies of morality, concentration, wisdom, and have planted many roots of virtue, which have become completely mature. Through the power of these merits, they are able to hear the scriptures corresponding to the profound Prajñāpāramitā, wholeheartedly believe and rejoice in them, and are able to transcribe, uphold, recite, diligently study, contemplate according to reason, and analyze and explain them for all sentient beings.”
Śāriputra again said to the Buddha:
“World-Honored One, after five hundred years following the Buddha’s entry into Nirvāṇa, when the true Dharma is about to disappear, how many virtuous sons and daughters abiding in the Bodhisattva vehicle in the northeastern direction will hear the scriptures corresponding to the profound Prajñāpāramitā, wholeheartedly believe and rejoice in them, and also be able to transcribe, uphold, recite, cultivate, contemplate, teach them to everyone, respectfully make offerings, honor, and praise them?”
The Buddha said to Śāriputra:
After I enter Nirvana, five hundred years later, when the true Dharma is about to perish, although in the northeastern direction there are immeasurable virtuous men and women abiding in the Bodhisattva Vehicle, there will be few people who have the opportunity to hear scriptures corresponding to Prajñāpāramitā, wholeheartedly believe in and delight in them, and are able to transcribe, uphold, recite, cultivate, contemplate, teach them to others, respectfully make offerings, honor, and praise them.
Śāriputra, those virtuous men and women abiding in the Bodhisattva Vehicle who, upon hearing this profound scripture corresponding to Prajñāpāramitā, do not let their minds sink, do not become frightened or afraid, but instead give rise to profound faith, delight in transcribing, upholding, reciting, cultivating, contemplating, explaining, respectfully making offerings, honoring, and praising it—know that these people have previously drawn near to, respectfully made offerings to, honored, and praised immeasurable Tathāgatas, Arhats, Perfectly Enlightened Ones and Bodhisattvas, and have inquired about the profound meanings of Prajñāpāramitā.
Śāriputra, these are the virtuous men and women abiding in the Bodhisattva Vehicle who before long will certainly perfect the path of the Great Bodhisattva. Therefore, they are protected and remembered by all Tathāgatas and aided by immeasurable good friends, and they dwell among superior roots of virtue. Because they wish to bring great benefit to sentient beings, they will quickly attain the unsurpassed supreme Enlightenment. Why? Śāriputra, I constantly teach those virtuous men and women abiding in the Bodhisattva Vehicle the Dharma corresponding to the wisdom of omniscience. In past times, the Tathāgatas also constantly taught these people the Dharma corresponding to the wisdom of omniscience. Through this cause and condition, in future lives those people will always cultivate right conduct corresponding to omniscient wisdom, quickly attain unsurpassed supreme Enlightenment, and then will also constantly teach others the corresponding Dharma, causing them to attain unsurpassed supreme Enlightenment, with body and mind always abiding in peace and stability. The evil Māra kings and their retinues cannot destroy their minds that aspire to progress toward unsurpassed supreme Enlightenment, much less can those who delight in evil deeds and slander Prajñāpāramitā obstruct that mind and prevent it from diligently seeking unsurpassed supreme Enlightenment. Why? Because that person’s mind toward unsurpassed supreme Enlightenment is courageous, diligent, and extremely steadfast.
Śāriputra, those virtuous men and women abiding in the Bodhisattva Vehicle who, upon hearing about profound Prajñāpāramitā, have minds that become open, pure, and joyful, can also establish immeasurable sentient beings in superior wholesome Dharma, causing them to advance toward unsurpassed supreme Enlightenment. Why? Śāriputra, because these virtuous men and women abiding in the Bodhisattva Vehicle have made great vows before Me: “I must establish immeasurable hundreds of thousands of sentient beings, cause them to bring forth the aspiration for unsurpassed supreme Enlightenment, cultivate the practices of Great Bodhisattvas, show them the way, encourage them, praise them, rejoice with them, and cause them to remain in unsurpassed supreme Enlightenment until they receive irreversible predictions of Buddhahood. Toward them, I vow to give rise to limitless joy.” Why? Śāriputra, because I observe that these people have made vast vows corresponding to these words. In the future, they will certainly be able to establish immeasurable hundreds of thousands of sentient beings, cause them to bring forth the aspiration for unsurpassed supreme Enlightenment, cultivate the practices of Great Bodhisattvas, show them the way, encourage them, guide them, rejoice with them, advance toward unsurpassed supreme Enlightenment, and continue until they receive irreversible predictions.
These virtuous men and women abiding in the Bodhisattva Vehicle, in past times, also made vast vows before the Buddhas: “I will establish immeasurable hundreds of thousands of sentient beings, cause them to bring forth the aspiration for unsurpassed supreme Enlightenment, cultivate the practices of Great Bodhisattvas, show them the way, encourage them, guide them, rejoice with them so that they attain unsurpassed supreme Enlightenment, until they receive irreversible predictions.”
At that time in the past, the Tathāgatas, Arhats, Perfectly Enlightened Ones also gave rise to sympathetic joy toward those vast vows. Why? Śāriputra, the Buddhas of the past also observed those virtuous men and women abiding in the Bodhisattva Vehicle who had brought forth vast aspirations corresponding to their words. In the future, those people will certainly be able to establish immeasurable hundreds of thousands of sentient beings, cause them to bring forth the aspiration for unsurpassed supreme Enlightenment, cultivate the practices of Great Bodhisattvas, show the way, encourage, guide, rejoice with them, and advance toward unsurpassed supreme Enlightenment until they receive irreversible predictions.
These virtuous men and women Bodhisattvas possess vast faith and understanding, cultivate vast practices and vows, and vow to be born in the Buddha lands of the Buddhas in whatever direction there may be Tathāgatas, Arhats, Perfectly Enlightened Ones teaching the unsurpassed profound Prajñāpāramitā. After hearing this unsurpassed Prajñāpāramitā Dharma, they can establish immeasurable hundreds of thousands of sentient beings in that Buddha land, cause them to bring forth the aspiration for unsurpassed supreme Enlightenment, cultivate the practices of Great Bodhisattvas, show them the way, encourage, guide, rejoice with them, and cause them to become irreversible regarding unsurpassed supreme Enlightenment.
Śāriputra addressed the Buddha:
“World-Honored One, it is truly rare! The Buddha, regarding all phenomena of the past, future, and present, has no phenomenon that He does not realize and understand completely. Regarding sentient beings with different minds and dispositions, the Buddha completely realizes and understands them. Regarding the Buddhas, Bodhisattvas, Śrāvakas, and Buddha lands of the three times, the World-Honored One completely realizes and understands them.
World-Honored One, if a Great Bodhisattva sincerely listens to profound Prajñāpāramitā, upholds, recites, diligently studies, correctly contemplates, transcribes, explains, and widely spreads it, then in the future, if this Great Bodhisattva will courageously and diligently continuously seek scriptures corresponding to Prajñāpāramitā without stopping in this way, will that person always attain the scriptures corresponding to Prajñāpāramitā without regard to the amount of time required?”
The Buddha said to Śāriputra:
“That is so, that is so! The Buddha completely realizes and understands everything. Because this Great Bodhisattva constantly remains courageous, diligent, joyful, and desirous of seeking scriptures corresponding to Prajñāpāramitā without stopping, he will attain them at any time, without regard to the passage of time. Why? Śāriputra, because when a Great Bodhisattva constantly has a mind of joy and desire for seeking scriptures corresponding to Prajñāpāramitā without stopping, he is always protected and remembered by Buddhas and Bodhisattvas.”
Śāriputra again addressed the Buddha:
“World-Honored One, does this Great Bodhisattva attain this not only because he is always courageous, diligent, joyful, and desirous of seeking profound scriptures corresponding to Prajñāpāramitā without stopping, or is it also the case that he is always able to attain other scriptures as well?”
The Buddha said to Śāriputra:
“If a Great Bodhisattva constantly remains courageous, diligent, faithful, and desirous of seeking scriptures corresponding to Prajñāpāramitā without concern for body or life, how could he ever not obtain other scriptures? This is never possible. Why? Śāriputra, this Great Bodhisattva, because he seeks unsurpassed supreme Enlightenment, manifests, guides, encourages, praises, and rejoices with sentient beings, causing them to uphold, recite, contemplate, and cultivate both scriptures corresponding to Prajñāpāramitā and other scriptures. Through these roots of virtue, wherever he is born, he will always be able to uphold and recite scriptures corresponding to the Dharma of emptiness of Prajñāpāramitā and other scriptures as well.
**Chapter 11: Māra’s Deeds (1)**
At that time, Subhūti addressed the Buddha:
“World-Honored One, it has been said that virtuous men and women abiding in the Bodhisattva Vehicle, when cultivating various merits, may encounter many obstacles. What are called these obstacles?”
The Buddha said to Subhūti:
“These obstacles are the deeds of Māra.”
The Venerable Subhūti addressed the Buddha:
“World-Honored One, what are called the deeds of Māra for a Bodhisattva?”
The Buddha said to Subhūti:
“If a Great Bodhisattva, when wishing to explain Prajñāpāramitā or to speak essential Dharma teachings, often speaks for a very long time before finishing; or hurriedly finishes the essential Dharma teachings; or after finishing the essential Dharma teachings continues speaking further; or stops before what he wishes to add is complete; or speaks the essential Dharma teachings with confused words; or speaks the essential Dharma teachings with interrupted words; or while speaking essential Dharma teachings gives rise to improper things, causing what he wishes to say not to follow his intention—know that these are the Māra deeds of a Bodhisattva.
Subhūti, if a Great Bodhisattva, while transcribing the profound Prajñāpāramitā scripture, yawns and becomes weary; or laughs and jokes together with others; or looks down upon and oppresses one another; or has a body and mind that become disturbed; or becomes confused and loses mindfulness; or has sentences reversed or disordered; or becomes deluded regarding meanings; or fails to become permeated by the taste of Dharma and consequently gives rise to thoughts of abandoning it; or quickly gives rise to discordant matters; or argues and slanders one another—because of these events, the transcription cannot be completed. Know that this is a Māra deed of a Bodhisattva.
Subhūti, if a Great Bodhisattva, while upholding, reciting, contemplating, cultivating, explaining, and listening to the profound Prajñāpāramitā scripture, yawns and becomes weary; or laughs and jokes together with others; or looks down upon and oppresses one another; or has body and mind become disturbed; or becomes confused and loses mindfulness; or has sentences reversed or disordered; or becomes deluded regarding meanings; or fails to become permeated by the taste of Dharma and therefore gives rise to thoughts of abandoning it; or quickly gives rise to discordant matters; or argues and slanders one another—because of these events, the work is not accomplished. Know that this is a Māra deed of a Bodhisattva.
Subhūti, if a Great Bodhisattva, upon hearing the profound Prajñāpāramitā scripture, thinks: ‘I have not received a prediction of Buddhahood here, so why should I listen?’ Or thinks: ‘My name is not mentioned here, so why should I listen?’ Or thinks: ‘This does not mention my city, village, or place of birth, so why should I listen?’ Because of these reasons, the mind becomes impure, and he leaves his seat in discouragement and departs without concern. Know that this is a Māra deed of a Bodhisattva.
Subhūti, you should know that if a Great Bodhisattva, upon hearing the profound Prajñāpāramitā scripture, develops an impure mind and leaves in discouragement, then for however many steps that person takes after abandoning this scripture, he will reduce by that many eons the accumulated merit and incur that many eons of karmic obstacles preventing Enlightenment. After that person has endured such karmic consequences, and after a period of time equal to that, if he gives rise to diligence and vigor and cultivates the difficult practices of a Bodhisattva, only then can he return to his former state. Therefore this is called a Māra deed of a Bodhisattva.
Subhūti, if a Great Bodhisattva abandons profound scriptures corresponding to Prajñāpāramitā that lead to omniscient wisdom, and studies other scriptures that follow the path of the Two Vehicles, then they cannot lead to omniscient wisdom. This is like abandoning the root and grasping branches and leaves. Know that this is a Māra deed of a Bodhisattva. Why? Because profound scriptures corresponding to Prajñāpāramitā can produce superior worldly and transcendental merits for Great Bodhisattvas. Therefore, they can lead to omniscient wisdom and possess great function and power, like the root of a tree. Other scriptures do not possess such function; they are like the power of branches and leaves and cannot surpass it.
If virtuous men abiding in the Bodhisattva Vehicle cultivate and study such profound scriptures corresponding to Prajñāpāramitā, then they are cultivating the superior worldly and transcendental merits of all Great Bodhisattvas and will quickly progress toward omniscient wisdom.
If virtuous men abiding in the Bodhisattva Vehicle abandon scriptures corresponding to Prajñāpāramitā and seek to study scriptures corresponding to the Two Vehicles, then they abandon all superior worldly and transcendental merits of Great Bodhisattvas and will never attain omniscient wisdom. These virtuous men abiding in the Bodhisattva Vehicle possess little merit and wisdom because they abandon the root and seek the branches; therefore, this is called a Māra deed of a Bodhisattva.
Subhūti, you should know that it is like a foolish hungry dog abandoning the food given by its master and instead following a servant to beg for food. In the future, there will be virtuous men abiding in the Bodhisattva Vehicle who abandon the fundamental Prajñāpāramitā scriptures corresponding to omniscient wisdom and seek to study scriptures corresponding to the Two Vehicles. They will be the same. Why? Because these virtuous men abiding in the Bodhisattva Vehicle have dull understanding and wisdom; they abandon profound scriptures corresponding to Prajñāpāramitā that can lead to omniscient wisdom and seek to study scriptures that lead to the merits of Śrāvakas and Pratyekabuddhas. They certainly cannot attain omniscient wisdom.
Why? Because scriptures corresponding to Śrāvakas and Pratyekabuddhas only discipline oneself in order to attain tranquility, escape the suffering of birth and death, and reach peaceful Nirvana. Diligently studying such scriptures only leads to roots of virtue, and ultimately one only attains the ground of the Two Vehicles and perfects only self-benefit. The profound scriptures corresponding to Prajñāpāramitā will universally rescue all sentient beings from the suffering of birth and death and enable them to attain peaceful Nirvana. Diligently studying these scriptures will produce many roots of virtue and ultimately attain omniscient wisdom, bringing benefit and happiness to all sentient beings.
Subhūti, it is like someone who wishes to see whether a great elephant king has a large or small body and whether it is strong or weak. After seeing the elephant, that person does not examine it but instead goes to look for its footprints. What do you think? Is that person wise?
Subhūti replied:
“World-Honored One, no.”
The Buddha said to Subhūti:
“In the future, there will be virtuous men abiding in the Bodhisattva Vehicle who abandon the profound Prajñāpāramitā scriptures, the root of omniscient wisdom, and seek to study scriptures corresponding to the Two Vehicles while also hoping to attain omniscient wisdom through them. They will be the same.
Subhūti, it is like someone who goes to the great ocean in search of precious jewels. Having reached the shore of the ocean, that person does not enter the great ocean but instead looks at the water in a buffalo hoofprint and thinks: ‘Is the water in the great ocean, its depth and vastness, perhaps equal to this? Perhaps there are also precious jewels within it.’ What do you think? Is that person wise?
Subhūti replied:
“World-Honored One, no.”
The Buddha said to Subhūti:
“In the future, there will be virtuous men abiding in the Bodhisattva Vehicle who abandon the profound Prajñāpāramitā scriptures, the root of omniscient wisdom, and seek to study scriptures corresponding to the Two Vehicles while also hoping to attain omniscient wisdom through them. They will again be the same. Why? Because such a person diligently studies the scriptures of the Two Vehicles and ultimately can only attain the fruit of Stream-enterer, progressing successively up to Pratyekabuddha Enlightenment; they certainly cannot attain omniscient wisdom.
Therefore, virtuous men abiding in the Bodhisattva Vehicle who wish to quickly attain omniscient wisdom should study Prajñāpāramitā and should not seek to study the scriptures of the Two Vehicles. Why? Because profound Prajñāpāramitā is certainly the root of omniscient wisdom, whereas the scriptures of the Two Vehicles are like branches and leaves.
Subhūti, it is like a craftsman or his apprentice who wishes to construct a great palace, high, broad, and beautiful like the palace of Śakra, lord of the gods. Having seen that palace, the person instead builds a palace resembling the sun and moon palace. What do you think? Can that craftsman or his apprentice create a palace as vast and beautiful as the palace of Śakra?
Venerable Subhūti said:
“World-Honored One, no.”
The Buddha asked Subhūti:
“Is that person wise?”
Venerable Subhūti replied:
“World-Honored One, that person is not wise.”
The Buddha said to Subhūti:
In the future time, there will be virtuous men who abide in the Bodhisattva vehicle, who have already attained the profound Prajñāpāramitā, yet abandon it in order to seek learning of the scriptures of the Two Vehicles and also wish to attain the supreme Enlightenment, benefiting and bringing peace and happiness to sentient beings; such a thing is also not possible. One should know that these are foolish people.
Subhūti, it is like a person who wishes to see a wheel-turning noble king. Having seen him, he does not recognize him, but goes elsewhere. Seeing the king of a small country, he examines his appearance and thinks: “How is the majestic virtue of the wheel-turning king any greater than this person?” What do you think? Is that person intelligent?
Venerable Subhūti replied:
“World-Honored One, no.”
The Buddha said:
Subhūti, in the future time, there will be virtuous men abiding in the Bodhisattva vehicle who wish to approach the supreme Enlightenment, turn the wondrous Dharma wheel, and transform sentient beings, yet abandon the profound Prajñāpāramitā and instead seek to learn scriptures corresponding to the Two Vehicles, saying: “What difference is there between those scriptures and these? Why should one use those scriptures?” Because of this, that person will certainly be unable to attain the wisdom of omniscience. Why? Because the scriptures corresponding to the profound Prajñāpāramitā contain many skillful means that manifest, encourage, guide, praise, and rejoice, helping virtuous men and women abiding in the Bodhisattva vehicle attain the supreme Enlightenment without regression. But if they abandon it and seek to study the scriptures of the Two Vehicles, one should know that such a person cannot attain this. Why? Because those who diligently cultivate and study the scriptures of the Two Vehicles certainly cannot realize Buddhahood.
Subhūti, it is like a hungry person who receives food with a hundred flavors but abandons it to seek rice that has been left for two months. What do you think? Is that person wise?
Venerable Subhūti said to the Buddha:
“World-Honored One, no.”
The Buddha said to Subhūti:
In the future time, there will be virtuous men abiding in the Bodhisattva vehicle who will also be like this. Seeking to attain the supreme Enlightenment, they abandon the profound Prajñāpāramitā and seek to study scriptures corresponding to the Two Vehicles, with the intention of finding the wisdom of omniscience within those Two Vehicle scriptures. They will labor in vain and ultimately gain nothing.
Subhūti, it is like a poor person who obtains a priceless jewel but abandons it in order to exchange it for a Ca-giá-mạt-ni stone. What do you think? Is that person wise?
Subhūti replied:
“World-Honored One, no.”
The Buddha said to Subhūti:
In the future time, there will be virtuous men abiding in the Bodhisattva vehicle who will likewise be like this; seeking to attain the supreme Enlightenment, they abandon the profound Prajñāpāramitā and seek to study scriptures corresponding to the Two Vehicles, with the intention of finding the wisdom of omniscience within those Two Vehicle scriptures. They will labor in vain and ultimately gain nothing.
Subhūti, virtuous men and women abiding in the Bodhisattva vehicle, while transcribing, upholding, reciting, reflecting upon, and cultivating scriptures corresponding to the profound Prajñāpāramitā, if complicated debates arise and they then wish to speak about other Dharma teachings, causing the work of transcription and so forth not to be completed, one should know that this is also a demonic act toward a Bodhisattva.
Venerable Subhūti said to the Buddha:
“World-Honored One, can the profound Prajñāpāramitā be transcribed?”
The Buddha said:
No, Subhūti. If virtuous men abiding in the Bodhisattva vehicle, while transcribing scriptures corresponding to the profound Prajñāpāramitā, think: “I use written words to transcribe this Prajñāpāramitā; these written words are the Prajñāpāramitā,” or rely upon written words and become attached to the Prajñāpāramitā, one should know that this is a demonic act toward a Bodhisattva.
Subhūti, virtuous men and women abiding in the Bodhisattva vehicle, while transcribing, upholding, reciting, cultivating, contemplating, and explaining scriptures corresponding to the profound Prajñāpāramitā, if they think about countries, cities, towns, capitals, places, teachers and friends, parents, wives and children, brothers and sisters, relatives, companions, kings and officials, thieves, wild beasts, evil people, evil spirits, crowds, wandering for pleasure, music, revenge, repaying kindness, food, clothing, bedding; or think about things their bodies still lack; think about composing verses, books, cold, heat, warmth, coolness, matters concerning elephants, horses, water, and fire; or think about other undertakings from which they have already departed… one should know that all these events are demonic acts toward a Bodhisattva.
These demonic acts disturb Bodhisattvas, causing the work of transcription and so forth not to be accomplished. Bodhisattvas who clearly understand this should avoid them.
Subhūti, virtuous men and women abiding in the Bodhisattva vehicle, while transcribing, upholding, reciting, cultivating, contemplating, and explaining scriptures corresponding to the profound Prajñāpāramitā, receive respect, offerings, many benefits, and praise. If, because of these reasons, they neglect the work they were undertaking, one should know that this is also a demonic act toward a Bodhisattva. Bodhisattvas who understand this should abandon it.
Subhūti, virtuous men and women abiding in the Bodhisattva vehicle, while transcribing, upholding, reciting, cultivating, contemplating, and explaining scriptures corresponding to the Prajñāpāramitā, may have evil demons transform themselves into the appearances of Bhikshus holding various worldly books or scriptures corresponding to the Two Vehicles, pretending to be close friends, giving them to the Bodhisattva and saying: “This scripture has a deeper meaning and is difficult to understand, so you should diligently study it and abandon the scripture you have previously studied.” These virtuous men abiding in the Bodhisattva vehicle, who have not yet acquired skillful means, should not accept the worldly treatises or scriptures corresponding to the Two Vehicles given by evil demons. Why? Because worldly treatises and Two Vehicle scriptures cannot lead to the arising of the aspiration for the wisdom of omniscience; they are not the path toward the supreme Enlightenment; they are not skillful means conducive to approaching the supreme Enlightenment, but rather are great obstacles.
Subhūti, know that in the scriptures corresponding to the profound Prajñāpāramitā, the skillful means of great Bodhisattvas are extensively explained, stating that if anyone diligently cultivates and studies these scriptures, they will very quickly attain the wisdom of omniscience. If virtuous men abiding in the Bodhisattva vehicle lack skillful means, they will easily associate with bad friends, abandon Prajñāpāramitā, and study worldly treatises of evil demons and scriptures corresponding to the Two Vehicles. One should know that this is a demonic act toward a Bodhisattva.
Subhūti, the person who hears the Dharma enjoys listening, asking questions, transcribing, upholding, reciting, and cultivating the profound Prajñāpāramitā. But the person who teaches the Dharma becomes lazy, does not wish to teach it to anyone, and does not bestow the profound Prajñāpāramitā upon anyone. One should know that this is a demonic act toward a Bodhisattva.
Subhūti, the person who teaches the Dharma has a mind free from attachment and is not lazy, enjoys explaining and spreading the profound Prajñāpāramitā, and uses skillful means to encourage transcription, upholding, recitation, and cultivation; but the person who hears the Dharma is lazy, seeks pleasure, and does not wish to receive it or cultivate it. One should know that this is a demonic act toward a Bodhisattva.
Subhūti, the person who hears the Dharma possesses the power of wisdom and mindfulness; enjoys listening, asking questions, transcribing, upholding, reciting, and cultivating the profound Prajñāpāramitā. But the person who teaches the Dharma wishes to go to another place and does not wish to instruct or transmit it. One should know that this is a demonic act toward a Bodhisattva.
Subhūti, the person who teaches the Dharma enjoys teaching and spreading the Prajñāpāramitā, using skillful means to encourage transcription, upholding, recitation, and cultivation; but the person who hears the Dharma wishes to go elsewhere and does not wish to listen or receive it. One should know that this is a demonic act toward a Bodhisattva.
Subhūti, the person who teaches the Dharma possesses various evils and great desires, cherishes fame and gain, clothing, food, bedding, medicine, and many other possessions and wealth; regarding respect and offerings, their mind delights without satisfaction. Meanwhile, the person who hears the Dharma knows contentment, has no great desires, practices renunciation, is courageously diligent, and possesses mindfulness, concentration, and wisdom; they fear self-benefit gained from respect, offerings, and praise, or they possess jealousy and stinginess and cannot give. The two do not harmonize, therefore they do not receive, uphold, transcribe, recite, or cultivate the profound Prajñāpāramitā. One should know that this is a demonic act toward a Bodhisattva.
Subhūti, the person who teaches the Dharma knows contentment, has few desires, practices renunciation, is courageous and diligent, possesses mindfulness, concentration, and wisdom, fears self-benefit from respect, offerings, and praise; or they possess greed and jealousy and cannot give. Meanwhile, the person who hears the Dharma possesses various evils, great desires, cherishes fame and gain, clothing, food, bedding, medicine, and other possessions and wealth, and regarding respect and offerings, their mind delights without satisfaction. The two do not harmonize, therefore they cannot receive, uphold, transcribe, recite, or cultivate the profound Prajñāpāramitā. One should know that this is a demonic act toward a Bodhisattva.
Subhūti, the person who teaches the Dharma has faith, morality, upholds the twelve ascetic practices of Dhūta, enjoys teaching the profound Prajñāpāramitā to others, and uses skillful means to encourage transcription, upholding, recitation, and cultivation. But the person who hears the Dharma has no faith, no morality, and does not uphold the twelve ascetic practices of Dhūta. The two do not harmonize and cannot teach, transmit, receive, uphold, recite, or cultivate the profound Prajñāpāramitā. One should know that this is a demonic act toward a Bodhisattva.
Subhūti, the person who hears the Dharma has faith, morality, upholds the twelve ascetic practices of Dhūta, enjoys listening, asking questions, transcribing, upholding, reciting, and cultivating the profound Prajñāpāramitā; but the person who teaches the Dharma lacks faith, morality, and the twelve ascetic practices of Dhūta, and does not wish to instruct or transmit it. The two do not harmonize; therefore, they do not attain the result of teaching or listening, transcribing, upholding, reciting, or cultivating the profound Prajñāpāramitā. One should know that this is a demonic act toward a Bodhisattva.
Subhūti, the person who teaches the Dharma has no greedy or miserly mind and is able to give everything. But the person who hears the Dharma has a greedy and miserly mind and cannot give, or the opposite occurs as in the previous case. The two do not harmonize, therefore they do not attain teaching, transmission, receiving, upholding, transcribing, reciting, or cultivating the profound Prajñāpāramitā. One should know that this is a demonic act toward a Bodhisattva.
Subhūti, the person who hears the Dharma wishes to make offerings to the person teaching the Dharma of clothing, food, bedding, medicine, and other necessities, but the person teaching the Dharma does not wish to accept them, or the opposite occurs as in the previous case. The two do not harmonize, therefore they do not attain the result of teaching or listening, transcribing, upholding, reciting, or cultivating the profound Prajñāpāramitā. One should know that this is a demonic act toward a Bodhisattva.
Subhūti, the person teaching the Dharma has attained accomplishment and awakened wisdom, but does not wish to transmit it; while the person hearing the Dharma has attained accomplished discernment but does not wish to summarize and explain it, or the opposite occurs. The two do not harmonize, therefore they do not attain instruction, transmission, receiving, upholding, reciting, or cultivating the profound Prajñāpāramitā. One should know that this is a demonic act toward a Bodhisattva.
Subhūti, the person teaching the Dharma always wishes to know broadly the sequence and meanings of the twelve divisions of teachings; while the person hearing the Dharma does not wish to know broadly the sequence and meanings of the twelve divisions of teachings, or the opposite occurs. The two do not harmonize, therefore they do not attain instruction, transmission, receiving, upholding, reciting, or cultivating the profound Prajñāpāramitā. One should know that this is a demonic act toward a Bodhisattva.
Subhūti, the person teaching the Dharma has accomplished the six pāramitās and possesses skillful means to attain dhāraṇī; while the person hearing the Dharma does not possess such merits, or the opposite occurs. The two do not harmonize, therefore they do not attain instruction, transmission, receiving, upholding, reciting, or cultivating the profound Prajñāpāramitā. One should know that this is a demonic act toward a Bodhisattva.
Subhūti, the person teaching the Dharma wishes to cause the person hearing the Dharma to respect, transcribe, uphold, recite, and cultivate the profound Prajñāpāramitā; but the person hearing the Dharma does not comply with the wishes of the teacher, or the opposite occurs. The two do not harmonize, therefore they do not attain instruction, transmission, receiving, upholding, reciting, or cultivating the profound Prajñāpāramitā. One should know that this is a demonic act toward a Bodhisattva.
Subhūti, the person teaching the Dharma has already abandoned defilements and stinginess, and has abandoned the five hindrances; while the person hearing the Dharma has not abandoned defilements and stinginess, has not abandoned the five hindrances, or the opposite occurs. The two do not harmonize, therefore they do not attain instruction, transmission, receiving, upholding, reciting, or cultivating the profound Prajñāpāramitā. One should know that this is a demonic act toward a Bodhisattva.
Subhūti, the person hearing the Dharma has a trusting and joyful mind and wishes to understand the profound meaning; but the person teaching the Dharma has not yet become deeply proficient in this scripture, therefore cannot clearly and decisively explain it, causing the person hearing the Dharma to no longer wish to listen. Because of this, they do not transcribe, uphold, recite, contemplate, or cultivate it. One should know that this is a demonic act toward a Bodhisattva.
Subhūti, the person teaching the Dharma likes to speak the Dharma, but the person hearing the Dharma does not wish to listen, or the opposite occurs. The two do not harmonize, therefore they do not attain instruction, transmission, receiving, upholding, transcribing, reciting, or cultivating the profound Prajñāpāramitā. One should know that this is a demonic act toward a Bodhisattva.
Subhūti, although the person teaching the Dharma wishes to speak the Dharma, their body is bound by serious illnesses of the faculties and they are unable to teach. Or although the person hearing the Dharma wishes to listen, their body is bound by serious illnesses of the faculties and they cannot listen. The two do not harmonize, therefore they do not attain instruction, transmission, receiving, upholding, reciting, or cultivating the profound Prajñāpāramitā. One should know that this is a demonic act toward a Bodhisattva.
Subhūti, there are virtuous men abiding in the Bodhisattva vehicle who, while transcribing, upholding, reciting, cultivating, contemplating, and explaining scriptures corresponding to the profound Prajñāpāramitā, have someone come and speak about evil realms and painful matters; then that person says: “Regarding this body, you should diligently strive, and you will quickly end all suffering and enter the realm of Nirvana. Why should you remain in the vast ocean of birth and death, endure hundreds of thousands of unbearable sufferings, and seek the supreme Enlightenment?” Because of these words, the transcription, upholding, recitation, cultivation, contemplation, and explanation of this profound Prajñāpāramitā are not completed. One should know that this is a demonic act toward a Bodhisattva.
Subhūti, there are virtuous men abiding in the Bodhisattva vehicle who, while transcribing, upholding, reciting, cultivating, contemplating, and explaining scriptures corresponding to the profound Prajñāpāramitā, have someone come and praise the superiority of the human realm and praise the long life and happiness of heavenly realms, saying: “Although in the Desire Realm one experiences sensual pleasures, in the Form Realm one enjoys the bliss of meditation, and in the Formless Realm one enjoys uninterrupted happiness, all these are impermanent, suffering, empty, without self, impure, subject to decay and change; they are declining phenomena, departing phenomena, ending phenomena, and destroyed phenomena. Why do you not, with this body, diligently strive to realize the fruit of Stream-entry, gradually progressing to Pratyekabuddha enlightenment, and enter the ultimate peaceful realm of Nirvana? Why remain for a long time in the cycle of birth and death, needlessly enduring hardships for others, in order to seek the supreme Enlightenment?” Because of these words, the transcription, upholding, recitation, cultivation, contemplation, and explanation of this profound Prajñāpāramitā are not completed. One should know that this is a demonic act toward a Bodhisattva.
Subhūti, the person teaching the Dharma lives alone, without attachments, focuses on cultivating their own practice rather than concerning themselves with others; while the person hearing the Dharma likes to join crowds, likes to concern themselves with others but not themselves, or the opposite occurs. The two do not harmonize, therefore they do not attain instruction, transmission, receiving, upholding, reciting, or cultivating the profound Prajñāpāramitā. One should know that this is a demonic act toward a Bodhisattva.
Subhūti, the person teaching the Dharma does not like noisy, mixed environments; while the person hearing the Dharma likes noisy, mixed environments, or the opposite occurs. The two do not harmonize, therefore they do not attain instruction, transmission, receiving, upholding, reciting, or cultivating the profound Prajñāpāramitā. One should know that this is a demonic act toward a Bodhisattva.
Subhūti, the person teaching the Dharma wishes the listener to completely follow and support what they say; but the person hearing the Dharma does not follow the teacher’s wishes, or the opposite occurs. The two do not harmonize, therefore they do not attain instruction, transmission, receiving, upholding, reciting, or cultivating the profound Prajñāpāramitā. One should know that this is a demonic act toward a Bodhisattva.
Subhūti, the person teaching the Dharma wishes to teach others for the sake of fame and gain, and also wishes those listeners to transcribe, uphold, recite, and cultivate the profound Prajñāpāramitā; while the person hearing the Dharma knows this but does not wish to comply. Or the person hearing the Dharma, for the sake of fame and gain, wishes to invite the teacher and use skillful means to transcribe, uphold, recite, and cultivate the profound Prajñāpāramitā; while the teacher knows this but does not accept the invitation. The two do not harmonize, therefore they do not attain instruction, transmission, receiving, upholding, reciting, or cultivating the profound Prajñāpāramitā. One should know that this is a demonic act toward a Bodhisattva.
Subhūti, the person teaching the Dharma wishes to go to another place, even though that place may endanger their body and life; but the person hearing the Dharma fears losing their body and life and does not wish to go along. Or the person hearing the Dharma wishes to go to another place even though it may endanger their body and life; but the teacher fears losing their body and life and does not wish to go together. The two do not harmonize, therefore they cannot attain instruction, transmission, receiving, upholding, reciting, or cultivating the profound Prajñāpāramitā. One should know that this is a demonic act toward a Bodhisattva.
Subhūti, the person teaching the Dharma wishes to go to another place, even though that land has many bandits, epidemics, famine, and hardship; but the person hearing the Dharma fears that place’s difficulties and refuses to go along. Or the person hearing the Dharma wishes to go to another place, even though that land has many bandits, epidemics, famine, and hardship; but the person teaching the Dharma fears that place’s difficulties and refuses to go together. The two do not harmonize, therefore they do not attain instruction, transmission, receiving, upholding, reciting, or cultivating the profound Prajñāpāramitā. One should know that this is a demonic act toward a Bodhisattva.