Practicing the Prajñāpāramitā Sutra v3

PRACTICING THE PATH OF PRAJÑĀ PĀRAMITĀ SUTRA

VOLUME 3

Chapter 4: SKILLFUL MEANS OF ENCOURAGING AND SUPPORTING MERIT

At that time, Bodhisattva Maitreya said to Subhūti:

If there is a Great Bodhisattva who encourages and supports meritorious deeds, the merit of this encouragement and support by the Great Bodhisattva surpasses the merit gained by a person through giving and upholding precepts. Therefore, one should know that the merit of encouragement and support is exceedingly noble; there is no merit greater than it. This is the merit of encouragement and support of the Great Bodhisattva.

Subhūti asked Bodhisattva Maitreya:

Again, there is a Great Bodhisattva who creates various merits in the presence of the Buddhas in countless Buddha-lands. In each Buddha-land there are innumerable Buddhas who have entered Parinirvāṇa. The merits of those Buddhas, from the time they first aroused the aspiration and practiced until they advanced to Anuttara-samyak-saṃbodhi, up until their final Nirvāṇa without remainder. After the Buddha entered Parinirvāṇa until the time when the True Dharma completely disappeared, the merits planted by sentient beings during that period are immeasurable and limitless.

And the merits obtained by the Śrāvakas who practice giving and upholding precepts, then progress from conditioned merit to unconditioned merit. The merits of those who attain Nirvāṇa, possessing the complete pure precept body (aggregate of morality), samādhi body (aggregate of concentration), wisdom body (aggregate of wisdom), liberated body (aggregate of liberation), and the body manifested through liberated wisdom (aggregate of liberated knowledge and vision).

Because the Buddha Dharma is greatly compassionate, the Buddhas, the Heavenly Ones among Humans, have taught the Dharma countless times. The merits obtained by those who study this Dharma and the merits created after the Buddhas have entered Parinirvāṇa, when all are gathered together, then the merit of encouragement and support is the most noble. Among all merits, the merit of encouragement and support is foremost. Such encouragement and support is true encouragement and support. Having encouraged and supported, one then dedicates it toward Anuttara-samyak-saṃbodhi, aspiring that through this merit one will attain the unsurpassed, perfect, complete enlightenment. This Bodhisattva is recognized as one possessing merit because he has generated the aspiration for Anuttara-samyak-saṃbodhi in this way. Does a Bodhisattva who generates such an aspiration desire to attain something?

Bodhisattva Maitreya said to Subhūti:

The person who does not generate such an aspiration is the one who has something to attain. A person who gives rise to discriminating thoughts is a person lacking wisdom, producing thoughts because of deluded conceptualization (inverted thought), deluded faith and views (inverted views). Because of a lack of wisdom, such a person falls into the four inversions: regarding impermanence as permanence, suffering as happiness, emptiness as truly existing, and the absence of self (no-self) as having a self. Therefore, there are inverted thoughts, inverted mind, and inverted views. A Bodhisattva should not think of the mind as having such an object of seeking. Since that which is sought has no place, how can one seek Anuttara-samyak-saṃbodhi?

Bodhisattva Maitreya continued:

One should not speak the words just spoken to Bodhisattvas who are newly learning. Why? Because these words may cause them to lose faith, lose joy, lose happiness, or abandon cultivation, and thus fall into decline. This teaching of encouragement and support should be explained to Great Bodhisattvas who are irreversible. If a Great Bodhisattva has long been close to a virtuous teacher, then this teaching should be given to such a person. Upon hearing this Dharma, that person will certainly not be startled, afraid, or frightened.

This Great Bodhisattva who is capable of encouragement and support must arouse the mind of dedication toward the wisdom of all-knowing. When encouragement and support are practiced in this way, the mind itself is also extinguished, without existence, without anything to be seen. Then what mind is there that dedicates toward Anuttara-samyak-saṃbodhi? With what mind should one dedicate? Only a mind without duality, a mind without discrimination, can make such a dedication.

Śakra, Lord of the Devas, asked Subhūti:

A newly learning Bodhisattva may become frightened or afraid upon hearing this Dharma of encouragement and support. If a Great Bodhisattva wishes to create merit, how should that person encourage and support such merits and dedicate them toward Anuttara-samyak-saṃbodhi?

Subhūti said to Bodhisattva Maitreya:

One must protect and uphold the Great Bodhisattva who encourages and supports the merits of the Buddhas in countless Buddha-lands—the Buddhas who eliminate all evil by cutting off desire and attachment, who practice equality without distinction, subdue Māra, cast off the burden, diligently cultivate ascetic practices, end all suffering, and know that their minds have been liberated, until entering Parinirvāṇa. When the merits of those Buddhas and the merits created by the Śrāvakas are gathered together, then the merit of encouragement and support of the Great Bodhisattva is the most noble. Among all merits, there is no merit greater than the merit of encouragement and support. Such encouragement and support is true encouragement and support. Having encouraged and supported, one dedicates it toward Anuttara-samyak-saṃbodhi.

How does a Great Bodhisattva have no inverted thought, no inverted mind, and no inverted faith? If a Great Bodhisattva generates the mind of dedication toward Anuttara-samyak-saṃbodhi and that person’s mind does not contain conceptualization (attachment to signs), then the mind of this Great Bodhisattva is dedicated toward Anuttara-samyak-saṃbodhi. If the mind gives rise to the thought that this mind itself is the mind of dedication, then this is inverted thought, inverted mind, and inverted faith.

If a Great Bodhisattva has a discriminating mind, he must realize that this mind has the characteristic of complete cessation and is without anything existing. Having realized that this mind has the characteristic of complete cessation, then what mind is grasped? If there is encouragement and support, one must clearly understand what mind and what mental factors are encouraging and supporting phenomena. Encouragement and support according to the Dharma means following in accordance with Dharma; only then is it called proper encouragement and support, meaning it is not mistaken encouragement and support. This is the encouragement and support of the Great Bodhisattva.

If there is a Great Bodhisattva who, regarding the merits of the Buddhas of the past, future, and present, or the merits of Śrāvakas, ordinary beings, animals who hear the Dharma, or beings among the devas, nāgas, yakṣas, gandharvas, asuras, garuḍas, kinnaras, mahoragas, humans, non-humans who hear the Dharma, generates the aspiration to create various merits, as well as those who have begun learning the Bodhisattva path—if all these merits are gathered together and accumulated, then the merit of encouragement and support surpasses them all. Such encouragement and support is truly the extremely noble encouragement and support. Among all merits, there is no merit greater than this merit of encouragement and support.

Therefore, encouragement and support means encouraging and supporting whatever Dharma is worthy of encouragement and support. Dedicate this merit of encouragement and support toward Anuttara-samyak-saṃbodhi.

If a Bodhisattva knows that all phenomena are completely extinguished, meaning that phenomena neither arise nor cease and have no location, then dedicating the non-arising Dharma toward Anuttara-samyak-saṃbodhi does not contradict the Dharma used for dedication toward Anuttara-samyak-saṃbodhi. Such a person has no inverted thought, inverted mind, or inverted faith. Without such desires, no one can surpass this person. This is dedication toward Anuttara-samyak-saṃbodhi.

If there is a Great Bodhisattva who does not understand thoroughly and does not clearly know why the person who creates merit does so, it is because that person himself is ignorant (attached to characteristics), and therefore he is also ignorant regarding the encouragement and assistance of merit. A Bodhisattva who clearly knows has no such ignorance; this is the Prajñā-pāramitā of the Great Bodhisattva. If one creates merit toward Buddhas who have entered Parinirvāṇa, and wishes to use this merit as an object of seeking, then that non-discriminating wisdom can dedicate it toward Anuttara-samyak-saṃbodhi. The seeing and knowing of the Buddhas, the Heavenly Ones among Humans, does not cling to characteristics; what has passed and been extinguished is also not conceived, nor does one give rise to such thoughts. Those who give rise to thoughts have no merit.

A Great Bodhisattva must learn skillful means. Those who have not attained Prajñā-pāramitā cannot enter; only those who have attained Prajñā-pāramitā can enter. Do not give rise to consciousness and thoughts of attachment because of the body, for it is subject to extinction; therefore, there is no body. Those who cling to the existence of merit and have discriminating thoughts are obstructed and return again to suffering. The Tathāgata, Arhat, Samyak-saṃbuddha does not acknowledge this kind of encouragement and assistance of merit that clings to characteristics. Why? Because such encouragement and assistance are incorrect. Having seen the Buddha enter Parinirvāṇa, one again clings to characteristics; therefore, this obstructs the merit of encouragement and assistance, brings no benefit, and instead causes suffering. Those who do not give rise to discriminating thoughts are the ones who possess the merit of the Tathāgata, Arhat, Samyak-saṃbuddha. Those who give rise to discriminating thoughts are like something mixed with poison. Why? It is like preparing delicious food mixed with poison: although its color is attractive and its fragrance and flavor are pleasant, no one would dislike it, yet they do not know that the food contains poison. A foolish person eats it joyfully until full, but when the food is digested, before long the body is harmed. Those who do not understand the encouragement and assistance of meritorious blessings have great difficulty; they do not understand protecting and upholding, do not understand reciting, do not understand the true matter, and cannot understand the meaning. Such encouragement and assistance of meritorious blessings are like poisoned food.

According to the Buddha’s teaching, good men and good women who encourage and assist the merit created by the Buddhas of the past, future, and present—fully possessing the precept body, Samādhi body, wisdom body, liberated body, body manifested through liberated wisdom, and the merits created by Śrāvakas and Pratyekabuddhas—after encouraging and assisting, dedicate this merit toward Anuttara-samyak-saṃbodhi. If they give rise to thoughts of attachment to characteristics regarding this encouragement and assistance, it is like something mixed with poison. Great Bodhisattvas should learn in this way.

What are the merits of the Buddhas of the past, future, and present? In what way should one encourage and assist meritorious actions in order to accomplish Anuttara-samyak-saṃbodhi? Following the teachings of the Tathāgata, the Bodhisattva knows that the merit of the Buddha arises from its own nature and knows the true reality of all dharmas, then uses this merit as encouragement and assistance. Through such encouragement and assistance, there is no dharma superior to it, and one will never be separated from the Tathāgata, Arhat, Samyak-saṃbuddha. Such encouragement and assistance are not mixed with agitation; the words spoken by the Tathāgata, Arhat, Samyak-saṃbuddha are completely truthful.

Furthermore, the Great Bodhisattva should encourage and assist in this way, meaning that it is like pure precepts, like Samādhi, like wisdom, like liberation, like the body manifested through liberated wisdom; there is no Desire Realm, no Form Realm, no Formless Realm, and there is also no past, future, or present; all are nonexistent, and the merit of encouragement and assistance is also nonexistent. The encouragement and assistance of merit according to the Dharma, and the Dharma itself, are also nonexistent. Such encouragement and assistance are encouragement and assistance without mixed poison. If one encourages and assists otherwise, then it is incorrect encouragement and assistance. When the Great Bodhisattva encourages and assists according to the Dharma, the Buddha, the Heavenly One among Humans, knows that this encouragement and assistance is dedicated toward Anuttara-samyak-saṃbodhi.

The Buddha said:

“Excellent, excellent, Subhūti! Encouraging and assisting like the Buddha does is the encouragement and assistance of the Bodhisattva. The merit of all people throughout the three-thousand-great-thousand world system who arouse equal minds of loving-kindness and compassion and protect and remember sentient beings cannot surpass the merit of the Great Bodhisattva’s encouragement and assistance, because this merit of encouragement and assistance is the most noble.”

Furthermore, Subhūti, if all people throughout the three-thousand-great-thousand world system arouse the mind of Anuttara-samyak-saṃbodhi, causing all people in Buddha lands as numerous as the sands of the Ganges River to make offerings to these Bodhisattvas with suitable clothing, food and drink, bedding, and medicine, for kalpas as numerous as the sands of the Ganges River, making offerings according to their wishes—Subhūti, what do you think? Is the merit of these offerings great?

Subhūti replied:

“World-Honored One, Heavenly One among Humans, it is extremely great, extremely great!”

The Buddha taught:

“The merit of the encouragement and assistance of virtue surpasses the merit described above and cannot be calculated.”

Subhūti said to the Buddha:

“Because even Buddha lands as numerous as the sands of the Ganges River could not contain all of this merit of encouragement and assistance.”

The Buddha said:

“Excellent, excellent, Subhūti! If a Bodhisattva receives and upholds Prajñā-pāramitā, then the merit of this Bodhisattva’s encouragement and assistance surpasses the merit of the person who gives the aforementioned offerings by a hundred times, a thousand times, ten thousand times, a hundred million times, and ten thousand hundred-million times.”

At that time, twenty thousand devas from the Heaven of the Four Heavenly Kings bowed at the Buddha’s feet and said:

“World-Honored One, Heavenly One among Humans! This encouragement and assistance is extraordinarily great; only a Great Bodhisattva with skillful means can carry out this encouragement and assistance. The merit of this encouragement and assistance is extremely great. Why? Because this Great Bodhisattva studies Prajñā-pāramitā and encourages and assists from within that Dharma.”

The devas of the Trāyastriṃśa Heaven brought heavenly flowers, renowned fragrances, powdered incense, applied incense, blended incense, burning incense, heavenly silk, jeweled canopies, banners and streamers, and music as offerings to the Buddha. After making offerings, all the devas said to the Buddha:

The devas of the Yāma Heaven brought heavenly flowers, renowned fragrances, powdered incense, applied incense, blended incense, burning incense, heavenly silk, jeweled canopies, banners and streamers, and music as offerings to the Buddha. After making offerings, all the devas said to the Buddha:

The devas of the Tuṣita Heaven brought heavenly flowers, renowned fragrances, powdered incense, applied incense, blended incense, burning incense, heavenly silk, jeweled canopies, banners and streamers, and music as offerings to the Buddha. After making offerings, all the devas said to the Buddha:

The devas of the Nirmāṇarati Heaven brought heavenly flowers, renowned fragrances, powdered incense, applied incense, blended incense, burning incense, heavenly silk, jeweled canopies, banners and streamers, and music as offerings to the Buddha. After making offerings, all the devas said to the Buddha:

O Heaven among Heavens! This exhortation and encouragement is exceedingly great; only a Great Bodhisattva with skillful means can carry out such exhortation and encouragement. The merit of this exhortation and encouragement is extremely great. Why? Because the Great Bodhisattva learns the Prajñāpāramitā and performs exhortation and encouragement from within that Dharma.

The devas of the Paranirmita-vaśavartin Heaven brought heavenly flowers, renowned fragrances, powdered incense, applied incense, combined incense, burning incense, heavenly silk, jeweled canopies, banners and streamers, music and performances as offerings to the Buddha. After making offerings, all the devas said to the Buddha:

The devas of the heavens of Brahmā, Brahmā’s attendants, Brahmā’s assembly, Great Brahmā, Radiant Heaven, Lesser Radiance, Infinite Radiance, Radiant Sound, Pure Heaven, Lesser Purity, Infinite Purity, All-Pervading Purity, Adorned, Lesser Adornment, Infinite Adornment, Truly Adorned, Neither Thought nor Non-thought, Non-creating, Non-heating, Good Vision, Great Good Vision, and Ultimate Form all bowed their heads and paid homage at the Buddha’s feet and said:

O Heaven among Heavens, excellent indeed! The Great Bodhisattva who learns the Prajñāpāramitā has extremely great merit of exhortation and encouragement. Why? Because this Great Bodhisattva learns the Prajñāpāramitā and performs exhortation and encouragement from within that Dharma.

The Buddha said to the devas of the Pure Abodes Heaven:

Set aside the deeds of the Great Bodhisattvas throughout the three-thousand great-thousand worlds. If all people in Buddha lands as numerous as the sands of the Ganges River give rise to the mind of Anuttara-samyak-saṃbodhi. Furthermore, if all people in other Buddha lands as numerous as the sands of the Ganges River together make offerings to these Great Bodhisattvas of suitable clothing and blankets, food and drink, beds and cushions, medicines and treatments, making such offerings for as many kalpas as there are sands in the Ganges River, according to the preferences of those receiving them—or even making offerings beyond this—the merit still would not equal that of a Great Bodhisattva who practices exhortation and encouragement.

The merits of the pure precept body, samādhi body, wisdom body, liberated body, and body manifested through liberated wisdom of the Buddhas of the past, future, and present, as well as the merits created by the Śrāvakas, even if all gathered together, would still not equal the merit of exhortation and encouragement. If one practices exhortation and encouragement, it is supremely noble; there is no merit greater than it. Therefore, one should practice this exhortation and encouragement. Having practiced it, dedicate it toward Anuttara-samyak-saṃbodhi.

Subhūti said to the Buddha:

As the Heaven among Heavens has just said, when all gathered merits are combined, even the most supremely honored ones have no merit greater than the merit of exhortation and encouragement. Therefore, Great Bodhisattvas practice exhortation and encouragement for all those merits. After practicing exhortation and encouragement, what does a Great Bodhisattva attain?

The Buddha said to Subhūti:

A Bodhisattva is one whose virtue is such that they always know that all dharmas of the past, future, and present are neither grasped nor abandoned, neither something to be understood nor something to be attained. That Dharma is the Dharma of non-arising; it is also the Dharma of non-ceasing. It is also the Dharma that does not arise from anywhere and does not disappear anywhere. Within the Dharma of non-arising, it is clear that dharmas do not arise from anywhere and have no place of cessation; this is the true characteristic of dharmas. When I practice exhortation and encouragement for that Dharma, then it is truly exhortation and encouragement. One who practices such exhortation and encouragement will quickly attain the unsurpassed path and fruit of Anuttara-samyak-saṃbodhi. Therefore, Subhūti, the exhortation and encouragement of Great Bodhisattvas is extremely noble.

Furthermore, Subhūti, Great Bodhisattvas at the places of the Buddhas of the past, future, and present practice exhortation and encouragement for those who practice giving; practice exhortation and encouragement for those who uphold precepts, patience, diligence, and wisdom; practice exhortation and encouragement for those who are liberated; and practice exhortation and encouragement for those whose bodies are manifested through liberated wisdom.

That liberation itself is giving. That liberation itself is upholding precepts. That liberation itself is patience. That liberation itself is diligence. That liberation itself is single-mindedness. That liberation itself is wisdom. That liberation itself is liberated wisdom. That liberation itself is the body manifested through liberated wisdom. That liberation itself is being liberated. That liberation itself is the act of exhortation and encouragement.

That liberation itself is Dharma. Therefore, in the future there will be people liberated in this way. Now, in countless Buddha lands where the Buddhas, the Heavens among Heavens, are presently manifest, those who are liberated are the Buddhas and the disciples of the Buddhas. Those who have already been liberated are the Buddhas and disciples of the past. Those who are currently being liberated are the Buddhas and disciples of the present. Within this Dharma there is no attachment, no bondage, and no release. Such a Dharma is dedicated toward Anuttara-samyak-saṃbodhi. From within this Dharma, practicing exhortation and encouragement, there is no merit greater, and no one can destroy it. Therefore, Subhūti, the exhortation and encouragement of Great Bodhisattvas is noble.

If Bodhisattvas in Buddha lands as numerous as the sands of the Ganges River, whose lifespans are kalpas as numerous as the sands of the Ganges River, are given offerings of suitable clothing and blankets, food and drink, beds and cushions, medicines and treatments by people in Buddha lands as numerous as the sands of the Ganges River for kalpas as numerous as the sands of the Ganges River; Subhūti, and the merit of those who uphold precepts, perfect patience, practice diligence without laziness, and attain meditative samādhi one hundred times, one thousand times, ten thousand times, a hundred million times, or that many hundreds of millions and tens of thousands of times—still this would not equal the merit of exhortation and encouragement. The virtue and merit of exhortation and encouragement is the most noble, surpassing the merit of practicing the five previously mentioned pāramitās.

Chapter 5: HELL

Śāriputra said to the Buddha:

Homage to the Deva among Devas! Prajñā-pāramitā brings about many accomplishments.
Homage to the Deva among Devas! Because of Prajñā-pāramitā, there is no dharma that is not designated as Pāramitā.
Homage to the Deva among Devas! Prajñā-pāramitā is exceedingly brilliant.
Homage to the Deva among Devas! Prajñā-pāramitā eliminates darkness.
Homage to the Deva among Devas! Prajñā-pāramitā is without attachment.
Homage to the Deva among Devas! Prajñā-pāramitā is supremely noble.
Homage to the Deva among Devas! Prajñā-pāramitā is the eye for those who have no eyes.
Homage to the Deva among Devas! Prajñā-pāramitā is the guide for those who are lost.
Homage to the Deva among Devas! The wisdom of Omniscience itself is Prajñā-pāramitā.
Homage to the Deva among Devas! Prajñā-pāramitā is the mother of Great Bodhisattvas.
Homage to the Deva among Devas! Non-arising and non-ceasing itself is Prajñā-pāramitā.
Homage to the Deva among Devas! Fully turning the three modes of practice and the twelve Dharma wheels is turning Prajñā-pāramitā.
Homage to the Deva among Devas! Prajñā-pāramitā enables those who are suffering and distressed to attain peace and security.
Homage to the Deva among Devas! Prajñā-pāramitā is the protector who rescues beings from the ocean of birth and death.
Homage to the Deva among Devas! Prajñā-pāramitā is the true nature of all dharmas.

Homage to the Deva among Devas! How should a Great Bodhisattva abide in Prajñā-pāramitā?
The Buddha said to Śāriputra:
A Great Bodhisattva who abides through Prajñā-pāramitā must pay homage to Prajñā-pāramitā as one pays homage to the Buddha.

Śakra Devānām Indra thought silently: Why did Venerable Śāriputra ask this question? Śakra Devānām Indra then asked Śāriputra:
Why did the Venerable One ask such a question?

Śāriputra replied to Śakra Devānām Indra:
O Kauśika! Prajñā-pāramitā is the protective dharma of Bodhisattvas. The merit from encouraging and supporting this dharma, when dedicated toward the wisdom of Omniscience, surpasses the merit of a Bodhisattva practicing generosity, morality, patience, diligence, and meditation. It is like a person who is born blind, or one hundred people, one thousand people, ten thousand people, or tens of millions of people who are all born blind, and who also have no guide, yet wish to travel to a city or village; those people would not know how they should proceed.

Likewise, O Kauśika! The other five Pāramitās are like blind people who cannot see the path. If they are separated from Prajñā-pāramitā and wish to attain the wisdom of Omniscience, they would not know what to do. Prajñā-pāramitā is the protective dharma of those five Pāramitās and gives eyes to those five Pāramitās. Prajñā-pāramitā is the protective dharma that causes those five Pāramitās to be called Pāramitās.

Śāriputra said to the Buddha:
What must one do to enter into Prajñā-pāramitā?

The Buddha replied to Śāriputra:
Not seeing form as an object of entry, not seeing feeling, perception, formations, and consciousness as objects of entry. Not seeing the five aggregates as objects of entry is entering into Prajñā-pāramitā.

Śāriputra asked the Buddha:
Homage to the Deva among Devas! A person such as this is one who enters Prajñā-pāramitā. By entering in this way, what dharma will be accomplished?

The Buddha said to Śāriputra:
Accomplishing no dharma at all is Prajñā-pāramitā.

Śakra Devānām Indra said to the Buddha:
Prajñā-pāramitā does not accomplish the wisdom of Omniscience, and it does not truly exist. If one asks: Prajñā-pāramitā does not attain the wisdom of Omniscience, nor is it accomplished, nor is there even a designation called “accomplished.” With regard to birth and death, there is also no designation called “accomplished.” With regard to birth and death, there is also no accomplishment. World-Honored One! Then what is considered accomplishment?

The Buddha taught:
Because there is no accomplishment, that is why it is accomplishment.

Śakra Devānām Indra said:
How extraordinary! Homage to the Deva among Devas! If Prajñā-pāramitā does not arise and does not attain anything among all dharmas, then its abiding place is a place of no abiding.

Subhūti said to the Buddha:
If a Bodhisattva thinks in this way, then that is to be far removed from Prajñā-pāramitā.

The Buddha said to Subhūti:
If a Bodhisattva has a karmic connection with Prajñā-pāramitā, then they contemplate Prajñā-pāramitā and know that Prajñā-pāramitā is empty, without existence, neither near nor far. This is the Prajñā-pāramitā of a Great Bodhisattva.

Subhūti asked the Buddha:
Faith in Prajñā-pāramitā is faith in what dharma?

The Buddha replied to Subhūti:
One who has faith in Prajñā-pāramitā does not believe that form exists, does not believe that feeling, perception, formations, and consciousness exist, does not believe that the fruit of Stream-enterer exists, does not believe that the fruits of Once-returner, Non-returner, Arhat, Pratyekabuddha, and Buddhahood exist.

Subhūti said to the Buddha:
Homage to the Deva among Devas! The Great Pāramitā itself is Prajñā-pāramitā.

The Buddha asked Subhūti:
Why do you know that the Great Pāramitā itself is Prajñā-pāramitā?

Subhūti replied:
With regard to form, there is neither greatness nor smallness; one does not take form as something to be realized, nor does one realize because of form. Feeling, perception, formations, and consciousness likewise have neither greatness nor smallness; one does not take consciousness as something to be realized, nor does one realize because of consciousness. Therefore, with regard to the Ten Powers of the Tathāgata, the Arhat, the Perfectly Enlightened One, there is no longer any weakness. The wisdom of Omniscience is neither broad nor narrow.

Why is it known that the wisdom of Omniscience is neither broad nor narrow, knowing that there is no activity in relation to Prajñā-pāramitā? Because Prajñā-pāramitā is without anything to possess. If one seeks something in this dharma, meaning there is something possessed, then that is a great mistake.

Why? Because beings do not arise, Prajñā-pāramitā and beings are both non-arising. Prajñā-pāramitā should not grasp the characteristic of beings, and beings also do not cease. Prajñā-pāramitā is the same way. Beings are like Prajñā-pāramitā, meaning they reach Unsurpassed Complete and Perfect Enlightenment. Because beings have power, the Tathāgata manifests as having power.

Śāriputra said to the Buddha:

O Śākyamuni, the One Honored Above All in Heaven and Among Humans! Prajñā-pāramitā is extremely profound and wondrous! If there is a great Bodhisattva who has deep faith in Prajñā-pāramitā, he does not speak of its shortcomings or doubts this Dharma. From where did this person come to be born here? This person is one who has practiced the Bodhisattva path, has heard and understood the Dharma of Prajñā-pāramitā, and then, according to the teachings within it, was born in this place.

The Buddha said to Śāriputra:

He came from another Buddha-land to be born here. This great Bodhisattva, after making offerings to Buddhas in another direction, because he wished to learn the profound Dharma of Prajñā-pāramitā, when he heard Prajñā-pāramitā being spoken of, immediately thought to himself: “Encountering Prajñā-pāramitā is like encountering the Buddha; there is no difference.”

Subhūti said to the Buddha:

Can Prajñā-pāramitā be seen or heard?

The Buddha replied:

It cannot be seen or heard.

Subhūti said to the Buddha:

Those Bodhisattvas who have practiced according to the profound Prajñā-pāramitā from the past until now—how many times have they heard this Dharma?

The Buddha said to Subhūti:

Those Bodhisattvas do not all cultivate and learn in the same way; each person has their own particular practices. Some have made offerings to hundreds or thousands of Buddhas, have encountered the Dharma of Prajñā-pāramitā, and then all cultivated pure precepts. Some people, while among the assembly listening to Prajñā-pāramitā, left because they did not respect the Dharma of the great Bodhisattvas. Now, when they hear the Buddha speak the profound Dharma of Prajñā-pāramitā, they also leave and do not wish to listen. Why? Because in a previous life this person had also once heard the profound Dharma of Prajñā-pāramitā being taught and then left. Their deep mind being unsettled is caused by the karmic offense of ignorance. Because of this karmic offense, when they hear the profound Dharma of Prajñā-pāramitā being spoken of, they may even prevent others from teaching it. One who obstructs Prajñā-pāramitā is one who obstructs the wisdom of All-Knowing. One who obstructs the wisdom of All-Knowing is one who obstructs the Buddhas of the past, future, and present. Because of this offense of destroying the Dharma, after death they fall into great hells for hundreds of thousands of years, for countless millions of years, and must remain in countless hells enduring sufferings beyond description. After their lifespan in one hell ends, they are reborn into a great hell in another direction; after their lifespan there ends, they are reborn into another great hell elsewhere.

Śāriputra said to the Buddha:

This offense is like the offense of the five heinous acts.

The Buddha said to Śāriputra:

Even if one wished to compare this offense, it could not be compared. If, when that person hears the reading, recitation, or explanation of the profound Prajñā-pāramitā, their mind doubts this Dharma and refuses to study it, thinking: “This is not a Dharma taught by the Tathāgata,” and then says words that prevent others: “Do not study this Dharma,” then that person ruins themselves and also ruins others. They themselves drink poison and then give others poison to drink. Such a person loses themselves and causes others to be lost; they themselves do not understand the profound Prajñā-pāramitā and yet also harm others. Bodhisattvas should not associate closely with such people.

Śāriputra, Bodhisattvas should not live together with such people. Why? Because such people are those who slander the Dharma; they themselves remain in darkness and also pull others into darkness. They are no different from a person who drinks poison themselves, harming their own body until death. There are also people who believe the words of one who destroys the Dharma. Those who believe what such a person says receive the same offense as that person. Why is this so? Because they slander the Buddha’s teachings. One who slanders Prajñā-pāramitā has already slandered all Dharma.

Śāriputra said to the Buddha:

I wish to hear about the slanderer. What kind of body will such a person receive? What is the measure of that body?

The Buddha said to Śāriputra:

If the slanderer of this Dharma were to hear the measure of their body, they would vomit blood or die from fear because the pain would be too great. Upon hearing it, such a person would be consumed by sorrow and die, just as a flower plucked and left under the sunlight will wither and dry.

Śāriputra said to the Buddha:

I respectfully ask you, for the sake of all beings, to explain what kind of body the slanderer of the Dharma receives, so that it may serve as an example for future generations. Those who hear this will become fearful and think: “I should not slander or destroy the Dharma like that person.”

The Buddha said to Śāriputra:

This is for the purpose of giving an example to everyone. Due to the causes and conditions of their karmic offenses, they receive extremely ugly bodies and suffer in filthy places beyond description. Such a person experiences great and long-lasting suffering. Good men and good women who hear these words will no longer dare to slander.

Venerable Subhūti said to the Buddha:

Good men and good women should always guard their body, speech, and mind. A person who merely sits idle, with words coming out of their mouth, can bring upon themselves this offense.

The Buddha said to Subhūti:

This foolish person, having entered my Dharma and become a Śramaṇa, yet returns to slander Prajñā-pāramitā, thereby obstructing Buddhas and Bodhisattvas. To obstruct Buddhas and Bodhisattvas is to sever the wisdom of All-Knowing of the Buddhas of the past, future, and present. To sever the wisdom of All-Knowing is to sever the Dharma. To sever the Dharma is to sever the Bhikṣu Saṅgha. To sever the Bhikṣu Saṅgha results in offenses countless and immeasurable.

Subhūti asked the Buddha:

O One Honored Above All in Heaven and Among Humans! If there is someone who destroys the profound Prajñā-pāramitā, from how many causes does this arise?

The Buddha replied to Subhūti:

One is being commanded by demons; two is not believing in or delighting in the profound Dharma. Because of these two causes, good men and good women abandon the Prajñāpāramitā.

Furthermore, Subhūti! Those who abandon the Prajñāpāramitā have four more causes. What are the four causes that arise from listening to the words of evil teachers? One is not learning the wondrous Dharma; two is not practicing and upholding the wondrous Dharma; three is advocating slander; four is seeking the faults and shortcomings of others in order to exalt oneself.

Subhūti said to the Buddha:

O Bhagavān among gods and men! It is rare for people to believe in the Prajñāpāramitā because they cannot understand this Dharma.

The Buddha said to Subhūti:

That is so, that is so! It is rare for people to believe in the Prajñāpāramitā because they cannot understand this Dharma.

Subhūti asked:

How profound is the Prajñāpāramitā that so few people can believe and understand it?

The Buddha replied to Subhūti:

Form is without attachment, without bondage, and without liberation. Why? Because the true nature of form is form. Feeling, perception, formations, and consciousness are without attachment, without bondage, and without liberation. Why? Because the true nature of consciousness is consciousness.

Past form is without attachment, without bondage, and without liberation. Why? Because the true nature of past form is form. Future form is without attachment, without bondage, and without liberation. Why? Because the true nature of future form is form. Present form is without attachment, without bondage, and without liberation. Why? Because the true nature of present form is form.

Past feeling, perception, formations, and consciousness are without attachment, without bondage, and without liberation. Why? Because the true nature of past consciousness is consciousness. Future consciousness is without attachment, without bondage, and without liberation. Why? Because the true nature of future consciousness is consciousness. Present consciousness is without attachment, without bondage, and without liberation. Why? Because the true nature of present consciousness is consciousness.

Therefore, Subhūti! The Prajñāpāramitā is profound, and few people can believe and understand it.

Chapter 6: PURITY

Subhūti said to the Buddha:

Is it because people are not yet familiar with it that few people understand the Prajñāpāramitā?

The Buddha said to Subhūti:

That is so, that is so! Few people understand the Prajñāpāramitā because they are not yet familiar with it. Why? Subhūti! Because form is pure, the path and fruit are also pure; therefore it is said that form is pure and the path and fruit are also pure. Feeling, perception, formations, and consciousness are also pure; therefore it is said that the path and fruit are pure. Thus, when consciousness is pure, the path and fruit are likewise completely pure.

Again, Subhūti! Because pure form is also the purity of the wisdom of omniscience, therefore it is said that when the wisdom of omniscience is pure, form is also pure. Thus, pure form and the wisdom of omniscience are equally pure, without difference. Now the previous dharma does not cut off the following dharma, and the following dharma does not cut off the previous dharma; therefore there is no destruction, and thus the previous dharma is not cut off. When feeling, perception, formations, and consciousness are said to be pure, then the wisdom of omniscience is pure. When the wisdom of omniscience is pure, consciousness is also equally pure, without difference. Now the previous dharma does not cut off the following dharma, and the following dharma does not cut off the previous dharma; therefore there is no destruction, and thus the previous dharma is not cut off.

Śāriputra said to the Buddha:

“World-Honored One among the Devas! Purity is profound and wondrous.”