大般若波羅蜜多經

XXXIX. THE CHAPTER ON THE MERIT THAT IS DIFFICULT TO HEAR

06

The Venerable Subhuti again addressed the Buddha: “World-Honored One! Such prajnaparamita is an assemblage of purity.”

The Buddha said: “So it is! Subhuti! Because form is pure, prajnaparamita is pure; because feeling, perception, volitional formations, and consciousness are pure, prajnaparamita is pure.

“Subhuti! Because the eye ayatana is pure, prajnaparamita is pure; because the ear, nose, tongue, body, and mind ayatanas are pure, prajnaparamita is pure.

“Subhuti! Because the form ayatana is pure, prajnaparamita is pure; because the sound, odor, taste, tangible object, and dharma ayatanas are pure, prajnaparamita is pure.

“Subhuti! Because the eye dhatu is pure, prajnaparamita is pure; because the form dhatu, eye-consciousness dhatu, eye-contact, and the feelings arising with eye-contact as condition are pure, prajnaparamita is pure.

“Subhuti! Because the ear dhatu is pure, prajnaparamita is pure; because the sound dhatu, ear-consciousness dhatu, ear-contact, and the feelings arising with ear-contact as condition are pure, prajnaparamita is pure.

“Subhuti! Because the nose dhatu is pure, prajnaparamita is pure; because the odor dhatu, nose-consciousness dhatu, nose-contact, and the feelings arising with nose-contact as condition are pure, prajnaparamita is pure.

“Subhuti! Because the tongue dhatu is pure, prajnaparamita is pure; because the taste dhatu, tongue-consciousness dhatu, tongue-contact, and the feelings arising with tongue-contact as condition are pure, prajnaparamita is pure.

“Subhuti! Because the body dhatu is pure, prajnaparamita is pure; because the tangible-object dhatu, body-consciousness dhatu, body-contact, and the feelings arising with body-contact as condition are pure, prajnaparamita is pure.

“Subhuti! Because the mind dhatu is pure, prajnaparamita is pure; because the dharma dhatu, mind-consciousness dhatu, mind-contact, and the feelings arising with mind-contact as condition are pure, prajnaparamita is pure.

“Subhuti! Because the earth dhatu is pure, prajnaparamita is pure; because the water, fire, wind, space, and consciousness dhatus are pure, prajnaparamita is pure.

“Subhuti! Because ignorance is pure, prajnaparamita is pure; because volitional formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, clinging, existence, birth, aging and death, sorrow, lamentation, pain, grief, and distress are pure, prajnaparamita is pure.

“Subhuti! Because the paramita of generosity is pure, prajnaparamita is pure; because the paramitas of pure morality, patient endurance, diligence, meditation, and prajna are pure, prajnaparamita is pure.

“Subhuti! Because the emptiness of internal phenomena is pure, prajnaparamita is pure; because the emptiness of external phenomena, the emptiness of internal and external phenomena, the emptiness of emptiness, great emptiness, the emptiness of ultimate meaning, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, ultimate emptiness, boundless emptiness, the emptiness of dispersion, the emptiness of non-change, the emptiness of intrinsic nature, the emptiness of individual characteristics, the emptiness of common characteristics, the emptiness of all phenomena, the emptiness of the ungraspable, the emptiness of nonexistence, the emptiness of self-nature, and the emptiness of the self-nature of nonexistence are pure, prajnaparamita is pure.

“Subhuti! Because suchness is pure, prajnaparamita is pure; because the dharma-dhatu, the nature of phenomena, the nature free from falsity, the nature free from change, the nature of equality, the nature of freedom from arising, the certainty of phenomena, the abiding of phenomena, the limit of reality, the realm of space, and the inconceivable realm are pure, prajnaparamita is pure.

“Subhuti! Because the Noble Truth of suffering is pure, prajnaparamita is pure; because the Noble Truths of the origin of suffering, cessation, and the path are pure, prajnaparamita is pure.

“Subhuti! Because the four dhyanas are pure, prajnaparamita is pure; because the four immeasurables and the four formless absorptions are pure, prajnaparamita is pure.

“Subhuti! Because the eight liberations are pure, prajnaparamita is pure; because the eight spheres of mastery, the nine successive absorptions, and the ten totality spheres are pure, prajnaparamita is pure.

“Subhuti! Because the four establishments of mindfulness are pure, prajnaparamita is pure; because the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of enlightenment, and the eight factors of the Noble Path are pure, prajnaparamita is pure.

“Subhuti! Because the liberation gateway of emptiness is pure, prajnaparamita is pure; because the liberation gateways of signlessness and wishlessness are pure, prajnaparamita is pure.

“Subhuti! Because the ten bodhisattva bhumis are pure, prajnaparamita is pure.

“Subhuti! Because the five kinds of eyes are pure, prajnaparamita is pure; because the six superknowledges are pure, prajnaparamita is pure.

“Subhuti! Because the ten powers of a Buddha are pure, prajnaparamita is pure; because the four fearlessnesses, the four unobstructed understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen exclusive qualities of a Buddha are pure, prajnaparamita is pure.

“Subhuti! Because the Dharma of non-forgetfulness is pure, prajnaparamita is pure; because the nature of constant equanimity is pure, prajnaparamita is pure.

“Subhuti! Because the knowledge of all things is pure, prajnaparamita is pure; because the knowledge of the aspects of the paths and the knowledge of all aspects are pure, prajnaparamita is pure.

“Subhuti! Because all dharani gateways are pure, prajnaparamita is pure; because all samadhi gateways are pure, prajnaparamita is pure.

“Subhuti! Because the fruit of stream-entry is pure, prajnaparamita is pure; because the fruits of once-returning, non-returning, and arhatship are pure, prajnaparamita is pure.

“Subhuti! Because the fruit of a pratyekabuddha is pure, prajnaparamita is pure.

“Subhuti! Because all the practices of great bodhisattvas are pure, prajnaparamita is pure.

“Subhuti! Because the fruit of the unsurpassed enlightenment of the Buddhas is pure, prajnaparamita is pure.

“Therefore, prajnaparamita is called an assemblage of purity.”

The Venerable Subhuti again addressed the Buddha: “World-Honored One! How extraordinary! Sugata! How exceedingly rare! Such prajnaparamita, being extremely profound, encounters many obstacles; yet now, when it is expounded extensively, no obstacles arise.”

The Buddha said: “Subhuti, so it is! So it is! The profound prajnaparamita encounters many obstacles, yet through the Buddha’s spiritual power it is now being extensively expounded without obstacles arising.

Therefore, if good men and good women of the Great Vehicle wish to copy this prajnaparamita, they should copy it at once; if they wish to read and recite it, they should read and recite it at once; if they wish to accept and uphold it, they should accept and uphold it at once; if they wish to cultivate it, they should cultivate it at once; if they wish to contemplate it, they should contemplate it at once; and if they wish to proclaim it, they should proclaim it at once.

Why is this? Subhuti, because the profound prajnaparamita encounters many obstacles, they should not delay, lest obstacles arise and prevent those who copy, read and recite, accept and uphold, cultivate, contemplate, or expound it for others from bringing their work to completion.

“Subhuti, if those good men and good women wish to complete the copying of this profound prajnaparamita within one month, two, three, four, five, six, or seven months, or even within one year, they should diligently apply themselves with vigor and firmly direct their mindfulness toward copying the scripture throughout that period; then they will bring it to completion.

“Subhuti, if those good men and good women wish, within one month, two, three, four, five, six, or seven months, or even within one year, to bring to completion their acceptance and upholding, reading and recitation, cultivation, contemplation, and exposition of this prajnaparamita for others, they should diligently apply themselves with vigor and firmly direct their mindfulness toward accepting and upholding it, up to and including proclaiming it, throughout that period; then they will bring it to completion. Why is this? Subhuti, because this profound prajnaparamita is a priceless jewel and encounters many obstacles.”

At that time, Subhuti again addressed the Buddha: “World-Honored One, how extraordinary! Sugata, how rare! Although the profound prajnaparamita is a priceless jewel and encounters many obstacles, there are people who copy, accept and uphold, read and recite, cultivate, contemplate, and expound it for others. Do evil maras then seek to obstruct such people so that they cannot copy it, up to and including expounding it?”

The Buddha said: “Subhuti, although evil maras seek to obstruct this profound prajnaparamita so that it cannot be copied, accepted and upheld, read and recited, cultivated, contemplated, or expounded for others, they do not possess sufficient power to obstruct those great bodhisattvas from copying and upholding prajnaparamita.”

At that time, Shariputra addressed the Buddha: “World-Honored One, through whose spiritual power are those evil maras rendered unable to obstruct the great bodhisattvas from copying, accepting and upholding, reading and reciting, cultivating, contemplating, and extensively expounding the profound prajnaparamita?”

“Shariputra, through the Buddha’s spiritual power, those evil maras are rendered unable to obstruct the great bodhisattvas from copying, accepting and upholding, reading and reciting, cultivating, contemplating, and extensively expounding the profound prajnaparamita.

“Furthermore, Shariputra, it is also through the spiritual power of all the Buddhas in the worlds of the ten directions that those evil maras are rendered unable to obstruct the great bodhisattvas from copying, accepting and upholding, reading and reciting, cultivating, contemplating, and extensively expounding the profound prajnaparamita.

“Furthermore, Shariputra, because all the Buddhas, the World-Honored Ones, together protect and remain mindful of the bodhisattvas who cultivate prajnaparamita, those evil maras are unable to obstruct the entire assembly of great bodhisattvas and prevent them from copying, accepting and upholding, reading and reciting, contemplating, and extensively expounding the profound prajnaparamita for others. Why is this? Shariputra, because all the Buddhas, the World-Honored Ones, together protect and remain mindful of the assemblies of bodhisattvas who cultivate prajnaparamita and perform wholesome deeds, those evil maras are unable to obstruct them.

“Shariputra, if great bodhisattvas constantly copy, accept and uphold, read and recite, cultivate, contemplate, and extensively expound such profound prajnaparamita, they are worthy of the protective mindfulness of immeasurable, innumerable, and boundless Tathagatas, Arhats, Perfectly Enlightened Ones, who are presently teaching the Dharma in the worlds of the ten directions. Since they receive the protective mindfulness of the Buddhas, evil maras naturally cannot obstruct them.

“Shariputra, if good men and good women constantly copy, accept and uphold, read and recite, cultivate, contemplate, and extensively expound such profound prajnaparamita, they should think: ‘As I now copy, accept and uphold, read and recite, cultivate, contemplate, and extensively expound the profound prajnaparamita for others, I receive the protective mindfulness and spiritual power of immeasurable, innumerable, and boundless Tathagatas, Arhats, Perfectly Enlightened Ones, who are presently teaching the Dharma throughout the ten directions.’”

At that time, Shariputra again addressed the Buddha: “World-Honored One, all good men and good women who constantly copy, accept and uphold, read and recite, cultivate, contemplate, and extensively expound such profound prajnaparamita receive the protective mindfulness and spiritual power of the Tathagata Buddhas in the worlds of the ten directions, causing all the evil maras to be unable to obstruct the supreme wholesome deeds they perform.”

The Buddha said: “Shariputra, so it is! So it is! It is exactly as you have said! Shariputra, if good men and good women constantly copy, accept and uphold, read and recite, cultivate, contemplate, and extensively expound such profound prajnaparamita, you should know that they all receive the protective mindfulness and spiritual power of all Tathagatas, Arhats, Perfectly Enlightened Ones.”

At that time, Shariputra again addressed the Buddha: “World-Honored One, if any good men and good women constantly copy, accept and uphold, read and recite, cultivate, contemplate, and extensively expound such profound prajnaparamita, immeasurable, innumerable, and boundless Tathagatas, Arhats, Perfectly Enlightened Ones, who are presently teaching the Dharma in the worlds of the ten directions, all know that those good men and good women have copied, accepted and upheld, read and recited, cultivated, contemplated, and extensively expounded the profound prajnaparamita; and because of these causes and conditions, they joyfully protect and remain mindful of them.

“World-Honored One, if good men and good women constantly copy, accept and uphold, read and recite, cultivate, contemplate, and extensively expound such profound prajnaparamita, those good men and good women are continually beheld by the Buddha-eyes of all Tathagatas, Arhats, Perfectly Enlightened Ones, who are presently teaching the Dharma in the immeasurable, innumerable, and boundless worlds of the ten directions; and because of these causes and conditions, they compassionately protect and remain mindful of them.”

The Buddha said: “Shariputra, so it is! So it is! It is exactly as you have said! Shariputra, if any good men and good women copy, accept and uphold, read and recite, cultivate, contemplate, and extensively expound the profound prajnaparamita, those good men and good women are continually beheld, known, protected, and kept in mind by the Buddha-eyes of all Tathagatas, Arhats, Perfectly Enlightened Ones, who are presently teaching the Dharma in the innumerable, immeasurable, and boundless worlds of the ten directions, so that evil maras cannot obstruct them and the wholesome deeds they cultivate may swiftly be accomplished.

“Shariputra, if good men and good women who abide in the bodhisattva vehicle constantly copy, accept and uphold, read and recite, cultivate, contemplate, and extensively expound this profound prajnaparamita, you should know that those good men and good women have drawn near to attaining the fruit of unsurpassed enlightenment; the evil maras are afraid and dare not obstruct them.”

Furthermore, Shariputra, if good men and good women abiding in the bodhisattva vehicle constantly copy the profound prajnaparamita, adorn it with all manner of embellishments, uphold it, read it, and recite it, you should know that these good men and good women have developed profound faith and understanding in this prajnaparamita. If, moreover, they respectfully make offerings to this profound prajnaparamita with various kinds of incense, flowers, banners, canopies, clothing, necklaces, music, lamps, and torches, honoring and praising it, you should know that these good men and good women are constantly seen, known, and mindfully protected by the Buddha-eye of the Tathagatas, Arhats, Perfectly Enlightened Ones.

Through these causes and conditions, they will certainly attain great wealth, great benefit, and great fruition.

Shariputra, because these good men and good women constantly copy, uphold, read, and recite the profound prajnaparamita, respectfully making offerings to it, honoring and praising it, through these roots of virtue, until they attain the stage of non-retrogression, they will never be separated from the Buddhas in the interim, will always hear the true Dharma, and will not fall into the unfortunate realms.

Shariputra, through these roots of virtue, until they attain unsurpassed perfect enlightenment, these good men and good women will never be separated from the paramita of generosity; they will never be separated from the paramitas of pure morality, patience, diligence, meditative concentration, and prajna.

Shariputra, through these roots of virtue, until they attain unsurpassed perfect enlightenment, these good men and good women will never be separated from inner emptiness; they will never be separated from outer emptiness, inner-and-outer emptiness, the emptiness of emptiness, great emptiness, the emptiness of ultimate meaning, the emptiness of the conditioned, the emptiness of the unconditioned, ultimate emptiness, boundless emptiness, the emptiness of dispersion, the emptiness of the unchanging, the emptiness of intrinsic nature, the emptiness of individual characteristics, the emptiness of common characteristics, the emptiness of all dharmas, the emptiness of the unobtainable, the emptiness of nonexistence, the emptiness of self-nature,

and the emptiness of the self-nature of nonexistence.

Shariputra, through these roots of virtue, until they attain unsurpassed perfect enlightenment, these good men and good women will never be separated from suchness; they will never be separated from the dharma realm, the nature of dharmas, the nature free from falsity, the unchanging nature, the nature of equality, the nature of freedom from arising, the certainty of dharmas, the abiding nature of dharmas, the limit of reality, the realm of space, and the inconceivable realm.

Shariputra, through these roots of virtue, until they attain unsurpassed perfect enlightenment, these good men and good women will never be separated from the Noble Truth of suffering; they will never be separated from the Noble Truths of the origin of suffering, its cessation, and the path.

Shariputra, through these roots of virtue, until they attain unsurpassed perfect enlightenment, these good men and good women will never be separated from the four meditative absorptions; they will never be separated from the four immeasurables or the four formless attainments.

Shariputra, through these roots of virtue, until they attain unsurpassed perfect enlightenment, these good men and good women will never be separated from the eight liberations; they will never be separated from the eight spheres of mastery, the nine successive meditative attainments, or the ten totalities.

Shariputra, through these roots of virtue, until they attain unsurpassed perfect enlightenment, these good men and good women will never be separated from the four foundations of mindfulness; they will never be separated from the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of enlightenment, or the Noble Eightfold Path.

Shariputra, through these roots of virtue, until they attain unsurpassed perfect enlightenment, these good men and good women will never be separated from the gateway to liberation of emptiness; they will never be separated from the gateways to liberation of signlessness and wishlessness.

Shariputra, through these roots of virtue, until they attain unsurpassed perfect enlightenment, these good men and good women will never be separated from cultivating the five kinds of eyes; they will never be separated from cultivating the six superknowledges.

Shariputra, through these roots of virtue, until they attain unsurpassed perfect enlightenment, these good men and good women will never be separated from cultivating the ten powers of a Buddha; they will never be separated from cultivating the four fearlessnesses, the four unobstructed understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, or the eighteen distinctive qualities of a Buddha.

Shariputra, through these roots of virtue, until they attain unsurpassed perfect enlightenment, these good men and good women will never be separated from cultivating the Dharma of never losing mindfulness; they will never be separated from cultivating the nature of constant equanimity.

Shariputra, through these roots of virtue, until they attain unsurpassed perfect enlightenment, these good men and good women will never be separated from cultivating the knowledge of all things; they will never be separated from cultivating the knowledge of the aspects of the paths or the knowledge of all aspects.

Shariputra, through these roots of virtue, until they attain unsurpassed perfect enlightenment, these good men and good women will never be separated from cultivating all dharani gateways; they will never be separated from cultivating all samadhi gateways.

Shariputra, through these roots of virtue, until they attain unsurpassed perfect enlightenment, these good men and good women will never be separated from skillful means whereby they teach sentient beings to attain the fruit of stream-entry while they themselves do not realize it; they will never be separated from skillful means whereby they teach sentient beings to attain the fruits of once-returning, non-returning, and arhatship while they themselves do not realize them.

Shariputra, through these roots of virtue, until they attain unsurpassed perfect enlightenment, these good men and good women will never be separated from skillful means whereby they teach sentient beings to attain the fruit of a pratyekabuddha while they themselves do not realize it.

Shariputra, through these roots of virtue, until they attain unsurpassed perfect enlightenment, these good men and good women will never be separated from the bodhisattvas’ sovereign, playful exercise of supernormal powers. They will travel from one Buddha-land to another, respectfully making offerings to, honoring, and praising the Buddhas, the Blessed Ones, and the assemblies of great bodhisattvas.

Shariputra, through these roots of virtue, until they attain unsurpassed perfect enlightenment, these good men and good women will never be separated from purifying Buddha-lands and bringing sentient beings to maturity.

Shariputra, through these roots of virtue, until they attain unsurpassed perfect enlightenment, these good men and good women will never be separated from sovereign supernormal powers. They will journey throughout the Buddha-lands, entreating the Buddhas to turn the wondrous Dharma wheel and liberate immeasurable multitudes.

Shariputra, through these roots of virtue, until they attain unsurpassed perfect enlightenment, these good men and good women will never be separated from any of the practices of great bodhisattvas.

Shariputra, for these causes and conditions, good men and good women abiding in the bodhisattva vehicle should diligently copy, uphold, read, recite, cultivate, and contemplate this prajnaparamita, and expound it extensively for others.

At that time, Shariputra addressed the Buddha: “Blessed One, after the Buddha’s parinirvana, in which region will the profound prajnaparamita flourish?”

The Buddha said: “Shariputra, after I enter nirvana, the profound prajnaparamita will reach the southeast and gradually flourish there. In that region there will be bhikshus, bhikshunis, upasakas, upasikas, kings, ministers, elders, and householders who abide in the bodhisattva vehicle. They will give rise to profound faith in and understanding of this profound prajnaparamita; copy it, uphold it, read and recite it, cultivate it, contemplate it, and expound it widely.

They will also respectfully make offerings to, honor, and praise this prajnaparamita with all manner of exquisite garlands, fragrant ointments, powdered incense, garments, necklaces, banners, canopies, music, lamps, and candles. Through these excellent roots of virtue, they will ultimately never fall into perilous evil destinies but will always be born among devas and humans, enjoying prosperity, honor, peace, and happiness.

Through the power of this, the six paramitas will increasingly benefit them and swiftly be brought to perfection. Because of this, they will also constantly and respectfully make offerings to, honor, and praise all Buddhas, the Blessed Ones. Thereafter, as appropriate, they will rely upon the Dharma of the Three Vehicles and progressively cultivate the practices of liberation.

“Shariputra, after I enter nirvana, the profound prajnaparamita will pass from the southeast to the south and gradually flourish there. In that region there will be bhikshus, bhikshunis, upasakas, upasikas, kings, ministers, elders, and householders who abide in the bodhisattva vehicle. They will constantly give rise to profound faith in and understanding of this profound prajnaparamita; copy it, uphold it, read and recite it, cultivate it, contemplate it, and expound it widely.

They will also respectfully make offerings to, honor, and praise this prajnaparamita with all manner of exquisite garlands, fragrant ointments, powdered incense, garments, necklaces, banners, canopies, music, lamps, and candles. Through these excellent roots of virtue, they will ultimately never fall into perilous evil destinies but will always be born among devas and humans, enjoying prosperity, honor, peace, and happiness.

Through the power of this, the six paramitas will increasingly benefit them and swiftly be brought to perfection. Because of this, they will also constantly and respectfully make offerings to, honor, and praise all Buddhas, the Blessed Ones. Thereafter, as appropriate, they will rely upon the Dharma of the Three Vehicles and progressively cultivate the practices of liberation.

“Shariputra, after I enter nirvana, the profound prajnaparamita will then pass from the south to the southwest and gradually flourish there. In that region there will be bhikshus, bhikshunis, upasakas, upasikas, kings, ministers, elders, and householders who abide in the bodhisattva vehicle. They will constantly give rise to profound faith in and understanding of this profound prajnaparamita; copy it, uphold it, read and recite it, cultivate it, contemplate it, and expound it widely.

They will also respectfully make offerings to, honor, and praise this prajnaparamita with all manner of exquisite garlands, fragrant ointments, powdered incense, garments, necklaces, banners, canopies, music, lamps, and candles. Through these excellent roots of virtue, they will ultimately never fall into perilous evil destinies but will always be born among devas and humans, enjoying prosperity, honor, peace, and happiness.

Through the power of this, the six paramitas will increasingly benefit them and swiftly be brought to perfection. Because of this, they will also constantly and respectfully make offerings to, honor, and praise all Buddhas, the Blessed Ones. Thereafter, as appropriate, they will rely upon the Dharma of the Three Vehicles and progressively cultivate the practices of liberation.

“Shariputra, after I enter nirvana, the profound prajnaparamita will pass from the southwest to the northwest and gradually flourish there. In that region there will be bhikshus, bhikshunis, upasakas, upasikas, kings, ministers, elders, and householders who abide in the bodhisattva vehicle. They will constantly give rise to profound faith in and understanding of this profound prajnaparamita; copy it, uphold it, read and recite it, cultivate it, contemplate it, and expound it widely.

They will also respectfully make offerings to, honor, and praise this prajnaparamita with all manner of exquisite garlands, fragrant ointments, powdered incense, garments, necklaces, banners, canopies, music, lamps, and candles. Through these excellent roots of virtue, they will ultimately never fall into perilous evil destinies but will always be born among devas and humans, enjoying prosperity, honor, peace, and happiness.

Through the power of this, the six paramitas will increasingly benefit them and swiftly be brought to perfection. Because of this, they will also constantly and respectfully make offerings to, honor, and praise all Buddhas, the Blessed Ones. Thereafter, as appropriate, they will rely upon the Dharma of the Three Vehicles and progressively cultivate the practices of liberation.

“Shariputra, after I enter nirvana, the profound prajnaparamita will pass from the northwest to the north and gradually flourish there. In that region there will be bhikshus, bhikshunis, upasakas, upasikas, kings, ministers, elders, and householders who abide in the bodhisattva vehicle. They will constantly give rise to profound faith in and understanding of this profound prajnaparamita; copy it, uphold it, read and recite it, cultivate it, contemplate it, and expound it widely.

They will also respectfully make offerings to, honor, and praise this prajnaparamita with all manner of exquisite garlands, fragrant ointments, powdered incense, garments, necklaces, banners, canopies, music, lamps, and candles. Through these excellent roots of virtue, they will ultimately never fall into perilous evil destinies but will always be born among devas and humans, enjoying prosperity, honor, peace, and happiness.

Through the power of this, the six paramitas will increasingly benefit them and swiftly be brought to perfection. Because of this, they will also constantly and respectfully make offerings to, honor, and praise all Buddhas, the Blessed Ones. Thereafter, as appropriate, they will rely upon the Dharma of the Three Vehicles and progressively cultivate the practices of liberation.

“Shariputra, after I enter nirvana, the profound prajnaparamita will then pass from the north to the northeast and gradually flourish there. In that region there will be bhikshus, bhikshunis, upasakas, upasikas, kings, ministers, elders, and householders who abide in the bodhisattva vehicle. They will constantly give rise to profound faith in and understanding of this profound prajnaparamita; copy it, uphold it, read and recite it, cultivate it, contemplate it, and expound it widely.

They will also respectfully make offerings to, honor, and praise this prajnaparamita with all manner of exquisite garlands, fragrant ointments, powdered incense, garments, necklaces, banners, canopies, music, lamps, and candles. Through these excellent roots of virtue, they will ultimately never fall into perilous evil destinies but will always be born among devas and humans, enjoying prosperity, honor, peace, and happiness.

Through the power of this, the six paramitas will increasingly benefit them and swiftly be brought to perfection. Because of this, they will also constantly and respectfully make offerings to, honor, and praise all Buddhas, the Blessed Ones. Thereafter, as appropriate, they will rely upon the Dharma of the Three Vehicles and progressively cultivate the practices of liberation.

“Shariputra, after I have entered nirvana, during the final period of the latter five hundred years, the profound prajnaparamita will perform great Buddha-work in the northeast. Why is this? Shariputra, it is because the Dharma revered by all Tathagatas, Arhats, Perfectly Enlightened Ones is the prajnaparamita. All Tathagatas, Arhats, Perfectly Enlightened Ones together protect and remain mindful of this prajnaparamita.

“Shariputra, whatever is not the unsurpassed true Dharma and Discipline realized by a Buddha bears the mark of extinction. But the unsurpassed true Dharma and Discipline—the Dharma realized by all Buddhas—is precisely the prajnaparamita.

“Shariputra, if any good man or good woman in that northeastern region constantly has faith in and understanding of this prajnaparamita, upholds it, reads and recites it, cultivates it, contemplates it, and expounds it widely, I shall constantly protect and remain mindful of that good man or good woman, ensuring that they suffer no harm or affliction.”

O Shariputra! If those good men and good women in the northeast constantly copy the profound prajnaparamita and also respectfully make offerings to, honor, and praise the profound prajnaparamita with all kinds of exquisite flower garlands, ointments, powdered incense, garments, necklaces, banners, canopies, music, lamps, and torches, I declare that, by virtue of these roots of goodness, those good men and good women will certainly never fall into the perilous evil destinies.

They will always be born among gods and humans and continually enjoy peace and happiness; and through this power, the six paramitas will increasingly flourish and benefit them. For this reason, they will also constantly and respectfully make offerings to, honor, and praise all the Buddhas, the Blessed Ones. Thereafter, as appropriate, they will rely upon the Dharma of the Three Vehicles, gradually cultivate it ever more deeply, and then enter nirvana.

Why is this? O Shariputra! Because I see, realize, and know this with the Buddha-eye, I proclaim and praise the merit attained by those good men and good women.

All Tathagatas, Arhats, Perfectly and Completely Enlightened Ones who dwell securely and presently teach the Dharma throughout immeasurable, innumerable, boundless worlds in the east, west, south, north, the four intermediate directions, above, and below likewise see, realize, and know this with the Buddha-eye, and proclaim and praise the merit attained by those good men and good women.

At that time, Shariputra addressed the Buddha: “Blessed One! After the Buddha’s passing, during the final period of the latter five hundred years, will the profound prajnaparamita be widely disseminated in the northeast?”

The Buddha said: “O Shariputra! So it is! So it is! After my passing, during the final period of the latter five hundred years, the profound prajnaparamita will be widely disseminated in the northeast.

“O Shariputra! After my passing, during the final period of the latter five hundred years, if good men and good women in the northeast constantly hear this profound prajnaparamita, give rise to profound faith and understanding, copy, receive and uphold, read and recite, cultivate, contemplate, and extensively explain it, you should know that those good men and good women have long since aroused the aspiration to seek unsurpassed enlightenment, have long cultivated the practices of great bodhisattvas, have made offerings to many Buddhas, have served many spiritual friends, and have brought all their planted roots of goodness to maturity.

Through the power of these merits, they are able to hear such profound prajnaparamita and give rise to profound faith and understanding. Moreover, they constantly copy, receive and uphold, read and recite, cultivate, contemplate, and extensively explain it to others.”

At that time, Shariputra again addressed the Buddha:

“Blessed One! After the Buddha’s passing, during the final period of the latter five hundred years, how many good men and good women abiding in the bodhisattva vehicle in the northeast will hear and give rise to profound faith and understanding regarding such profound prajnaparamita, and will also constantly copy, receive and uphold, read and recite, cultivate, contemplate, and extensively explain it to others?”

The Buddha said: “O Shariputra! After my passing, during the final period of the latter five hundred years, although there will be immeasurable numbers of good men and good women abiding in the bodhisattva vehicle in the northeast, few will hear and give rise to faith and understanding regarding the profound prajnaparamita without their minds becoming alarmed, frightened, or terrified, and without anxiety, and will constantly copy, receive and uphold, read and recite, cultivate, contemplate, and extensively explain it to others.

“O Shariputra! It is exceedingly rare for those good men and good women, upon hearing this prajnaparamita, not to become alarmed, frightened, or terrified in mind, nor to feel anxiety, but to give rise to profound faith and understanding, copy, receive and uphold, read and recite, cultivate, contemplate, and extensively explain it. Why is this? O Shariputra! It is because those good men and good women have formerly drawn near to, respectfully made offerings to, honored, and praised immeasurable Tathagatas, Arhats, Perfectly and Completely Enlightened Ones, and have questioned assemblies of great bodhisattvas concerning the meanings corresponding to such profound prajnaparamita.

“Shariputra! Before long, those good men and good women will certainly perfect the paramita of generosity; before long, they will certainly perfect the paramitas of pure morality, patient endurance, diligence, meditative concentration, and prajnaparamita.

“O Shariputra! Before long, those good men and good women will certainly perfect the emptiness of the internal; before long, they will certainly perfect the emptiness of the external, the emptiness of the internal and external, the emptiness of emptiness, great emptiness, the emptiness of ultimate meaning, the emptiness of the conditioned, the emptiness of the unconditioned, ultimate emptiness, boundless emptiness, the emptiness of dispersion, the emptiness of nonchange, the emptiness of intrinsic nature, the emptiness of individual characteristics, the emptiness of common characteristics, the emptiness of all dharmas, the emptiness of the unobtainable, the emptiness of nonexistence, the emptiness of self-nature, and the emptiness of the self-nature of nonexistence.

“O Shariputra! Before long, those good men and good women will certainly perfect suchness; before long, they will certainly perfect the dharma-dhatu, the nature of dharmas, the nature free from falsity, the unchanging nature, the nature of equality, the nature beyond arising, the certainty of dharmas, the abiding of dharmas, the true limit, the realm of space, and the inconceivable realm.

“O Shariputra! Before long, those good men and good women will certainly perfect the Noble Truth of suffering; before long, they will certainly perfect the Noble Truths of origin, cessation, and the path.

“O Shariputra! Before long, those good men and good women will certainly perfect the four meditative absorptions; before long, they will certainly perfect the four immeasurables and the four formless concentrations.

“O Shariputra! Before long, those good men and good women will certainly perfect the eight liberations; before long, they will certainly perfect the eight spheres of mastery, the nine successive concentrations, and the ten totalities.

“O Shariputra! Before long, those good men and good women will certainly perfect the four establishments of mindfulness; before long, they will certainly perfect the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of enlightenment, and the eightfold noble path.

“O Shariputra! Before long, those good men and good women will certainly perfect the Dharma gateway of liberation through emptiness; before long, they will certainly perfect the Dharma gateways of liberation through signlessness and wishlessness.

“O Shariputra! Before long, those good men and good women will certainly perfect the ten bodhisattva bhumis.

“O Shariputra! Before long, those good men and good women will certainly perfect the five kinds of eyes; before long, they will certainly perfect the six superknowledges.

“O Shariputra! Before long, those good men and good women will certainly perfect the ten powers of a Buddha; before long, they will certainly perfect the four fearlessnesses, the four unobstructed understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen unique qualities of a Buddha.

“O Shariputra! Before long, those good men and good women will certainly perfect the Dharma of nonforgetfulness; before long, they will certainly perfect the nature of perpetual equanimity.

“O Shariputra! Before long, those good men and good women will certainly perfect the knowledge of all things; before long, they will certainly perfect the knowledge of the aspects of the path and the knowledge of all aspects.

“O Shariputra! Before long, those good men and good women will certainly perfect all dharani Dharma gateways; before long, they will certainly perfect all samadhi Dharma gateways.

“O Shariputra! Before long, those good men and good women will certainly perfect all the practices of great bodhisattvas.”

Śāriputra! Before long, those good men and good women will certainly perfect the supreme enlightenment of the Buddhas.

Furthermore, Śāriputra! Because those good men and good women are protected and kept in mind by all the Tathagatas, embraced and sustained by immeasurable spiritual friends, and supported by supreme roots of virtue, and because they wish to benefit many beings, they seek to attain supreme enlightenment. Why is this? Śāriputra!

It is because I constantly teach those good men and good women the Dharma corresponding to the knowledge of all-knowledge; and in the past, the Tathagatas, Arhats, Perfectly Enlightened Ones also constantly taught those good men and good women the Dharma corresponding to the knowledge of all-knowledge. For this reason, in future lives those good men and good women will again seek to attain supreme enlightenment and will also teach others such corresponding Dharma, enabling them to attain supreme enlightenment.

Śāriputra! The bodies and minds of those good men and good women are settled and tranquil. Even the evil Māra kings and their retinues cannot destroy their resolve to attain supreme enlightenment, much less can other people who delight in evil and slander prajnaparamita obstruct their resolve and cause them not to seek supreme enlightenment.

Śāriputra! When those good men and good women of the Mahayana hear me teach this profound prajnaparamita, their minds attain the vast joy and delight of the wondrous Dharma. They are also able to establish immeasurable beings in supreme wholesome qualities, enabling them to attain supreme enlightenment.

Śāriputra! Those good men and good women now make this vast vow before me: “I shall establish immeasurable hundreds of thousands of millions of kinds of sentient beings, causing them to arouse the resolve to seek supreme enlightenment and cultivate the practices of great bodhisattvas. I shall demonstrate, guide, encourage, and gladden them regarding supreme enlightenment, until they receive the prediction of non-retrogression.”

Śāriputra! I greatly rejoice in that vow. Why is this? Śāriputra! I observe that the vast aspirations made by such good men and good women abiding in the bodhisattva vehicle accord in mind and speech. In future lives, those good men and good women will certainly be able to establish immeasurable hundreds of thousands of millions of kinds of sentient beings, causing them to arouse the resolve to attain supreme enlightenment and cultivate the practices of great bodhisattvas. They will demonstrate, guide, encourage, and gladden them regarding supreme enlightenment, until they receive the prediction of non-retrogression.

Śāriputra! Before immeasurable Buddhas of the past, those good men and good women also made this vast vow: “I shall establish immeasurable hundreds of thousands of millions of kinds of sentient beings, causing them to arouse the resolve to seek supreme enlightenment and cultivate the practices of great bodhisattvas. I shall demonstrate, guide, encourage, and gladden them regarding supreme enlightenment, until they receive the prediction of non-retrogression.”

Śāriputra! The Buddhas of the past also greatly rejoiced in that vow. Why is this? Śāriputra! The Buddhas of the past also observed that the vast aspirations made by such good men and good women abiding in the bodhisattva vehicle accorded in mind and speech. In the future, those good men and good women will certainly be able to establish immeasurable hundreds of thousands of millions of kinds of sentient beings, causing them to arouse the resolve to attain supreme enlightenment and cultivate the practices of great bodhisattvas. They will demonstrate, guide, encourage, and gladden them regarding supreme enlightenment, until they receive the prediction of non-retrogression.

Śāriputra! Those good men and good women possess vast faith and understanding. They constantly rely upon sublime forms, sounds, fragrances, flavors, tangible objects, and dharmas to practice vast generosity.

Having practiced such generosity, they again constantly plant vast roots of virtue. Through these roots of virtue, they constantly reap vast fruits of recompense. Having reaped such vast fruits of recompense, they dedicate themselves solely to benefiting and bringing happiness to all sentient beings, constantly relinquishing all their inner and outer possessions for the sake of sentient beings.

They dedicate the roots of virtue they have planted, aspiring to be born in Buddha lands in other directions where Tathagatas, Arhats, Perfectly Enlightened Ones are presently proclaiming such profound and unsurpassed prajnaparamita Dharma. Having heard such profound and unsurpassed prajnaparamita Dharma, they again constantly establish immeasurable hundreds of thousands of millions of kinds of sentient beings in those Buddha lands, causing them to arouse the resolve to seek supreme enlightenment and cultivate the practices of great bodhisattvas.

They demonstrate, guide, encourage, and gladden them, enabling them to become non-retrogressive regarding supreme enlightenment.

At that time, Śāriputra again addressed the Buddha: “Blessed One! How extraordinary! Well-Gone One!

How rare! Of all the dharmas belonging to the past, future, and present, there is none that the Buddha does not directly know. Of the true suchness, dharma realm, dharma nature, and so forth of all dharmas, there is none that he does not directly know.

Of all the teachings, there is none that he does not directly know. Of the various distinctions in the mental activities of sentient beings, there is none that he does not directly know. He directly knows all the Buddhas, bodhisattvas, śrāvakas, Buddha lands, and so forth of the past; he directly knows all the Buddhas, bodhisattvas, śrāvakas, and Buddha lands of the future; and he directly knows all the Buddhas, bodhisattvas, śrāvakas, and Buddha lands of the present.

He directly knows all matters throughout the worlds of the ten directions concerning all Tathagatas, Arhats, Perfectly Enlightened Ones, the Dharma they have taught, bodhisattvas, śrāvakas, Buddha lands, and so forth.

“Blessed One! If great bodhisattvas always seek the six paramitas with courageous diligence and without rest, do they sometimes attain these six paramitas and sometimes not attain them?”

The Buddha said: “Śāriputra! If those good men and good women always seek these six paramitas with courageous diligence, delighting in the quest without rest, they attain them at all times; there is no time when they do not attain them. Why is this? Śāriputra! Because those good men and good women always seek these six paramitas with courageous diligence, delighting in the quest without rest, the Buddhas and bodhisattvas constantly protect them and keep them in mind.”

Śāriputra addressed the Buddha: “Blessed One! If there are times when those good men and good women do not obtain scriptures corresponding to the six paramitas, how can it be said that they attain these six paramitas?”

The Buddha said: “Śāriputra! That those good men and good women, who always seek these six paramitas with courageous faith, without regard for their bodies or lives, should ever fail to obtain such corresponding scriptures is impossible. Why is this? Śāriputra!

For the sake of seeking supreme enlightenment, those good men and good women demonstrate, guide, encourage, and gladden all kinds of sentient beings, causing them to receive, retain, read, recite, contemplate, cultivate, and study scriptures corresponding to these six paramitas. Through these roots of virtue, wherever they are born, they constantly obtain sutras corresponding to the six paramitas, which they receive, retain, read, and recite.

With courageous diligence, they practice according to the teachings, mature sentient beings, purify Buddha lands, and swiftly realize supreme enlightenment.”

Fascicle 302

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