大般若波羅蜜多經

LV. CHAPTER ON TRAINING IN SKILLFUL MEANS

01

At that time, Śakra, Lord of the Devas, addressed the Buddha:

“Blessed One! Such prajnaparamita is exceedingly profound, difficult to see, difficult to know, beyond investigation, transcending the sphere of investigation, realized by those of profound wisdom and understanding, and ultimately free from all discrimination.

“Blessed One! If sentient beings always delight in listening to, accepting, retaining, reading, and reciting this profound Prajnaparamita Sutra; master it thoroughly; reflect upon it in accordance with reason; practice according to its teachings; and expound it to others, up to the attainment of unsurpassed awakening, but do not remain free from other minds and mental factors, then it should be known that those sentient beings will certainly not accomplish even the slightest root of merit.”

The Buddha then said to Śakra, Lord of the Devas:

“So it is! So it is! It is exactly as you have said.

“Kauśika! If sentient beings always delight in listening to, accepting, retaining, reading, and reciting this profound Prajnaparamita Sutra; master it thoroughly; reflect upon it in accordance with reason; practice according to its teachings; and expound it to others, up to the attainment of unsurpassed awakening, without intermingling other minds and mental factors, then it should be known that those sentient beings will certainly accomplish vast roots of merit.

“Kauśika! Suppose that all sentient beings in this Jambudvīpa were to accomplish the immeasurable merits of the ten wholesome courses of karma, the four dhyanas, the four immeasurables, the four formless absorptions, the five superknowledges, and so forth. If a good man or good woman were always to delight in listening to, accepting, retaining, reading, and reciting this profound Prajnaparamita scripture; master it thoroughly; reflect upon it in accordance with reason; practice according to its teachings;

and expound it to others, the merit attained by that good man or good woman would surpass the aforesaid merit accomplished by all the sentient beings in Jambudvīpa a hundredfold, a thousandfold, a hundred thousandfold, a hundred millionfold, ten billionfold, a hundred billionfold, ten trillionfold, a trillionfold, a hundred trillionfold, a quadrillionfold, and a hundred quadrillionfold.

It would also surpass all calculation, counting, reckoning, comparison, and even the highest numerical measure.”

At that time, a bhikshu in the Dharma assembly said to Śakra, Lord of the Devas:

“Kauśika! If any good man or good woman, with a collected and undistracted mind, always delights in listening to, accepting, retaining, reading, and reciting this profound Prajnaparamita scripture; masters it completely; reflects upon it in accordance with reason; practices according to its teachings; and expounds it to others, up to the attainment of unsurpassed awakening, without intermingling other minds and mental factors, then the merit thereby attained surpasses the immeasurable merit accomplished by all the aforesaid classes of sentient beings in Jambudvīpa through all the ten wholesome courses of karma, the four dhyanas, the four immeasurables, the four formless absorptions, the five superknowledges, and so forth.”

Śakra, Lord of the Devas, said:

“When that good man or good woman first gives rise to a single thought corresponding to the wisdom of all-knowledge, the merit thereby attained already surpasses by more than a hundred thousandfold the immeasurable merit accomplished by all the aforesaid classes of sentient beings in Jambudvīpa through all the ten wholesome courses of karma, the four dhyanas, the four immeasurables, the four formless absorptions, the five superknowledges, and so forth.

How much more so when, with a collected and undistracted mind, that person always delights in listening to, accepting, retaining, reading, and reciting this profound Prajnaparamita scripture; masters it completely; reflects upon it in accordance with reason; practices according to its teachings; and expounds it to others, up to the attainment of unsurpassed awakening, without intermingling other minds and mental factors.

If the merit thereby attained could be compared, then, bhikshu, you should know that the merit and wisdom of that good man or good woman not only surpass those of the sentient beings in Jambudvīpa who accomplish the ten wholesome courses of karma and so forth, but also surpass those of all devas, humans, asuras, and others in the world. Why? Because that good man or good woman will swiftly attain unsurpassed awakening and bring benefit and happiness to immeasurable sentient beings.

“Bhikshu, you should know that the merit and wisdom of that good man or good woman not only surpass those of devas, humans, asuras, and others in the world, but also surpass those of all stream-enterers, once-returners, non-returners, arhats, and pratyekabuddhas. Why? Because that good man or good woman will swiftly attain unsurpassed awakening and bring benefit and happiness to immeasurable sentient beings.

“Bhikshu, you should know that the merit and wisdom of that good man or good woman not only surpass those of all stream-enterers, once-returners, non-returners, arhats, and pratyekabuddhas, but also surpass those of great bodhisattvas who, apart from prajnaparamita and skillful means, cultivate the paramitas of generosity, pure morality, patient acceptance, diligence, and dhyana. Why? Because that good man or good woman will swiftly attain unsurpassed awakening and bring benefit and happiness to immeasurable sentient beings.

“Bhikshu, you should know that the merit and wisdom of that good man or good woman also surpass those of great bodhisattvas who, apart from prajnaparamita and skillful means, abide in 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 the unchanging, the emptiness of intrinsic nature, the emptiness of individual characteristics, the emptiness of common characteristics, the emptiness of all phenomena, the emptiness of the unattainable, the emptiness of nonexistence, the emptiness of self-nature,

and the emptiness of the self-nature of nonexistence.

Why? Because that good man or good woman will swiftly attain unsurpassed awakening and bring benefit and happiness to immeasurable sentient beings.

“Bhikshu, you should know that the merit and wisdom of that good man or good woman also surpass those of great bodhisattvas who, apart from prajnaparamita and skillful means, abide in suchness, the dharmadhatu, the nature of phenomena, the nature free from falsity, the unchanging nature, the nature of equality, the nature of freedom from arising, the certainty of phenomena, the abiding of phenomena, the true limit, the realm of space, and the inconceivable realm. Why? Because that good man or good woman will swiftly attain unsurpassed awakening and bring benefit and happiness to immeasurable sentient beings.

“Bhikshu, you should know that the merit and wisdom of that good man or good woman also surpass those of great bodhisattvas who, apart from prajnaparamita and skillful means, abide in the Noble Truths of suffering, its origin, its cessation, and the path. Why? Because that good man or good woman will swiftly attain unsurpassed awakening and bring benefit and happiness to immeasurable sentient beings.

“Bhikshu, you should know that the merit and wisdom of that good man or good woman also surpass those of great bodhisattvas who, apart from prajnaparamita and skillful means, cultivate the four dhyanas, the four immeasurables, and the four formless absorptions. Why? Because that good man or good woman will swiftly attain unsurpassed awakening and bring benefit and happiness to immeasurable sentient beings.

“Bhikshu, you should know that the merit and wisdom of that good man or good woman also surpass those of great bodhisattvas who, apart from prajnaparamita and skillful means, cultivate the eight liberations, the eight spheres of mastery, the nine successive absorptions, and the ten totality-spheres. Why? Because that good man or good woman will swiftly attain unsurpassed awakening and bring benefit and happiness to immeasurable sentient beings.”

Bhikshu, you should know that the merit and wisdom of those good men and good women also surpass those of any Great Bodhisattva who, while remaining apart from prajnaparamita and skillful means, cultivates the four foundations of mindfulness, the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of enlightenment, and the Noble Eightfold Path. Why is this? Because those good men and good women will swiftly attain unsurpassed perfect enlightenment and bring benefit and happiness to immeasurable sentient beings.

Bhikshu, you should know that the merit and wisdom of those good men and good women also surpass those of any Great Bodhisattva who, while remaining apart from prajnaparamita and skillful means, cultivates the gates of liberation of emptiness, signlessness, and wishlessness. Why is this? Because those good men and good women will swiftly attain unsurpassed perfect enlightenment and bring benefit and happiness to immeasurable sentient beings.

Bhikshu, you should know that the merit and wisdom of those good men and good women also surpass those of any Great Bodhisattva who, while remaining apart from prajnaparamita and skillful means, cultivates the Ground of Great Joy, the Ground of Stainlessness, the Ground of Radiance, the Ground of Blazing Wisdom, the Ground Difficult to Conquer, the Ground of Manifest Presence, the Far-Going Ground, the Immovable Ground, the Ground of Excellent Wisdom, and the Ground of the Dharma Cloud. Why is this? Because those good men and good women will swiftly attain unsurpassed perfect enlightenment and bring benefit and happiness to immeasurable sentient beings.

Bhikshu, you should know that the merit and wisdom of those good men and good women also surpass those of any Great Bodhisattva who, while remaining apart from prajnaparamita and skillful means, cultivates the five kinds of eyes and the six superknowledges. Why is this? Because those good men and good women will swiftly attain unsurpassed perfect enlightenment and bring benefit and happiness to immeasurable sentient beings.

Bhikshu, you should know that the merit and wisdom of those good men and good women also surpass those of any Great Bodhisattva who, while remaining apart from prajnaparamita and skillful means, cultivates the ten powers of a Buddha, the four fearlessnesses, the four unobstructed understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen distinctive qualities of a Buddha. Why is this? Because those good men and good women will swiftly attain unsurpassed perfect enlightenment and bring benefit and happiness to immeasurable sentient beings.

Bhikshu, you should know that the merit and wisdom of those good men and good women also surpass those of any Great Bodhisattva who, while remaining apart from prajnaparamita and skillful means, cultivates the Dharma of never losing mindfulness and the nature of constant equanimity. Why is this? Because those good men and good women will swiftly attain unsurpassed perfect enlightenment and bring benefit and happiness to immeasurable sentient beings.

Bhikshu, you should know that the merit and wisdom of those good men and good women also surpass those of any Great Bodhisattva who, while remaining apart from prajnaparamita and skillful means, cultivates the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects. Why is this? Because those good men and good women will swiftly attain unsurpassed perfect enlightenment and bring benefit and happiness to immeasurable sentient beings.

Bhikshu, you should know that the merit and wisdom of those good men and good women also surpass those of any Great Bodhisattva who, while remaining apart from prajnaparamita and skillful means, cultivates the dharani gates and the samadhi gates. Why is this? Because those good men and good women will swiftly attain unsurpassed perfect enlightenment and bring benefit and happiness to immeasurable sentient beings.

Bhikshu, you should know that the merit and wisdom of those good men and good women also surpass those of any Great Bodhisattva who, while remaining apart from prajnaparamita and skillful means, cultivates contemplation of the conditional nature of dependent origination. Why is this? Because those good men and good women will swiftly attain unsurpassed perfect enlightenment and bring benefit and happiness to immeasurable sentient beings.

Bhikshu, you should know that the merit and wisdom of those good men and good women also surpass those of any Great Bodhisattva who, while remaining apart from prajnaparamita and skillful means, purifies Buddha lands and brings sentient beings to maturity. Why is this? Because those good men and good women will swiftly attain unsurpassed perfect enlightenment and bring benefit and happiness to immeasurable sentient beings.

Bhikshu, you should know that the merit and wisdom of those good men and good women also surpass those of any Great Bodhisattva who, while remaining apart from prajnaparamita and skillful means, cultivates the practices of Great Bodhisattvas and cultivates the attainment of unsurpassed perfect enlightenment. Why is this? Because those good men and good women will swiftly attain unsurpassed perfect enlightenment and bring benefit and happiness to immeasurable sentient beings.

Bhikshu, you should know that the merit and wisdom of those good men and good women also surpass those of any Great Bodhisattva who, while remaining apart from prajnaparamita and skillful means, cultivates prajnaparamita. Why is this? Because those good men and good women will swiftly attain unsurpassed perfect enlightenment and bring benefit and happiness to immeasurable sentient beings.

Furthermore, Bhikshu, you should know that those good men and good women are themselves Great Bodhisattvas.

Bhikshu, you should know that because those Great Bodhisattvas cultivate profound prajnaparamita in accordance with the teachings, no devas, humans, asuras, and so forth, nor any shravakas, pratyekabuddhas, or bodhisattvas can surpass them.

Bhikshu, you should know that because those Great Bodhisattvas cultivate profound prajnaparamita in accordance with the teachings, they are able to perpetuate the lineage of the Buddhas and prevent it from being severed.

Bhikshu, you should know that because those Great Bodhisattvas cultivate profound prajnaparamita in accordance with the teachings, they are never separated from the supreme spiritual friends—the bodhisattvas and the Tathagatas, Arhats, Perfectly Enlightened Ones.

Bhikshu, you should know that because those Great Bodhisattvas cultivate profound prajnaparamita in accordance with the teachings, before long they will sit upon the wondrous seat of enlightenment, subdue the armies of Mara, attain unsurpassed perfect enlightenment, turn the wondrous Dharma wheel, and deliver sentient beings from the great suffering of birth and death.

Bhikshu, you should know that because those Great Bodhisattvas cultivate profound prajnaparamita in accordance with the teachings, they always train in the Dharma in which assemblies of Great Bodhisattvas should train and do not train in the practices in which shravakas and pratyekabuddhas should train.

Bhikshu, you should know that because those Great Bodhisattvas cultivate profound prajnaparamita and always train in that which assemblies of Great Bodhisattvas should train, the Four Great Heavenly Kings, protectors of the world, will lead the devas of the heavens of the Four Great Kings to where those Bodhisattvas dwell, respectfully make offerings to them, honor and praise them, and say: “Excellent, Great Beings! You should diligently and vigorously train in the Dharma in which assemblies of Great Bodhisattvas should train.

Do not train in the practices in which shravakas and pratyekabuddhas should train. If you train in this way, you will soon be seated upon the wondrous seat of enlightenment and swiftly attain unsurpassed perfect enlightenment. Just as in the past the Tathagata, Arhat, Perfectly Enlightened One accepted the four bowls offered by the Four Heavenly Kings, so too will you accept them.

Just as the Four Great Heavenly Kings, protectors of the world, formerly offered those four bowls, so too shall we make such an offering.”

Bhikshu, you should know that because those Great Bodhisattvas cultivate profound prajnaparamita and always train in that which assemblies of Great Bodhisattvas should train, I, the Lord of the Devas, will lead the devas of the Heaven of the Thirty-Three to where they dwell, respectfully make offerings to them, honor and praise them, and say: “Excellent, Great Beings! You should diligently and vigorously train in the Dharma in which assemblies of Great Bodhisattvas should train. Do not train in the practices in which shravakas and pratyekabuddhas should train. If you train in this way, you will soon be seated upon the wondrous seat of enlightenment, swiftly attain unsurpassed perfect enlightenment, turn the wondrous Dharma wheel, and deliver immeasurable sentient beings.”

Bhikshus, you should know that because this Great Bodhisattva practices the profound prajnaparamita and constantly trains in what Great Bodhisattvas should train in, the heavenly king Suyama, leading the hosts of the Yama Heaven, comes to where that Bodhisattva is, respectfully makes offerings, honors and praises him, and says: “Excellent, Great Being! You should diligently and vigorously train in the Dharma in which Great Bodhisattvas should train, and should not train in the practices in which shravakas and pratyekabuddhas should train. If you train in this way, you will soon be seated upon the wondrous seat of bodhi, swiftly attain the fruit of supreme enlightenment, turn the wondrous Dharma wheel, and deliver immeasurable sentient beings.”

Bhikshus, you should know that because this Great Bodhisattva practices the profound prajnaparamita and constantly trains in what Great Bodhisattvas should train in, the heavenly king Santusita, leading the hosts of the Tusita Heaven, comes to where that Bodhisattva is, respectfully makes offerings, honors and praises him, and says: “Excellent, Great Being! You should diligently and vigorously train in the Dharma in which Great Bodhisattvas should train, and should not train in the practices in which shravakas and pratyekabuddhas should train. If you train in this way, you will soon be seated upon the wondrous seat of bodhi, swiftly attain the fruit of supreme enlightenment, turn the wondrous Dharma wheel, and deliver immeasurable sentient beings.”

Bhikshus, you should know that because this Great Bodhisattva practices the profound prajnaparamita and constantly trains in what Great Bodhisattvas should train in, the heavenly king Wondrous Transformation, leading the hosts of the Heaven of Delight in Transformation, comes to where that Bodhisattva is, respectfully makes offerings, honors and praises him, and says: “Excellent, Great Being! You should diligently and vigorously train in the Dharma in which Great Bodhisattvas should train, and should not train in the practices in which shravakas and pratyekabuddhas should train. If you train in this way, you will soon be seated upon the wondrous seat of bodhi, swiftly attain the fruit of supreme enlightenment, turn the wondrous Dharma wheel, and deliver immeasurable sentient beings.”

Bhikshus, you should know that because this Great Bodhisattva practices the profound prajnaparamita and constantly trains in what Great Bodhisattvas should train in, the heavenly king Wondrous Sovereignty, leading the hosts of the Heaven of Mastery over Others’ Transformations, comes to where that Bodhisattva is, respectfully makes offerings, honors and praises him, and says: “Excellent, Great Being! You should diligently and vigorously train in the Dharma in which Great Bodhisattvas should train, and should not train in the practices in which shravakas and pratyekabuddhas should train.

If you train in this way, you will soon be seated upon the wondrous seat of bodhi, swiftly attain the fruit of supreme enlightenment, turn the wondrous Dharma wheel, and deliver immeasurable sentient beings.”

Bhikshus, you should know that because this Great Bodhisattva practices the profound prajnaparamita and constantly trains in what Great Bodhisattvas should train in, Mahabrahma, lord of the Saha realm, leading the hosts of the Brahma Multitude, Brahma Ministers, and Great Brahma heavens, comes to where that Bodhisattva is, respectfully makes offerings, honors and praises him, and says: “Excellent, Great Being! You should diligently and vigorously train in the Dharma in which Great Bodhisattvas should train, and should not train in the practices in which shravakas and pratyekabuddhas should train.

If you train in this way, you will soon be seated upon the wondrous seat of bodhi, swiftly attain the fruit of supreme enlightenment, turn the wondrous Dharma wheel, and deliver immeasurable sentient beings.”

Bhikshus, you should know that because this Great Bodhisattva practices the profound prajnaparamita and constantly trains in what Great Bodhisattvas should train in, the deva of Utmost Light Purity, leading the heavenly hosts of the Light, Lesser Light, and Immeasurable Light heavens, comes to where that Bodhisattva is, respectfully makes offerings, honors and praises him, and says: “Excellent, Great Being! You should diligently and vigorously train in the Dharma in which Great Bodhisattvas should train, and should not train in the practices in which shravakas and pratyekabuddhas should train.

If you train in this way, you will soon be seated upon the wondrous seat of bodhi, swiftly attain the fruit of supreme enlightenment, turn the wondrous Dharma wheel, and deliver immeasurable sentient beings.”

Bhikshus, you should know that because this Great Bodhisattva practices the profound prajnaparamita and constantly trains in what Great Bodhisattvas should train in, the deva of Universal Purity, leading the heavenly hosts of the Lesser Purity and Immeasurable Purity heavens, comes to where that Bodhisattva is, respectfully makes offerings, honors and praises him, and says: “Excellent, Great Being! You should diligently and vigorously train in the Dharma in which Great Bodhisattvas should train, and should not train in the practices in which shravakas and pratyekabuddhas should train. If you train in this way, you will soon be seated upon the wondrous seat of bodhi, swiftly attain the fruit of supreme enlightenment, turn the wondrous Dharma wheel, and deliver immeasurable sentient beings.”

Bhikshus, you should know that because this Great Bodhisattva practices the profound prajnaparamita and constantly trains in what Great Bodhisattvas should train in, the deva of Abundant Fruit, leading the heavenly hosts of the Abundant, Lesser Abundant, and Immeasurably Abundant heavens, comes to where that Bodhisattva is, respectfully makes offerings, honors and praises him, and says: “Excellent, Great Being! You should diligently and vigorously train in the Dharma in which Great Bodhisattvas should train, and should not train in the practices in which shravakas and pratyekabuddhas should train.

If you train in this way, you will soon be seated upon the wondrous seat of bodhi, swiftly attain the fruit of supreme enlightenment, turn the wondrous Dharma wheel, and deliver immeasurable sentient beings.”

Bhikshus, you should know that because this Great Bodhisattva practices the profound prajnaparamita and constantly trains in what Great Bodhisattvas should train in, the deva of the Ultimate Form Realm, leading the heavenly hosts of the Free from Affliction, Free from Heat, Excellent Manifestation, and Excellent Vision heavens, comes to where that Bodhisattva is, respectfully makes offerings, honors and praises him, and says: “Excellent, Great Being!

You should diligently and vigorously train in the Dharma in which Great Bodhisattvas should train, and should not train in the practices in which shravakas and pratyekabuddhas should train. If you train in this way, you will soon be seated upon the wondrous seat of bodhi, swiftly attain the fruit of supreme enlightenment, turn the wondrous Dharma wheel, and deliver immeasurable sentient beings.”

Bhikshus, you should know that because this Great Bodhisattva practices the profound prajnaparamita in accordance with the teaching, all Tathagatas, Arhats, Perfectly Enlightened Ones, together with the assemblies of Great Bodhisattvas and the devas, nagas, asuras, and others, constantly watch over and remain mindful of him. For this reason, none of the dangers and adversities of the world that cause sorrow and suffering in body and mind can harm this Bodhisattva.

Bhikshus, you should know that because this Great Bodhisattva practices the profound prajnaparamita in accordance with the teaching and is constantly watched over and kept in mind by the Buddhas, bodhisattvas, devas, nagas, asuras, and others, none of the illnesses arising from discord among the worldly great elements can cause him harm. These are diseases of the eyes, ears, nose, tongue, body, and limbs; bodily pain, heart pain, headache, toothache, pain in the sides, back pain, shoulder pain, abdominal pain, and pain in the joints. All such four hundred and four illnesses are forever absent from his body, except for grave karma; yet even when he undergoes its effects, they are transformed and become light.

Bhikshus, you should know that because this Great Bodhisattva practices the profound prajnaparamita in accordance with the teaching, he acquires such immeasurable and boundless merit in the present and future lives.

At that time, the Venerable Ananda thought to himself: “Today, Sakra has employed his own eloquence to praise in this way the extraordinary merit of the profound prajnaparamita. This is due to the awesome spiritual power of the Tathagata.”

Then Sakra, Lord of the Devas, immediately knew Ananda’s thought and said to him:

“All the praise I have given to the extraordinary merit of the profound prajnaparamita is due to the awesome spiritual power of the Tathagata.”

The Buddha then said to Ananda:

– It is so! It is so! The praise that Śakra, Lord of the Devas, has now bestowed upon the rare merits of profound prajnaparamita should be known to arise entirely through the spiritual power of the Tathagata, and not through his own eloquence. Why is this? Because the rare merits of profound prajnaparamita cannot be known by humans, devas, and the like.

Ānanda, you should know that when a great bodhisattva studies such profound prajnaparamita, contemplates such profound prajnaparamita, and practices such profound prajnaparamita, all the evil Māras throughout this trichiliocosm become doubtful and perplexed, thinking: Will this great bodhisattva realize the ultimate reality and then retreat to attain the fruit of stream-entry, once-returning, non-returning, arhatship, or the state of a pratyekabuddha, or will he proceed toward supreme enlightenment?

Furthermore, Ānanda! If a great bodhisattva does not depart from such profound prajnaparamita, then all the evil Māras become deeply distressed, and their bodies and minds tremble with fear as though pierced by a poisoned arrow.

Furthermore, Ānanda! When a great bodhisattva practices profound prajnaparamita, an evil Māra may come to him and conjure all manner of terrifying apparitions, such as knives, swords, ferocious beasts, venomous snakes, and fiercely blazing fires erupting on every side. He seeks to make the bodhisattva’s body and mind fearful and confused, to cause him to lose the aspiration for supreme great enlightenment, to make his mind retreat from the practice, and even to arouse a single distracted thought that obstructs supreme enlightenment.

At that time, the Venerable Ānanda addressed the Buddha:

– Blessed One! When great bodhisattvas practice profound prajnaparamita, are they all disturbed by evil Māras, or are some disturbed while others are not?

The Buddha told Ānanda:

– Not all great bodhisattvas who practice profound prajnaparamita are disturbed by evil Māras. Some are disturbed, while others are not.

The Venerable Ānanda addressed the Buddha:

– Blessed One! Which great bodhisattvas are disturbed by evil Māras when practicing profound prajnaparamita? Which great bodhisattvas are not disturbed by evil Māras when practicing profound prajnaparamita?

The Buddha told Ānanda:

– If, in a former life, a great bodhisattva heard this profound prajnaparamita but neither believed nor understood it and moreover gave rise to slander, then when that great bodhisattva practices profound prajnaparamita, he will be disturbed by evil Māras. But if, in a former life, a great bodhisattva heard this profound prajnaparamita, deeply believed and understood it, and did not give rise to slander, then when that great bodhisattva practices profound prajnaparamita, he will not be disturbed by evil Māras.

Furthermore, Ānanda! If, in a former life, a great bodhisattva heard this prajnaparamita and became hesitant, wondering whether this profound prajnaparamita truly existed or did not truly exist, then when that great bodhisattva practices profound prajnaparamita, he will be disturbed by evil Māras. But if, in a former life, a great bodhisattva heard this profound prajnaparamita, gave rise to no doubt, and resolutely believed that profound prajnaparamita exists, then when that great bodhisattva practices profound prajnaparamita, he will not be disturbed by evil Māras.

Furthermore, Ānanda! If a great bodhisattva keeps far from spiritual friends and falls under the influence of evil companions, he will not hear such profound prajnaparamita. Because he does not hear it, he cannot clearly understand it; because he does not clearly understand it, he cannot cultivate it; because he does not cultivate it, he cannot realize such profound prajnaparamita in accordance with reality.

Then, when that great bodhisattva practices profound prajnaparamita, he will be disturbed by evil Māras. But if a great bodhisattva draws near to spiritual friends and is not fettered by evil companions, he will hear such profound prajnaparamita. Because he hears it, he can clearly understand it; because he clearly understands it, he constantly cultivates it; because he constantly cultivates it, he realizes profound prajnaparamita in accordance with reality.

Then, when that great bodhisattva practices profound prajnaparamita, he will not be disturbed by evil Māras.

Furthermore, Ānanda! If a great bodhisattva keeps far from prajnaparamita and embraces and praises teachings that are not true and sublime, then when that great bodhisattva practices profound prajnaparamita, he will be disturbed by evil Māras. But if a great bodhisattva draws near to prajnaparamita and neither embraces nor praises teachings that are not true and sublime, then when that great bodhisattva practices profound prajnaparamita, he will not be disturbed by evil Māras.

Furthermore, Ānanda! If a great bodhisattva keeps far from prajnaparamita and maligns and disparages the true and sublime Dharma, the evil Māra then thinks: “This bodhisattva is now my companion. Because he maligns the true and sublime Dharma, immeasurable good men and good women abiding in the bodhisattva vehicle will likewise malign the true and sublime Dharma.

Through these causes and conditions, my wish will be fulfilled. Although these good men and good women abiding in the bodhisattva vehicle diligently and energetically cultivate wholesome dharmas, they will fall to the stages of śrāvakas or pratyekabuddhas and will cause others to fall there as well.” Ānanda, you should know that when this great bodhisattva practices profound prajnaparamita, he will be disturbed by evil Māras.

But if a great bodhisattva draws near to prajnaparamita, faithfully accepts, upholds, and praises the true and sublime Dharma, and also causes immeasurable good men and good women abiding in the bodhisattva vehicle faithfully to accept, uphold, and praise it, the evil Māras will consequently become frightened and distressed. Even if those good men and good women abiding in the bodhisattva vehicle do not diligently cultivate wholesome dharmas, they will nevertheless resolve never to allow themselves or others to fall to the stages of śrāvakas or pratyekabuddhas, and will certainly realize supreme enlightenment. Ānanda, you should know that when this great bodhisattva practices profound prajnaparamita, he will not be disturbed by evil Māras.

Furthermore, Ānanda! If, upon hearing the profound Prajnaparamita Sutra taught, a great bodhisattva says: “Such prajnaparamita is exceedingly profound, difficult to see, and difficult to know; how much more difficult must it be to expound, hear, accept and uphold, read and recite, contemplate, diligently cultivate, copy, and disseminate it! Even I cannot fathom its source; how much less can others of shallow wisdom!” At that time, immeasurable good men and good women abiding in the bodhisattva vehicle who hear these words become frightened, and all retreat from supreme enlightenment. Ānanda, you should know that when this great bodhisattva practices profound prajnaparamita, he will be disturbed by evil Māras.

But if, upon hearing the profound Prajnaparamita Sutra, a great bodhisattva says: “Such prajnaparamita is exceedingly profound, difficult to see, and difficult to know. If one does not expound, hear, accept and uphold, read and recite, contemplate, diligently cultivate, copy, and disseminate it, yet can still realize supreme enlightenment, that is certainly impossible.” At that time, immeasurable good men and good women abiding in the bodhisattva vehicle who hear these words rejoice and leap with joy.

They always delight in hearing, accepting and upholding, reading and reciting prajnaparamita; they master it with exceptional fluency, contemplate it in accordance with reason, practice it energetically, expound it for others, copy and disseminate it, and swiftly proceed toward supreme enlightenment. Ānanda, you should know that when this great bodhisattva practices profound prajnaparamita, he will not be disturbed by evil Māras.

Furthermore, Ananda! If a great bodhisattva relies upon the merit of his own roots of goodness and looks down upon other great bodhisattvas, saying: “I am able to cultivate generosity, pure morality, patient endurance, diligence, meditative concentration, and prajnaparamita, whereas you are unable to cultivate them. I am able to abide in the emptiness of the internal, 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, the emptiness of that which has no bounds, the emptiness of dispersion, the emptiness of that which is immutable, the emptiness of intrinsic nature,

the emptiness of individual characteristics, the emptiness of common characteristics, the emptiness of all dharmas, the emptiness of the unattainable, the emptiness of nonexistence, the emptiness of self-nature, and the emptiness of the self-nature of nonexistence, whereas you are unable to abide in them.

I am able to abide in suchness, the dharma-realm, the nature of dharmas, the nature free from falsity, the immutable nature, the nature of equality, the nature transcending arising, the certainty of Dharma, the abiding of Dharma, the ultimate reality, the realm of space, and the inconceivable realm, whereas you are unable to abide in them. I am able to abide in the noble truths of suffering, its origin, its cessation, and the path, whereas you are unable to do so.

I am able to cultivate the four meditative absorptions, the four immeasurables, and the four formless concentrations, whereas you are unable to cultivate them. I am able to cultivate the eight liberations, the eight spheres of mastery, the nine successive attainments, and the ten totalities, whereas you are unable to cultivate them. I am able to cultivate the four foundations of mindfulness, the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of awakening, and the eightfold noble path, whereas you are unable to cultivate them.

I am able to cultivate the liberation-gates of emptiness, signlessness, and wishlessness, whereas you are unable to cultivate them. I am able to cultivate the ten bodhisattva grounds, whereas you are unable to cultivate them. I am able to purify Buddha-fields and bring sentient beings to maturity, whereas you are unable to do so.

I am able to contemplate the twelve links of dependent origination in both forward and reverse order, whereas you are unable to do so. I am able to cultivate the five kinds of eyes and the six superknowledges, whereas you are unable to cultivate them. I am able to cultivate the Buddha’s ten powers, four fearlessnesses, four unobstructed understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and eighteen distinctive qualities of a Buddha, whereas you are unable to cultivate them.

I am able to cultivate shamatha and vipashyana, whereas you are unable to cultivate them. I am able to cultivate the Dharma of never losing mindfulness and the nature of constant equanimity, whereas you are unable to cultivate them. I am able to cultivate the dharani-gates and samadhi-gates, whereas you are unable to cultivate them.

I am able to cultivate the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects, whereas you are unable to cultivate them. I am able to contemplate the individual and common characteristics of all dharmas, whereas you are unable to do so. I am able to cultivate all the practices of great bodhisattvas, whereas you are unable to cultivate them.

I am able to cultivate the unsurpassed awakening of all Buddhas, whereas you are unable to cultivate it.” At that time, Mara rejoices and leaps for joy, saying that this bodhisattva is a companion in the cycle of birth and death and will never gain liberation. Therefore, Ananda, you should know that when this great bodhisattva practices profound prajnaparamita, he is being disturbed by Mara. If, however, a great bodhisattva does not rely upon the merit of his own roots of goodness and look down upon other great bodhisattvas, and although he constantly and diligently cultivates wholesome dharmas, he does not cling to the characteristics of those wholesome dharmas, then, Ananda, you should know that when this great bodhisattva practices profound prajnaparamita, he is not disturbed by Mara.

Furthermore, Ananda! If a great bodhisattva relies upon the renown of his name and lineage and thereby despises other bodhisattvas who cultivate goodness, constantly praising his own virtues and disparaging others; if he does not truly possess the practices, attributes, and characteristics of an irreversible great bodhisattva, yet claims that he truly possesses them; if he gives rise to afflictions, praises himself, and disparages others, saying, “You do not bear the name of bodhisattva; I alone bear the name of bodhisattva”;

and if, through overweening pride, he despises, slanders, and disparages other assemblies of great bodhisattvas—then Mara, seeing this, thinks: “This bodhisattva now ensures that the palaces in my domain will not become empty, but will instead increase the populations of the hells, the animal realm, and the realm of ghosts.” At that time, Mara augments that bodhisattva’s supernatural power, causing his prestige and eloquence to increase.

Consequently, many people believe and accept his words, and through these he exhorts them to give rise to wrong views like his own. Once they share his wrong views, they follow his false teachings; once they follow his false teachings, their afflictions blaze forth and their minds become deluded and inverted. Therefore, all the bodily, verbal, and mental karma they produce brings painful, harmful, and unbearable results.

Because of these causes and conditions, the three lower realms increase and the palaces throughout Mara’s domain become filled. Mara therefore rejoices and leaps for joy, freely accomplishing whatever he wishes. Ananda, you should know that when this great bodhisattva practices profound prajnaparamita, he is being disturbed by Mara.

If, however, a great bodhisattva does not rely upon the false renown of his own name and lineage and thereby despise other bodhisattvas who cultivate wholesome dharmas, has no overweening pride regarding his merits, neither praises himself nor disparages others, and is able to understand the deeds of Mara and his host, then, Ananda, you should know that when this great bodhisattva practices profound prajnaparamita, he is not disturbed by Mara.

Furthermore, Ananda! If a great bodhisattva and those who seek the shravaka or pratyekabuddha vehicle insult, quarrel with, and slander one another, then Mara, seeing this, thinks: “This good man has moved far away from unsurpassed awakening and drawn near to the hells, the animal realm, and the realm of ghosts. Why?

Because insulting, quarreling with, and slandering one another is not the path to awakening; it is only the path to the lower realms of hell beings, animals, and ghosts.” Having thought thus, Mara rejoices and leaps for joy. Ananda, you should know that when this great bodhisattva practices profound prajnaparamita, he is being disturbed by Mara. If, however, a great bodhisattva, when insulted, quarreled with, or slandered by those seeking the shravaka or pratyekabuddha vehicle, skillfully embraces, guides, and leads them toward the Great Vehicle, or causes them diligently to cultivate the wholesome dharmas of their own vehicle, then, Ananda, you should know that when this great bodhisattva practices profound prajnaparamita, he is not disturbed by Mara.

Furthermore, Ananda! If a great bodhisattva and good men and good women who seek unsurpassed awakening insult, quarrel with, and slander one another, then Mara, seeing this, thinks: “These two bodhisattvas have both moved far away from unsurpassed awakening and drawn near to the hells, the animal realm, and the realm of ghosts. Why?

Because their insulting, quarreling with, and slandering one another is not the path to awakening; it is only the path to the lower realms of hell beings, animals, and ghosts.” Having thought thus, Mara rejoices and leaps for joy. Ananda, you should know that when this great bodhisattva practices profound prajnaparamita, he is being disturbed by Mara. If, however, a great bodhisattva does not insult, quarrel with, or slander good men and good women who seek unsurpassed awakening, but instead exhorts them, and is exhorted by them, diligently to cultivate wholesome dharmas so that they may swiftly attain the knowledge of all-knowing wisdom, then, Ananda, you should know that when this great bodhisattva practices profound prajnaparamita, he is not disturbed by Mara.

Ānanda, you should know that if a great bodhisattva who has not yet received the prediction of irreversibility from unsurpassed, perfect awakening should harbor thoughts of harm, engage in disputes, humiliate, disparage, or slander a great bodhisattva who has received the prediction of irreversibility from unsurpassed, perfect awakening, then for as many unbeneficial thoughts as have arisen, that bodhisattva will regress from the supreme practices cultivated over that many kalpas, remain separated from spiritual friends for that length of time, and again undergo the bondage of birth and death for that many kalpas.

However, if that bodhisattva does not abandon the mind of great bodhi, that bodhisattva must again diligently cultivate the supreme practices for that many kalpas, and only afterward will the lost merit be restored.

At that time, the Venerable Ānanda addressed the Buddha:

“Blessed One! Since that great bodhisattva has given rise to an evil mind and must undergo the painful consequences of birth and death, must that bodhisattva continue transmigrating for the entirety of that period, or may liberation also be attained before its completion? Since that great bodhisattva has regressed from the supreme practices, must that bodhisattva practice diligently throughout that many kalpas before they can be restored, or may restoration to the former state also occur before that period is complete?”

The Buddha said to Ānanda:

“For bodhisattvas, pratyekabuddhas, and śrāvakas, I shall teach a wholesome method for expiating offenses and restoring what has been lost.

“Ānanda, you should know that if a great bodhisattva who has not yet received the prediction of irreversibility from unsurpassed, perfect awakening should harbor thoughts of harm, engage in disputes, humiliate, disparage, or slander great bodhisattvas who have received the prediction of irreversibility from unsurpassed, perfect awakening, and afterward feels neither shame nor remorse, continues to harbor resentment without relinquishing it, and does not regularly disclose and repent in accordance with the Dharma, I say that, before the completion of the prescribed period, such a person will have no favorable opportunity to expiate the offense and restore what was lost.

That person must transmigrate through birth and death for that many kalpas, remain separated from spiritual friends, and be bound by various sufferings. If that person does not abandon the mind of the Great Vehicle, that person must diligently cultivate the supreme practices for that many kalpas, and only afterward will the lost merit be restored. But if a great bodhisattva who has not yet received the prediction of irreversibility from unsurpassed, perfect awakening should harbor thoughts of harm, engage in disputes, humiliate, disparage, or slander bodhisattvas who have received the prediction of irreversibility from unsurpassed, perfect awakening, and afterward becomes ashamed, bears no rancor, and promptly discloses and repents in accordance with the Dharma,

thinking thus: ‘I have now attained this human body, which is difficult to obtain, so why did I commit such an evil offense and lose such great benefit?

I ought to benefit all sentient beings, so why did I instead harm them? I ought to respect all sentient beings as a servant attends upon a master, so why did I instead become arrogant toward them and humiliate and disparage them? I ought to endure being beaten and reviled by all sentient beings, so why did I instead retaliate against them with violent deeds and harsh words?

I ought to reconcile all sentient beings and cause them to love and respect one another, so why did I suddenly utter malicious words and dispute with them? I ought to endure being trampled upon by all sentient beings for a long time, like a road or a bridge, so why did I instead subject them to humiliation? I seek unsurpassed, perfect awakening in order to free sentient beings from the great suffering of birth and death and enable them to attain the ultimate peace and happiness of nirvana, so why did I instead wish to add to their suffering?

From now until the end of future time, I ought to be like one who is foolish, mute, deaf, and blind, making no discriminations concerning any sentient being. Even if my head, feet, and other parts of my body were severed, I should never give rise to an evil thought toward those sentient beings. Yet I suddenly gave rise to an evil thought, damaging the mind of unsurpassed awakening and obstructing my quest for the knowledge of all modes.’ Ānanda, you should know that I say such a great bodhisattva has a favorable opportunity, even before the completion of the prescribed period, to expiate the offense and restore what was lost, and need not transmigrate through birth and death for that many kalpas.

Māra will be unable to disturb that bodhisattva.

“Ānanda, you should know that great bodhisattvas should not associate or dwell together with those who seek the Śrāvaka or Pratyekabuddha Vehicle, nor should they deliberate and debate with them. Why? Because if they deliberate and debate with them, they may give rise to anger and indignation or utter harsh words.

Bodhisattvas should not give rise to anger and the like toward such sentient beings, nor should they utter harsh words. Even if their heads, feet, and other parts of their bodies were severed, they still should not utter harsh words. Why?

They should think thus: ‘I seek unsurpassed, perfect awakening in order to rescue sentient beings from the sufferings of birth and death and enable them to attain ultimate benefit, peace, and happiness, so why would I instead commit evil against them?’

“Ānanda, you should know that if bodhisattvas give rise to anger toward such sentient beings and utter harsh words, they obstruct their knowledge of all modes and also destroy boundlessly many supreme Dharma practices. Therefore, great bodhisattvas who wish to attain unsurpassed, perfect awakening should neither become angry with any sentient being nor utter harsh words.”

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