大般若波羅蜜多經

02

At that time, the Venerable Subhuti asked:

“Blessed One! The meaning and principles of the prajnaparamita are so exceedingly profound—who can believe and understand them?”

The Buddha said:

“Subhuti! A great bodhisattva who has long cultivated the paramitas of generosity, pure morality, patient endurance, diligence, meditative concentration, and prajnaparamita; who has long planted roots of virtue; who has made offerings to many Buddhas; and who has drawn near to many spiritual friends—such a great bodhisattva can believe and understand this profound prajnaparamita.”

The Venerable Subhuti asked again:

“Blessed One! How can it be known that this great bodhisattva has long cultivated the paramitas of generosity, pure morality, patient endurance, diligence, meditative concentration, and prajnaparamita; has long planted roots of virtue; has made offerings to many Buddhas; and has drawn near to many spiritual friends?”

The Buddha said:

– Subhuti! Any great bodhisattva who, while practicing prajnaparamita, gives rise to no discrimination regarding form, yet also makes no different discrimination; gives rise to no discrimination regarding feeling, perception, formations, or consciousness, yet also makes no different discrimination. Regarding the characteristics of form, the bodhisattva gives rise to no discrimination, yet also makes no different discrimination; regarding the characteristics of feeling, perception, formations, or consciousness, the bodhisattva gives rise to no discrimination, yet also makes no different discrimination. Regarding the intrinsic nature of form, the bodhisattva gives rise to no discrimination, yet also makes no different discrimination; regarding the intrinsic nature of feeling, perception, formations, or consciousness, the bodhisattva gives rise to no discrimination, yet also makes no different discrimination. Regarding the eye ayatana, the bodhisattva gives rise to no discrimination, yet also makes no different discrimination; regarding the ear, nose, tongue, body, or mind ayatana, the bodhisattva gives rise to no discrimination, yet also makes no different discrimination. Regarding the characteristics of the eye ayatana, the bodhisattva gives rise to no discrimination, yet also makes no different discrimination; regarding the characteristics of the ear, nose, tongue, body, or mind ayatana, the bodhisattva gives rise to no discrimination, yet also makes no different discrimination. Regarding the intrinsic nature of the eye ayatana, the bodhisattva gives rise to no discrimination, yet also makes no different discrimination; regarding the intrinsic nature of the ear, nose, tongue, body, or mind ayatana, the bodhisattva gives rise to no discrimination, yet also makes no different discrimination. Regarding the form ayatana, the bodhisattva gives rise to no discrimination, yet also makes no different discrimination; regarding the sound, odor, taste, touch, or dharma ayatana, the bodhisattva gives rise to no discrimination, yet also makes no different discrimination. Regarding the characteristics of the form ayatana, the bodhisattva gives rise to no discrimination, yet also makes no different discrimination; regarding the characteristics of the sound, odor, taste, touch, or dharma ayatana, the bodhisattva gives rise to no discrimination, yet also makes no different discrimination. Regarding the intrinsic nature of the form ayatana, the bodhisattva gives rise to no discrimination, yet also makes no different discrimination; regarding the intrinsic nature of the sound, odor, taste, touch, or dharma ayatana, the bodhisattva gives rise to no discrimination, yet also makes no different discrimination. Regarding the eye dhatu, the bodhisattva gives rise to no discrimination, yet also makes no different discrimination; regarding the ear, nose, tongue, body, or mind dhatu, the bodhisattva gives rise to no discrimination, yet also makes no different discrimination. Regarding the characteristics of the eye dhatu, the bodhisattva gives rise to no discrimination, yet also makes no different discrimination; regarding the characteristics of the ear, nose, tongue, body, or mind dhatu, the bodhisattva gives rise to no discrimination, yet also makes no different discrimination. Regarding the intrinsic nature of the eye dhatu, the bodhisattva gives rise to no discrimination, yet also makes no different discrimination; regarding the intrinsic nature of the ear, nose, tongue, body, or mind dhatu, the bodhisattva gives rise to no discrimination, yet also makes no different discrimination. Regarding the form dhatu, the bodhisattva gives rise to no discrimination, yet also makes no different discrimination; regarding the sound, odor, taste, touch, or dharma dhatu, the bodhisattva gives rise to no discrimination, yet also makes no different discrimination. Regarding the characteristics of the form dhatu, the bodhisattva gives rise to no discrimination, yet also makes no different discrimination; regarding the characteristics of the sound, odor, taste, touch, or dharma dhatu, the bodhisattva gives rise to no discrimination, yet also makes no different discrimination. Regarding the intrinsic nature of the form dhatu, the bodhisattva gives rise to no discrimination, yet also makes no different discrimination; regarding the intrinsic nature of the sound, odor, taste, touch, or dharma dhatu, the bodhisattva gives rise to no discrimination, yet also makes no different discrimination. Regarding the eye-consciousness dhatu, the bodhisattva gives rise to no discrimination, yet also makes no different discrimination; regarding the ear-, nose-, tongue-, body-, or mind-consciousness dhatu, the bodhisattva gives rise to no discrimination, yet also makes no different discrimination. Regarding the characteristics of the eye-consciousness dhatu, the bodhisattva gives rise to no discrimination, yet also makes no different discrimination; regarding the characteristics of the ear-, nose-, tongue-, body-, or mind-consciousness dhatu, the bodhisattva gives rise to no discrimination, yet also makes no different discrimination. Regarding the intrinsic nature of the eye-consciousness dhatu, the bodhisattva gives rise to no discrimination, yet also makes no different discrimination; regarding the intrinsic nature of the ear-, nose-, tongue-, body-, or mind-consciousness dhatu, the bodhisattva gives rise to no discrimination, yet also makes no different discrimination. Regarding eye-contact, the bodhisattva gives rise to no discrimination, yet also makes no different discrimination; regarding ear-, nose-, tongue-, body-, or mind-contact, the bodhisattva gives rise to no discrimination, yet also makes no different discrimination. Regarding the characteristics of eye-contact, the bodhisattva gives rise to no discrimination, yet also makes no different discrimination; regarding the characteristics of ear-, nose-, tongue-, body-, or mind-contact, the bodhisattva gives rise to no discrimination, yet also makes no different discrimination. Regarding the intrinsic nature of eye-contact, the bodhisattva gives rise to no discrimination, yet also makes no different discrimination; regarding the intrinsic nature of ear-, nose-, tongue-, body-, or mind-contact, the bodhisattva gives rise to no discrimination, yet also makes no different discrimination. Regarding the feelings that arise with eye-contact as condition, the bodhisattva gives rise to no discrimination, yet also makes no different discrimination; regarding the feelings that arise with ear-, nose-, tongue-, body-, or mind-contact as condition, the bodhisattva gives rise to no discrimination, yet also makes no different discrimination. Regarding the characteristics of the feelings that arise with eye-contact as condition, the bodhisattva gives rise to no discrimination, yet also makes no different discrimination; regarding the characteristics of the feelings that arise with ear-, nose-, tongue-, body-, or mind-contact as condition, the bodhisattva gives rise to no discrimination, yet also makes no different discrimination. Regarding the intrinsic nature of the feelings that arise with eye-contact as condition, the bodhisattva gives rise to no discrimination, yet also makes no different discrimination; regarding the intrinsic nature of the feelings that arise with ear-, nose-, tongue-, body-, or mind-contact as condition, the bodhisattva gives rise to no discrimination, yet also makes no different discrimination. Regarding the Desire Realm, the bodhisattva gives rise to no discrimination, yet also makes no different discrimination; regarding the Form Realm or Formless Realm, the bodhisattva gives rise to no discrimination, yet also makes no different discrimination. Regarding the characteristics of the Desire Realm, the bodhisattva gives rise to no discrimination, yet also makes no different discrimination; regarding the characteristics of the Form Realm or Formless Realm, the bodhisattva gives rise to no discrimination, yet also makes no different discrimination. Regarding the intrinsic nature of the Desire Realm, the bodhisattva gives rise to no discrimination, yet also makes no different discrimination; regarding the intrinsic nature of the Form Realm or Formless Realm, the bodhisattva gives rise to no discrimination, yet also makes no different discrimination. Regarding the perfection of generosity, the bodhisattva gives rise to no discrimination, yet also makes no different discrimination, and so forth up to prajnaparamita, regarding which the bodhisattva gives rise to no discrimination, yet also makes no different discrimination. Regarding the characteristics of the perfection of generosity, the bodhisattva gives rise to no discrimination, yet also makes no different discrimination, and so forth up to the characteristics of prajnaparamita, regarding which the bodhisattva gives rise to no discrimination, yet also makes no different discrimination. Regarding the intrinsic nature of the perfection of generosity, the bodhisattva gives rise to no discrimination, yet also makes no different discrimination, and so forth up to the intrinsic nature of prajnaparamita, regarding which the bodhisattva gives rise to no discrimination, yet also makes no different discrimination. Regarding the Dharma of internal emptiness, the bodhisattva gives rise to no discrimination, yet also makes no different discrimination, and so forth up to the emptiness of the intrinsic nature of nonexistence, regarding which the bodhisattva gives rise to no discrimination, yet also makes no different discrimination. Regarding the characteristic of internal emptiness, the bodhisattva gives rise to no discrimination, yet also makes no different discrimination, and so forth up to the characteristic of the emptiness of the intrinsic nature of nonexistence, regarding which the bodhisattva gives rise to no discrimination, yet also makes no different discrimination. Regarding the intrinsic nature of internal emptiness, the bodhisattva gives rise to no discrimination, yet also makes no different discrimination, and so forth up to the intrinsic nature of the emptiness of the intrinsic nature of nonexistence, regarding which the bodhisattva gives rise to no discrimination, yet also makes a different discrimination. Regarding the four foundations of mindfulness, the bodhisattva gives rise to no discrimination, yet also makes no different discrimination, and so forth up to the Noble Eightfold Path, regarding which the bodhisattva gives rise to no discrimination, yet also makes no different discrimination.

With regard to the characteristics of the four foundations of mindfulness, they give rise to no discrimination, yet neither do they make any other discrimination; and so on, up to the characteristics of the Noble Eightfold Path, they give rise to no discrimination, yet neither do they make any other discrimination. With regard to the intrinsic nature of the four foundations of mindfulness, they give rise to no discrimination, yet neither do they make any other discrimination; and so on, up to the intrinsic nature of the Noble Eightfold Path, they give rise to no discrimination, yet neither do they make any other discrimination.

Thus, up to the ten powers of a Buddha, they give rise to no discrimination, yet neither do they make any other discrimination; and up to the eighteen unique qualities of a Buddha, they give rise to no discrimination, yet neither do they make any other discrimination. With regard to the characteristics of the ten powers of a Buddha, they give rise to no discrimination, yet neither do they make any other discrimination; and up to the characteristics of the eighteen unique qualities of a Buddha, they give rise to no discrimination, yet neither do they make any other discrimination.

With regard to the intrinsic nature of the ten powers of a Buddha, they give rise to no discrimination, yet neither do they make any other discrimination; and up to the intrinsic nature of the eighteen unique qualities of a Buddha, they give rise to no discrimination, yet neither do they make any other discrimination. With regard to the knowledge of all things, they give rise to no discrimination, yet neither do they make any other discrimination; with regard to the knowledge of the aspects of the paths and the knowledge of all aspects, they give rise to no discrimination, yet neither do they make any other discrimination.

With regard to the characteristics of the knowledge of all things, they give rise to no discrimination, yet neither do they make any other discrimination; with regard to the characteristics of the knowledge of the aspects of the paths and the knowledge of all aspects, they give rise to no discrimination, yet neither do they make any other discrimination. With regard to the intrinsic nature of the knowledge of all things, they give rise to no discrimination, yet neither do they make any other discrimination; with regard to the intrinsic nature of the knowledge of the aspects of the paths and the knowledge of all aspects, they give rise to no discrimination, yet neither do they make any other discrimination.

Why is this?

“Subhuti, it is because form is inconceivable; feeling, perception, formations, and consciousness are inconceivable. Thus, up to the knowledge of all things is inconceivable; the knowledge of the aspects of the paths and the knowledge of all aspects are inconceivable.

“Subhuti, from this you should know that this great bodhisattva has long cultivated the paramitas of giving, pure moral discipline, patient acceptance, diligence, meditative concentration, and prajnaparamita; has long planted roots of virtue; has made offerings to many Buddhas; and has attended upon many spiritual friends.”

At that time, the Venerable Subhuti again addressed the Buddha:

“Blessed One, prajnaparamita such as this is truly profound.”

The Buddha said:

“So it is! So it is! Subhuti, because form is profound, prajnaparamita is exceedingly profound; because feeling, perception, formations, and consciousness are profound, prajnaparamita is exceedingly profound.

Because the eye ayatana is profound, prajnaparamita is exceedingly profound; because the ear, nose, tongue, body, and mind ayatanas are profound, prajnaparamita is exceedingly profound. Because the form ayatana is profound, prajnaparamita is exceedingly profound; because the sound, odor, taste, tangible object, and dharma ayatanas are profound, prajnaparamita is exceedingly profound. Because the eye dhatu is profound, prajnaparamita is exceedingly profound; because the ear, nose, tongue, body, and mind dhatus are profound, prajnaparamita is exceedingly profound.

Because the form dhatu is profound, prajnaparamita is exceedingly profound; because the sound, odor, taste, tangible object, and dharma dhatus are profound, prajnaparamita is exceedingly profound. Because the eye-consciousness dhatu is profound, prajnaparamita is exceedingly profound; because the ear-, nose-, tongue-, body-, and mind-consciousness dhatus are profound, prajnaparamita is exceedingly profound. Because eye-contact is profound, prajnaparamita is exceedingly profound; because ear-, nose-, tongue-, body-, and mind-contact are profound, prajnaparamita is exceedingly profound.

Because the feelings arising with eye-contact as condition are profound, prajnaparamita is exceedingly profound; because the feelings arising with ear-, nose-, tongue-, body-, and mind-contact as condition are profound, prajnaparamita is exceedingly profound. Because the perfection of giving is profound, prajnaparamita is exceedingly profound; because the perfections of pure moral discipline, patient acceptance, diligence, and meditative concentration are profound, prajnaparamita is exceedingly profound.

Because the four foundations of mindfulness are profound, prajnaparamita is exceedingly profound; and so on, because the Noble Eightfold Path is profound, prajnaparamita is exceedingly profound. Thus, up to because the ten powers of a Buddha are profound, prajnaparamita is exceedingly profound; because the eighteen unique qualities of a Buddha are profound, prajnaparamita is exceedingly profound. Because the knowledge of all things is profound, prajnaparamita is exceedingly profound; because the knowledge of the aspects of the paths and the knowledge of all aspects are profound, prajnaparamita is exceedingly profound.”

Then the Venerable Subhuti again addressed the Buddha:

“Blessed One, prajnaparamita such as this is a treasury of precious jewels.”

The Buddha said:

– Indeed! For it constantly bestows precious merits upon sentient beings. Subhuti! Such prajnaparamita is a treasury of precious jewels, constantly bestowing upon sentient beings precious jewels such as the ten wholesome courses of karma, the four dhyanas, the four immeasurables, the four formless absorptions, and the five superknowledges. It constantly bestows upon sentient beings precious jewels such as generosity, pure morality, patient acceptance, vigor, meditative concentration, and prajnaparamita. It constantly bestows upon sentient beings precious jewels such as the Dharma teachings of inner emptiness (the emptiness of internal phenomena), outer emptiness (the emptiness of external phenomena), inner-and-outer emptiness (the emptiness of internal and external phenomena), emptiness of emptiness, great emptiness, emptiness of ultimate truth, emptiness of conditioned phenomena, emptiness of unconditioned phenomena, ultimate emptiness, boundless emptiness, emptiness of the dispersed and the undispersed, emptiness of intrinsic nature, emptiness of individual and common characteristics, emptiness of all phenomena, emptiness of the unobtainable, emptiness of nonexistence, emptiness of self-nature, and emptiness of the self-nature of nonexistence. It constantly bestows upon sentient beings precious jewels such as 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. It constantly bestows upon sentient beings precious jewels such as the liberation gateways of emptiness, signlessness, and wishlessness. It constantly bestows upon sentient beings precious jewels such as the eight liberations, the eight spheres of mastery, the nine successive absorptions, and the ten spheres of totality. It constantly bestows upon sentient beings precious jewels such as suchness, the dharmadhatu, the Dharma-nature, the limit of reality, and the inconceivable realm. It constantly bestows upon sentient beings the precious jewels of the Four Noble Truths: suffering, its origin, its cessation, and the path. It constantly bestows upon sentient beings precious jewels such as the ten bodhisattva bhumis, the dharani gateways, and the samadhi gateways. It constantly bestows upon sentient beings precious jewels such as the five kinds of eyes and the six superknowledges. It constantly bestows upon sentient beings precious jewels such as 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. It constantly bestows upon sentient beings precious jewels such as the Dharma of never forgetting and the nature of perpetual equanimity. It constantly bestows upon sentient beings precious jewels such as the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects. It constantly bestows upon sentient beings precious jewels such as the fruit of stream-entry, the fruit of once-returning, the fruit of non-returning, the fruit of arhatship, and pratyekabuddha enlightenment. It constantly bestows upon sentient beings precious jewels such as all the practices of great bodhisattvas, the unsurpassed, complete enlightenment of all Buddhas, and the turning of the wondrous Dharma wheel.

The Venerable Subhuti again asked the Buddha:

– Is prajnaparamita thus an aggregate of purity?

The Buddha said:

– Indeed, Subhuti! Because form is pure, prajnaparamita is an aggregate of purity; because feeling, perception, formations, and consciousness are pure, prajnaparamita is an aggregate of purity. Because the eye ayatana is pure, prajnaparamita is an aggregate of purity; because the ear, nose, tongue, body, and mind ayatanas are pure, prajnaparamita is an aggregate of purity. Because the form ayatana is pure, prajnaparamita is an aggregate of purity; because the sound, odor, taste, tangible-object, and mental-object ayatanas are pure, prajnaparamita is an aggregate of purity. Because the eye dhatu is pure, prajnaparamita is an aggregate of purity; because the ear, nose, tongue, body, and mind dhatus are pure, prajnaparamita is an aggregate of purity. Because the form dhatu is pure, prajnaparamita is an aggregate of purity; because the sound, odor, taste, tangible-object, and mental-object dhatus are pure, prajnaparamita is an aggregate of purity. Because the eye-consciousness dhatu is pure, prajnaparamita is an aggregate of purity; because the ear-, nose-, tongue-, body-, and mind-consciousness dhatus are pure, prajnaparamita is an aggregate of purity. Because eye-contact is pure, prajnaparamita is an aggregate of purity; because ear-, nose-, tongue-, body-, and mind-contact are pure, prajnaparamita is an aggregate of purity. Because the feelings arising with eye-contact as condition are pure, prajnaparamita is an aggregate of purity; because the feelings arising with ear-, nose-, tongue-, body-, and mind-contact as conditions are pure, prajnaparamita is an aggregate of purity. Because the perfection of generosity is pure, prajnaparamita is an aggregate of purity; because the perfections of pure morality, patient acceptance, vigor, and meditative concentration are pure, prajnaparamita is an aggregate of purity. Because the teaching of inner emptiness is pure, prajnaparamita is an aggregate of purity; and so on, through the teaching of the emptiness of the self-nature of nonexistence, because it is pure, prajnaparamita is an aggregate of purity. Because the four foundations of mindfulness are pure, prajnaparamita is an aggregate of purity; and so on, through the Noble Eightfold Path, because it is pure, prajnaparamita is an aggregate of purity. Thus, up to the ten powers of the Tathagata, because they are pure, prajnaparamita is an aggregate of purity; and through the eighteen distinctive qualities of a Buddha, because they are pure, prajnaparamita is an aggregate of purity. Because the knowledge of all things is pure, prajnaparamita is an aggregate of purity; because the knowledge of the aspects of the paths and the knowledge of all aspects are pure, prajnaparamita is an aggregate of purity.

At that time, the Venerable Subhuti again addressed the Buddha:

– How extraordinary, Blessed One! How rare, Blessed One! Because prajnaparamita is so exceedingly profound, it encounters many obstacles. I now beseech you to explain fully how such obstacles may not arise.

The Buddha said:

– Subhuti! Indeed! Indeed! It is exactly as you say. Because prajnaparamita is profound, it encounters many obstacles; yet, through the Buddha’s spiritual power, although it is extensively expounded, no obstacles arise. Therefore, any good man or good woman who delights in the Dharma and wishes to copy this scripture of prajnaparamita should copy it promptly; one who wishes to read and recite it should copy it promptly; one who wishes to receive and retain it should copy it promptly; one who wishes to cultivate it should copy it promptly; one who wishes to contemplate it should copy it promptly; and one who wishes to expound it should copy it promptly. Why is this? Subhuti! Profound prajnaparamita encounters many obstacles. Do not allow obstacles to arise for those who copy, read, recite, receive, retain, cultivate, contemplate, or expound it for others, preventing them from completing their work.

Subhuti! If these good men and good women wish to complete the copying of such profound prajnaparamita over a period of one month, two, three, four, five, six, or seven months, or up to one year, they should apply themselves diligently and vigorously, attentively copying it, and they will complete it within that period.

Subhuti! If these good men and good women wish to complete, over a period of one month, two, three, four, five, six, or seven months, or up to one year, the receiving and retaining, reading and reciting, receiving and retaining, cultivating, contemplating, or expounding for others of such a profound prajnaparamita scripture, they should apply themselves diligently and vigorously, collecting their thoughts as they receive and retain it, and so on through expounding it; they will complete it within that period. Why is this?

Subhuti, because the priceless jewel of profound prajnaparamita encounters many obstacles.

The Venerable Subhuti again addressed the Buddha:

– How extraordinary, World-Honored One! How rare, Sugata! Although the priceless jewel of profound prajnaparamita encounters many obstacles, there are still people who transcribe, read, recite, uphold, contemplate, cultivate, and expound it for others. Evil Mara wishes to bring calamities upon them and obstruct them, preventing them from transcribing it and so forth, up to expounding it.

The Buddha said:

– Subhuti, although evil Mara wishes to obstruct this profound prajnaparamita, preventing people from transcribing, reading, reciting, upholding, contemplating, cultivating, and expounding it for others, Mara does not possess sufficient power to prevent the great bodhisattvas from completing such deeds as transcribing, reading, reciting, and upholding it.

At that time, Shariputra addressed the Buddha:

World-Honored One, whose spiritual power renders that evil Mara unable to create obstacles for the great bodhisattvas who transcribe, read, recite, uphold, contemplate, cultivate, and extensively expound the scriptures of such profound prajnaparamita?

The Buddha said:

– Shariputra, it is the spiritual power of the Buddha that renders that evil Mara unable to bring calamities upon the great bodhisattvas who transcribe, read, recite, uphold, contemplate, cultivate, and extensively expound the scriptures of such profound prajnaparamita.

Furthermore, Shariputra, it is also the spiritual power of all the Buddhas throughout the worlds of the ten directions that renders that evil Mara unable to bring calamities upon the great bodhisattvas who transcribe, uphold, read, recite, cultivate, contemplate, and extensively expound the scriptures of such profound prajnaparamita.

Furthermore, Shariputra, all Tathagatas, Arhats, Perfectly Awakened Ones, watch over and remain mindful of the bodhisattvas who cultivate prajnaparamita. Therefore, they render that evil Mara unable to bring calamities upon the good men and good women who abide in the bodhisattva vehicle, preventing them from transcribing, upholding, reading, reciting, cultivating, contemplating, and extensively expounding for others the scriptures of such profound prajnaparamita. Why is this? Shariputra, because all Tathagatas, Arhats, Perfectly Awakened Ones, watch over and remain mindful of the bodhisattvas who cultivate prajnaparamita and perform wholesome deeds, that evil Mara cannot bring calamities or obstacles upon them.

Shariputra, any great bodhisattva who constantly transcribes, reads, recites, upholds, contemplates, cultivates, and extensively expounds the scriptures of profound prajnaparamita will certainly be watched over and kept in mind by immeasurable, innumerable, and boundless Tathagatas throughout the worlds of the ten directions who are presently expounding the pure Dharma. If one is watched over and kept in mind by the Buddhas, evil Mara will certainly be unable to create obstacles.

Shariputra, any good man or good woman who constantly transcribes, upholds, reads, recites, cultivates, contemplates, and extensively expounds the scriptures of profound prajnaparamita should think: “That I now transcribe, uphold, read, recite, cultivate, contemplate, and extensively expound for others the scriptures of such profound prajnaparamita is entirely due to the spiritual power of immeasurable, innumerable, and boundless Tathagatas, Arhats, Perfectly Awakened Ones, throughout the ten directions, who are presently expounding the pure Dharma, watching over me and keeping me in mind. They enable me to perform such wholesome deeds, and therefore evil Mara cannot create obstacles for me.”

At that time, Shariputra again addressed the Buddha:

– World-Honored One, any good men or good women who constantly transcribe, uphold, read, recite, cultivate, contemplate, and expound the scriptures of profound prajnaparamita do so entirely through the spiritual power of the Buddhas throughout the worlds of the ten directions, who watch over them and keep them in mind, enabling them to perform such excellent wholesome deeds. Therefore, no evil Mara can create obstacles for them.

The Buddha said:

– Shariputra, so it is! So it is! It is exactly as you say. You should know that any good men or good women who constantly transcribe, uphold, read, recite, cultivate, contemplate, and expound the scriptures of profound prajnaparamita do so entirely through the spiritual power of all Tathagatas, Arhats, Perfectly Awakened Ones, who watch over them and keep them in mind.

Shariputra again addressed the Buddha:

– World-Honored One, immeasurable, innumerable, and boundless Tathagatas, Arhats, Perfectly Awakened Ones, throughout the worlds of the ten directions, who are presently expounding the pure Dharma, all know of any good men or good women who constantly transcribe, uphold, read, recite, cultivate, contemplate, and expound the scriptures of profound prajnaparamita. They know that these good men and good women transcribe, uphold, read, recite, cultivate, contemplate, and expound profound prajnaparamita. Therefore, those Tathagatas joyfully watch over them and keep them in mind.

World-Honored One, any good men or good women who constantly transcribe, uphold, read, recite, cultivate, contemplate, and expound the scriptures of profound prajnaparamita are always seen with the Buddha-eye by all the immeasurable, innumerable, and boundless Tathagatas, Arhats, Perfectly Awakened Ones, throughout the worlds of the ten directions, who are presently expounding the pure Dharma. Therefore, those Tathagatas compassionately watch over them and keep them in mind, enabling all their wholesome deeds to be accomplished.

The Buddha said:

– Shariputra, so it is! So it is! It is exactly as you say. Any good men or good women who transcribe, uphold, read, recite, cultivate, contemplate, and expound the scriptures of such profound prajnaparamita are always seen with the Buddha-eye, directly known, watched over, and kept in mind by all the immeasurable, innumerable, and boundless Tathagatas, Arhats, Perfectly Awakened Ones, throughout the worlds of the ten directions, who are presently expounding the pure Dharma. They enable those people swiftly to accomplish their wholesome deeds and render all evil Maras unable to disturb them.

Shariputra, you should know that the good men and good women who abide in the bodhisattva vehicle and constantly transcribe, uphold, read, recite, cultivate, contemplate, and expound this profound prajnaparamita have drawn near to unsurpassed, perfect awakening, and the armies of evil Mara cannot create obstacles for them.

Furthermore, Shariputra, if good men and good women who abide in the bodhisattva vehicle are able to transcribe the scriptures of such profound prajnaparamita and uphold and recite them with every kind of adornment, you should know that they possess deep faith in and understanding of this prajnaparamita. They constantly make offerings to, revere, honor, and praise the scriptures of such profound prajnaparamita with the finest flower garlands, floral incense, powdered incense, garments, jeweled necklaces, banners, streamers, precious canopies, music, and bright lamps.

These good men and good women are constantly seen with the Buddha-eye, directly known, watched over, and kept in mind by the Tathagatas, Arhats, Perfectly Awakened Ones. Therefore, they will certainly obtain great wealth, great benefit, great accomplishment, and great reward.

Furthermore, Shariputra, through the power of the roots of virtue generated by transcribing, upholding, reading, reciting, making offerings to, revering, honoring, and praising profound prajnaparamita, these good men and good women attain the stage of non-retrogression. During that time, they constantly remain in the presence of the Buddhas, always hear the true Dharma, and do not fall into the evil destinies.

Shariputra! Through these roots of goodness, these good men and good women, until they attain unsurpassed, perfect enlightenment, are never separated from the perfection of giving, pure morality, patient endurance, diligence, meditative concentration, and prajnaparamita. They are never separated from the Dharma of inner emptiness through the Dharma of the emptiness of the intrinsic nature of non-nature.

They are never separated from the four foundations of mindfulness through the Noble Eightfold Path. Thus, they are never separated from the ten powers of the Tathagata and the eighteen distinctive qualities of a Buddha. They are never separated from the knowledge of all phenomena, the knowledge of the aspects of the paths, and the knowledge of all aspects.

They are never separated from the immeasurable and boundless other qualities of a Buddha. Because of this, they swiftly realize the unsurpassed, perfect enlightenment they seek.

Shariputra! Therefore, good men and good women established in the bodhisattva vehicle should diligently copy, receive and uphold, read and recite, cultivate, contemplate, and explain to others this profound prajnaparamita scripture. They should reverently make offerings to it, honor, venerate, and praise it without ever ceasing.

Furthermore, Shariputra! After I enter nirvana, this profound prajnaparamita scripture will gradually flourish in the southeast. There, many bhikshus, bhikshunis, upasakas (good men), and upasikas (women of faith) established in the bodhisattva vehicle will continually give rise to faith and will wish to copy, receive and uphold, read and recite, cultivate, contemplate, and expound this profound prajnaparamita.

They will also offer the finest flower garlands, floral incense, powdered incense, garments, jeweled ornaments, banners, pennants, precious parasols, music, and lamps to such a profound prajnaparamita scripture, revering, honoring, venerating, and praising it. Because of those supreme roots of goodness, know with certainty that they will not fall into dangerous evil paths. They will be reborn in the heavens or among human beings, where they will enjoy the happiness of wealth and honor.

Through this power, their perfection of giving, pure morality, patient endurance, diligence, meditative concentration, and prajnaparamita will increase and swiftly reach fulfillment. Relying upon this, they will continually make offerings to, revere, honor, venerate, and praise all Buddhas, the Blessed Ones. Thereafter, according to their capacities, they will rely upon the Dharma of the three vehicles and gradually cultivate it toward liberation.

They will either realize the nirvana of a shravaka, the nirvana of a pratyekabuddha, or unsurpassed nirvana, attaining ultimate peace and happiness.

Shariputra! After I enter nirvana, this profound prajnaparamita scripture will pass from the southeast to the south and gradually flourish there. In that place, many bhikshus, bhikshunis, upasakas, and upasikas established in the bodhisattva vehicle will continually give rise to faith and will wish to copy, receive and uphold, read and recite, cultivate, contemplate, and expound this profound prajnaparamita.

They will also offer the finest flower garlands, floral incense, powdered incense, garments, jeweled ornaments, banners, pennants, precious parasols, music, and lamps to such a profound prajnaparamita scripture, revering, honoring, venerating, and praising it. Because of those supreme roots of goodness, they certainly will not fall into dangerous evil paths. They will be reborn in the heavens or among human beings, where they will enjoy the happiness of wealth and honor.

Through this power, their perfection of giving, pure morality, patient endurance, diligence, meditative concentration, and prajnaparamita will increase and swiftly reach fulfillment. Relying upon this, they will continually make offerings to, revere, honor, venerate, and praise all Buddhas, the Blessed Ones. Thereafter, according to their capacities, they will rely upon the Dharma of the three vehicles and gradually cultivate it toward liberation.

They will either realize the nirvana of a shravaka, the nirvana of a pratyekabuddha, or unsurpassed nirvana, attaining ultimate peace and happiness.

Shariputra! After I enter nirvana, this profound prajnaparamita scripture will pass from the south to the southwest and gradually flourish there. In that place, many bhikshus, bhikshunis, upasakas, and upasikas established in the bodhisattva vehicle will continually give rise to faith and will wish to copy, receive and uphold, read and recite, cultivate, contemplate, and expound this profound prajnaparamita.

They will also offer the finest flower garlands, floral incense, powdered incense, garments, jeweled ornaments, banners, pennants, precious parasols, music, and lamps to such a profound prajnaparamita scripture, revering, honoring, venerating, and praising it. Because of those supreme roots of goodness, they certainly will not fall into dangerous evil paths. They will be reborn in the heavens or among human beings, where they will enjoy the happiness of wealth and honor.

Through this power, their perfection of giving, pure morality, patient endurance, diligence, meditative concentration, and prajnaparamita will increase and swiftly reach fulfillment. Relying upon this, they will continually make offerings to, revere, honor, venerate, and praise all Buddhas, the Blessed Ones. Thereafter, according to their capacities, they will rely upon the Dharma of the three vehicles and gradually cultivate it toward liberation.

They will either realize the nirvana of a shravaka, the nirvana of a pratyekabuddha, or unsurpassed nirvana, attaining ultimate peace and happiness.

Shariputra! After I enter nirvana, this profound prajnaparamita scripture will pass from the southwest to the northwest and gradually flourish there. In that place, many bhikshus, bhikshunis, upasakas, and upasikas established in the bodhisattva vehicle will continually give rise to faith and will wish to copy, receive and uphold, read and recite, cultivate, contemplate, and expound this profound prajnaparamita.

They will also offer the finest flower garlands, floral incense, powdered incense, garments, jeweled ornaments, precious canopies, banners, pennants, parasols, music, and lamps to such a profound prajnaparamita scripture, revering, honoring, venerating, and praising it. Because of those supreme roots of goodness, they certainly will not fall into dangerous evil paths. They will be reborn in the heavens or among human beings, where they will enjoy the happiness of wealth and honor.

Through this power, their perfection of giving, pure morality, patient endurance, diligence, meditative concentration, and prajnaparamita will increase and swiftly reach fulfillment. Relying upon this, they will continually make offerings to, revere, honor, venerate, and praise all Buddhas, the Blessed Ones. Thereafter, according to their capacities, they will rely upon the Dharma of the three vehicles and gradually cultivate it toward liberation.

They will either realize the nirvana of a shravaka, the nirvana of a pratyekabuddha, or unsurpassed nirvana, attaining ultimate peace and happiness.

Shariputra! After I enter nirvana, this profound prajnaparamita scripture will pass from the northwest to the north and gradually flourish there. In that place, many bhikshus, bhikshunis, upasakas, and upasikas established in the bodhisattva vehicle will continually give rise to faith and will wish to copy, receive and uphold, read and recite, cultivate, contemplate, and expound this profound prajnaparamita.

They will also offer the finest flower garlands, floral incense, powdered incense, garments, jeweled ornaments, banners, pennants, precious parasols, music, and lamps to such a profound prajnaparamita scripture, revering, honoring, venerating, and praising it. Because of those supreme roots of goodness, they certainly will not fall into dangerous evil paths. They will be reborn in the heavens or among human beings, where they will enjoy the happiness of wealth and honor.

Through this power, their perfection of giving, pure morality, patient endurance, diligence, meditative concentration, and prajnaparamita will increase and swiftly reach fulfillment. Relying upon this, they will continually make offerings to, revere, honor, venerate, and praise all Buddhas, the Blessed Ones. Thereafter, according to their capacities, they will rely upon the Dharma of the three vehicles and gradually cultivate it toward liberation.

They will either realize the nirvana of a shravaka, the nirvana of a pratyekabuddha, or unsurpassed nirvana, attaining ultimate peace and happiness.

Śāriputra! After I enter nirvana, the profound prajnaparamita scriptures will pass from the northern region to the northeastern region and gradually flourish there. In that region, many bhikshus, bhikshunis, upasakas, and upasikas who abide in the bodhisattva vehicle will often give rise to faith and wish to copy, accept and uphold, read and recite, cultivate, contemplate, and expound this profound prajnaparamita.

They will also make offerings to, revere, honor, and praise these profound prajnaparamita scriptures with all kinds of the finest flower garlands, fragrant flowers, powdered incense, garments, jeweled necklaces, banners and pennants, precious canopies, music, and bright lamps. Because of these exceptionally excellent roots of virtue, they will certainly not fall into perilous evil destinies, but will be reborn among the devas or among human beings, where they will enjoy the pleasures of wealth and nobility.

Through the power of this, their generosity, pure morality, patient acceptance, diligence, meditative concentration, and prajnaparamita will increasingly grow and swiftly reach perfection. Relying upon this, they will constantly make offerings to, revere, honor, and praise the Buddhas, the Blessed Ones. Thereafter, according to their capacities, they will rely upon the Dharma of the three vehicles and gradually cultivate toward liberation.

They will either realize the nirvana of the śrāvakas, realize the nirvana of the pratyekabuddhas, or realize unsurpassed nirvana and attain ultimate peace and bliss.

Śāriputra! Five hundred years after I enter nirvana, the profound prajnaparamita scriptures will perform great Buddha-work in the northeastern region. Why is this?

Śāriputra! The Dharma revered by all Tathagatas, Arhats, Perfectly Enlightened Ones is precisely the profound prajnaparamita scriptures. Such prajnaparamita scriptures are kept in mind and protected by all Tathagatas, Arhats, Perfectly Enlightened Ones. Śāriputra! The unsurpassed true Dharma and Vinaya realized by the Buddhas does not possess the characteristic of perishing. The unsurpassed true Dharma and Vinaya realized by the Buddhas is precisely the profound prajnaparamita scriptures.

Śāriputra! If good men and good women in the northeastern region are able to believe in and understand, accept and uphold, read and recite, cultivate, contemplate, and expound this profound prajnaparamita, I will constantly keep these good men and good women in mind and protect them, so that they are not afflicted or harmed. Śāriputra! If good men and good women in the northeastern region are able to copy these profound prajnaparamita scriptures and also make offerings to, revere, honor, and praise these profound prajnaparamita scriptures with all kinds of the finest flower garlands, fragrant flowers, powdered incense, garments, jeweled necklaces, banners and pennants, precious canopies, music, and bright lamps, I declare with certainty that, because of these roots of virtue,

those good men and good women will never fall into perilous destinies, but will be reborn among devas and humans and enjoy sublime pleasures.

Through the power of this, the six paramitas will increasingly grow. Relying upon this, they will also constantly make offerings to, revere, honor, and praise the Buddhas, the Blessed Ones. Thereafter, according to their capacities, they will rely upon the Dharma of the three vehicles and gradually cultivate until they enter nirvana.

Why is this?

Śāriputra! With the Buddha-eye, I observe, see, directly know, commend, and praise the merit attained by these good men and good women. All the Tathagatas, Arhats, Perfectly Enlightened Ones in the east, west, south, north, the four intermediate directions, above, and below, throughout immeasurable, innumerable, boundless worlds, who are now teaching the pure Dharma, also use the Buddha-eye to observe, see, directly know, commend, and praise the merit attained by these good men and good women.

At that time, Śāriputra addressed the Buddha:

– Blessed One! Five hundred years after You enter nirvana, will such profound prajnaparamita scriptures be widely disseminated throughout the northeastern region?

The Buddha said:

– Śāriputra! So it is! So it is! Five hundred years after I enter nirvana, such profound prajnaparamita scriptures will be widely disseminated throughout the northeastern region. Śāriputra! Five hundred years after I enter nirvana, if good men and good women in the northeastern region hear this profound prajnaparamita and give rise to faith and understanding, copy it, accept and uphold it, read and recite it, cultivate it, contemplate it in accordance with reason, and expound it for others, you should know that these good men and good women have long since generated the aspiration for unsurpassed, perfect enlightenment; have long cultivated the practices of great bodhisattvas; have made offerings to many Buddhas; have attended upon many spiritual friends; have long cultivated discipline of body, morality, mind, and wisdom; and have brought all their roots of virtue to maturity. Through the power of this merit, when they hear such profound prajnaparamita, they immediately give rise to faith and understanding and constantly copy it, accept and uphold it, read and recite it, cultivate it, contemplate it, and expound it for others.

At that time, Śāriputra again addressed the Buddha:

– Blessed One! Five hundred years after You enter nirvana, when the Dharma is about to perish, how many good men and good women abiding in the bodhisattva vehicle will there be in the northeastern region who, upon hearing such profound prajnaparamita, immediately give rise to faith and understanding, whose minds are neither alarmed, anxious, nor afraid, and who also feel no regret; and who will constantly copy it, accept and uphold it, read and recite it, cultivate it, contemplate it, and expound it for others?

The Buddha said:

– Śāriputra! Five hundred years after I enter nirvana, when the Dharma is about to perish, although there will be immeasurable good men and good women abiding in the bodhisattva vehicle in the northeastern region, few among them, upon hearing the profound prajnaparamita, will immediately give rise to faith and understanding, with minds neither alarmed, anxious, nor afraid, and without regret; and constantly copy it, accept and uphold it, read and recite it, cultivate it, contemplate it, and expound it for others. Śāriputra! If those good men and good women hear these profound prajnaparamita scriptures and their minds are neither alarmed, anxious, nor afraid, and they also feel no regret, but give rise to faith and wish to copy, accept and uphold, read and recite, cultivate, contemplate, and expound them, this is truly rare! Why is this?

Śāriputra! It is because these good men and good women have previously made offerings to, revered, honored, and praised immeasurable Tathagatas, Arhats, Perfectly Enlightened Ones and assemblies of great bodhisattvas, and have inquired of them about the principles and meanings corresponding to such profound prajnaparamita. Śāriputra! These good men and good women will certainly, before long, perfect the paramita of generosity through the prajnaparamita; certainly, before long, perfect the Dharma of internal emptiness through the Dharma of the emptiness of the self-nature of nonexistence; certainly, before long, perfect the four foundations of mindfulness through the Noble Eightfold Path;

certainly, before long, perfect the ten powers of a Buddha through the eighteen distinctive qualities of a Buddha; and certainly, before long, perfect the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects.

Śāriputra! Those good men and good women are kept in mind and protected by all Tathagatas, Arhats, Perfectly Enlightened Ones; they are supported by innumerable spiritual friends and sustained by supreme roots of virtue. Wishing to bring abundant benefit and happiness to sentient beings, they seek unsurpassed, perfect enlightenment.

Why is this? Śāriputra! I constantly expound to those good men and good women the Dharma corresponding to the knowledge of all aspects. The Tathagatas, Arhats, Perfectly Enlightened Ones of the past also constantly expounded to those good men and good women the Dharma corresponding to the knowledge of all aspects.

Therefore, in future lives, those good men and good women will be able to seek unsurpassed, perfect enlightenment and will also expound to others the corresponding Dharma for attaining unsurpassed, perfect enlightenment. The bodies and minds of those good men and good women are settled and secure. Evil Māra kings and Māra’s retinues cannot even undermine their resolve to seek unsurpassed, perfect enlightenment, much less commit other evil deeds, slander the prajnaparamita, or obstruct them so that they cannot diligently seek unsurpassed, perfect enlightenment.

Fascicle 439

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