大般若波羅蜜多經

02

Furthermore, Subhuti! When good men and good women abiding in the bodhisattva vehicle copy, receive and uphold, read and recite, cultivate, contemplate, and expound such profound prajnaparamita scriptures, someone may come and praise the many fine things found among human beings; praise the sublime enjoyments of the gods, from the Heaven of the Four Great Kings up to the Heaven of Those Who Exercise Power over the Creations of Others; praise the sublime enjoyments of the gods, from the Heaven of Brahma’s Retinue up to the Akanishtha Heaven; and praise the sublime enjoyments of the gods, from the Sphere of Infinite Space up to the Sphere of Neither Perception nor Non-perception.

Thereupon, that person may say: “Although beings enjoy sensual pleasures in the desire realm, the bliss of the dhyanas and immeasurable states in the form realm, and the subtle bliss of serenity and meditative attainments in the formless realm, all these are conditioned dharmas: impermanent, suffering, empty, without self, impure, subject to change and decay, destined to end, destined to fall away, destined for separation, and destined for extinction.

Why do you not rely upon this present body and strive diligently to realize the fruit of stream-entry, the fruit of once-returning, the fruit of non-returning, the fruit of arhatship, or the bodhi of a pratyekabuddha, and thus enter the ultimate peace and bliss of nirvana? Why remain so long in the cycle of birth and death, needlessly enduring all manner of suffering for the sake of others in pursuit of unsurpassed, complete, perfect enlightenment?” If these good men and good women heed such words, then even though they copy, receive and uphold, read and recite, cultivate, contemplate, and expound the profound prajnaparamita, they will not bring these practices to completion.

You should know that this is a demonic obstruction for a bodhisattva.

Furthermore, Subhuti! The one who upholds the Dharma, being personally unencumbered, devotes himself solely to his own affairs and does not attend to the affairs of others; while the one studying the Dharma delights in leading a following and enjoys conducting affairs for others, but does not attend to his own affairs. Because the two are not in harmony, the profound prajnaparamita cannot be taught and transmitted, heard, received, copied, read and recited, or cultivated. You should know that this is a demonic obstruction for a bodhisattva.

Subhuti! The one studying the Dharma, being personally unencumbered, devotes himself solely to his own affairs and does not attend to the affairs of others; while the one who upholds the Dharma delights in leading a following and enjoys conducting affairs for others, but does not attend to his own affairs. Because the two are not in harmony, the profound prajnaparamita cannot be taught and transmitted, heard, received, copied, read and recited, or cultivated. You should know that this is a demonic obstruction for a bodhisattva.

Furthermore, Subhuti! The one who upholds the Dharma does not enjoy noisy places, while the one studying the Dharma does. Because the two are not in harmony, the profound prajnaparamita cannot be taught and transmitted, heard, received, copied, read and recited, or cultivated. You should know that this is a demonic obstruction for a bodhisattva.

Subhuti! The one studying the Dharma does not enjoy noisy places, while the one who upholds the Dharma does. Because the two are not in harmony, the profound prajnaparamita cannot be taught and transmitted, heard, received, copied, read and recited, or cultivated. You should know that this is a demonic obstruction for a bodhisattva.

Furthermore, Subhuti! The one who upholds the Dharma wants the one studying the Dharma to assist him in his work, but the one studying the Dharma is unwilling to comply with the other’s wishes. Because the two are not in harmony, the profound prajnaparamita cannot be taught and transmitted, heard, received, copied, read and recited, or cultivated. You should know that this is a demonic obstruction for a bodhisattva.

Subhuti! The one studying the Dharma wants the one who upholds the Dharma to assist him in his work, but the one who upholds the Dharma is unwilling to comply with the other’s wishes. Because the two are not in harmony, the profound prajnaparamita cannot be taught and transmitted, heard, received, copied, read and recited, or cultivated. You should know that this is a demonic obstruction for a bodhisattva.

Furthermore, Subhuti! For the sake of fame and gain, the one who upholds the Dharma wishes to expound the profound prajnaparamita to others and also wishes them to copy, receive and uphold, read and recite, and cultivate it; but the one studying the Dharma recognizes the other’s motive and is unwilling to receive and uphold it from him. Because the two are not in harmony, the profound prajnaparamita cannot be taught and transmitted, heard, received, copied, read and recited, or cultivated. You should know that this is a demonic obstruction for a bodhisattva.

Subhuti! For the sake of fame and gain, the one studying the Dharma wishes to invite the other to expound the profound prajnaparamita and also wishes to obtain the means to copy, receive and uphold, read and recite, and cultivate it. But the one who upholds the Dharma recognizes the other’s motive and therefore does not accept his request. Because the two are not in harmony, the profound prajnaparamita cannot be taught and transmitted, heard, received, copied, read and recited, or cultivated. You should know that this is a demonic obstruction for a bodhisattva.

Furthermore, Subhuti! The one who upholds the Dharma wishes to travel elsewhere, to a place where life and limb are in danger; but the one studying the Dharma fears for his life and is unwilling to accompany him. Because the two are not in harmony, the profound prajnaparamita cannot be taught and transmitted, heard, received, copied, read and recited, or cultivated. You should know that this is a demonic obstruction for a bodhisattva.

Subhuti! The one studying the Dharma wishes to travel elsewhere, to a place where life and limb are in danger; but the one who upholds the Dharma fears for his life and is unwilling to accompany him. Because the two are not in harmony, the profound prajnaparamita cannot be taught and transmitted, heard, received, copied, read and recited, or cultivated. You should know that this is a demonic obstruction for a bodhisattva.

Furthermore, Subhuti! The one who upholds the Dharma wishes to travel elsewhere, to a land rife with bandits, epidemics, and famine; but the one studying the Dharma fears those hardships and refuses to accompany him. Because the two are not in harmony, the profound prajnaparamita cannot be taught and transmitted, heard, received, copied, read and recited, or cultivated. You should know that this is a demonic obstruction for a bodhisattva.

Subhuti! The one studying the Dharma wishes to travel elsewhere, to a land rife with bandits, epidemics, and famine; but the one who upholds the Dharma fears those hardships and refuses to accompany him. Because the two are not in harmony, the profound prajnaparamita cannot be taught and transmitted, heard, received, copied, read and recited, or cultivated. You should know that this is a demonic obstruction for a bodhisattva.

Furthermore, Subhuti! The one who upholds the Dharma wishes to travel elsewhere, to a peaceful, prosperous, and pleasant place free from calamities. The one studying the Dharma wishes to accompany him, but the one who upholds the Dharma tests him by skillful means, saying: “Although you wish to accompany me for the sake of benefit, there is no certainty that things will be to your liking when you arrive there.

You should consider this carefully, lest you later regret it.” Upon hearing this, the one studying the Dharma thinks: “That person does not want me to accompany him. Even if I insist on following him, there is no certainty that I shall hear the Dharma.” Therefore, he does not accompany him. Because the two are not in harmony, the profound prajnaparamita cannot be taught and transmitted, heard, received, copied, read and recited, or cultivated.

You should know that this is a demonic obstruction for a bodhisattva.

Subhuti! The one who upholds the Dharma wishes to travel elsewhere, but the journey requires passing through perilous roads and desolate wildernesses where there are many bandits, chandalas, wild beasts, hunters, venomous snakes, and other such terrors. The one studying the Dharma wishes to accompany him, but the one who upholds the Dharma tests him by skillful means, saying: “You have no reason now to follow me through such dangerous places.

Consider this carefully, lest you later regret it.” Upon hearing this, the one studying the Dharma thinks: “That person does not want me to accompany him. Even if I insist on following him, there is no certainty that I shall hear the Dharma.” Therefore, he does not accompany him. Because the two are not in harmony, the profound prajnaparamita cannot be taught and transmitted, heard, received, copied, read and recited, or cultivated.

You should know that this is a demonic obstruction for a bodhisattva.

Furthermore, Subhuti! A custodian of the Dharma may have many benefactors constantly accompanying him. A student of the Dharma comes and requests the custodian of the Dharma to expound the profound prajnaparamita, or asks to copy it, uphold it, recite it, and cultivate it in accordance with the Dharma, but the custodian of the Dharma gives many reasons for having no time to instruct him. The student of the Dharma becomes resentful, and even if instruction is later given, he will neither listen to nor accept it. Because the two sides are not in harmony, there can be no instruction in, listening to, accepting, copying, reciting, or cultivating the profound prajnaparamita. You should know that this is a demonic deed affecting a bodhisattva.

Furthermore, Subhuti! Some evil maras disguise themselves as bhiksus and approach bodhisattvas, seeking ways to disrupt them so that the bodhisattvas cannot copy, uphold, recite, cultivate, or contemplate prajnaparamita, or expound it to others.

At that time, the Venerable Subhuti addressed the Buddha:

– Blessed One! In what ways do evil maras disguise themselves as bhiksus, approach bodhisattvas, and seek to disrupt them so that they cannot copy, uphold, recite, cultivate, or contemplate prajnaparamita, or expound it to others?

The Buddha said:

– Subhuti! Some evil maras disguise themselves as bhiksus and approach bodhisattvas, seeking ways to disrupt them and make them weary of prajnaparamita, so that they will not copy, uphold, recite, cultivate, or contemplate it, or expound it to others. The evil maras further say: “The signless scriptures that you have recited and cultivated are not the true prajnaparamita; only the scriptures characterized by signs that I have recited and cultivated are the true prajnaparamita.” When the evil maras speak these words, bodhisattvas who have not yet received a prediction of Buddhahood immediately begin to doubt prajnaparamita. Because of this doubt, they become weary of prajnaparamita. Because of this weariness, they do not copy, uphold, recite, cultivate, or contemplate the profound prajnaparamita, or expound it to others. You should know that this is a demonic deed affecting a bodhisattva.

Furthermore, Subhuti! Some evil maras disguise themselves as bhiksus, approach bodhisattvas, and say: “Any bodhisattva who practices this prajnaparamita will merely realize the true limit and attain the fruit of stream-entry, the fruit of once-returning, the fruit of non-returning, the fruit of arhatship, or a pratyekabuddha’s awakening. He certainly cannot realize unsurpassed, complete enlightenment. Why endure the hardship of cultivating it? Such effort is merely wasted.” Having heard this, the bodhisattva then ceases to copy, uphold, recite, cultivate, or contemplate the profound prajnaparamita, or expound it to others. You should know that this is a demonic deed affecting a bodhisattva.

Furthermore, Subhuti! When this profound prajnaparamita scripture is copied, upheld, recited, cultivated, contemplated, and expounded, many evil maras create obstacles and hinder the bodhisattva’s quest for unsurpassed, complete enlightenment. Great bodhisattvas should carefully discern these things and distance themselves from them.

At that time, the Venerable Subhuti addressed the Buddha:

– Blessed One! What are the demonic deeds that create obstacles, so that bodhisattvas may clearly recognize and distance themselves from them?

The Buddha said:

– Subhuti! When good men and good women abiding in the bodhisattva vehicle copy, uphold, recite, cultivate, contemplate, and expound this profound prajnaparamita scripture, many demonic deeds resembling the perfections of prajnaparamita, meditation, vigor, patience, moral discipline, and generosity create obstacles. Bodhisattvas should carefully discern these things and distance themselves from them.

Furthermore, Subhuti! When good men and good women abiding in the bodhisattva vehicle copy, uphold, recite, cultivate, contemplate, and expound this profound prajnaparamita scripture, many demonic deeds create obstacles by resembling internal emptiness (the emptiness of internal dharmas), external emptiness (the emptiness of external dharmas), internal-and-external emptiness (the emptiness of internal and external dharmas), the emptiness of emptiness, great emptiness, emptiness of ultimate truth, emptiness of conditioned dharmas, emptiness of unconditioned dharmas, ultimate emptiness, boundless emptiness, emptiness of the undispersed, emptiness of original nature, emptiness of individual and common characteristics, emptiness of all dharmas, emptiness of the unobtainable,

emptiness of nonexistence, emptiness of intrinsic nature, and emptiness of the nonexistence of intrinsic nature.

Bodhisattvas should carefully discern these things and distance themselves from them.

Furthermore, Subhuti! When good men and good women abiding in the bodhisattva vehicle copy, uphold, recite, cultivate, contemplate, and expound this profound prajnaparamita scripture, many demonic deeds create obstacles by resembling suchness, the dharma-dhatu, the nature of dharmas, the true limit, the inconceivable realm, and immeasurable and boundless other qualities of a Buddha. Bodhisattvas should carefully discern these things and distance themselves from them.

Furthermore, Subhuti! When good men and good women abiding in the bodhisattva vehicle copy, uphold, recite, cultivate, contemplate, and expound this profound prajnaparamita scripture, someone may bring scriptures corresponding to the Two Vehicles to the bodhisattvas and say: “These are true words spoken by the Tathagata. Whoever studies this Dharma will swiftly realize unsurpassed, complete enlightenment.” This too is called a demonic deed that creates obstacles. Bodhisattvas should carefully discern it and distance themselves from it.

Furthermore, Subhuti! Some evil maras disguise themselves as bhiksus, approach bodhisattvas, and teach the study and practice, as followed in the Two Vehicles, of internal emptiness, external emptiness, and so forth; or the four foundations of mindfulness, the four right efforts, the four bases of supernormal power, the five faculties, the five powers, the seven factors of enlightenment, the eightfold noble path; or the three gateways to liberation, and so forth.

After teaching these dharmas, the evil maras further tell the bodhisattvas: “Great beings, you should know that if you rely upon these dharmas and diligently cultivate them, you will attain the fruit of stream-entry, the fruit of once-returning, the fruit of non-returning, the fruit of arhatship, or a pratyekabuddha’s awakening, and will become free from all birth, aging, sickness, and death. What need is there to realize unsurpassed, complete enlightenment?” They thereby cause the bodhisattvas to cease copying, upholding, reciting, cultivating, or contemplating the profound prajnaparamita, or expounding it to others.

You should know that this is a demonic deed affecting a bodhisattva.

Furthermore, Subhuti! Some evil maras disguise themselves as bhiksus with handsome countenances, dignified bearing, and composed manners, and approach bodhisattvas. Upon seeing them, the bodhisattvas immediately become fond of them. Consequently, their knowledge of all aspects diminishes, and they are unable to hear, copy, uphold, recite, cultivate, contemplate, or expound the profound prajnaparamita. You should know that this is a demonic deed affecting a bodhisattva.

Furthermore, Subhuti! Some evil maras assume the appearance of a Buddha, with bodies the color of pure gold, radiating light to a fathom’s distance, fully endowed with the thirty-two marks of a great man and perfectly adorned with the eighty minor characteristics, and approach bodhisattvas. Upon seeing them, the bodhisattvas immediately become fond of them. Consequently, their knowledge of all aspects diminishes, and they are unable to listen to, copy, uphold, recite, cultivate, contemplate, or expound the profound prajnaparamita. You should know that this is a demonic deed affecting a bodhisattva.

Furthermore, Subhuti! Some evil maras assume the appearance of a Buddha and proclaim essential teachings while surrounded by bhiksus. When a bodhisattva sees this, he immediately gives rise to fond admiration and thinks: “I vow that in a future life, when I become a Tathagata, Arhat, Perfectly and Completely Awakened One, I shall proclaim essential teachings while surrounded by bhiksus, just as I see being done today.” Consequently, his knowledge of all aspects diminishes, and he is unable to listen to, transcribe, uphold, recite, cultivate, contemplate, or expound the profound prajnaparamita. You should know that this is a mara-deed affecting a bodhisattva.

Furthermore, Subhuti! Some evil maras assume the forms of a hundred, a thousand, or even countless great bodhisattvas, fully endowed with unobstructed eloquence and adorned with excellent marks. From those bodies they magically manifest Buddhas who teach the Dharma and instruct assemblies of great bodhisattvas in cultivating the perfection of generosity through the perfection of wisdom. Having displayed such appearances, they approach a bodhisattva. When the bodhisattva sees them, he immediately gives rise to fond admiration. Consequently, his knowledge of all aspects diminishes, and he is unable to listen to, transcribe, uphold, recite, cultivate, contemplate, or expound the profound prajnaparamita. You should know that this is a mara-deed affecting a bodhisattva.

Why is this so? Subhuti! Within such profound prajnaparamita, form has no existence and is unobtainable; feeling, perception, formations, and consciousness likewise have no existence and are unobtainable.

The eye ayatana has no existence and is unobtainable; the ear, nose, tongue, body, and mind ayatanas likewise have no existence and are unobtainable. The form ayatana has no existence and is unobtainable; the sound, odor, taste, tangible-object, and mental-object ayatanas likewise have no existence and are unobtainable. The eye dhatu has no existence and is unobtainable; the ear, nose, tongue, body, and mind dhatus likewise have no existence and are unobtainable.

The form dhatu has no existence and is unobtainable; the sound, odor, taste, tangible-object, and mental-object dhatus likewise have no existence and are unobtainable. The eye-consciousness dhatu has no existence and is unobtainable; the ear-, nose-, tongue-, body-, and mind-consciousness dhatus likewise have no existence and are unobtainable. Eye-contact has no existence and is unobtainable; ear-, nose-, tongue-, body-, and mind-contact likewise have no existence and are unobtainable.

Feelings arising with eye-contact as condition have no existence and are unobtainable; feelings arising with ear-, nose-, tongue-, body-, and mind-contact as condition likewise have no existence and are unobtainable. The earth dhatu has no existence and is unobtainable; the water, fire, wind, space, and consciousness dhatus likewise have no existence and are unobtainable. Ignorance has no existence and is unobtainable; formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, clinging, becoming, birth, aging and death, sorrow, lamentation, suffering, grief, and distress likewise have no existence and are unobtainable.

The Desire Realm has no existence and is unobtainable; the Form Realm and Formless Realm likewise have no existence and are unobtainable. The past has no existence and is unobtainable; the future and present likewise have no existence and are unobtainable. Contaminated dharmas have no existence and are unobtainable; uncontaminated dharmas likewise have no existence and are unobtainable.

Conditioned dharmas have no existence and are unobtainable; unconditioned dharmas likewise have no existence and are unobtainable. Mundane dharmas have no existence and are unobtainable; supramundane dharmas likewise have no existence and are unobtainable. The perfection of generosity has no existence and is unobtainable; the perfections of pure morality, patience, vigor, meditation, and wisdom likewise have no existence and are unobtainable.

The emptiness of internal dharmas has no existence and is unobtainable; the emptiness of external dharmas, the emptiness of internal and external dharmas, the emptiness of emptiness, great emptiness, the emptiness of ultimate truth, the emptiness of conditioned dharmas, the emptiness of unconditioned dharmas, ultimate emptiness, boundless emptiness, the emptiness of non-dispersal, the emptiness of original nature, the emptiness of individual and common characteristics, the emptiness of all dharmas, the emptiness of the unobtainable, the emptiness of nonexistence, the emptiness of intrinsic nature, and the emptiness of the nonexistence of intrinsic nature likewise have no existence and are unobtainable.

Suchness has no existence and is unobtainable; the dharmadhatu, the nature of dharmas, the nature free from falsity, the unchanging nature, the nature of equality, the nature transcending arising, the certainty of dharmas, the abiding of dharmas, the limit of reality, the realm of space, and the inconceivable realm likewise have no existence and are unobtainable. The Noble Truth of suffering has no existence and is unobtainable; the Noble Truths of its origin, cessation, and the path likewise have no existence and are unobtainable.

The four meditative absorptions have no existence and are unobtainable; the four immeasurables and the four formless attainments likewise have no existence and are unobtainable. The eight liberations have no existence and are unobtainable; the eight spheres of mastery, the nine successive attainments, and the ten totalities likewise have no existence and are unobtainable. The four foundations of mindfulness have no existence and are unobtainable; the four right efforts, four bases of supernormal power, five faculties, five powers, seven factors of awakening, and eight factors of the Noble Path likewise have no existence and are unobtainable.

The emptiness gateway to liberation has no existence and is unobtainable; the signless and wishless gateways to liberation likewise have no existence and are unobtainable. The stage of pure contemplation has no existence and is unobtainable; the stage of spiritual lineage, the eighth stage, the stage of insight, the stage of attenuation, the stage of freedom from desire, the stage of one who has accomplished the work, the stage of a pratyekabuddha, the stage of a bodhisattva, and the stage of a Tathagata likewise have no existence and are unobtainable.

The Stage of Great Joy has no existence and is unobtainable; the Stainless Stage, the Luminous Stage, the Radiant Wisdom Stage, the Stage Difficult to Conquer, the Stage of Manifest Presence, the Far-Going Stage, the Immovable Stage, the Stage of Excellent Wisdom, and the Dharma Cloud Stage likewise have no existence and are unobtainable. The five kinds of eyes have no existence and are unobtainable; the six superknowledges likewise have no existence and are unobtainable.

The Buddha’s ten powers have no existence and are unobtainable; the four fearlessnesses, four kinds of unimpeded understanding, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen distinctive qualities of a Buddha likewise have no existence and are unobtainable. The thirty-two marks of a Great Person have no existence and are unobtainable; the eighty minor characteristics likewise have no existence and are unobtainable.

The Dharma of never forgetting has no existence and is unobtainable; the nature of constant equanimity likewise has no existence and is unobtainable. Knowledge of all things has no existence and is unobtainable; knowledge of the aspects of the paths and knowledge of all aspects likewise have no existence and are unobtainable. The maturation of sentient beings has no existence and is unobtainable; the purification of Buddha-fields likewise has no existence and is unobtainable.

A bodhisattva’s great vows have no existence and are unobtainable; a bodhisattva’s supernormal powers likewise have no existence and are unobtainable. All dharani gateways have no existence and are unobtainable; all samadhi gateways likewise have no existence and are unobtainable. The fruit of stream-entry has no existence and is unobtainable; the fruits of once-returning, non-returning, arhatship, and pratyekabuddha awakening likewise have no existence and are unobtainable.

All the practices of great bodhisattvas have no existence and are unobtainable; the unsurpassed, perfect and complete awakening of all Buddhas likewise has no existence and is unobtainable.

Subhuti! If here form has no existence and is unobtainable, and feeling, perception, formations, and consciousness likewise have no existence and are unobtainable; and if, in the same way, up to all the practices of great bodhisattvas have no existence and are unobtainable, and the unsurpassed, perfect and complete awakening of all Buddhas likewise has no existence and is unobtainable, then here all Tathagatas, Arhats, Perfectly and Completely Awakened Ones, as well as the assemblies of great bodhisattvas, pratyekabuddhas, sravakas, and the various kinds of ordinary beings, also have no existence and are unobtainable. Why is this so? Subhuti! It is because the intrinsic nature of all dharmas is empty.

Furthermore, Subhuti! When good men and good women abiding in the bodhisattva vehicle copy, uphold, recite, cultivate, contemplate, and expound for others such profound prajnaparamita, many obstacles and calamities arise, preventing those of meager merit from accomplishing their work. For example, Jambudvipa contains many precious treasures—vaidurya, precious conch shells, jade, coral, stone-garbha gems, mani jewels, pearls, Indranila sapphires, great blue gems, diamonds, amber, gold, silver, and so forth—yet it is beset by many dangers from bandits and robbers; therefore, those of meager merit cannot obtain these treasures even when they seek them.

The priceless treasure of profound prajnaparamita is likewise. When good men and good women abiding in the bodhisattva vehicle copy, uphold, recite, cultivate, contemplate, and expound for others such profound prajnaparamita, those of meager merit encounter many obstacles, with evil maras hindering them.

The Venerable Subhuti then said to the Buddha:

“World-Honored One! So it is! Sugata!

So it is! It is truly as the Holy One has taught concerning profound prajnaparamita. Just as Jambudvipa contains various precious treasures such as vaidurya and so forth, yet many obstacles arise, so that those of meager merit cannot obtain them even when favorable conditions are present, likewise, when good men and good women abiding in the bodhisattva vehicle copy, uphold, recite, cultivate, contemplate, and expound for others such profound prajnaparamita, those of meager merit encounter many obstacles and cannot attain it even though they desire it.

Why? Because foolish people are manipulated by Mara. Thus, when good men and good women abiding in the bodhisattva vehicle copy, uphold, recite, cultivate, contemplate, and expound for others such profound prajnaparamita, they will be obstructed.

“World-Honored One! Those foolish people have clouded wisdom and cannot comprehend the vast Buddha Dharma. They themselves are unable to copy, uphold, recite, cultivate, contemplate, and expound for others the scriptures of profound prajnaparamita. Moreover, they seek to prevent others from copying, upholding, reciting, cultivating, contemplating, and expounding profound prajnaparamita.”

The Buddha said:

“Subhuti! So it is! So it is! It is just as you have said. Foolish people are manipulated by Mara. Thus, when good men and good women abiding in the bodhisattva vehicle copy, uphold, recite, cultivate, contemplate, and expound for others the scriptures of profound prajnaparamita, they encounter obstacles.

“Subhuti! Those foolish people have clouded wisdom and cannot comprehend the vast Buddha Dharma. Because they have not planted roots of virtue or made great vows in the presence of Buddhas, because they are controlled by bad friends, and because their merit is meager, they themselves are unable to copy, uphold, recite, cultivate, contemplate, and expound for others the scriptures of profound prajnaparamita. Thus, when good men and good women who have newly begun to train in the Mahayana copy, uphold, recite, cultivate, contemplate, and expound for others such profound prajnaparamita, they encounter obstacles.

“Subhuti! In future ages, there will be good men and good women whose wisdom is clouded, whose roots of virtue are meager, and who are controlled by bad friends. They will be unable to believe in and understand the vast merits of the Tathagatas, Arhats, Perfectly Enlightened Ones. They themselves will be unable to copy, uphold, recite, cultivate, contemplate, and expound for others the scriptures of profound prajnaparamita. Moreover, they will seek to prevent other good men and good women from copying, upholding, reciting, cultivating, contemplating, and expounding profound prajnaparamita. You should know that such people incur immeasurable offenses.

“Furthermore, Subhuti! When good men and good women abiding in the bodhisattva vehicle copy, uphold, recite, cultivate, contemplate, and expound for others such profound prajnaparamita, they encounter many works of Mara that create obstacles, preventing them from successfully copying, upholding, reciting, cultivating, contemplating, and expounding profound prajnaparamita for others. Consequently, they cannot perfect the paramitas of prajnaparamita, meditative concentration, vigor, patience, pure morality, and generosity.

They cannot perfect inner emptiness, outer emptiness, inner-and-outer emptiness, the emptiness of emptiness, great emptiness, the emptiness of ultimate truth, the emptiness of conditioned dharmas, the emptiness of unconditioned dharmas, ultimate emptiness, beginningless-and-endless emptiness, the emptiness of dispersion and nondispersion, the emptiness of essential nature, the emptiness of individual and common characteristics, the emptiness of all dharmas, the emptiness of the unobtainable, the emptiness of nonexistence, the emptiness of intrinsic nature, and the emptiness of the intrinsic nature of nonexistence.

They cannot perfect suchness, the dharma-dhatu, the Dharma-nature, the nature free from falsity, the immutable nature, the nature of equality, the nature of freedom from arising, the certainty of dharmas, the abiding of dharmas, the true limit, the realm of space, and the inconceivable realm. They cannot perfect the noble truths of suffering, its origin, its cessation, and the path. They cannot perfect the four meditative concentrations, the four immeasurables, and the four formless attainments.

They cannot perfect the eight liberations, the eight spheres of mastery, the nine successive attainments, and the ten spheres of totality. They cannot perfect 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. They cannot perfect the gateways to liberation of emptiness, signlessness, and wishlessness.

They cannot perfect the ten bodhisattva bhumis. They cannot perfect the five kinds of eyes and the six superknowledges. They cannot perfect the Buddha’s ten powers, four fearlessnesses, four unobstructed understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and eighteen unique qualities of a Buddha.

They cannot perfect the thirty-two marks of a Great Being and the eighty minor characteristics. They cannot perfect the Dharma of never forgetting and the nature of constant equanimity. They cannot perfect the maturation of sentient beings and the purification of Buddha lands.

They cannot perfect all dharani gateways and samadhi gateways. They cannot perfect all practices of great bodhisattvas or the unsurpassed, complete enlightenment of the Buddhas. They cannot perfect the knowledge of all things, the knowledge of the aspects of the paths, or the knowledge of all aspects.

Their inability to perfect these merits is due to the hindrances created by evil maras.

“Subhuti! When good men and good women abiding in the bodhisattva vehicle copy, uphold, recite, cultivate, contemplate, and expound for others such profound prajnaparamita, if they are not hindered by evil maras, they can perfect the paramitas of prajnaparamita, meditative concentration, vigor, patience, pure morality, and generosity, up to and including the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects.

You should know that this is entirely due to the empowering protection of the Tathagata’s spiritual power, which enables these good men and good women abiding in the bodhisattva vehicle to copy, uphold, recite, cultivate, contemplate, and expound for others such profound prajnaparamita without obstruction. It also enables them to perfect the paramitas of prajnaparamita, meditative concentration, vigor, patience, pure morality, and generosity, up to and including the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects.”

Furthermore, Subhuti! At present, all the Tathagatas, Arhats, Perfectly Enlightened Ones who are expounding the Dharma in purity throughout immeasurable, innumerable, boundless worlds in the ten directions also use their spiritual power to support good men and good women dwelling in this bodhisattva vehicle, enabling them to transcribe, receive and retain, read and recite, cultivate, contemplate, and expound such profound prajnaparamita without obstruction. They also enable them to perfect the paramitas of prajnaparamita, meditative concentration, diligence, patience, pure discipline, and generosity, up to and including the perfection of the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects.

Furthermore, Subhuti! At present, throughout worlds in the ten directions, Buddhas as numerous as the sands of the Ganges, together with all the assemblies of non-retrogressing great bodhisattvas, also use their spiritual power to support good men and good women dwelling in this bodhisattva vehicle, enabling them to transcribe, receive and retain, read and recite, cultivate, contemplate, and expound such profound prajnaparamita without obstruction. They also enable them to perfect the paramitas of prajnaparamita, meditative concentration, diligence, patience, pure discipline, and generosity, up to and including the perfection of the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects.

XLVI. CHAPTER: THE MOTHER OF THE BUDDHAS

01

Furthermore, Subhuti! Suppose a mother raises a number of children—perhaps five, ten, twenty, thirty, forty, fifty, a hundred, or a thousand. When the mother becomes ill, all her children exert themselves to seek medicine for her treatment and think: “What can we do so that our mother may recover from her illness, live long in peace and happiness, be free from bodily suffering, and have no sorrow in her heart?” At that time, the children care for their mother by finding things with which to cover her body, protecting her from harm by flies, mosquitoes, snakes, scorpions, hot winds, hunger, thirst, and so forth.

They also reverently offer her all kinds of excellent things that she enjoys and say: “Our mother is loving and compassionate. She gave birth to us, raised and nurtured us, and taught us many worldly occupations. How could we fail to repay her kindness?”

Subhuti! The Tathagatas, Arhats, Perfectly Enlightened Ones are likewise. They constantly observe and protect profound prajnaparamita with the Buddha-eye.

Why? Subhuti! Because profound prajnaparamita continually gives birth to all the qualities of a Buddha for us, continually bestows upon us the knowledge of all aspects, and continually reveals the true nature of all worldly dharmas.

The immeasurable, innumerable, boundless Tathagatas, Arhats, Perfectly Enlightened Ones who are expounding the Dharma in purity throughout worlds in the ten directions also constantly observe and protect profound prajnaparamita with the Buddha-eye. Why? Subhuti!

Because profound prajnaparamita continually gives birth to the qualities of a Buddha for all the Tathagatas, Arhats, Perfectly Enlightened Ones throughout immeasurable, innumerable, boundless worlds in the ten directions. It also continually bestows the knowledge of all aspects upon the Tathagatas and continually reveals the true nature of all worldly dharmas. Therefore, to repay this kindness, we Buddhas constantly observe and protect profound prajnaparamita with the Buddha-eye and can never abandon it.

Why? Subhuti! The paramita of meditative concentration through the paramita of generosity possessed by all the Tathagatas, Arhats, Perfectly Enlightened Ones are all born from such profound prajnaparamita.

The emptiness of internal phenomena through the emptiness of the absence of self-nature are all born from such profound prajnaparamita. Suchness through the inconceivable realm are all born from such profound prajnaparamita. The noble truths of suffering, its origin, its cessation, and the path are all born from such profound prajnaparamita.

The four meditative absorptions, the four immeasurables, and the four formless attainments are all born from such profound prajnaparamita. The eight liberations, the eight spheres of mastery, the nine successive attainments, and the ten totalities are all born from such profound prajnaparamita. The four foundations of mindfulness through the Noble Eightfold Path are all born from such profound prajnaparamita.

The gateways to liberation of emptiness, signlessness, and wishlessness are all born from such profound prajnaparamita. The five kinds of eyes and the six superknowledges are all born from such profound prajnaparamita. The ten powers of a Buddha through the eighteen distinctive qualities of a Buddha are all born from such profound prajnaparamita.

The thirty-two marks of a Great Being, the eighty minor characteristics, and the wondrous form-body are all born from such profound prajnaparamita. The quality of never losing mindfulness and the nature of constant equanimity are all born from such profound prajnaparamita. All dharani gateways and samadhi gateways are born from such profound prajnaparamita.

The knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects are all born from such profound prajnaparamita. The fruits of stream-entry, once-returning, non-returning, arhatship, and the enlightenment of a pratyekabuddha are all born from such profound prajnaparamita. The practices of great bodhisattvas and the unsurpassed, complete enlightenment of the Buddhas are all born from such profound prajnaparamita.

Stream-enterers, once-returners, non-returners, arhats, pratyekabuddhas, great bodhisattvas, and the Buddhas, the Blessed Ones, are all born from such profound prajnaparamita.

Subhuti! All Tathagatas, Arhats, Perfectly Enlightened Ones who have attained unsurpassed, complete enlightenment, are attaining unsurpassed, complete enlightenment, or will attain unsurpassed, complete enlightenment do so through such profound prajnaparamita. Therefore, profound prajnaparamita has bestowed immense kindness upon the Tathagatas. Thus, the Buddhas constantly observe and protect profound prajnaparamita with the Buddha-eye.

Subhuti! If good men and good women dwelling in the bodhisattva vehicle constantly transcribe, receive and retain, read and recite, cultivate, contemplate, and expound this profound prajnaparamita, all the Tathagatas, Arhats, Perfectly Enlightened Ones will constantly observe and protect them with the Buddha-eye, enabling their bodies and minds always to be peaceful and joyful and their cultivation of wholesome karma to proceed without obstruction.

Subhuti! If good men and good women dwelling in the bodhisattva vehicle constantly transcribe, receive and retain, read and recite, cultivate, contemplate, and expound this profound prajnaparamita, all the Tathagatas, Arhats, Perfectly Enlightened Ones throughout the worlds in the ten directions will together protect them and ensure that they will never regress from unsurpassed, complete enlightenment.

At that time, the Venerable Subhuti said to the Buddha:

“Blessed One! As you have said, profound prajnaparamita continually gives birth to all the qualities of a Buddha for the Tathagatas, Arhats, Perfectly Enlightened Ones, continually bestows the knowledge of all aspects upon the Tathagatas, Arhats, Perfectly Enlightened Ones, and continually reveals the true nature of all worldly dharmas.

“Blessed One! How does such profound prajnaparamita continually give birth to all the qualities of a Buddha for the Tathagatas, Arhats, Perfectly Enlightened Ones, continually bestow the knowledge of all aspects upon the Tathagatas, Arhats, Perfectly Enlightened Ones, and continually reveal the true nature of all worldly dharmas? How are the Tathagatas, Arhats, Perfectly Enlightened Ones born from profound prajnaparamita? How do the Buddhas expound the characteristics of the world?”

The Buddha said:

“Subhuti! Profound prajnaparamita continually gives birth, for the Tathagatas, Arhats, Perfectly Enlightened Ones, to the ten powers, the four fearlessnesses, the four unhindered understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen distinctive qualities of a Buddha, extending in detail up to the knowledge of all aspects.”

Subhuti! Thus, the immeasurable and boundless merits of the Tathagata all arise and grow from such profound prajnaparamita. Because such merits of the Buddhas are attained through it, profound prajnaparamita is said always to give rise to and bestow the Buddha-Dharma and knowledge of all aspects upon all Tathagatas, Arhats, Perfectly Enlightened Ones. Therefore, I say: “Profound prajnaparamita always gives rise to all Buddha-Dharmas for the Tathagatas, Arhats, Perfectly Enlightened Ones, and always bestows knowledge of all aspects upon the Tathagatas, Arhats, Perfectly Enlightened Ones. It is also said that the Tathagatas, Arhats, Perfectly Enlightened Ones are born from it.”

Subhuti! Profound prajnaparamita always reveals the true characteristic of worldly dharmas; that is, it always reveals the true characteristic of the five worldly skandhas. All Tathagatas, Arhats, Perfectly Enlightened Ones also teach the true characteristic of the five worldly skandhas.

At that time, the Venerable Subhuti said to the Buddha:

“World-Honored One! How does profound prajnaparamita reveal the true characteristic of the five worldly skandhas to the Tathagatas, Arhats, Perfectly Enlightened Ones?”

The Buddha said:

“Subhuti! Profound prajnaparamita never teaches any Tathagata, Arhat, Perfectly Enlightened One that the five skandhas undergo formation or destruction, arising or cessation, continuity or severance, defilement or purification, increase or decrease, entrance or departure. Nor does it teach that the five skandhas are past, future, or present; wholesome, unwholesome, or indeterminate; pertaining to the Desire Realm, the Form Realm, or the Formless Realm.

Why is this? Subhuti! Dharmas that are empty, signless, and wishless do not undergo formation or destruction, arising or cessation, continuity or severance, defilement or purification, increase or decrease, entrance or departure; nor are they past, future, or present; wholesome, unwholesome, or indeterminate; or pertaining to the Desire Realm, the Form Realm, or the Formless Realm.

“Subhuti! Dharmas that are unborn, unceasing, uncreated, unconditioned, and without intrinsic nature do not undergo formation or destruction, arising or cessation, continuity or severance, defilement or purification, increase or decrease, entrance or departure; nor are they past, future, or present; wholesome, unwholesome, or indeterminate; or pertaining to the Desire Realm, the Form Realm, or the Formless Realm.

“Subhuti! In this way, profound prajnaparamita teaches the true characteristic of the five skandhas to all Tathagatas, Arhats, Perfectly Enlightened Ones. The characteristic of the five skandhas is precisely the world. Therefore, the world likewise neither forms nor disintegrates, neither arises nor ceases, neither continues nor is severed, is neither defiled nor purified, neither increases nor decreases, neither enters nor departs; it is neither past, future, nor present; neither wholesome, unwholesome, nor indeterminate; it pertains neither to the Desire Realm, the Form Realm, nor the Formless Realm; and it is devoid of all characteristics.

“Furthermore, Subhuti! All Tathagatas, Arhats, Perfectly Enlightened Ones rely upon such profound prajnaparamita to directly know the immeasurable, innumerable, and boundless varieties of mental activity among sentient beings. Yet within the profound meaning of this prajnaparamita, no sentient being exists, nor can any arising of a sentient being be apprehended.

There is no form, nor can any arising of form be apprehended; there are no feeling, perception, formations, or consciousness, nor can any arising of feeling, perception, formations, or consciousness be apprehended. There is no eye ayatana, nor can any arising of the eye ayatana be apprehended; there are no ear, nose, tongue, body, or mind ayatanas, nor can any arising of the ear, nose, tongue, body, or mind ayatanas be apprehended.

There is no form ayatana, nor can any arising of the form ayatana be apprehended; there are no sound, odor, taste, touch, or dharma ayatanas, nor can any arising of the sound, odor, taste, touch, or dharma ayatanas be apprehended. There is no eye dhatu, nor can any arising of the eye dhatu be apprehended; there are no ear, nose, tongue, body, or mind dhatus, nor can any arising of the ear, nose, tongue, body, or mind dhatus be apprehended.

There is no form dhatu, nor can any arising of the form dhatu be apprehended; there are no sound, odor, taste, touch, or dharma dhatus, nor can any arising of the sound, odor, taste, touch, or dharma dhatus be apprehended. There is no eye-consciousness dhatu, nor can any arising of the eye-consciousness dhatu be apprehended; there are no ear-, nose-, tongue-, body-, or mind-consciousness dhatus, nor can any arising of the ear-, nose-, tongue-, body-, or mind-consciousness dhatus be apprehended.

There is no eye-contact, nor can any arising of eye-contact be apprehended; there is no ear-, nose-, tongue-, body-, or mind-contact, nor can any arising of ear-, nose-, tongue-, body-, or mind-contact be apprehended. There are no feelings arising with eye-contact as condition, nor can any arising of feelings arising with eye-contact as condition be apprehended; there are no feelings arising with ear-, nose-, tongue-, body-, or mind-contact as condition, nor can any arising of feelings arising with ear-, nose-, tongue-, body-, or mind-contact as condition be apprehended.

There is no earth dhatu, nor can any arising of the earth dhatu be apprehended; there are no water, fire, wind, space, or consciousness dhatus, nor can any arising of the water, fire, wind, space, or consciousness dhatus be apprehended. There is no ignorance, nor can any arising of ignorance be apprehended; and so forth, up to there being no aging and death, nor can any arising of aging and death be apprehended. There is no perfection of giving, nor can any arising of the perfection of giving be apprehended; and so forth, up to there being no prajnaparamita, nor can any arising of prajnaparamita be apprehended.

There is no emptiness of internal dharmas, nor can any arising of the emptiness of internal dharmas be apprehended; and so forth, up to there being no emptiness of the intrinsic nature of nonexistence, nor can any arising of the emptiness of the intrinsic nature of nonexistence be apprehended. There are no four foundations of mindfulness, nor can any arising of the four foundations of mindfulness be apprehended; and so forth, up to there being no Noble Eightfold Path, nor can any arising of the Noble Eightfold Path be apprehended.

Thus, and so forth, up to there being no ten powers of a Buddha, nor can any arising of the ten powers of a Buddha be apprehended; and so forth, up to there being no eighteen distinctive qualities of a Buddha, nor can any arising of the eighteen distinctive qualities of a Buddha be apprehended. There is no knowledge of all things, nor can any arising of the knowledge of all things be apprehended; there are no knowledge of the aspects of the paths or knowledge of all aspects, nor can any arising of the knowledge of the aspects of the paths or knowledge of all aspects be apprehended.

“Subhuti! In this way, profound prajnaparamita teaches the true characteristic of the world to all Tathagatas, Arhats, Perfectly Enlightened Ones.”

Fascicle 441

END