Mahāyāna — Northern Canon · Linh Sơn Vietnamese Mahāyāna Canon

大般若波羅蜜多經

Chinese title:大般若波羅蜜多經

📖8,177 words · ~33 min read

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Interpreted by Inti AI (English)

🪷 AI interpretation

XIII. DHARANI CHAPTER

At that time, Sakra, Lord of the Devas, thought to himself:

– Those good men and good women, and others, who are able to hear the Dharma teaching and the name of such profound prajnaparamita should be known to have drawn near to immeasurable Tathagatas, Arhats, Perfectly Awakened Ones in the past, made vast vows, planted roots of virtue, and received the protection of many spiritual friends; how much more so those who copy it, receive and uphold it, read and recite it, contemplate it properly, expound it to others, or practice it according to the teaching to the best of their ability. It should be known that such persons have drawn near to, served, made offerings to, and revered immeasurable Buddhas of the past, planted many roots of merit, and formerly heard prajnaparamita. Having heard it, they received and upheld it, contemplated it, read and recited it, expounded it to others, and practiced in accordance with the teaching. Or they thoroughly comprehended the questions and answers concerning this sutra. Through the power of merit from previous lives, they now accomplish this. If good men or good women, and others, have made offerings to immeasurable Tathagatas, Arhats, Perfectly Awakened Ones and possess pure merit, then upon hearing profound prajnaparamita, their minds are neither alarmed, bewildered, nor afraid; having heard it, they believe and delight in it and practice according to what was taught. It should be known that, in the presence of immeasurable hundreds of thousands of myriads of kotis of Buddhas in the past, these persons made the vast vow: “We shall practice generosity through prajnaparamita.” Now, being born into this world, they are able to accomplish this.

Then Sariputra addressed the Buddha:

– Blessed One! If good men or good women, and others, hear the profound meaning of this prajnaparamita and their minds are neither alarmed, bewildered, nor afraid, and because they have heard it, they copy it, receive and uphold it, read and recite it, contemplate it properly, expound it to others, proclaim it, and circulate it widely, so as to practice exactly in accordance with the teaching, it should be known that these persons are like the great bodhisattvas who have reached the stage of non-retrogression. Why? Because the profound meaning of prajnaparamita is exceedingly difficult to believe and understand. If, in previous lives, they had not long practiced the six paramitas, beginning with generosity, how could they believe and understand it immediately upon hearing it?

Blessed One! If good men or good women, and others, upon hearing the profound meaning of prajnaparamita taught, disparage and slander it, it should be known that in previous lives these persons also slandered profound prajnaparamita. Why?

Because when such foolish persons hear the profound meaning of prajnaparamita taught, the force of the disbelief, lack of delight, and impurity of mind that they cultivated in previous lives causes this. Why? Because in past lives such foolish persons never drew near to Buddhas, bodhisattvas, or other noble sages, nor did they ever ask them how the six paramitas, beginning with generosity, should be practiced, up to how the eighteen unique qualities of a Buddha should be studied.

Therefore, when they now hear profound prajnaparamita taught, they immediately disparage and slander it, disbelieve it, take no delight in it, and possess impure minds.

At that time, Sakra, Lord of the Devas, asked Sariputra:

– Such prajnaparamita is profound in meaning and exceedingly difficult to believe and understand. If persons have not long believed in, delighted in, and practiced the six paramitas, beginning with generosity, up to the eighteen unique qualities of a Buddha and the immeasurable and boundless other Buddha-dharmas, then upon hearing the profound meaning of prajnaparamita they may be unable to believe and understand it, or may give rise to a mind of slander. There is nothing extraordinary about this.

Venerable Sir! I now pay homage to profound prajnaparamita. If I pay homage to profound prajnaparamita, I thereby pay homage to the knowledge of all knowledge.

Then the Buddha said to Sakra, Lord of the Devas:

– So it is! So it is! It is exactly as you say. To pay homage to prajnaparamita is to pay homage to the knowledge of all knowledge. Why? Kausika! Because the Buddhas attain the knowledge of all knowledge and immeasurable, boundless other virtues by relying upon prajnaparamita for their accomplishment.

Kausika! If great bodhisattvas wish to abide in the Tathagatas’ knowledge of all knowledge, they should abide in prajnaparamita. If they wish to bring forth the Buddhas’ knowledge of all things, knowledge of the aspects of the paths, and knowledge of all aspects, they should train in prajnaparamita. If they wish to bring the continuing habitual tendencies of the afflictions to an end, attain unsurpassed, perfect awakening, turn the wondrous Dharma wheel, and deliver sentient beings, they should train in prajnaparamita.

Kausika! If good men or good women, and others, wish to attain the fruits of stream-enterer, once-returner, non-returner, or arhat, or the awakening of a pratyekabuddha, they should train in prajnaparamita.

Kausika! If great bodhisattvas wish to establish those of the lineage of the sravakas and cause them to abide in the sravaka vehicle; establish those of the lineage of the pratyekabuddhas and cause them to abide in the pratyekabuddha vehicle; or establish those of the lineage of the bodhisattvas and cause them to abide in the unsurpassed vehicle, they should train in prajnaparamita.

Kausika! If great bodhisattvas wish to subdue the hosts of Mara and repel the wicked factions of non-Buddhist sectarians, they should train in prajnaparamita.

Kausika! If great bodhisattvas wish to gather in and guide the bhiksus and completely discipline them, they should train in prajnaparamita.

Then Sakra, Lord of the Devas, addressed the Buddha:

– Blessed One! When great bodhisattvas practice profound prajnaparamita, how should they abide in form, and how should they abide in feeling, perception, formations, and consciousness? How should they train in form, and how should they train in feeling, perception, formations, and consciousness? Up to how should they abide in the eighteen unique qualities of a Buddha, and how should they train in the eighteen unique qualities of a Buddha?

The Buddha said to Sakra, Lord of the Devas:

– Excellent! Excellent! Through the Buddha’s spiritual power, you are now able to ask the Tathagata about such a profound meaning. Listen carefully, and I shall explain it to you.

Kausika! When great bodhisattvas practice profound prajnaparamita, not abiding in or training in form is abiding in and training in form; not abiding in or training in feeling, perception, formations, or consciousness is abiding in and training in feeling, perception, formations, and consciousness. Up to not abiding in or training in the eighteen unique qualities of a Buddha is abiding in and training in the eighteen unique qualities of a Buddha.

Why? Kausika! When great bodhisattvas practice profound prajnaparamita, they apprehend nothing in form in which they could abide or in which they could train; they apprehend nothing in feeling, perception, formations, or consciousness in which they could abide or in which they could train.

Up to the eighteen unique qualities of a Buddha, they apprehend nothing in which they could abide or in which they could train.

Furthermore, Kausika! When great bodhisattvas practice prajnaparamita, neither abiding nor not abiding in form, and neither training nor not training in form, is abiding in and training in form. Neither abiding nor not abiding in feeling, perception, formations, and consciousness, and neither training nor not training in feeling, perception, formations, and consciousness, is abiding in and training in feeling, perception, formations, and consciousness.

Up to neither abiding nor not abiding in the eighteen unique qualities of a Buddha, and neither training nor not training in them, is abiding in and training in the eighteen unique qualities of a Buddha. Why? Kausika!

Because when great bodhisattvas practice profound prajnaparamita, they contemplate form through the eighteen unique qualities of a Buddha and find that their beginning, end, and middle are all unattainable.

Then Sariputra addressed the Buddha:

– Blessed One! Is such prajnaparamita truly profound?

The Buddha said:

– So it is! Because the suchness of form is profound, prajnaparamita is truly profound. Up to because the suchness of the eighteen unique qualities of a Buddha is profound, prajnaparamita is truly profound.

Blessed One! Such prajnaparamita is difficult to fathom.

The Buddha said:

– So it is! Because the true suchness of form is difficult to fathom, prajnaparamita is difficult to fathom. Likewise, because the true suchness of the eighteen distinctive qualities of a Buddha is difficult to fathom, prajnaparamita is difficult to fathom.

World-Honored One! Is prajnaparamita such as this truly immeasurable?

The Buddha said:

– So it is! Because the true suchness of form is immeasurable, prajnaparamita is also immeasurable. Likewise, because the true suchness of the eighteen distinctive qualities of a Buddha is immeasurable, prajnaparamita is also immeasurable.

Furthermore, Sariputra! When great bodhisattvas practice profound prajnaparamita, if they practice the profound nature of form, they are not practicing prajnaparamita. Likewise, if they practice the profound nature of the eighteen distinctive qualities of a Buddha, they are not practicing prajnaparamita. Why is this? Sariputra! Because the profound nature of form is itself not form. Likewise, the profound nature of the eighteen distinctive qualities of a Buddha is itself not the eighteen distinctive qualities of a Buddha.

Furthermore, Sariputra! When great bodhisattvas practice profound prajnaparamita, if they practice the unfathomable nature of form, they are not practicing prajnaparamita. Likewise, if they practice the unfathomable nature of the eighteen distinctive qualities of a Buddha, they are not practicing prajnaparamita. Why is this? Sariputra! Because the unfathomable nature of form is itself not form. Likewise, the unfathomable nature of the eighteen distinctive qualities of a Buddha is itself not the eighteen distinctive qualities of a Buddha.

Furthermore, Sariputra! When great bodhisattvas practice profound prajnaparamita, if they practice the immeasurable nature of form, they are not practicing prajnaparamita. Likewise, if they practice the immeasurable nature of the eighteen distinctive qualities of a Buddha, they are not practicing prajnaparamita. Why is this? Sariputra! Because the immeasurable nature of form is itself not form. Likewise, the immeasurable nature of the eighteen distinctive qualities of a Buddha is itself not the eighteen distinctive qualities of a Buddha.

Sariputra again addressed the Buddha:

– Prajnaparamita such as this is indeed profound, unfathomable, and immeasurable; it is difficult to believe and understand and should not be taught to bodhisattvas newly training in the Great Vehicle. Why is this? Because I fear that, upon hearing this profound prajnaparamita, they will become alarmed, terrified, afraid, doubtful, and confused, or give rise to slander and fail to believe and understand it. It should be taught only to non-retrogressing bodhisattvas. Why is this? Because upon hearing such profound prajnaparamita, they are neither alarmed nor terrified, neither afraid nor doubtful, and do not give rise to slander, but instead have profound faith and understanding.

At that time, Sakra, lord of the devas, asked Sariputra:

– What faults would arise if profound prajnaparamita were taught to bodhisattvas newly training in the Great Vehicle?

Sariputra replied:

– If profound prajnaparamita were taught to bodhisattvas newly training in the Great Vehicle, after hearing it they would become alarmed, terrified, afraid, doubtful, and confused; they would give rise to slander and be unable to believe and understand it. Because the karma thereby created would increase, they would consequently fall into evil destinies, sink into the three evil realms, and endure great suffering for a long time, finding it difficult to realize unsurpassed, complete awakening. Therefore, profound prajnaparamita should not be taught in their presence.

Sakra, lord of the devas, again asked Sariputra:

– Are there bodhisattvas who have not yet received a prediction of unsurpassed awakening but who, upon hearing profound prajnaparamita, are neither alarmed nor terrified, neither afraid nor doubtful, do not give rise to slander, and instead have profound faith and understanding?

Sariputra replied:

Kausika! There are, for such great bodhisattvas will soon receive a prediction of great awakening. Kausika! When these great bodhisattvas hear profound prajnaparamita, they are neither alarmed nor terrified, neither afraid nor doubtful, and do not give rise to slander, but instead have profound faith and understanding. You should know that these great bodhisattvas have already received a prediction of unsurpassed great awakening. Even if they have not yet received such a prediction, they will certainly receive a prediction of great awakening within the dispensation of no more than one or two Buddhas.

At that time, the Buddha said to Sariputra:

– So it is! So it is! It is exactly as you have said. Sariputra! If great bodhisattvas have long trained in the Great Vehicle, long made great vows, long practiced the six paramitas and immeasurable, boundless other Buddha qualities, made offerings to many Buddhas, and served many virtuous spiritual friends, then upon hearing profound prajnaparamita, they are neither alarmed nor terrified, neither afraid nor doubtful, but instead have profound faith and understanding. They accept and retain it, read and recite it, contemplate it properly, expound it to others, or copy it in writing and practice in accordance with its teachings.

Sariputra addressed the Buddha:

– World-Honored One! I now wish to offer several analogies. I beseech the World-Honored One, in his compassion, to permit me.

The Buddha said:

– Sariputra! Speak as you wish.

Sariputra addressed the Buddha:

– World-Honored One! Suppose good men, good women, and others who abide in the Great Vehicle practice in their dreams the paramitas of prajna, meditation, diligence, patient acceptance, pure morality, and generosity, and even sit upon the wondrous seat of awakening. You should know that they are drawing near to unsurpassed, complete awakening. How much more swiftly, then, would bodhisattvas seeking unsurpassed, complete awakening realize it when, while awake, they practice the paramitas of prajna, meditation, diligence, patient acceptance, pure morality, and generosity for the sake of attaining unsurpassed, complete awakening!

World-Honored One! Before long, these great bodhisattvas will sit upon the wondrous seat of awakening, realize unsurpassed, complete awakening, turn the wondrous Dharma wheel, and liberate sentient beings.

World-Honored One! If good men, good women, and others are able to hear such profound prajnaparamita, accept and retain it, read and recite it, diligently cultivate and study it, and contemplate it properly, you should know that they have long trained in the Great Vehicle, that their roots of virtue have matured, that they have made offerings to many Buddhas, served many virtuous spiritual friends, and planted many roots of merit, and thus are able to accomplish this.

World-Honored One! If good men, good women, and others are able to hear such profound prajnaparamita, believe and understand it, accept and retain it, read, recite, and cultivate it, expound it to others, and contemplate it properly, you should know that they have either already received a prediction of great awakening or are near to receiving one.

World-Honored One! If these good men, good women, and others abide as non-retrogressing great bodhisattvas and swiftly realize unsurpassed, complete awakening, it is because they have heard this profound prajnaparamita, have profound faith and understanding, accept and retain it, read and recite it, contemplate it properly, practice in accordance with its teachings, and expound it to others.

World-Honored One! It is as though a person traveling on foot across a wilderness, after journeying one hundred yojanas, or two, three, four, or five hundred yojanas, were to glimpse ahead the signs of towns, kingdoms, and cities, as well as cowherds, gardens, forests, fields, and so forth. Upon seeing those signs, the person would immediately think: “The towns, kingdoms, and cities are not far from here.” Having thought this, the person would become light and at ease in body and mind, no longer fearing ferocious beasts, vicious bandits, hunger, or thirst.

“Blessed One! The great bodhisattvas are likewise. If they hear this profound prajnaparamita, uphold it, recite it, reflect upon it in accordance with reason, and give rise to deep faith and understanding, it should be known that before long they will receive a prediction, or, if they have already received a prediction, will swiftly attain unsurpassed, complete, perfect enlightenment. These great bodhisattvas need not fear falling to the stage of a shravaka or pratyekabuddha. Why? Because these great bodhisattvas have seen and heard this profound prajnaparamita and have made offerings to it, revered it, honored it, and praised it. This is the first sign of unsurpassed, complete, perfect enlightenment.”

Thereupon, the Buddha said to Shariputra:

“Exactly so! Exactly so! It is just as you have said. Empowered by the Buddha’s spiritual might, continue speaking.”

Shariputra said to the Buddha:

“Blessed One! Suppose a person wishes to behold the great ocean and gradually journeys toward it. After traveling for a long time, he no longer sees mountains or forests and thinks, ‘Judging from this landscape, the ocean cannot be far away.’ Why? Because near the seashore the land gradually becomes low and level, without mountains or forests.

“At that time, although the person has not yet seen the ocean, upon seeing the landscape nearby he becomes delighted and joyful, thinking, ‘I shall certainly behold the ocean; my original aspiration will be fulfilled.’ He is exceedingly pleased.

“Blessed One! The great bodhisattvas are likewise. If they hear this profound prajnaparamita, uphold it, recite it, reflect upon it in accordance with reason, and give rise to deep faith and understanding, then although the Buddha has not yet appeared before them to predict, ‘In a future life, after passing through so many kalpas, you will attain unsurpassed, complete, perfect enlightenment,’ these great bodhisattvas know for themselves that such a prediction is not far away. Why? Because they have seen and heard this profound prajnaparamita and have made offerings to it, revered it, upheld it, recited it, and reflected upon it in accordance with reason. This is the first sign of unsurpassed, complete, perfect enlightenment.

“Blessed One! It is like flowering and fruit-bearing trees in spring: their old leaves have fallen and their branches are fresh and flourishing. When people see this, they think, ‘Before long, new flowers, fruits, and leaves will emerge.’ Why? Because the first signs of new flowers, fruits, and leaves have appeared. When the men and women, old and young, of Jambudvipa see this sight, they rejoice with delight and all think, ‘Before long, we shall behold flowers and fruits in luxuriant abundance.’

“Blessed One! The great bodhisattvas are likewise. If they hear this profound prajnaparamita, uphold it, recite it, reflect upon it in accordance with reason, and give rise to deep faith and understanding, it should be known that their roots of virtue from former lives have matured, that they have made offerings to many Buddhas and attended upon many spiritual friends, and that before long they will receive the prediction of great enlightenment.

“Blessed One! These great bodhisattvas should think, ‘In former lives I must certainly have possessed the power of exceptionally excellent roots of virtue capable of leading to unsurpassed, complete, perfect enlightenment. Because of them, I now see and hear this profound prajnaparamita, make offerings to it, revere it, uphold it, recite it, give rise to faith and understanding, reflect upon it in accordance with reason, and cultivate it according to my ability.’

“Blessed One! In this assembly now are devas who saw the Buddha teach this Dharma in the past. Therefore, they rejoice with delight and discuss among themselves, ‘In former times, when great bodhisattvas heard the prajnaparamita taught, they immediately received predictions. Now that these bodhisattvas have heard the prajnaparamita, they too will certainly receive predictions of enlightenment before long.’

“Blessed One! Suppose a woman has been pregnant for a long time. Her body becomes heavy and cumbersome; whether standing or sitting, she is uneasy. She gradually eats, drinks, sleeps, and rests less; she does not like to speak much; and she often grows weary and exhausted while working and undergoes much suffering. She is therefore allowed to rest and refrain from work. When her mother-in-law sees her condition, she knows that the woman will give birth before long.

“Blessed One! The great bodhisattvas are likewise. In former lives they planted roots of virtue, made offerings to many Buddhas, and attended upon spiritual friends for a long time, so that their roots of virtue have matured. Now they hear the prajnaparamita, uphold it, recite it, reflect upon it in accordance with reason, give rise to deep faith and understanding, and train in it according to their ability.

“Blessed One! Through these causes and conditions, great bodhisattvas should know that before long they will receive the prediction of unsurpassed, complete, perfect enlightenment.”

At that time, the Buddha praised Shariputra:

“Excellent! Excellent! You have skillfully presented analogies concerning bodhisattvas. You should know that this is entirely due to the awesome spiritual power of the Buddha, which has caused such eloquence to arise in you.”

Then Subhuti said to the Buddha:

“Blessed One! How extraordinary! The Tathagata, the Worthy One, the Completely and Perfectly Enlightened One, skillfully entrusts the great bodhisattvas and skillfully safeguards them.”

The Buddha said:

“Subhuti! Exactly so! Exactly so! It is just as you have said. Why? Because the great bodhisattvas seek unsurpassed, complete, perfect enlightenment in order to bring benefit and happiness to sentient beings and, out of compassion, to benefit devas and humans. Thus, when these great bodhisattvas diligently train in the bodhisattva path, they do so solely to benefit immeasurable hundreds of thousands of sentient beings, embracing and sustaining them through the four means of gathering: first, generosity; second, loving speech; third, beneficial conduct; and fourth, cooperation.

“These great bodhisattvas themselves dwell correctly in the ten wholesome paths of karma, and they also establish others therein, causing them to train diligently in the ten wholesome paths of karma.

“They themselves practice the four dhyanas, the four immeasurables, and the four formless absorptions, and they also encourage others to practice the four dhyanas, the four immeasurables, and the four formless absorptions.

“They themselves practice generosity through prajnaparamita, and they also encourage others to practice generosity through prajnaparamita.

“Relying upon the skillful means of prajnaparamita, these great bodhisattvas teach and transform sentient beings so that they attain the fruit of stream-entry through the enlightenment of a pratyekabuddha, yet they themselves do not attain those fruits.

“These great bodhisattvas themselves diligently and energetically cultivate bodhisattva practices, and they also encourage others to cultivate bodhisattva practices.

“They themselves abide in the bodhisattva stage of non-retrogression, and they also encourage others to abide in non-retrogression.

“They themselves diligently and energetically adorn and purify Buddha-fields and bring sentient beings to maturity, and they also encourage others to adorn and purify Buddha-fields and bring sentient beings to maturity.

“They themselves diligently develop the bodhisattvas’ supernormal powers, and they also encourage others to develop the bodhisattvas’ supernormal powers.

“They themselves diligently adorn and purify the dharani gateways and samadhi gateways, and they also encourage others diligently to adorn and purify the dharani gateways and samadhi gateways.

“They themselves attain perfect eloquence, and they also encourage others to attain perfect eloquence.

“They themselves preserve the perfection of their physical bodies, complete with the excellent marks, and they also encourage others to preserve the perfection of their physical bodies, complete with the excellent marks.

“They themselves preserve perfect celibate conduct, and they also encourage others to preserve perfect celibate conduct.

“They themselves cultivate the four foundations of mindfulness through the knowledge of all aspects, and they also encourage others to cultivate the four foundations of mindfulness through the knowledge of all aspects.

“They themselves bring the continuing habitual tendencies of the afflictions to an end, and they also encourage others to bring the continuing habitual tendencies of the afflictions to an end.

“They themselves attain unsurpassed, complete, perfect enlightenment, turn the wondrous Dharma wheel, and deliver sentient beings, and they also encourage others to attain unsurpassed, complete, perfect enlightenment, turn the wondrous Dharma wheel, and deliver sentient beings.”

At that time, Subhuti again said to the Buddha:

– World-Honored One! How rare indeed! Sugata! How rare indeed! The great bodhisattvas accomplish such great merit. Wishing to benefit and bring happiness to all sentient beings, they practice prajnaparamita and seek realization of unsurpassed, perfect enlightenment, liberating sentient beings until the end of future time. World-Honored One! How should great bodhisattvas practice profound prajnaparamita so that they may swiftly bring it to perfection?

The Buddha said:

– Subhuti! When great bodhisattvas practice profound prajnaparamita, if they do not perceive form as increasing or decreasing, and do not perceive feeling, perception, formations, or consciousness as increasing or decreasing; up to not perceiving knowledge of all things as increasing or decreasing, and not perceiving knowledge of path aspects or knowledge of all aspects as increasing or decreasing, then, by practicing profound prajnaparamita in this way, these great bodhisattvas swiftly bring it to perfection.

Furthermore, Subhuti! When great bodhisattvas practice profound prajnaparamita, if they do not perceive, “This is Dharma; this is not Dharma”; do not perceive, “This is past; this is future; this is present”; do not perceive, “This is wholesome; this is unwholesome; this is indeterminate”; do not perceive, “This is conditioned; this is unconditioned”; do not perceive, “This is the Desire Realm; this is the Form Realm; this is the Formless Realm”; and do not perceive, “This is the perfection of generosity,” up to “This is prajnaparamita”; up to not perceiving, “This is knowledge of all things, knowledge of path aspects, or knowledge of all aspects,” then these great bodhisattvas swiftly bring their practice of prajnaparamita to perfection.

Why? Because all dharmas are devoid of intrinsic nature and characteristics, devoid of activity, incapable of being turned, undeceiving, not firm in nature, not autonomous, insentient, free from self, and so forth, up to being free from a perceiver.

The Venerable Subhuti again addressed the Buddha:

– World-Honored One! What the Tathagata has taught is truly inconceivable!

The Buddha said:

– Subhuti! So it is! So it is! What the Tathagata has taught is inconceivable.

Subhuti, you should know: because form is inconceivable, the Tathagata’s teaching is inconceivable; because feeling, perception, formations, and consciousness are inconceivable, the Tathagata’s teaching is inconceivable. Up to because knowledge of all things is inconceivable, the Tathagata’s teaching is inconceivable; because knowledge of path aspects and knowledge of all aspects are inconceivable, the Tathagata’s teaching is inconceivable.

When great bodhisattvas practice profound prajnaparamita, although they know form as it truly is to be inconceivable, they do not give rise to a conception of inconceivability. Up to although they know knowledge of all aspects as it truly is to be inconceivable, they do not give rise to a conception of inconceivability. By practicing profound prajnaparamita in this way, these great bodhisattvas swiftly bring it to perfection.

Furthermore, Subhuti! When great bodhisattvas practice profound prajnaparamita, if with regard to form, up to knowledge of all aspects, they do not give rise to any conception of the unthinkable or the inconceivable, then these great bodhisattvas swiftly bring their practice of profound prajnaparamita to perfection.

At that time, Subhuti again addressed the Buddha:

– World-Honored One! Who can believe and understand such profound principles of prajnaparamita?

The Buddha said:

– Subhuti! Great bodhisattvas who have long cultivated the six perfections, long planted roots of virtue, made offerings to many Buddhas, and attended upon many spiritual friends can give rise to faith in and understanding of profound prajnaparamita.

The Venerable Subhuti again addressed the Buddha:

– World-Honored One! How can it be known that these great bodhisattvas have long cultivated the six perfections, long planted roots of virtue, made offerings to many Buddhas, and attended upon many spiritual friends?

The Buddha said:

– Subhuti! When great bodhisattvas practice profound prajnaparamita, they do not give rise to discrimination regarding form, and discrimination is no different; they do not give rise to discrimination regarding feeling, perception, formations, or consciousness, and discrimination is no different.

They do not give rise to discrimination regarding the characteristics of form, and discrimination is no different; they do not give rise to discrimination regarding the characteristics of feeling, perception, formations, or consciousness, and discrimination is no different.

They do not give rise to discrimination regarding the nature of form, and discrimination is no different; they do not give rise to discrimination regarding the nature of feeling, perception, formations, or consciousness, and discrimination is no different.

Up to regarding knowledge of all things, they do not give rise to discrimination, and discrimination is no different; regarding knowledge of path aspects and knowledge of all aspects, they do not give rise to discrimination, and discrimination is no different.

Regarding the characteristics of knowledge of all things, they do not give rise to discrimination, and discrimination is no different; regarding the characteristics of knowledge of path aspects and knowledge of all aspects, they do not give rise to discrimination, and discrimination is no different.

Regarding the nature of knowledge of all things, they do not give rise to discrimination, and discrimination is no different; regarding the nature of knowledge of path aspects and knowledge of all aspects, they do not give rise to discrimination, and discrimination is no different. Why? Because form, up to knowledge of all aspects, is inconceivable.

Subhuti! You should know that in this way it may be said that these great bodhisattvas have long cultivated the six perfections, long planted roots of virtue, made offerings to many Buddhas, and attended upon many spiritual friends.

Then Subhuti again addressed the Buddha:

– Is prajnaparamita such as this truly profound?

The Buddha said:

– So it is! Because form is profound, prajnaparamita is profound; because feeling, perception, formations, and consciousness are profound, prajnaparamita is profound. Up to because knowledge of all things is profound, prajnaparamita is profound; because knowledge of path aspects and knowledge of all aspects are profound, prajnaparamita is profound.

The Venerable Subhuti again addressed the Buddha:

– Is prajnaparamita such as this a great treasury of jewels?

The Buddha said:

– So it is! It can bestow upon sentient beings a treasury of merit. Therefore, prajnaparamita such as this is a great precious treasure. It bestows upon sentient beings the jewels of the ten wholesome paths of karma, the four dhyanas, the four immeasurables, the four formless attainments, and the five superknowledges. It bestows upon sentient beings the jewels of the six perfections, beginning with generosity, and so forth, up to knowledge of all aspects. It bestows upon sentient beings the jewels of the fruit of stream-entry, up to the enlightenment of a pratyekabuddha. It bestows upon sentient beings the jewels of all the practices of great bodhisattvas, the unsurpassed, perfect enlightenment of the Buddhas, and the turning of the sublime Dharma wheel. Therefore, prajnaparamita is called a great treasury of jewels.

The Venerable Subhuti again addressed the Buddha:

– World-Honored One! Is profound prajnaparamita pure?

The Buddha said:

– So it is! This is because all these dharmas are pure. Subhuti, you should know: because form is pure, profound prajnaparamita is pure. Up to because knowledge of all aspects is pure, profound prajnaparamita is pure.

At that time, Subhuti again addressed the Buddha:

– World-Honored One! How rare indeed! Sugata! How rare indeed! Because prajnaparamita such as this is exceedingly profound, it encounters many adversities; yet now, while it is being taught, no adversity has arisen.

The Buddha said:

– Subhuti! So it is! The adversities confronting profound prajnaparamita are many, but through the Buddha’s spiritual power, only now has it been taught without adversity arising. Therefore, if good men and good women, and so forth, of the Mahayana wish to copy, receive and retain, read and recite, cultivate and contemplate this scripture of profound prajnaparamita, or expound it to others, they should swiftly copy it, and so forth, up to expounding it. Why? Because the adversities confronting profound prajnaparamita are exceedingly numerous. They should not allow the work of copying it, and so forth, up to expounding it, to encounter adversity and remain unaccomplished.

Subhuti, you should know that if these good men and good women and others spend one month, two months, three months, or even one year copying such profound prajnaparamita, they will be able to accomplish the task. Therefore, they should diligently apply themselves to copying it and, over such a period, bring the task to completion. If they wish to spend one month, two months, three months, or even one year retaining, reciting, cultivating, contemplating, and expounding to others the scripture of such profound prajnaparamita, they will be able to accomplish the task.

Therefore, they should diligently apply themselves to retaining it through to expounding it and, over such a period, bring the task to completion. Why is this? Because the great precious spiritual jewel of profound prajnaparamita encounters many obstacles.

At that time, Subhuti again addressed the Buddha:

“World-Honored One! How rare indeed! Well-Gone One! How extraordinary indeed! Although the great precious spiritual jewel of profound prajnaparamita encounters many obstacles, when someone copies, retains, recites, cultivates, contemplates, and expounds it to others, are the evil maras unable to create obstacles that prevent that person from copying it through to expounding it?”

The Buddha said:

“Subhuti! Although the evil maras wish to create obstacles to this profound prajnaparamita, preventing it from being copied through to being expounded, they do not possess sufficient power to obstruct those bodhisattvas and prevent their undertaking from being accomplished.”

At that time, Sariputra addressed the Buddha:

“World-Honored One! By whose spiritual power are those evil maras prevented from successfully creating obstacles for the bodhisattvas who copy this scripture?”

The Buddha said:

“Sariputra! It is precisely through the Buddha’s spiritual power that those evil maras are prevented from creating obstacles for the bodhisattvas who copy it and so forth.

“Furthermore, Sariputra! It is also precisely through the spiritual power of all the Buddhas throughout the worlds of the ten directions that the evil maras are prevented from creating obstacles for the bodhisattvas who copy it and so forth.

“Furthermore, Sariputra! All Tathagatas, Arhats, Perfectly and Fully Awakened Ones together protect and remain mindful of the bodhisattvas who practice profound prajnaparamita, causing those evil maras to be unable to create obstacles for the good men and others abiding in the bodhisattva vehicle who copy profound prajnaparamita through to expounding it. Why is this? Sariputra! Because all the Buddhas, the World-Honored Ones, together protect and remain mindful of the bodhisattvas who practice profound prajnaparamita and perform many wholesome deeds, causing those evil maras to be unable to create obstacles.

“Furthermore, Sariputra! If great bodhisattvas copy, retain, recite, cultivate, contemplate, and expound the scripture of profound prajnaparamita in accordance with the natural course of the Dharma, they are protected and kept in mind by all the Tathagatas, Arhats, Perfectly and Fully Awakened Ones who are presently teaching the Dharma throughout the worlds of the ten directions. If they receive the Buddhas’ protection and mindfulness, the evil maras will naturally be unable to create obstacles.

“Furthermore, Sariputra! If faithful good men and others copy, retain, recite, cultivate, contemplate, and expound the scripture of profound prajnaparamita, they should think: ‘My present copying through to expounding of profound prajnaparamita is entirely due to the protective mindfulness and spiritual power of all the Buddhas, the World-Honored Ones, who are presently teaching the Dharma throughout all the worlds of the ten directions.’”

Then Sariputra again addressed the Buddha:

“If good men, good women, and others copy, retain, recite, cultivate, contemplate, and expound the scripture of profound prajnaparamita, is it through the compassionate protection and spiritual power of the Buddhas of the ten directions that they are enabled to perform supreme wholesome deeds and that the hosts of evil maras are unable to create obstacles?”

The Buddha said to Sariputra:

“So it is! So it is! It is exactly as you say. If good men, good women, and others copy, retain, recite, cultivate, contemplate, and expound the scripture of profound prajnaparamita, you should know that they are all protected and kept in mind through the spiritual power of the Buddhas, the World-Honored Ones.”

Sariputra again addressed the Buddha:

“World-Honored One! For any good men, good women, and others who copy, retain, recite, cultivate, contemplate, and expound the scripture of profound prajnaparamita, all the Tathagatas throughout the worlds of the ten directions are their good spiritual friends. For this reason, the Tathagatas joyfully protect them and keep them in mind.

Good men, good women, and others who copy, retain, recite, cultivate, contemplate, and expound the scripture of profound prajnaparamita are constantly observed with the Buddha-eye by the Buddhas, the World-Honored Ones, who are presently teaching the Dharma throughout all the worlds of the ten directions. For this reason, the Buddhas compassionately protect them and keep them in mind, and every wholesome undertaking they perform is brought to accomplishment.”

At that time, the Buddha said to Sariputra:

“So it is! So it is! It is exactly as you say. Any good men, good women, and others who copy, retain, recite, cultivate, contemplate, and expound profound prajnaparamita are constantly observed with the Buddha-eye, clearly known, protected, and kept in mind by the Buddhas, the World-Honored Ones, who are presently teaching the Dharma throughout all the worlds of the ten directions. Thus, the evil maras are unable to afflict them, and all the wholesome deeds they perform are swiftly brought to accomplishment.

“Furthermore, Sariputra! If good men, good women, and others abiding in the bodhisattva vehicle copy, retain, recite, cultivate, contemplate, and expound this profound prajnaparamita, you should know that they have drawn near to the wisdom of omniscience, and hostile maras are unable to create obstacles for them.

“Furthermore, Sariputra! If good men, good women, and others established in the Great Vehicle copy profound prajnaparamita, adorn it in various ways, retain it, and recite it, you should know that they have developed profound faith and understanding regarding this profound prajnaparamita. If they make offerings to and reverence profound prajnaparamita with the finest flower garlands through to bright lamps, these good men, good women, and others will constantly be observed with the Buddha-eye, clearly known, protected, and kept in mind by the Tathagatas. For this reason, they will certainly attain great benefit and great reward.

“Furthermore, Sariputra! If good men, good women, and others abiding in the bodhisattva vehicle copy, retain, recite, make offerings to, and reverence profound prajnaparamita, then, through these roots of virtue, until they attain the stage of non-retrogression, they will never be separated from the Buddhas and bodhisattvas, will always hear the True Dharma, will not fall into evil realms, and will be born among gods and humans, where they will enjoy peace and happiness.

Through these roots of virtue, until they attain unsurpassed, perfect, complete awakening, these good men, good women, and others will never be separated from the cultivation of generosity, pure morality, patient endurance, diligence, meditation, and prajnaparamita, through to the wisdom of all aspects and immeasurable, boundless other Buddha-dharmas. Consequently, they will swiftly realize unsurpassed, perfect, complete awakening.

“For this reason, good men, good women, and others will attain unsurpassed, perfect, complete awakening. Therefore, they should diligently copy, retain, recite, cultivate, contemplate, expound to others, make offerings to, and reverence this scripture of profound prajnaparamita, without ever temporarily abandoning these practices.”

Then Sariputra addressed the Buddha:

“World-Honored One! After the Buddha enters nirvana, in which region will such a scripture of profound prajnaparamita flourish?”

The Buddha said:

– Śāriputra! After I enter nirvana, such profound prajnaparamita scriptures will gradually flourish in the southeast. There will be many bhikshus, bhikshunis, upasakas, and upasikas in that region who abide in the Great Vehicle. With deep faith and devotion toward such profound prajnaparamita, they will transcribe, receive and uphold, read and recite, cultivate, contemplate, and expound it. They will also make offerings of all kinds of supremely exquisite flower garlands, lamps, and other offerings, reverently honoring the profound prajnaparamita. Because of these roots of virtue, they will not fall into the lower realms. They will be born either in the heavenly realms or among human beings, enjoying prosperity, honor, peace, and happiness. Through this power, they will increase and benefit the six paramitas, swiftly bringing them to perfection. On this basis, they will also be able to make offerings to, revere, honor, and praise all Buddhas, the Blessed Ones. Thereafter, relying upon the teachings of the Three Vehicles and cultivating them gradually, they will attain liberation.

Furthermore, Śāriputra! After I enter nirvana, such profound prajnaparamita scriptures will gradually flourish from the southeast to the south. There will be bhikshus, bhikshunis, upasakas, and upasikas in that region who abide in the Great Vehicle.

They will give rise to deep faith and devotion toward such profound prajnaparamita and will transcribe, receive and uphold, read and recite, cultivate, contemplate, and expound it. They will also make offerings of all kinds of supremely exquisite flower garlands, lamps, and other offerings, reverently honoring the profound prajnaparamita. Because of these roots of virtue, they will not fall into the lower realms.

They will be born either in the heavenly realms or among human beings, enjoying prosperity, honor, peace, and happiness. Through this power, they will cause the six paramitas to increase and swiftly reach perfection. On this basis, they will also be able to make offerings to, revere, honor, and praise all Buddhas, the Blessed Ones.