大般若波羅蜜多經

02

The Buddha addressed the devas of the Pure Abodes and the other assemblies of devas:

– Furthermore, suppose sentient beings as numerous as the sands of the Ganges throughout the ten directions, in trichiliocosms, all aroused the aspiration for unsurpassed, complete enlightenment. Suppose also that all sentient beings in boundless worlds throughout the ten directions aroused the aspiration for unsurpassed, complete enlightenment, and that all the sentient beings in boundless worlds throughout the ten directions, before each of those bodhisattvas, offered clothing, food, drink, beds, medicines, and innumerable kinds of the finest music for as many great eons as there are sands in the Ganges, using attainment as an expedient means, and made offerings to, honored, revered, and praised them. Yet if good men, good women, and others abiding in the Bodhisattva Vehicle were to arouse a concordant rejoicing and dedication regarding the roots of virtue and merit of the Tathagatas, Worthy Ones, Perfectly Enlightened Ones, and their disciples, the merit they would gain would far surpass the former: it would be immeasurable and innumerable, beyond all calculation, reckoning, analogy, or comparison.

Why is this? It is because the good men and others abiding in the Bodhisattva Vehicle arouse a concordant mind of rejoicing and dedication, using non-attainment as an expedient means, and are protected by the skillful means of profound prajnaparamita. Therefore, it accords with the true Dharma-realm and is supreme and unequaled. Although those sentient beings gain abundant merit, because they use attainment as an expedient means when arousing rejoicing and dedication concerning this Dharma, it does not equal even one hundredth, one thousandth, or even one part in myriad koṭis of the former merit.

Devas, you should know that, furthermore, suppose sentient beings as numerous as the sands of the Ganges throughout the ten directions, in trichiliocosms, all aroused the aspiration for unsurpassed, complete enlightenment. Regarding the aggregates of moral discipline, meditative concentration, wisdom, liberation, and the knowledge and vision of liberation of all Tathagatas, Worthy Ones, Perfectly Enlightened Ones of the past, present, and future, as well as their immeasurable and boundless other Buddha-Dharmas; or the roots of virtue of their disciples;

or the roots of virtue accumulated, being accumulated, and yet to be accumulated by other sentient beings—they would gather and assess all these, and, using marks and attainment as expedient means, directly rejoice in them and dedicate them toward unsurpassed, complete enlightenment.

If good men and others abiding in the Bodhisattva Vehicle arouse the aspiration for unsurpassed, complete enlightenment, and, regarding the aggregates of moral discipline, meditative concentration, wisdom, liberation, and the knowledge and vision of liberation of all Tathagatas, Worthy Ones, Perfectly Enlightened Ones of the past, present, and future, as well as their immeasurable and boundless other Buddha-Dharmas; or the roots of virtue of their disciples; or the roots of virtue accumulated, being accumulated, and yet to be accumulated by other sentient beings—gather and assess all these, and directly arouse deeds of merit associated with rejoicing that are most honored, most excellent, supreme, most wondrous, inconceivable, immeasurable, unsurpassed, and unequaled;

and if they further bestow equally upon all sentient beings these deeds of merit associated with rejoicing, and then dedicate them together toward unsurpassed, complete enlightenment, this arousal of rejoicing and dedication is a hundredfold, a thousandfold, and even infinitely many times greater than the former arousal of rejoicing and dedication, and far surpasses it. Why is this? It is because this arousal of rejoicing and dedication takes signlessness and non-attainment as expedient means, whereas the former arousal of rejoicing and dedication takes marks and attainment as expedient means.

At that time, Subhuti said to the Buddha:

– As the Blessed One has taught: If good men and others abiding in the Bodhisattva Vehicle and progressing toward unsurpassed, complete enlightenment universally gather and assess the roots of virtue and merit of all Tathagatas, Worthy Ones, Perfectly Enlightened Ones and their disciples of the past, present, and future, and directly arouse deeds of merit associated with rejoicing that are most honored, most excellent, supreme, most wondrous, inconceivable, immeasurable, unsurpassed, and unequaled; and if they further bestow equally upon all sentient beings these deeds of merit associated with rejoicing, and then dedicate them together toward unsurpassed, complete enlightenment, this arousal of rejoicing and dedication surpasses the former arousal of rejoicing and dedication by innumerable times.

Blessed One! On what basis is it said that the latter arousal of rejoicing and dedication surpasses the former arousal of rejoicing and dedication by as much as innumerable times?

The Buddha said:

– Subhuti! These good men and others abiding in the Bodhisattva Vehicle neither grasp nor reject the dharmas of the three times, neither esteem nor disparage them, neither attain nor fail to attain anything. They make no discriminations, entertain no differentiated discrimination, engage in no examination, and have no object upon which to depend in their examination. Seeing that these dharmas all arise through accumulated discrimination, they know that all dharmas neither arise nor cease, neither go nor come, neither enter nor depart, neither unite nor disperse. Herein, there is no dharma that has arisen, is arising, or will arise, nor is there any dharma that has ceased, is ceasing, or will cease. They should think, ‘In accordance with the Dharma, suchness, and the Dharma-realm, I shall use non-attainment as an expedient means and arouse rejoicing and dedication toward unsurpassed, complete enlightenment.’

Subhuti, you should know that, on this basis, this arousal of rejoicing and dedication surpasses by innumerable times the former arousal of rejoicing and dedication involving perceptions of attainment and views of attainment.

Furthermore, Subhuti! If good men and others abiding in the Bodhisattva Vehicle wish to arouse concordant rejoicing and dedication regarding the roots of virtue associated with generosity, pure moral discipline, patient acceptance, diligence, meditative concentration, and prajnaparamita of all Buddhas, Blessed Ones, and their disciples of the past, present, and future, they should reflect: ‘Just as true liberation is, so too is generosity.

Just as true liberation is, so too is pure moral discipline. Just as true liberation is, so too is patient acceptance. Just as true liberation is, so too is diligence.

Just as true liberation is, so too is meditative concentration. Just as true liberation is, so too is prajna. Just as true liberation is, so too are the aggregates of moral discipline, meditative concentration, wisdom, liberation, and the knowledge and vision of liberation.

Just as true liberation is, so too is rejoicing. Just as true liberation is, so too are the deeds of merit associated with rejoicing. Just as true liberation is, so too are the Buddhas, Blessed Ones, and pratyekabuddhas.

Just as true liberation is, so too are the sravakas who have entered nirvana.

‘Just as true liberation is, so too are the dharmas of the past that have ceased. Just as true liberation is, so too are the dharmas of the future that have not yet arisen. Just as true liberation is, so too are the dharmas of the present that are now being propagated.

Just as true liberation is, so too were the Buddha’s disciples of the past. Just as true liberation is, so too will be the Buddha’s disciples of the future. Just as true liberation is, so too are the Buddha’s present disciples in the immeasurable, innumerable, and boundless worlds throughout the ten directions.

Just as true liberation is, so too are all roots of virtue and merit. Such is the nature of all dharmas: neither bound nor released, neither defiled nor purified, neither arising nor ending, neither born nor extinguished, neither grasped nor relinquished.’

I rejoice in the presence of these roots of virtue and merit, share these roots of virtue equally with all sentient beings, and, employing non-transference, indestructibility, signlessness, and non-attainment as skillful means, dedicate them toward unsurpassed, complete, perfect enlightenment. Such rejoicing and dedication cannot be rejoiced in or dedicated, for there is no rejoicing and no dedication. If one gives rise to rejoicing and dedication in this way, there is neither transmigration nor cessation, neither arising nor extinction.

Subhuti, you should know! The irreversible rejoicing and dedication generated by these good men and others who abide in the bodhisattva vehicle surpasses the previously described rejoicing and dedication that involves signs and attainment by a hundredfold, a thousandfold, even countless times. Any great bodhisattva who accomplishes such rejoicing and dedication will swiftly realize unsurpassed, complete, perfect enlightenment.

Furthermore, Subhuti! Suppose that sentient beings in as many great trichiliocosms as there are sands in the Ganges, throughout the ten directions, all arouse the aspiration for unsurpassed, complete, perfect awakening, advance toward unsurpassed, complete, perfect enlightenment, and skillfully cultivate the bodhisattva practices.

Suppose further that sentient beings in as many great trichiliocosms as there are sands in the Ganges, throughout the ten directions, all arouse the aspiration for unsurpassed, complete, perfect awakening and advance toward unsurpassed, complete, perfect enlightenment. Each of these bodhisattvas, throughout great kalpas as numerous as the sands of the Ganges, presents clothing, bedding, medicines, delicious food and drink, and innumerable kinds of excellent musical instruments, and, employing attainment as skillful means, makes offerings to, reveres, honors, and praises those bodhisattvas.

A great bodhisattva protected by the skillful means of profound prajnaparamita comprehensively gathers the skandha of moral discipline, the skandha of concentration, the skandha of wisdom, the skandha of liberation, and the skandha of knowledge and vision of liberation of all Buddha-Blessed Ones of the past, present, and future; the skandha of moral discipline, the skandha of concentration, the skandha of wisdom, the skandha of liberation, and the skandha of knowledge and vision of liberation of the pratyekabuddhas; the skandha of moral discipline, the skandha of concentration, the skandha of wisdom, the skandha of liberation, and the skandha of knowledge and vision of liberation of the shravakas;

and the three meritorious activities of sentient beings—the nature of giving, the nature of moral discipline, and the nature of cultivation.

Gathering and weighing all these together, the bodhisattva presently gives rise to deeds of merit associated with rejoicing that are most honored, most excellent, supreme, most sublime, inconceivable, immeasurable, unsurpassed, and incomparable. The bodhisattva then shares these deeds of merit associated with rejoicing equally with all sentient beings and, together with them, dedicates them toward unsurpassed, complete, perfect enlightenment.

Subhuti, you should know! This great bodhisattva’s deeds of merit associated with rejoicing and dedication surpass the previously described deeds of merit associated with giving performed by the assemblies of bodhisattvas employing attainment as skillful means by a hundredfold, a thousandfold, even countless times. Why is this? Because those bodhisattvas perform deeds of merit associated with giving while employing attainment as skillful means, whereas this bodhisattva’s rejoicing and dedication employ non-attainment as skillful means.

Furthermore, Subhuti! Besides the sentient beings in as many great trichiliocosms as there are sands in the Ganges, throughout the ten directions, who arouse the aspiration for unsurpassed, complete, perfect awakening and advance toward unsurpassed, complete, perfect enlightenment, and besides the assemblies of bodhisattvas who perform deeds of merit associated with giving while employing attainment as skillful means, suppose that sentient beings in as many great trichiliocosms as there are sands in the Ganges, throughout the ten directions, all arouse the aspiration for unsurpassed, complete, perfect awakening and advance toward unsurpassed, complete, perfect enlightenment.

Suppose that each of these bodhisattvas, throughout great kalpas as numerous as the sands of the Ganges, cultivates excellent bodily conduct, excellent verbal conduct, and excellent mental conduct, and undertakes and maintains pure moral discipline while employing attainment as skillful means. A great bodhisattva protected by the skillful means of profound prajnaparamita comprehensively gathers the skandha of moral discipline, the skandha of concentration, the skandha of wisdom, the skandha of liberation, and the skandha of knowledge and vision of liberation of all Buddha-Blessed Ones of the past, present, and future;

the skandha of moral discipline, the skandha of concentration, the skandha of wisdom, the skandha of liberation, and the skandha of knowledge and vision of liberation of the pratyekabuddhas; the skandha of moral discipline, the skandha of concentration, the skandha of wisdom, the skandha of liberation, and the skandha of knowledge and vision of liberation of the shravakas; and the three meritorious activities of sentient beings—the nature of giving, the nature of moral discipline, and the nature of cultivation.

Gathering and weighing all these together, the bodhisattva presently gives rise to deeds of merit associated with rejoicing that are most honored, most excellent, supreme, most sublime, inconceivable, immeasurable, unsurpassed, and incomparable. The bodhisattva then shares these deeds of merit associated with rejoicing equally with all sentient beings and, together with them, dedicates them toward unsurpassed, complete, perfect enlightenment.

Subhuti, you should know! These bodhisattvas’ deeds of merit associated with rejoicing and dedication surpass the previously described deeds of merit associated with the cultivation of pure moral discipline performed by the assemblies of bodhisattvas employing attainment as skillful means by a hundredfold, a thousandfold, even countless times. Why is this? Because those bodhisattvas cultivate deeds of merit associated with pure moral discipline while employing attainment as skillful means, whereas this bodhisattva’s rejoicing and dedication employ non-attainment as skillful means.

Furthermore, Subhuti! Besides the sentient beings in as many great trichiliocosms as there are sands in the Ganges, throughout the ten directions, who arouse the aspiration for unsurpassed, complete, perfect awakening and advance toward unsurpassed, complete, perfect enlightenment, and besides the assemblies of bodhisattvas who cultivate deeds of merit associated with pure moral discipline while employing attainment as skillful means, suppose that sentient beings in as many great trichiliocosms as there are sands in the Ganges, throughout the ten directions, all arouse the aspiration for unsurpassed, complete, perfect awakening and advance toward unsurpassed, complete, perfect enlightenment.

Suppose that each of these bodhisattvas, throughout great kalpas as numerous as the sands of the Ganges, is continually reviled and humiliated, and injured with knives and clubs, by sentient beings in as many great trichiliocosms as there are sands in the Ganges throughout the ten directions, yet undertakes and maintains the practice of patient acceptance while employing attainment as skillful means. A great bodhisattva protected by the skillful means of profound prajnaparamita comprehensively gathers the skandha of moral discipline, the skandha of concentration, the skandha of wisdom, the skandha of liberation, and the skandha of knowledge and vision of liberation of all Buddha-Blessed Ones of the past, present, and future;

the skandha of moral discipline, the skandha of concentration, the skandha of wisdom, the skandha of liberation, and the skandha of knowledge and vision of liberation of the pratyekabuddhas; the skandha of moral discipline, the skandha of concentration, the skandha of wisdom, the skandha of liberation, and the skandha of knowledge and vision of liberation of the shravakas; and the three meritorious activities of sentient beings—the nature of giving, the nature of moral discipline, and the nature of cultivation.

Gathering and weighing all these together, the bodhisattva presently gives rise to deeds of merit associated with rejoicing that are most honored, most excellent, supreme, most sublime, inconceivable, immeasurable, unsurpassed, and incomparable. The bodhisattva then shares these deeds of merit associated with rejoicing equally with all sentient beings and, together with them, dedicates them toward unsurpassed, complete, perfect enlightenment.

Subhuti, you should know! These bodhisattvas’ deeds of merit associated with rejoicing and dedication surpass the previously described deeds of merit associated with the cultivation of patient acceptance performed by the assemblies of bodhisattvas employing attainment as skillful means by a hundredfold, a thousandfold, even countless times. Why is this? Because those bodhisattvas cultivate deeds of merit associated with patient acceptance while employing attainment as skillful means, whereas this bodhisattva’s rejoicing and dedication employ non-attainment as skillful means.

Furthermore, Subhuti! Apart from the sentient beings in as many great trichiliocosms as there are grains of sand in the Ganges throughout the ten directions all arousing the aspiration for unsurpassed, perfect enlightenment and proceeding toward unsurpassed, perfect bodhi, and the assemblies of bodhisattvas who, employing apprehension of attainment as an expedient means, cultivate meritorious deeds associated with patience, suppose that the sentient beings in as many great trichiliocosms as there are grains of sand in the Ganges throughout the ten directions all aroused the aspiration for unsurpassed, perfect enlightenment and proceeded toward unsurpassed, perfect bodhi.

Suppose that all these bodhisattvas, for as many great kalpas as there are grains of sand in the Ganges, neither sat nor lay down, were constantly without sleep or rest, and, employing apprehension of attainment as an expedient means, cultivated diligence. This great bodhisattva, sustained by the skillful means of profound prajnaparamita, universally gathers together and weighs the aggregate of morality, the aggregate of concentration, the aggregate of wisdom, the aggregate of liberation, and the aggregate of the knowledge and vision of liberation of all Buddha Bhagavats of the past, present, and future;

or the aggregate of morality, the aggregate of concentration, the aggregate of wisdom, the aggregate of liberation, and the aggregate of the knowledge and vision of liberation of the pratyekabuddhas; or the aggregate of morality, the aggregate of concentration, the aggregate of wisdom, the aggregate of liberation, and the aggregate of the knowledge and vision of liberation of the shravakas; or the three kinds of meritorious deeds of sentient beings—those consisting of giving, morality, and cultivation.

Gathering together and weighing all these, this bodhisattva presently gives rise to meritorious deeds associated with rejoicing that are the most honored, the most excellent, the highest, the most sublime, inconceivable, immeasurable, unsurpassed, and unequaled. The bodhisattva then bestows these meritorious deeds associated with rejoicing equally upon all sentient beings and, together with them, dedicates them toward unsurpassed, perfect bodhi.

Subhuti, you should know that the meritorious deeds arising from this bodhisattva’s rejoicing and dedication surpass those previously described by a hundredfold, a thousandfold, and even by countless times—the meritorious deeds associated with diligence cultivated by the assemblies of bodhisattvas who employ apprehension of attainment as an expedient means. Why is this? Because those bodhisattvas cultivate meritorious deeds associated with diligence while employing apprehension of attainment as an expedient means, whereas this bodhisattva’s rejoicing and dedication employ non-apprehension as an expedient means.

Furthermore, Subhuti! Apart from the sentient beings in as many great trichiliocosms as there are grains of sand in the Ganges throughout the ten directions all arousing the aspiration for unsurpassed, perfect enlightenment and proceeding toward unsurpassed, perfect bodhi, and the assemblies of bodhisattvas who, employing apprehension of attainment as an expedient means, cultivate meritorious deeds associated with diligence, suppose that the sentient beings in as many great trichiliocosms as there are grains of sand in the Ganges throughout the ten directions all aroused the aspiration for unsurpassed, perfect enlightenment and proceeded toward unsurpassed, perfect bodhi.

Suppose that all these bodhisattvas, for as many great kalpas as there are grains of sand in the Ganges, remained free from distracted thoughts, abided in one-pointedness, and, employing apprehension of attainment as an expedient means, cultivated meditative concentration. This great bodhisattva, sustained by the skillful means of profound prajnaparamita, universally gathers together and weighs the aggregate of morality, the aggregate of concentration, the aggregate of wisdom, the aggregate of liberation, and the aggregate of the knowledge and vision of liberation of all Buddha Bhagavats of the past, present, and future;

or the aggregate of morality, the aggregate of concentration, the aggregate of wisdom, the aggregate of liberation, and the aggregate of the knowledge and vision of liberation of the pratyekabuddhas; or the aggregate of morality, the aggregate of concentration, the aggregate of wisdom, the aggregate of liberation, and the aggregate of the knowledge and vision of liberation of the shravakas; or the three kinds of meritorious deeds of sentient beings—those consisting of giving, morality, and cultivation.

Gathering together and weighing all these, this bodhisattva presently gives rise to meritorious deeds associated with rejoicing that are the most honored, the most excellent, the highest, the most sublime, inconceivable, immeasurable, unsurpassed, and unequaled. The bodhisattva then bestows these meritorious deeds associated with rejoicing equally upon all sentient beings and, together with them, dedicates them toward unsurpassed, perfect bodhi.

Subhuti, you should know that the meritorious deeds arising from these bodhisattvas’ rejoicing and dedication surpass those previously described by a hundredfold, a thousandfold, and even by countless times—the meritorious deeds associated with meditative concentration cultivated by the assemblies of bodhisattvas who employ apprehension of attainment as an expedient means. Why is this? Because those bodhisattvas cultivate meritorious deeds associated with meditative concentration while employing apprehension of attainment as an expedient means, whereas this bodhisattva’s rejoicing and dedication employ non-apprehension as an expedient means.

Furthermore, Subhuti! Apart from the sentient beings in as many great trichiliocosms as there are grains of sand in the Ganges throughout the ten directions all arousing the aspiration for unsurpassed, perfect enlightenment and proceeding toward unsurpassed, perfect bodhi, and the assemblies of bodhisattvas who, employing apprehension of attainment as an expedient means, cultivate meritorious deeds associated with meditative concentration, suppose that the sentient beings in as many great trichiliocosms as there are grains of sand in the Ganges throughout the ten directions all aroused the aspiration for unsurpassed, perfect enlightenment and proceeded toward unsurpassed, perfect bodhi.

Suppose that all these bodhisattvas, for as many great kalpas as there are grains of sand in the Ganges, contemplated and examined the nature and characteristics of all dharmas and, employing apprehension of attainment as an expedient means, cultivated prajna and other roots of virtue. This great bodhisattva, sustained by the skillful means of profound prajnaparamita, universally gathers together and weighs the aggregate of morality, the aggregate of concentration, the aggregate of wisdom, the aggregate of liberation, and the aggregate of the knowledge and vision of liberation of all Buddha Bhagavats of the past, present, and future;

or the aggregate of morality, the aggregate of concentration, the aggregate of wisdom, the aggregate of liberation, and the aggregate of the knowledge and vision of liberation of the pratyekabuddhas; or the aggregate of morality, the aggregate of concentration, the aggregate of wisdom, the aggregate of liberation, and the aggregate of the knowledge and vision of liberation of the shravakas; or the three kinds of meritorious deeds of sentient beings—those consisting of giving, morality, and cultivation.

Gathering together and weighing all these, this bodhisattva presently gives rise to meritorious deeds associated with rejoicing that are the most honored, the most excellent, the highest, the most sublime, inconceivable, immeasurable, unsurpassed, and unequaled. The bodhisattva then bestows these meritorious deeds associated with rejoicing equally upon all sentient beings and, together with them, dedicates them toward unsurpassed, perfect bodhi.

Subhuti, you should know that the meritorious deeds arising from these bodhisattvas’ rejoicing and dedication surpass those previously described by a hundredfold, a thousandfold, and even by countless times—the meritorious deeds associated with prajna and other roots of virtue cultivated by the assemblies of bodhisattvas who employ apprehension of attainment as an expedient means. Why is this? Because those bodhisattvas cultivate meritorious deeds associated with prajna and other roots of virtue while employing apprehension of attainment as an expedient means, whereas this bodhisattva’s rejoicing and dedication employ non-apprehension as an expedient means.

VII. THE CHAPTER ON THE HELLS

At that time, Shariputra addressed the Buddha:

“World-Honored One! Should it be understood that profound prajnaparamita is itself the essential nature of the knowledge of all aspects and is able to bring the knowledge of all-knowing wisdom to complete fulfillment?”

The Buddha then said to Shariputra:

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

Shariputra again addressed the Buddha:

– World-Honored One! The profound prajnaparamita, being able to illuminate all things, should be reverently honored. It is undefiled by worldly dharmas, can dispel all darkness, radiates brilliant light, and constantly brings supreme benefit, peace, and happiness. It gives sight to the blind, serves as a bright torch for travelers in the dark night, guides those who have lost their way back to the right path, clearly reveals that the nature of all dharmas is nirvana, and shows that all dharmas are neither born nor extinguished. It is the mother of all great bodhisattvas, a refuge and protection for those without refuge or protection, and removes all the sufferings and afflictions of birth and death. It reveals all dharmas as having non-nature for their nature and enables all Buddhas to turn the unsurpassed Dharma wheel in three turnings and twelve aspects.

World-Honored One! How should great bodhisattvas abide in relation to the profound prajnaparamita?

The Buddha then said to Shariputra:

– In relation to the profound prajnaparamita, great bodhisattvas should abide as they would before the Buddha, contemplating and reverently honoring the profound prajnaparamita just as they contemplate and reverently honor the Buddha.

At that time, Shakra, Lord of the Gods, thought to himself: For what reason has Shariputra questioned the Buddha about this matter today? Having thought this, he asked Shariputra:

– Venerable sir, for what reason did you ask about this matter?

Shariputra said to Shakra, Lord of the Gods:

– Previously, the Buddha, the World-Honored One, said: Because assemblies of great bodhisattvas are sustained by the skillful means of the profound prajnaparamita, when they produce rejoicing and dedication of merit in harmony with their meritorious deeds, they swiftly realize the knowledge of all-knowing wisdom, far surpassing those bodhisattvas who practice generosity, pure morality, patience, diligence, meditative concentration, prajna, and other wholesome roots with attainment. For this reason, I asked about this matter.

Kaushika! Suppose hundreds or thousands of people blind from birth had no sighted person to guide them with skillful means. Even if their destination were near, they could not follow the correct road, much less reach a distant, great city of wealth, peace, and happiness. So too, the first five paramitas are like people blind from birth. Without prajnaparamita as their sighted guide, they cannot reach the bodhisattva's right path, much less enter the city of nirvana.

Kaushika! The five paramitas, beginning with generosity, must rely upon prajnaparamita; only then are they said to possess eyes. Moreover, because they are sustained by prajnaparamita, they are said to reach the other shore.

Shariputra then addressed the Buddha:

– World-Honored One! How do great bodhisattvas bring forth prajnaparamita?

The Buddha said:

– Shariputra! Great bodhisattvas bring forth prajnaparamita in the same way that they bring forth form, feeling, perception, formations, and consciousness.

Shariputra! Just as the five aggregates of clinging cannot be brought forth, so should the profound prajnaparamita be understood.

Shariputra! Just as the five aggregates of clinging are said to be brought forth precisely because they are not brought forth, so too is the profound prajnaparamita said to be brought forth precisely because it is not brought forth.

Shariputra addressed the Buddha:

– World-Honored One! When great bodhisattvas bring forth the profound prajnaparamita in this way, what dharma do they accomplish?

The Buddha said:

– Shariputra! When great bodhisattvas bring forth the profound prajnaparamita in this way, there is absolutely no accomplishment whatsoever regarding any dharma. Precisely because there is no accomplishment regarding any dharma is it called prajnaparamita.

Shakra, Lord of the Gods, then addressed the Buddha:

– World-Honored One! Is the profound prajnaparamita then unable to accomplish the knowledge of all-knowing wisdom?

The Buddha said to Shakra, Lord of the Gods:

– So it is! So it is! It is exactly as you say. The profound prajnaparamita is also unable to accomplish the knowledge of all-knowing wisdom. Why? Kaushika! Because there is something attained, it cannot be accomplished. Because there are names and notions, it cannot be accomplished. Because there is fabrication, it cannot be accomplished.

Shakra, Lord of the Gods, again addressed the Buddha:

– World-Honored One! Why is it said that the profound prajnaparamita accomplishes the knowledge of all-knowing wisdom?

The Buddha said to Shakra, Lord of the Gods:

– With respect to the arising of the knowledge of all-knowing wisdom, the profound prajnaparamita has no accomplishment; therefore, it is said to accomplish it.

Shakra, Lord of the Gods, again addressed the Buddha:

– World-Honored One! How marvelous! Well-Gone One! How rare! The profound prajnaparamita does not appear in the world for the birth or extinction of any dharma, nor does it appear in the world for the formation or destruction of any dharma, yet it brings great benefit to the world.

The Venerable Subhuti then addressed the Buddha:

– World-Honored One! If a great bodhisattva gives rise to this thought: “With respect to all dharmas, the profound prajnaparamita either arises or ceases, either forms or disintegrates,” that great bodhisattva immediately becomes estranged from the profound prajnaparamita.

The Buddha said:

– Subhuti! So it is! So it is! There is another reason why great bodhisattvas become estranged from the profound prajnaparamita in this way. That is, they give rise to the thought: “The profound prajnaparamita possesses nothing, is not real, is not firm, and is not sovereign.” Such a great bodhisattva immediately becomes estranged from the profound prajnaparamita. Why? Because the profound prajnaparamita is neither existent nor nonexistent, neither false nor real, neither firm nor infirm, neither sovereign nor not sovereign, and makes no distinctions regarding any dharma.

The Venerable Subhuti addressed the Buddha:

– World-Honored One! What dharma does the Buddha reveal by teaching the profound prajnaparamita in this way?

The Buddha said:

– Subhuti! When I teach the profound prajnaparamita in this way, there is absolutely no dharma to be revealed. Why? Because within this teaching of the profound prajnaparamita, form is not revealed, nor are feeling, perception, formations, or consciousness revealed. The fruit of stream-entry is not revealed, nor are once-returning, non-returning, arhatship, or a pratyekabuddha's awakening revealed. Nor are all the practices of great bodhisattvas or the Buddhas' fruit of unsurpassed, complete, perfect awakening revealed.

The Venerable Subhuti addressed the Buddha:

– World-Honored One! Is the profound prajnaparamita the great paramita?

The Buddha asked Subhuti:

– For what reason do you say that the profound prajnaparamita is the great paramita?

Subhuti replied:

– The profound prajnaparamita neither enlarges nor diminishes form; likewise, it neither enlarges nor diminishes feeling, perception, formations, or consciousness.

It neither causes form to gather nor causes it to disperse; likewise, it neither causes feeling, perception, formations, or consciousness to gather nor causes them to disperse.

It neither gives strength to form nor deprives it of strength; likewise, it neither gives strength to feeling, perception, formations, or consciousness nor deprives them of strength.

Thus, continuing up to the Tathagatas, Arhats, Perfectly Awakened Ones, it neither makes them greater nor makes them lesser; nor does it make the Buddhas' realization of the knowledge of all-knowing wisdom greater or lesser.

It neither causes the Tathagatas, Arhats, Perfectly Awakened Ones to gather nor causes them to disperse; nor does it cause the Buddhas' realization of the knowledge of all-knowing wisdom to gather or disperse.

It neither gives strength to the Tathagatas, Arhats, Perfectly Awakened Ones nor deprives them of strength; nor does it give strength to the Buddhas who have attained the knowledge of all-knowing wisdom or deprive them of strength.

Why is this? Because the five skandhas, up to the knowledge of all-knowing wisdom, are neither great nor small, neither gathered nor dispersed, neither powerful nor powerless.

Because the self-nature of all dharmas is empty, if a great bodhisattva gives rise to such a conception, this is not the practice of prajnaparamita. Why is this? Because such conceptions are not the homogeneous result of profound prajnaparamita. Profound prajnaparamita contains no conception such as: “I must liberate a certain number of sentient beings into the realm of nirvana without remainder.” If one has this conception, it is called a great attainment; yet it is through non-attainment that accomplishment is possible. Why is this? Because sentient beings are unborn, one should know that prajnaparamita is also unborn.

Because sentient beings lack self-nature, one should know that prajnaparamita also lacks self-nature.

Because sentient beings are utterly separated, one should know that prajnaparamita is also utterly separated.

Because sentient beings are inconceivable, one should know that prajnaparamita is also inconceivable.

Because sentient beings possess no dharma subject to destruction, one should know that prajnaparamita also possesses no dharma subject to destruction.

Because sentient beings have no cognition, one should know that prajnaparamita also has no cognition.

Because sentient beings, in accordance with the true meaning, have no realization, one should know that prajnaparamita, in accordance with the true meaning, also has no realization.

Because the powers of sentient beings are not accomplished, one should know that prajnaparamita is also not accomplished.

“Blessed One! It is in view of this meaning that I say profound prajnaparamita is itself vast prajnaparamita. Why is this? Because profound prajnaparamita accomplishes the great work.”

At that time, Sariputra addressed the Buddha:

“Blessed One! What kind of great bodhisattva can have profound faith and understanding in profound prajnaparamita, without obstruction, doubt, or confusion? From where did such a great bodhisattva pass away before being born here? For how long has this great bodhisattva practiced profound prajnaparamita, so as to understand in accordance with the profound meaning of the Dharma?”

The Buddha said:

“Sariputra! This great bodhisattva has served the Buddhas throughout the worlds of the ten directions, passed away while present in their Dharma assemblies, and was born here. This great bodhisattva has practiced profound prajnaparamita for immeasurable, innumerable great kalpas and can therefore understand in accordance with the profound meaning of the Dharma.

Why is this? If a great bodhisattva has served a Buddha in another world, passed away while present in that Dharma assembly, and been born here, then this great bodhisattva has drawn near to many Buddhas, the Blessed Ones, and has previously inquired into the profound meanings of the Dharma taught herein. Upon seeing or hearing profound prajnaparamita, the bodhisattva immediately thinks: ‘Today I see the Buddha and hear what the Buddha teaches.’ For this reason, when hearing profound prajnaparamita taught, the bodhisattva listens attentively, reverently receives it, and puts an end to all doubt concerning the profound meanings of the Dharma.

“Sariputra! This great bodhisattva has previously made offerings to innumerable Buddhas and practiced profound prajnaparamita for many kalpas; hence, in this life, such a bodhisattva is able to accomplish this.”

At that time, Subhuti addressed the Buddha:

“Blessed One! Can profound prajnaparamita be heard, contemplated, aroused, recollected, demonstrated, clearly revealed at different places and times, expounded, its characteristics manifested, and its profound meaning elucidated?”

The Buddha said:

“No. Subhuti, you should know that profound prajnaparamita cannot be elucidated through distinctions in the self-nature of the skandhas, ayatanas, and dhatus. Why is this? Because all dharmas are ultimately separated. No dharma that is separated can elucidate profound prajnaparamita.

“Subhuti, you should know that apart from the skandhas, ayatanas, and dhatus, profound prajnaparamita also cannot be realized. Why is this? Because it is precisely through the skandhas, ayatanas, and dhatus that one can understand the ultimate separation of all dharmas; therefore, it is called prajnaparamita. Thus, prajnaparamita and the skandhas, ayatanas, and dhatus are neither two nor different.

“Subhuti, you should know that because all dharmas are ultimately empty, separated by nature, and eternally quiescent, they are called unattainable. Because they are unattainable, this is called prajnaparamita.

“Subhuti, you should know that when no conception remains and there are also no words by which conceptions may be established, this is called profound prajnaparamita.”

The Venerable Subhuti addressed the Buddha:

“Blessed One! Great bodhisattvas must accumulate practices for so long before they can diligently cultivate and study profound prajnaparamita.”

The Buddha said:

“Subhuti! A distinction should be made here, because bodhisattvas have differing capacities. Subhuti, you should know that some great bodhisattvas, from the moment they first give rise to the aspiration for enlightenment, encounter genuine spiritual friends who assist them through skillful means; they are therefore immediately able to cultivate and study profound prajnaparamita.

Because these great bodhisattvas possess skillful means, they do not slander the true Dharma, do not perceive any increase or decrease in dharmas, never depart from the right practices of bodhisattvas, never depart from the Buddhas and bodhisattvas, continually plant roots of virtue to purify body and mind, adorn and purify Buddha-fields, bring sentient beings to maturity, and swiftly attain the knowledge of all-knowing wisdom.

“There are good men and others who abide in the bodhisattva vehicle and who, although they have previously encountered hundreds of thousands of Buddhas and cultivated pure conduct in the presence of those Buddhas, employ attainment as their skillful means and therefore cannot cultivate and study profound prajnaparamita. When they hear this profound prajnaparamita taught, they do not give rise to faith and understanding but immediately depart. Why is this? Because these good men and others who abide in the bodhisattva vehicle previously heard profound prajnaparamita taught in the presence of Buddhas of the past but did not give rise to reverence.

“Because they lacked reverence, they did not listen continually.

“Because they did not listen continually, they could not draw near.

“Because they could not draw near, they could not request instruction.

“Because they did not request instruction, they could not develop faith and understanding.

“Because they could not develop faith and understanding, they abandoned the assembly and departed.

“For this reason, their karma of being deprived of the true Dharma increasingly grows. Through the force of habits from previous lives, when they now hear this profound prajnaparamita taught, they once again depart. Because they do not give rise to reverence, they cannot receive it.

“Because they do not accept it with faith, neither body nor mind is in harmony.

“Because they are not in harmony, they cannot clearly understand the profound meaning and principles of prajnaparamita. Such persons cannot accept profound prajnaparamita with faith, cannot listen to it, cannot understand it clearly, and cannot contemplate it; therefore, their karma of being deprived of the true Dharma increasingly grows. Because of this karma, the unwholesome karma of corrupted wisdom increases. Owing to this karma, upon hearing profound prajnaparamita, they immediately become weary of it, slander it, and cast it aside.”

Subhuti, you should know that those good men and others who abide in the bodhisattva vehicle and who despise, slander, and abandon the profound prajnaparamita should be known thereby to despise, slander, and abandon the omniscient wisdom of the Buddhas of the three times. For this reason, their extremely grave evil karma increases. Because of this karma, they fall into the great hells and undergo many severe sufferings for a very long time.

That is to say, because their evil karma and corrupt habits from former lives are heavy, their roots of goodness leading to awakening are feeble and their merit is scant; thus, they harm both themselves and others. Although they have acquired some measure of faith and delight in the Buddha, Dharma, and Sangha, because of their ignorance they are unable to distinguish the shallow from the profound in the true Dharma. They themselves despise, slander, and abandon the Great Vehicle, and they also cause sentient beings newly studying the true Dharma to despise, slander, and abandon the Great Vehicle, saying: “The profound prajnaparamita is not truly the word of the Buddha and should not be studied or practiced.” Having caused others to slander prajnaparamita,

they themselves slander it still more.

Since they slander the profound prajnaparamita, they also gravely slander omniscient wisdom. Through the power of gravely slandering omniscient wisdom, they also gravely slander the Buddha, Dharma, and Sangha. Because they create this exceedingly grave evil karma, the conditions for their evil karma increase, and they fall into the great hells, where for hundreds of thousands of years they undergo fierce suffering without attaining release.

Because of this grave offense, in this world they fall from one great hell into another, undergoing fierce suffering even before the conflagration eon, the deluge eon, or the wind eon arises.

If, when the deluge, conflagration, or wind eon arises in this world, their grave evil karma has still not been exhausted, then after death they are reborn in another world, where they again fall into great hells just as before and undergo grave suffering for hundreds of thousands of years. Because their offense is grave, in that other world they continue from one great hell to another, undergoing fierce suffering even before the conflagration eon, the deluge eon, or the wind eon arises.

If in that other world any of the three eons—the deluge, conflagration, or wind eon—arises, and their grave evil karma has not yet been exhausted, then after death they are reborn in yet another world, where they again fall into great hells just as before and undergo grave suffering for hundreds of thousands of years. Because their offense is grave, even in another world they continue to fall from one great hell into another, undergoing fierce suffering even before the three eons—the conflagration, deluge, and wind eons—arise. In this way they pass onward without end, successively traversing the great hells throughout the ten directions and undergoing every kind of grave suffering.

If the conflagration, deluge, and wind eons arise throughout the worlds of the ten directions while their grave evil karma has still not been exhausted, then after death they are again born in a great hell of this Endurance World. They pass from one great hell to another, undergoing grave suffering even before the conflagration, deluge, or wind eon arises.

If in this world any of the three eons—the conflagration, deluge, or wind eon—arises, then, because their profound and grave evil karma has not yet ceased, after death they are again born in worlds of other directions, where they traverse the great hells and undergo grave suffering. Thus they revolve in samsara for innumerable eons, until the power of the karmic offense of slandering the true Dharma gradually weakens. As soon as they emerge from hell, they fall into the animal realm.

As before, they pass from this realm to other regions, revolving in samsara for many eons and undergoing every kind of suffering. When the power of the karmic offense of slandering the true Dharma gradually weakens, they finally escape the animal realm, only to fall into the realm of hungry ghosts. Passing from this realm to other regions, they revolve in samsara for innumerable eons and undergo every kind of anguish.

At last, when the power of the karma of slandering the true Dharma is nearly exhausted, they emerge from the ghost realm and are born in the human realm. Although they obtain human birth, they are born in lowly circumstances: blind, deaf, mute, afflicted by many illnesses, destitute, ugly, and ignorant, and held in contempt by everyone. Wherever they are born, they experience much suffering and little happiness, and they do not hear even the names of the Buddha, Dharma, and Sangha. Why is this? Because of their evil karma of maligning the Three Jewels, they must incur in full all such painful results.

At that time, Sariputra addressed the Buddha:

“Blessed One! Are the offense of slandering the true Dharma and the karma of immediate retribution alike—are these two evil deeds the same?”

The Buddha said to Sariputra:

“Do not say that this offense is the same as the karma of immediate retribution. Why? Although the five karmas of immediate retribution bring about grave painful results, they cannot compare with the offense of slandering the true Dharma. That is, when such offenders hear the profound prajnaparamita taught, they slander and oppose it, saying: ‘This prajnaparamita was not truly spoken by the Buddha and should not be studied or practiced. It is not Dharma, not discipline, and not the teaching of the Great Teacher.’ For this reason, their offense is extremely grave.

“Sariputra! Those who slander the true Dharma slander it themselves and also teach others to slander it. They ruin themselves and also cause others to be ruined. They themselves drink poison and also cause others to drink it. They themselves lose the blissful fruit of heavenly rebirth and the fruit of liberation, and they cause others to lose them as well. They cast themselves into the fires of hell and also cause others to suffer the same fate. They themselves neither believe nor understand the profound prajnaparamita, and they teach others not to believe or understand it. Deluded and confused, they drown themselves in the ocean of suffering and drag others down with them.

“Sariputra! Concerning this profound prajnaparamita, I do not even wish to let those who malign the true Dharma hear its name, much less expound it to them.

“Sariputra! I do not even permit the good men and others who abide in the bodhisattva vehicle to hear the names of those who malign the true Dharma, much less see them with their own eyes; how then could I allow them to dwell together?

“Sariputra! I do not even permit those who malign the true Dharma to wear the kasaya robe, much less receive offerings. Why? Sariputra! You should know that those who slander the profound prajnaparamita are destroyers of the true Dharma. They fall among dark creatures, like filthy snails, defiling themselves and others like heaps of putrid excrement. Those who trust and follow the words of such destroyers of the Dharma also incur the great suffering previously described.”

Then Sariputra addressed the Buddha:

“Blessed One! For what reason does the Tathagata not describe the size and appearance of the bodies that those who slander the true Dharma must assume when they fall into evil destinies?”

The Buddha said:

“Sariputra! Enough. The size and appearance of the bodies that those who slander the true Dharma must assume in future lives should not be described. Why? If I were to describe that state in full, upon hearing it they would become so terrified that they would vomit blood and even lose their lives, or suffer agony close to death. Their minds would be overwhelmed by sorrow and anxiety as though pierced by poisoned arrows, and their bodies would gradually wither like seedlings severed at the roots. Fearing that, upon hearing of the exceedingly ugly and tormented bodies that slanderers of the true Dharma must assume, they would be constantly horrified and would perish, I have compassion for them and therefore cannot describe it to you.”

At that time, Sariputra entreated the Tathagata a second and a third time to describe the form of those sufferings, so that it might serve as a clear admonition for future generations, enabling them to understand the offense of slandering the True Dharma and the severe suffering undergone by the body, and thus never commit this offense again.

Then the Buddha said to Sariputra:

– I have already spoken of the realms of suffering endured by those who destroy the True Dharma, which is sufficient to serve as a clear admonition for their kind in future generations. When good men and others hear Me speak, as above, of the karmic retribution for the offense of slandering the True Dharma, they would rather relinquish their lives than ever slander the True Dharma, lest they themselves undergo suffering in future lives.

Then Subhuti addressed the Buddha:

– Blessed One! When intelligent good men and others hear the Buddha say that those who slander the True Dharma must undergo great and prolonged suffering in future lives, they should carefully guard their bodily, verbal, and mental karma. Why? So that, because of those evil deeds, they do not become beings in the evil realms and undergo suffering for a long time.

Blessed One! Is it not because of evil karma accumulated in previous lives that one performs deeds causing the karma of destroying the True Dharma to increase?

The Buddha said:

– Subhuti! So it is! So it is! Within the True Dharma and Vinaya taught by Me, there will be foolish renunciants who, although they call Me their Great Teacher, will nevertheless slander and oppose the profound prajnaparamita.

Subhuti, you should know: To slander the profound prajnaparamita is to slander unsurpassed bodhi. To slander unsurpassed bodhi is to slander the knowledge of all-knowing wisdom. To slander the knowledge of all-knowing wisdom is to slander the Three Jewels—the Buddha, Dharma, and Sangha. To slander the Three Jewels—the Buddha, Dharma, and Sangha—is to incur boundless offenses and karma. Having incurred boundless offenses and karma, one consequently brings upon oneself boundless painful retribution.

Venerable Subhuti addressed the Buddha:

– Blessed One! For how many reasons do those foolish people slander this profound prajnaparamita?

The Buddha said:

– Subhuti! It is for four reasons. What are the four?

First, they are deceived by wicked maras.

Second, they neither believe in nor understand the profound Dharma.

Third, they are neither diligent nor vigorous, are infatuated with the five skandhas, and consequently fall under the control of evil spiritual companions.

Fourth, they harbor much anger, delight in doing evil, enjoy exalting themselves, and disparage others.

Because foolish people possess these four causes, they slander prajnaparamita and, because of this, must undergo severe suffering in future lives.

Fascicle 544

THE END