大般若波羅蜜多經

02

At that time, Subhuti said to the Buddha:

“World-Honored One! How rare it is that the Tathagata, the Worthy One, the Perfectly Enlightened One, so skillfully analyzes and expounds the matters concerning bodhisattvas.”

The Buddha said:

“Subhuti! So it is! So it is! Why is this? It is because the great bodhisattvas wish to bring abundant benefit and happiness to all sentient beings. Out of compassion for beings in the world, and out of loving concern for devas and humans, wishing to enable them to attain abundant benefit and happiness, they seek realization of unsurpassed, complete enlightenment. For the sake of sentient beings, they expound the unsurpassed Dharma.”

The Venerable Subhuti said to the Buddha:

“The great bodhisattvas accomplish boundlessly many great merits. Wishing to bring abundant benefit to sentient beings, they practice the profound prajnaparamita. How should a great bodhisattva cultivate prajnaparamita so as to bring it swiftly to perfection?”

The Buddha said:

“Subhuti! When a great bodhisattva practices the profound prajnaparamita, he practices prajnaparamita without seeing form as increasing; he practices prajnaparamita without seeing feeling, perception, volitional formations, or consciousness as increasing. He practices prajnaparamita without seeing form as decreasing; he practices prajnaparamita without seeing feeling, perception, volitional formations, or consciousness as decreasing. He practices prajnaparamita without seeing what accords with the Dharma, and practices prajnaparamita without seeing what is contrary to the Dharma. A great bodhisattva who cultivates prajnaparamita in this way swiftly brings it to perfection.”

The Venerable Subhuti said to the Buddha:

“World-Honored One! Is the Tathagata’s teaching inconceivable?”

The Buddha said:

“Subhuti! So it is! So it is! Because form is inconceivable, the Tathagata’s teaching is inconceivable. Because feeling, perception, volitional formations, and consciousness are inconceivable, the Tathagata’s teaching is inconceivable.

“When a great bodhisattva practices the profound prajnaparamita, although he knows in accordance with reality that form is inconceivable, he does not give rise to a conception of inconceivability while cultivating prajnaparamita. Although he knows in accordance with reality that feeling, perception, volitional formations, and consciousness are inconceivable, he does not give rise to the deluded conception of inconceivability while cultivating prajnaparamita. A great bodhisattva who cultivates prajnaparamita in this way swiftly brings it to perfection.”

At that time, Sariputra said to the Buddha:

“World-Honored One! Who is capable of believing and understanding the meaning of such profound prajnaparamita?”

The Buddha said:

“Sariputra! Only a great bodhisattva who has long cultivated the great practice in relation to the profound prajnaparamita is capable of giving rise to faith and understanding.”

The Venerable Sariputra said to the Buddha:

“To what extent may it be known that such a great bodhisattva has long cultivated the great practice and is designated as one who has long cultivated the great practice?”

The Buddha said to Sariputra:

“When a great bodhisattva practices the profound prajnaparamita, he does not discriminate the Tathagata’s ten powers, does not discriminate the four fearlessnesses, does not discriminate the eighteen distinctive qualities of a Buddha, does not discriminate the knowledge of all things, and does not discriminate the knowledge of all aspects. Why is this? It is because the Tathagata’s ten powers, the four fearlessnesses, the eighteen distinctive qualities of a Buddha, the knowledge of all things, and the knowledge of all aspects are all inconceivable. All dharmas are also inconceivable.

“Sariputra! If a great bodhisattva practices in this way, having absolutely nothing that is practiced, this is the practice of prajnaparamita.

“Sariputra! To this extent, one should know that this great bodhisattva has long cultivated the great practice and is designated as one who has long cultivated the great practice.”

The Venerable Subhuti said to the Buddha:

“World-Honored One! This prajnaparamita is exceedingly profound. This prajnaparamita is a great treasury of precious jewels. This prajnaparamita is a mass of purity, like vast space, which is supremely pure.”

The Buddha said:

“Subhuti! So it is! So it is!”

Subhuti said to the Buddha:

“World-Honored One! How rare it is! Because this prajnaparamita is exceedingly profound, obstacles arise in connection with it. It should now be extensively expounded so that obstacles do not arise.”

The Buddha said:

“Subhuti! So it is! So it is! Through the spiritual power of the Buddha, such obstacles do not arise. Therefore, if good men and others of the Mahayana wish to copy, receive and retain, read and recite, cultivate, contemplate, or explain the profound prajnaparamita to others, they should hasten to copy it and proceed through to expounding it. Why is this? Because many obstacles attend the profound prajnaparamita; they should not allow their copying of it, through to their expounding of it, to remain incomplete.

“Subhuti, you should know that if these good men and others of the Mahayana wish to complete within a period of one month or up to one year the copying, receiving and retaining, reading and reciting, cultivating, contemplating, and expounding of the profound prajnaparamita, they should diligently and energetically, with right mindfulness, copy it and proceed through to expounding it, bringing the work to completion within that period. Why is this? Because the profound prajnaparamita is a great precious wish-fulfilling jewel and therefore encounters many obstacles.”

The Venerable Subhuti said to the Buddha:

“World-Honored One! How rare it is! The profound prajnaparamita is a great precious wish-fulfilling jewel and encounters many obstacles. If anyone copies, receives and retains, reads and recites, cultivates, contemplates, or explains it to others, the evil Mara will obstruct that person, preventing him from copying it through to expounding it.”

The Buddha said:

“Subhuti! Although the evil Mara constantly watches for an opportunity to obstruct this profound prajnaparamita so that it cannot be copied through to expounded, Mara’s power is incapable of obstructing that bodhisattva’s work.”

Sariputra said to the Buddha:

“World-Honored One! Through whose spiritual power is that evil Mara rendered incapable of obstructing the bodhisattvas’ work of copying?”

The Buddha said:

“Sariputra! Through the Buddha’s spiritual power, those evil Maras are rendered incapable of obstructing the bodhisattvas’ work of copying.

“Sariputra! It is also through the spiritual power of the Buddhas in all the worlds of the ten directions that the evil Maras are rendered incapable of obstructing the bodhisattvas’ work of copying.

“Sariputra! All Tathagatas, Worthy Ones, Perfectly Enlightened Ones together watch over and remain mindful of the bodhisattvas who practice the profound prajnaparamita, causing those evil Maras to be incapable of creating obstacles. Why is this? Sariputra! It is because all the Buddhas, the World-Honored Ones, together watch over and remain mindful of the assemblies of bodhisattvas who have performed wholesome karma and practice the profound prajnaparamita, causing the evil Maras to be incapable of creating obstacles.

“Sariputra! Any bodhisattvas who copy, receive and retain, read and recite, cultivate, contemplate, and expound the profound prajnaparamita are worthy of being watched over and held in mind by all the Tathagatas, Worthy Ones, Perfectly Enlightened Ones who are presently teaching the Dharma throughout the worlds of the ten directions. If they are watched over and held in mind by the Buddhas, then the evil Maras are incapable of creating obstacles.

“Sariputra! If good men and others, possessing profound and pure faith, copy, receive and retain, read and recite, cultivate, contemplate, and expound the profound prajnaparamita, they should reflect: ‘My present copying of the profound prajnaparamita, through to my expounding of it, is entirely watched over and held in mind through the spiritual power of the Buddhas, the World-Honored Ones, throughout all the worlds of the ten directions.’”

Sariputra said to the Buddha:

– Blessed One! If good men and others who abide in the bodhisattva vehicle copy, uphold, read, recite, cultivate, contemplate, and expound the profound prajnaparamita, it is entirely through the compassionate protection and mindfulness of the Buddhas, the Blessed Ones, throughout the ten directions, whose spiritual power enables them to perform supremely wholesome deeds; therefore, evil maras and their retinues cannot obstruct them.

At that time, the Buddha said to Sariputra:

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

Sariputra said to the Buddha:

– Blessed One! If good men and others who abide in the bodhisattva vehicle copy, uphold, read, recite, cultivate, contemplate, and expound the profound prajnaparamita, the Buddhas, the Blessed Ones, in the worlds of the ten directions all recognize them, rejoice, and protect them with mindfulness. The Buddhas, the Blessed Ones, in the worlds of the ten directions constantly behold them together with the Buddha-eye; having seen them, they compassionately protect them with mindfulness and bring their bodhisattva practices to fulfillment.

The Buddha said:

– Sariputra! So it is! So it is! It is exactly as you have said. If good men and others who abide in the bodhisattva vehicle copy, uphold, read, recite, cultivate, contemplate, and expound the profound prajnaparamita, they are constantly beheld with the Buddha-eye, clearly known, and protected with mindfulness by the Buddhas, the Blessed Ones, throughout all worlds in the ten directions, so that evil maras cannot trouble them and all the wholesome deeds they undertake are swiftly accomplished.

Sariputra! If good men and others who abide in the bodhisattva vehicle are able to copy, uphold, read, recite, cultivate, contemplate, and expound this profound prajnaparamita, you should know that these good men have drawn near to unsurpassed bodhi, and hostile evil maras cannot obstruct them.

Sariputra! If good men and others who abide in the bodhisattva vehicle are able to copy the profound prajnaparamita, adorn it in many ways, uphold, read, recite, make offerings to, revere, honor, and praise it, they are constantly beheld, recognized, and protected with mindfulness by the Tathagatas' Buddha-eye. Through these causes and conditions, they will certainly obtain great wealth, great benefit, great fruit, and great recompense, and will ultimately attain the stage of non-retrogression.

They will never be separated from the Buddhas and bodhisattvas, will constantly hear the true Dharma, and will not fall into the lower realms, but will be born among gods and humans and enjoy exquisite happiness. Why is this? Sariputra!

It is because the profound prajnaparamita enables sentient beings to penetrate, in accordance with reality, the supreme meanings of all dharmas and gives rise to beneficial and joyful circumstances in this life and in lives to come.

Sariputra! After I enter nirvana, the scriptures corresponding to the profound prajnaparamita will gradually flourish in the southeast. This is because in that region there will be many good men and others who abide in the bodhisattva vehicle and who are able to have profound faith in the scriptures corresponding to the profound prajnaparamita and delight in copying, upholding, reading, reciting, cultivating, contemplating, expounding, making offerings to, revering, honoring, and praising them.

After I enter nirvana, scriptures such as these will pass from the southeast to the south and gradually flourish there. This is because in that region there will be many good men and others who abide in the bodhisattva vehicle and who are able to have wholehearted faith in these scriptures corresponding to the profound prajnaparamita and wish to copy, uphold, read, recite, cultivate, contemplate, expound, make offerings to, revere, honor, and praise them.

After I enter nirvana, scriptures such as these will pass from the south to the southwest and gradually flourish there. This is because in that region there will be many good men and others who abide in the bodhisattva vehicle and who are able to have wholehearted faith in these scriptures corresponding to the profound prajnaparamita and wish to copy, uphold, read, recite, cultivate, contemplate, expound, make offerings to, revere, honor, and praise them.

After I enter nirvana, scriptures such as these will pass from the southwest to the northwest and gradually flourish there. This is because in that region there will be many good men and others who abide in the bodhisattva vehicle and who are able to have wholehearted faith in these scriptures corresponding to the profound prajnaparamita and wish to copy, uphold, read, recite, cultivate, contemplate, expound, make offerings to, revere, honor, and praise them.

After I enter nirvana, scriptures such as these will pass from the northwest to the north and gradually flourish there. This is because in that region there will be many good men and others who abide in the bodhisattva vehicle and who are able to have wholehearted faith in these scriptures corresponding to the profound prajnaparamita and wish to copy, uphold, read, recite, cultivate, contemplate, expound, make offerings to, revere, honor, and praise them.

After I enter nirvana, scriptures such as these will again pass from the north to the northeast and gradually flourish there. This is because in that region there will be many good men and others who abide in the bodhisattva vehicle and who are able to have wholehearted faith in these scriptures corresponding to the profound prajnaparamita and wish to copy, uphold, read, recite, cultivate, contemplate, expound, make offerings to, revere, honor, and praise them.

Sariputra! Five hundred years after I enter nirvana, the scriptures corresponding to the profound prajnaparamita will perform great works of the Buddha in the northeast. Why is this? Sariputra! The scriptures corresponding to the profound prajnaparamita are honored by all Tathagatas and jointly protected with mindfulness by all Tathagatas, causing the scriptures to remain for a long time in that region without perishing.

Sariputra! It is not that the unsurpassed true Dharma and Vinaya realized by the Buddha bear the characteristic of extinction. The unsurpassed, complete, perfect bodhi realized by the Buddhas in accordance with the Dharma and Vinaya is the prajnaparamita corresponding to these scriptures.

Sariputra! Those good men and others in the northeast who abide in the bodhisattva vehicle and are able to have wholehearted faith in these scriptures corresponding to the profound prajnaparamita and delight in copying, upholding, reading, reciting, cultivating, contemplating, expounding, making offerings to, revering, honoring, and praising them are constantly observed and protected with mindfulness by us Buddhas through the Buddha-eye, so that they suffer no harm or distress and enjoy physical and mental well-being both now and in the future.

Sariputra said to the Buddha:

– Blessed One! Around five hundred years after the Buddha enters nirvana, will these scriptures corresponding to the profound prajnaparamita be widely propagated in the northeast?

The Buddha said:

– Sariputra! So it is! So it is! Sariputra! Five hundred years after I enter nirvana, if good men and others in the northeast who abide in the bodhisattva vehicle hear these scriptures corresponding to the profound prajnaparamita, have wholehearted faith in them, and delight in copying, upholding, reading, reciting, cultivating, contemplating, expounding, making offerings to, revering, honoring, and praising them, you should know that these people long ago generated the aspiration for unsurpassed, complete, perfect bodhi; long ago cultivated the practices of great bodhisattvas; made offerings to many Buddhas; served many spiritual friends; and long cultivated discipline of body, morality, mind, and wisdom. The roots of goodness they planted have become completely mature. Through the power of this merit, they are able to hear the scriptures corresponding to the profound prajnaparamita, believe in and delight in them wholeheartedly, copy, uphold, read, and recite them, diligently cultivate and study them, contemplate them in accordance with right reasoning, and reveal and explain them distinctly to sentient beings.

At that time, Sariputra said to the Buddha:

– Blessed One! Five hundred years after the Buddha enters nirvana, when the True Dharma is about to perish, how many good men and others dwelling in the bodhisattva vehicle in the northeastern region will hear this scripture corresponding to profound prajnaparamita, have wholehearted faith in it, and be able to copy, uphold, recite, study, contemplate, and expound it to others, and make offerings to, revere, honor, and praise it?

The Buddha said:

– Sariputra! Five hundred years after I enter nirvana, when the True Dharma is about to perish, although there will be innumerable good men and others dwelling in the bodhisattva vehicle in the northeastern region, few will hear this scripture corresponding to profound prajnaparamita, have wholehearted faith in it, and be able to copy, uphold, recite, study, contemplate, and expound it to others, and make offerings to, revere, honor, and praise it.

Sariputra! When those good men and others dwelling in the bodhisattva vehicle hear this scripture corresponding to profound prajnaparamita taught, their minds will not become confused; they will neither be startled nor afraid, but will give rise to profound faith and delight in copying, upholding, reciting, studying, contemplating, and expounding it, and in making offerings to, revering, honoring, and praising it. You should know that these people have previously drawn near to, made offerings to, revered, honored, and praised innumerable Tathagatas, Arhats, Perfectly Enlightened Ones and bodhisattvas, and have questioned them about the profound meaning of prajnaparamita.

Sariputra! Before long, those good men and others dwelling in the bodhisattva vehicle will certainly perfect the path of great bodhisattvas. Therefore, they are kept in mind and protected by all Tathagatas, assisted by innumerable spiritual friends, and established in supremely excellent roots of goodness. Because they wish to bring abundant benefit to sentient beings, they will swiftly realize unsurpassed, complete enlightenment.

Why is this? Sariputra! It is because I constantly teach those good men and others dwelling in the bodhisattva vehicle the Dharma corresponding to the knowledge of all aspects.

Tathagatas of the past also constantly taught those people the Dharma corresponding to the knowledge of all aspects. Through these causes and conditions, in future lives they will continually cultivate the right practices corresponding to the knowledge of all aspects and swiftly attain unsurpassed, complete enlightenment. They will also constantly enable others to become attuned to it and attain unsurpassed, complete enlightenment.

Their bodies and minds will always remain composed, and Mara kings and their retinues will be unable to disrupt their resolve to seek and advance toward unsurpassed, complete enlightenment. How much less could those who delight in evil deeds and disparage prajnaparamita obstruct their resolve and prevent them from diligently seeking unsurpassed, complete enlightenment! Why is this?

It is because they pursue unsurpassed, complete enlightenment with a courageous and diligent mind and with great perseverance.

Sariputra! When those good men and others dwelling in the bodhisattva vehicle hear this profound prajnaparamita taught, their minds become open, pure, and joyful. They can also establish innumerable sentient beings in supremely excellent wholesome qualities and help them advance toward unsurpassed, complete enlightenment.

Why is this? Sariputra! It is because those good men and others dwelling in the bodhisattva vehicle have made this vast vow before me: “I shall establish innumerable hundreds of thousands of sentient beings, causing them to generate the aspiration for unsurpassed, complete enlightenment and cultivate the practices of great bodhisattvas.

I shall reveal, encourage, guide, praise, and gladden them so that they may attain unsurpassed, complete enlightenment and eventually receive the prediction of non-retrogression. Toward them, I vow to give rise to a joyful mind.”

Why is this? Sariputra! I perceive that the vast aspirations and vows generated by these people accord with their words. In the future, they will certainly be able to establish innumerable hundreds of thousands of sentient beings, causing them to generate the aspiration for unsurpassed, complete enlightenment and cultivate the practices of great bodhisattvas. They will reveal, encourage, guide, and praise them, leading them toward unsurpassed, complete enlightenment until they receive the prediction of non-retrogression.

In the past, these good men and others dwelling in the bodhisattva vehicle also made this vast vow before innumerable Buddhas: “I shall establish innumerable hundreds of thousands of sentient beings, causing them to generate the aspiration for unsurpassed, complete enlightenment and cultivate the practices of great bodhisattvas. I shall reveal, encourage, guide, and praise them so that they may attain unsurpassed, complete enlightenment and eventually receive the prediction of non-retrogression.”

The Tathagatas, Arhats, Perfectly Enlightened Ones of the past also gave rise to a mind of sympathetic joy regarding that vast vow. Why is this? Sariputra! It is because the Buddhas of the past also perceived that the vast aspirations and vows generated by those good men and others dwelling in the bodhisattva vehicle accorded with their words. In the future, those people would certainly be able to establish innumerable hundreds of thousands of sentient beings, causing them to generate the aspiration for unsurpassed, complete enlightenment and cultivate the practices of great bodhisattvas. They would reveal, encourage, guide, and praise them, leading them toward unsurpassed, complete enlightenment until they received the prediction of non-retrogression.

These good men and others dwelling in the bodhisattva vehicle possess vast faith and understanding and vow to be born in Buddha lands in other regions where Tathagatas, Arhats, Perfectly Enlightened Ones are teaching the unsurpassed and profound Dharma of prajnaparamita. After hearing this unsurpassed and profound Dharma of prajnaparamita, they will be able to establish innumerable hundreds of thousands of sentient beings in those Buddha lands, causing them to generate the aspiration for unsurpassed, complete enlightenment and cultivate the practices of great bodhisattvas. They will reveal, encourage, guide, praise, and gladden them, causing them to attain non-retrogression from unsurpassed, complete enlightenment.

Sariputra addressed the Buddha:

– Blessed One! How rare indeed! Of all dharmas of the past, present, and future, there is none that the Buddha has not fully realized and known, and none that he does not clearly understand. The Buddha fully realizes, knows, and clearly understands the various mental dispositions of sentient beings. The Blessed One also fully realizes, knows, and clearly understands the Buddhas, bodhisattvas, sravakas, and Buddha lands of the three times.

Blessed One! Any great bodhisattva who can listen wholeheartedly to profound prajnaparamita, uphold and recite it, diligently study and practice it, contemplate it in accordance with reason, copy it, expound it, and disseminate it widely will, in the future, courageously and diligently seek the scriptures corresponding to profound prajnaparamita without ever ceasing. Will such a person, therefore, always be able to obtain the scriptures corresponding to profound prajnaparamita?

The Buddha said:

– Sariputra! So it is! So it is! The Buddha fully realizes, knows, and clearly understands all dharmas. Because this great bodhisattva always courageously and diligently delights in seeking the scriptures corresponding to prajnaparamita without ever ceasing, the bodhisattva will obtain them at any time, regardless of the period. Why is this? Sariputra! It is because when a great bodhisattva continually delights in seeking the scriptures corresponding to prajnaparamita without ever ceasing, the Buddhas and bodhisattvas constantly keep that great bodhisattva in mind and protect them.

Sariputra addressed the Buddha:

– Blessed One! Is it only the scriptures corresponding to profound prajnaparamita that this great bodhisattva, through courageous and diligent, joyful, and unceasing seeking, can obtain at any time, or can the bodhisattva always obtain other scriptures in the same way as well?

The Buddha said:

– O Sariputra! It is never the case that a great bodhisattva who, with courage, diligence, faith, and aspiration, constantly seeks the scriptures corresponding to prajnaparamita without regard for body or life should at times fail to obtain other scriptures. Why is this? Sariputra! Because this great bodhisattva seeks unsurpassed, complete, perfect enlightenment, he demonstrates, encourages, guides, praises, and rejoices with sentient beings, causing them to receive, uphold, read, recite, contemplate, and cultivate the scriptures corresponding to prajnaparamita and other scriptures. Through these roots of virtue, wherever he is born, he always obtains the scriptures corresponding to prajnaparamita, the Dharma of emptiness, and also obtains other scriptures to receive, uphold, read, and recite.

XI. CHAPTER ON DEMONIC ACTS

01

At that time, Subhuti addressed the Buddha:

– Blessed One! You have said that good men and others who abide in the bodhisattva vehicle encounter many hindrances when cultivating merit. What are called these hindrances?

The Buddha said:

– Subhuti! These hindrances are demonic acts.

The Venerable Subhuti addressed the Buddha:

– Blessed One! What are called the demonic acts of a bodhisattva?

The Buddha said:

– Subhuti! When a great bodhisattva wishes to expound prajnaparamita, he may sometimes speak the essential Dharma, yet his eloquence arises only after a long delay; or, when speaking the essential Dharma, his eloquence may arise too hastily; or, when speaking the essential Dharma, his eloquence may arise to excess; or he may stop before finishing what he intended to say; or, when speaking the essential Dharma, his words may become confused; or, when speaking the essential Dharma, his words may be interrupted; or, while speaking the Dharma, unfavorable circumstances may arise, preventing him from saying what he wishes as he intends. You should know that these are demonic acts of a bodhisattva.

Subhuti! When great bodhisattvas are copying the profound prajnaparamita scripture, they may belch, yawn, and become weary; laugh and jest with one another; slight and oppress one another; become agitated in body and mind; grow confused and lose right mindfulness; disorder the words and passages; become bewildered regarding the meaning and principles; fail to be imbued with the savor of the Dharma; give rise to weariness; abandon the work halfway; or quarrel with and denounce one another. Because of these occurrences, they do not finish copying it. You should know that these are demonic acts of a bodhisattva.

Subhuti! When great bodhisattvas receive, uphold, read, recite, contemplate, cultivate, expound, or listen to the profound prajnaparamita scripture, they may belch, yawn, and become weary; laugh and jest with one another; slight and oppress one another; become agitated in body and mind; grow confused and lose right mindfulness; disorder the words and passages; become bewildered regarding the meaning and principles; fail to be imbued with the savor of the Dharma; give rise to weariness and rejection; abandon the endeavor halfway; or quarrel with and denounce one another. Because of these occurrences, their undertaking is not accomplished. You should know that these are demonic acts of a bodhisattva.

Subhuti! When a great bodhisattva hears the profound prajnaparamita scripture being expounded, he may think: I do not receive a prediction here, so why should I listen? Or he may think: My name is not mentioned here, so why should I listen? Or he may think: My city, town, village, or birthplace is not mentioned here, so why should I listen? For these reasons, his mind becomes impure and indifferent, and in dejection he rises from his seat and departs. You should know that these are demonic acts of a bodhisattva.

Subhuti, you should know! When a great bodhisattva hears the profound prajnaparamita scripture being expounded, but his mind becomes impure and he wearily rejects it and departs, then for every step he takes while rejecting this scripture in accordance with his impure mind, the merit accumulated over that many kalpas is diminished, and he incurs that many offenses obstructing enlightenment. After undergoing the consequences of those offenses for a corresponding length of time, he must arouse diligent effort and cultivate the difficult and arduous practices of a bodhisattva before he can return to his former state. Therefore, this is called a demonic act of a bodhisattva.

Subhuti! When a great bodhisattva forsakes the scriptures corresponding to profound prajnaparamita, which lead to omniscient wisdom, and studies other scriptures that accord with the Two Vehicles and cannot lead to omniscient wisdom, he abandons the root and clings to the branches and leaves. You should know that this is a demonic act of a bodhisattva.

Why is this? Because the scriptures corresponding to profound prajnaparamita can engender the supreme mundane and supramundane qualities of great bodhisattvas. Therefore, they can lead to omniscient wisdom and possess great efficacy and power, just like the root of a tree. Other scriptures do not possess such efficacy; like the functions of branches and leaves, they cannot surpass it.

If good men and others who abide in the bodhisattva vehicle cultivate and study the scriptures corresponding to profound prajnaparamita in this way, they thereby cultivate and study all the supreme mundane and supramundane qualities of the entire assembly of great bodhisattvas and swiftly advance toward omniscient wisdom.

If good men and others who abide in the bodhisattva vehicle forsake the scriptures corresponding to profound prajnaparamita and seek to study scriptures corresponding to the Two Vehicles, they thereby forsake all the supreme mundane and supramundane qualities of the assembly of great bodhisattvas and will never attain omniscient wisdom. These good men and others who abide in the bodhisattva vehicle possess scant merit and wisdom; they abandon the root and seek the tips of the branches. Therefore, this is called a demonic act of a bodhisattva.

Subhuti, you should know! It is like a foolish, starving dog that abandons the master who feeds it and instead follows the servants to beg for a morsel of food. In the future, good men and others who abide in the bodhisattva vehicle will likewise forsake the scriptures corresponding to profound prajnaparamita, the foundation of omniscient wisdom, and seek to study scriptures corresponding to the Two Vehicles.

Why is this? Because these good men and others who abide in the bodhisattva vehicle are dull in wisdom and understanding, they forsake the scriptures corresponding to profound prajnaparamita, which can lead to omniscient wisdom, and seek to study scriptures that lead to the qualities of sravakas and pratyekabuddhas. They will certainly be unable to attain omniscient wisdom.

Why is this? The scriptures corresponding to the sravaka and pratyekabuddha vehicles are concerned solely with disciplining oneself, attaining tranquility, escaping the suffering of birth and death, and reaching the bliss of nirvana. Diligently cultivating and studying such scriptures leads to roots of virtue whose ultimate result is only abiding on the stages of the Two Vehicles and perfecting benefit for oneself.

The scriptures corresponding to profound prajnaparamita universally rescue all sentient beings from the suffering of birth and death and enable them to attain the bliss of nirvana. Diligently cultivating and studying these scriptures leads to roots of virtue whose ultimate result is the attainment of omniscient wisdom, bringing benefit and happiness to all sentient beings.

Subhuti! It is like a person who wishes to see whether the body of the king of elephants is large or small and whether it is strong or weak. Upon seeing the elephant, he does not examine it but instead goes to look for its footprints. What do you think? Is that person intelligent?

Subhuti addressed the Buddha:

– Blessed One! No.

The Buddha said:

– Subhuti! In the future, good men and others who abide in the bodhisattva vehicle will likewise forsake the scriptures corresponding to profound prajnaparamita, the root of omniscient wisdom, and seek to study scriptures corresponding to the Two Vehicles, hoping therein to find omniscient wisdom.

Subhuti! It is like a person who goes to the great ocean in search of precious treasures. Having reached the seashore, he does not enter the great ocean but instead turns back to examine the water in an ox's hoofprint, thinking: Is the depth and breadth of the water in the great ocean equal to this? Perhaps precious treasures may also be found within it. What do you think? Is that person wise?

Subhuti addressed the Buddha:

– Blessed One! That person is not wise.

The Buddha said:

– Subhuti! In the future, there will be good men and others abiding in the bodhisattva vehicle who abandon the profound prajnaparamita scriptures, the root of the knowledge of all aspects, to seek and study scriptures associated with the Two Vehicles, hoping therein to attain the knowledge of all aspects. Such is likewise the case. Why? Because those who diligently study the scriptures of the Two Vehicles can ultimately attain only the fruit of stream-entry, and successively up to the enlightenment of a pratyekabuddha; they certainly cannot attain the knowledge of all aspects.

Therefore, good men and others abiding in the bodhisattva vehicle who wish swiftly to realize the knowledge of all aspects should study prajnaparamita and should not seek to study the scriptures of the Two Vehicles. Why? Because profound prajnaparamita is assuredly the root of the knowledge of all aspects, while the scriptures of the Two Vehicles are like its branches and leaves.

Subhuti! Suppose there were a craftsman or his apprentice who wished to construct a great palace, lofty, spacious, and magnificent like the palace of Shakra, lord of the gods. After seeing that palace, he instead constructed a palace modeled after the palaces of the sun and moon. What do you think? Could that craftsman or his apprentice construct a palace as vast and magnificent as the palace of Shakra, lord of the gods?

Subhuti said to the Buddha:

– No, World-Honored One, he could not.

The Buddha said:

– Would that person be intelligent?

Subhuti said to the Buddha:

– World-Honored One, that person would not be intelligent.

The Buddha said:

– Subhuti! In the future, there will be good men and others abiding in the bodhisattva vehicle who obtain profound prajnaparamita, yet abandon it to seek and study the scriptures of the Two Vehicles, while wishing to realize unsurpassed, complete, perfect enlightenment and bring benefit and happiness to sentient beings. Such is likewise the case. You should know that they belong to the class of foolish people.

Subhuti! Suppose a person wished to see a wheel-turning sage-king. Having seen him but failed to recognize him, that person departed elsewhere, saw the king of a small country, observed his physical marks, and thought: “How could the majestic virtue of the wheel-turning sage-king surpass that of this man?” What do you think? Would that person be intelligent?

Subhuti said to the Buddha:

– World-Honored One, that person would not be intelligent.

The Buddha said:

– Subhuti! In the future, there will be good men and others abiding in the bodhisattva vehicle who wish to proceed toward unsurpassed, complete, perfect enlightenment, turn the wondrous Dharma wheel, and liberate sentient beings, yet abandon profound prajnaparamita to seek and study scriptures associated with the Two Vehicles, saying: “What difference is there between those scriptures and these? Why must those scriptures be used!?” For this reason, they certainly cannot attain the knowledge of all aspects. Why? Because the scriptures associated with profound prajnaparamita contain many skillful means for revealing, encouraging, guiding, praising, and gladdening. Good men and others abiding in the bodhisattva vehicle thereby attain non-retrogression from unsurpassed, complete, perfect enlightenment, yet they abandon these scriptures to seek and study the scriptures of the Two Vehicles. You should know that they are likewise such people. Why? Because those who diligently study the scriptures of the Two Vehicles certainly cannot realize Buddhahood.

Subhuti! Suppose a hungry person obtained food possessing a hundred flavors, yet abandoned it to seek rice that had been left standing for two months. What do you think? Would that person be intelligent?

Subhuti said to the Buddha:

– World-Honored One, that person would not be intelligent.

The Buddha said:

– Subhuti! Likewise, in the future there will be good men and others abiding in the bodhisattva vehicle who seek to proceed toward unsurpassed, complete, perfect enlightenment, yet abandon profound prajnaparamita to seek and study scriptures associated with the Two Vehicles, intending to find the knowledge of all aspects within those scriptures of the Two Vehicles. Their labor and hardship will be in vain, and ultimately they will gain nothing.

Subhuti! Suppose a poor person obtained a priceless jewel, yet abandoned it in exchange for a kajamani stone of crystal. What do you think? Would that person be intelligent?

Subhuti said to the Buddha:

– World-Honored One, that person would not be intelligent.

The Buddha said:

– Subhuti! Likewise, in the future there will be good men and others abiding in the bodhisattva vehicle who seek to proceed toward unsurpassed, complete, perfect enlightenment, yet abandon profound prajnaparamita to seek and study scriptures associated with the Two Vehicles, intending to find the knowledge of all aspects within those scriptures of the Two Vehicles. Their labor and hardship will be in vain, and ultimately they will gain nothing.

Subhuti! If, while good men and others abiding in the bodhisattva vehicle are transcribing, receiving and retaining, reading and reciting, contemplating, and cultivating scriptures associated with profound prajnaparamita, complicated arguments arise and they wish to discuss various other Dharma teachings, preventing the work of transcription and the rest from being completed, you should know that these are demonic deeds obstructing the bodhisattva.

The Venerable Subhuti said to the Buddha:

– World-Honored One! Can profound prajnaparamita be transcribed?

The Buddha replied:

– Subhuti! It cannot. If, while transcribing scriptures associated with profound prajnaparamita, good men and others abiding in the bodhisattva vehicle think: “I use written characters to transcribe prajnaparamita; thus these written characters themselves are prajnaparamita,” or if they cling to prajnaparamita on the basis of written characters, you should know that these are demonic deeds obstructing the bodhisattva.

Subhuti! While good men and others abiding in the bodhisattva vehicle are transcribing, receiving and retaining, reading and reciting, cultivating, contemplating, and expounding scriptures associated with profound prajnaparamita, they may think of countries, towns, capitals, places, teachers and friends, parents, wives and children, brothers, sisters, relatives, companions, kings and officials, thieves and bandits, wild beasts, wicked people, evil ghosts, crowds, excursions, music, repaying enmity, repaying kindness, food, clothing, beds, or other necessities for the body; or they may think of composing verses and literary works, books, cold, heat, warmth, coolness, matters concerning elephants, horses, water, and fire, or other occupations they have already left behind.

You should know that all these are demonic deeds obstructing the bodhisattva.

Mara uses such matters to disturb bodhisattvas and prevent all their work of transcription from being accomplished. Bodhisattvas, clearly recognizing this, should distance themselves from them.

Subhuti! When good men and others abiding in the bodhisattva vehicle are transcribing, receiving and retaining, reading and reciting, cultivating, contemplating, and expounding scriptures associated with profound prajnaparamita, they may receive respectful offerings, abundant gains, and praise. If for these reasons they neglect the work they have undertaken, you should know that this too is a demonic deed obstructing the bodhisattva. Bodhisattvas, clearly recognizing this, should relinquish it.

Subhuti! When good men and others abiding in the bodhisattva vehicle are transcribing, receiving and retaining, reading and reciting, cultivating, contemplating, and expounding scriptures associated with profound prajnaparamita, the evil Mara may conjure the forms of bhikshus holding various kinds of worldly books or scriptures associated with the Two Vehicles. Pretending to be close friends, they offer these to the bodhisattvas and say: “These scriptures are profound and abstruse in meaning.

You should diligently cultivate and study them; abandon the scriptures you have been studying.” These good men and others abiding in the bodhisattva vehicle who possess skillful means should not accept the worldly treatises or scriptures associated with the Two Vehicles offered by the evil Mara. Why? Because worldly treatises and scriptures of the Two Vehicles cannot give rise to the knowledge of all aspects, cannot lead toward unsurpassed, complete, perfect enlightenment, and are not favorable conditions for proceeding toward unsurpassed, complete, perfect enlightenment; rather, they constitute exceedingly great obstacles to it.

Subhuti, you should know! In the scriptures corresponding to the profound prajnaparamita, the skillful means of the path of a great bodhisattva are extensively taught. If anyone diligently studies and practices this scripture, that person will very swiftly attain the knowledge of all knowledge. If good men and others who abide in the bodhisattva vehicle lack skillful means, they will associate with evil friends, abandon the profound prajnaparamita, and study the worldly treatises of Mara and the scriptures corresponding to the Two Vehicles. You should know that this is a demonic deed obstructing a bodhisattva.

Subhuti! A listener to the Dharma delights in the Dharma, delights in asking about the Dharma, and wishes to copy, accept and uphold, read and recite, and cultivate the profound prajnaparamita. Yet the Dharma teacher falls into indolence, does not wish to teach the Dharma to anyone, and does not impart the profound prajnaparamita to anyone. You should know that this is a demonic deed obstructing a bodhisattva.

Subhuti! The Dharma teacher’s mind is not attached to sensual pleasures, nor is the teacher indolent, but delights in expounding and imparting the profound prajnaparamita, skillfully encouraging others to copy, accept and uphold, read and recite, and cultivate it. Yet the listener to the Dharma is indolent, craves pleasure, and does not wish to receive it, much less cultivate it. You should know that this is a demonic deed obstructing a bodhisattva.

Subhuti! The listener to the Dharma is endowed with the powers of wisdom and mindfulness, delights in listening and asking questions, and wishes to copy, accept and uphold, read and recite, and cultivate the profound prajnaparamita. Yet the Dharma teacher wishes to depart for another region and is unable to instruct or transmit it. You should know that this is a demonic deed obstructing a bodhisattva.

Subhuti! The Dharma teacher delights in expounding and imparting the profound prajnaparamita, skillfully encouraging others to copy, accept and uphold, read and recite, and cultivate it. Yet the listener to the Dharma wishes to go elsewhere and does not wish to listen to or receive it. You should know that this is a demonic deed obstructing a bodhisattva.

Subhuti! The Dharma teacher is continually beset by many grave unwholesome desires, cherishes fame and gain, clothing, food and drink, bedding, medicines, and numerous other requisites and possessions, and delights in reverence and offerings without ever being satisfied. The listener to the Dharma has few desires and knows contentment, cultivates the practice of seclusion, is courageous and diligent, is endowed with mindfulness, concentration, and wisdom, and is weary and fearful of gain, reverence, and praise; or else is filled with envy and miserliness and is unable to give. The two are not in harmony and therefore cannot receive and uphold, copy, read and recite, or cultivate the profound prajnaparamita. You should know that this is a demonic deed obstructing a bodhisattva.

Subhuti! The Dharma teacher has few desires and knows contentment, cultivates the practice of seclusion, is courageous and diligent, is endowed with mindfulness, concentration, and wisdom, and is weary of gain, reverence, and praise; or else is filled with greed and jealousy and is unable to give. The listener to the Dharma is beset by grave unwholesome desires, cherishes fame and gain, clothing, food and drink, bedding, medicines, requisites, and possessions, and is never satisfied with offerings and reverence. The two are not in harmony and therefore cannot receive and uphold, copy, or cultivate the profound prajnaparamita. You should know that this is a demonic deed obstructing a bodhisattva.

Subhuti! The Dharma teacher possesses faith and moral discipline, observes the twelve virtues of the dhutanga practices, delights in expounding the profound prajnaparamita to others, and skillfully encourages them to copy, accept and uphold, read and recite, and cultivate it. The listener to the Dharma has neither faith nor moral discipline and does not possess the twelve virtues of the dhutanga practices. The two are not in harmony and therefore cannot instruct, transmit, receive, accept and uphold, read and recite, or cultivate the profound prajnaparamita. You should know that this is a demonic deed obstructing a bodhisattva.

Subhuti! The listener to the Dharma possesses faith and moral discipline, observes the twelve virtues of the dhutanga practices, and delights in listening to, asking about, copying, accepting and upholding, reading and reciting, and cultivating the profound prajnaparamita. The Dharma teacher has neither faith nor moral discipline and does not possess the twelve virtues of the dhutanga practices. The two are not in harmony and therefore cannot accomplish the purpose of expounding or hearing, copying, accepting and upholding, reading and reciting, or cultivating the profound prajnaparamita. You should know that this is a demonic deed obstructing a bodhisattva.

Subhuti! The Dharma teacher is free of greed and miserliness and is able to give away everything. The listener to the Dharma is greedy and miserly and is unable to give, or the reverse may be the case. The two are not in harmony and therefore cannot accomplish instruction, transmission, listening and reception, copying, accepting and upholding, reading and reciting, or cultivation of the profound prajnaparamita. You should know that this is a demonic deed obstructing a bodhisattva.

Subhuti! The listener to the Dharma wishes to make offerings of clothing, food and drink, bedding, medicines, and other requisites to the Dharma teacher, but the Dharma teacher does not wish to accept or use them, or the reverse may be the case. The two are not in harmony and therefore cannot accomplish instruction, transmission, listening and reception, copying, accepting and upholding, reading and reciting, or cultivation of the profound prajnaparamita. You should know that this is a demonic deed obstructing a bodhisattva.

Subhuti! The Dharma teacher possesses the wisdom to elaborate but does not wish to expound extensively. The listener to the Dharma possesses the wisdom to comprehend an exposition but does not wish to hear a concise teaching, or the reverse may be the case. The two are not in harmony and therefore cannot accomplish instruction, transmission, listening and reception, copying, accepting and upholding, reading and reciting, or cultivation of the profound prajnaparamita. You should know that this is a demonic deed obstructing a bodhisattva.

Subhuti! The Dharma teacher is intent upon acquiring extensive knowledge of the sequence, Dharma, and meaning of the twelve divisions of the teachings. The listener to the Dharma does not wish to acquire extensive knowledge of the sequence, Dharma, and meaning of the twelve divisions of the teachings, or the reverse may be the case. The two are not in harmony and therefore cannot accomplish instruction, transmission, listening and reception, copying, accepting and upholding, reading and reciting, or cultivation of the profound prajnaparamita. You should know that this is a demonic deed obstructing a bodhisattva.

Subhuti! The Dharma teacher has perfected the six paramitas and, through skillful means, has attained dharani. The listener to the Dharma has not acquired such virtues, or the reverse may be the case. The two are not in harmony and therefore cannot accomplish instruction, transmission, listening and reception, copying, accepting and upholding, reading and reciting, or cultivation of the profound prajnaparamita. You should know that this is a demonic deed obstructing a bodhisattva.

Subhuti! The Dharma teacher wishes the listener to the Dharma to reverently copy, accept and uphold, read and recite, and cultivate the profound prajnaparamita. The listener to the Dharma does not comply with the Dharma teacher’s wishes, or the reverse may be the case. The two are not in harmony and therefore cannot accomplish instruction, transmission, listening and reception, copying, accepting and upholding, reading and reciting, or cultivation of the profound prajnaparamita. You should know that this is a demonic deed obstructing a bodhisattva.

Subhuti! The Dharma teacher has become free from the defilements of greed and miserliness and has become free from the five hindrances. The listener to the Dharma has not become free from greed and miserliness and has not become free from the five hindrances, or the reverse may be the case. The two are not in harmony and therefore cannot accomplish instruction, transmission, listening and reception, copying, accepting and upholding, reading and reciting, or cultivation of the profound prajnaparamita. You should know that this is a demonic deed obstructing a bodhisattva.

Subhuti! The listener to the Dharma has a mind of faith and devotion and wishes to understand the profound meaning clearly, but the Dharma teacher has not yet gained profound mastery of this scripture and therefore cannot explain it clearly and decisively, causing the listener to lose the desire to listen. For this reason, the listener is unable to copy, accept and uphold, read and recite, or cultivate the prajnaparamita. You should know that this is a demonic deed obstructing a bodhisattva.

Subhuti! The Dharma-preacher delights in expounding the Dharma, but the Dharma-listener does not wish to listen, or the reverse may be the case. Because the two are not in harmony, they are unable to accomplish the instruction, transmission, hearing and reception, copying, upholding, reading, reciting, and cultivation of the profound prajnaparamita. You should know that this is a demonic deed obstructing a bodhisattva.

Subhuti! Although the Dharma-preacher wishes to expound the Dharma, the faculties of his body are afflicted and bound by severe illness, so he is unable to expound it. Although the Dharma-listener wishes to hear the Dharma, the faculties of his body are afflicted and bound by severe illness, so he is unable to hear it. Because the two are not in harmony, they are unable to accomplish the instruction, transmission, hearing and reception, copying, upholding, reading, reciting, and cultivation of the profound prajnaparamita. You should know that this is a demonic deed obstructing a bodhisattva.

Subhuti! When good men and others who abide in the Bodhisattva Vehicle are copying, upholding, reading, reciting, contemplating, and expounding scriptures corresponding to the profound prajnaparamita, someone may come and speak of the evil destinies and their sufferings, and then say: “You should diligently apply yourself to this present body, so that you may swiftly bring all suffering to an end and enter parinirvana.

Why remain in the vast ocean of birth and death, enduring hundreds of thousands of unbearable sufferings, in order to seek unsurpassed, perfect enlightenment?” Because of these words, their copying, upholding, reading, reciting, cultivating, contemplating, and expounding of this profound prajnaparamita are not brought to completion. You should know that this is a demonic deed obstructing a bodhisattva.

Subhuti! When good men and others who abide in the Bodhisattva Vehicle are copying, upholding, reading, reciting, cultivating, contemplating, and expounding scriptures corresponding to the profound prajnaparamita, someone may come and praise the excellent things of the human realm and extol the longevity, peace, and happiness of the heavenly realms. That person may then say: “Although beings in the Desire Realm experience sensual pleasures, those in the Form Realm enjoy the bliss of meditative absorption, and those in the Formless Realm enjoy the bliss of meditative attainments, all these are nevertheless impermanent, suffering, empty, without self, impure, subject to change and decay, destined to wither, to be relinquished, to cease, and to perish.

Why do you not diligently apply yourself to this present body so as to realize the fruit of stream-entry, and successively advance as far as a pratyekabuddha’s enlightenment, then enter parinirvana, the ultimate peace and bliss? Why remain for so long in the cycle of birth and death, needlessly enduring hardships for the sake of others in order to seek unsurpassed, perfect enlightenment?” Because of these words, their copying, upholding, reading, reciting, cultivating, contemplating, and expounding of this profound prajnaparamita are not brought to completion.

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

Subhuti! The Dharma-preacher lives alone, free from entanglements, devoting himself to his own practice and not concerning himself with the affairs of others. The Dharma-listener likes to gather and lead a community, concerning himself with the affairs of others but not with his own, or the reverse may be the case. Because the two are not in harmony, they are unable to accomplish the instruction, transmission, hearing and reception, copying, upholding, reading, reciting, and cultivation of the profound prajnaparamita. You should know that this is a demonic deed obstructing a bodhisattva.

Subhuti! The Dharma-preacher does not delight in noisy and disorderly places. The Dharma-listener delights in noisy and disorderly places, or the reverse may be the case. Because the two are not in harmony, they are unable to accomplish the instruction, transmission, hearing and reception, copying, upholding, reading, reciting, and cultivation of the profound prajnaparamita. You should know that this is a demonic deed obstructing a bodhisattva.

Subhuti! The Dharma-preacher wants the listener to comply fully with and support what he says. The Dharma-listener does not comply with the preacher’s wishes, or the reverse may be the case. Because the two are not in harmony, they are unable to accomplish the instruction, transmission, hearing and reception, copying, upholding, reading, reciting, and cultivation of the profound prajnaparamita. You should know that this is a demonic deed obstructing a bodhisattva.

Subhuti! For the sake of fame and gain, the Dharma-preacher wishes to expound the Dharma to others and wants those listeners to copy, uphold, read, recite, and cultivate the profound prajnaparamita. The Dharma-listeners recognize this but are unwilling to comply and accept.

Or, for the sake of fame and gain, the Dharma-listeners wish to invite a Dharma-preacher and seek skillful means to copy, uphold, read, recite, and cultivate the profound prajnaparamita. The Dharma-preacher recognizes this but does not accept their invitation. Because the two are not in harmony, they are unable to accomplish the instruction, transmission, hearing and reception, copying, upholding, reading, reciting, and cultivation of the profound prajnaparamita.

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

Subhuti! The Dharma-preacher wishes to travel to another region where his life may be endangered. The Dharma-listener fears losing his life and therefore does not wish to accompany him. Or the Dharma-listener wishes to travel to another region where his life may be endangered, while the Dharma-preacher fears losing his life and does not wish to accompany him. Because the two are not in harmony, they are unable to accomplish the instruction, transmission, hearing and reception, copying, upholding, reading, reciting, and cultivation of the profound prajnaparamita. You should know that this is a demonic deed obstructing a bodhisattva.

Subhuti! The Dharma-preacher wishes to travel to another region, to a land where bandits, epidemics, and famine abound. The Dharma-listener fears the hardships there and therefore refuses to accompany him. Or the Dharma-listener wishes to travel to another region, to a land where bandits, epidemics, and famine abound, but the Dharma-preacher fears the hardships there and therefore refuses to accompany him. Because the two are not in harmony, they are unable to accomplish the instruction, transmission, hearing and reception, copying, upholding, reading, reciting, and cultivation of the profound prajnaparamita. You should know that this is a demonic deed obstructing a bodhisattva.

Fascicle 546

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