大般若波羅蜜多經

XI. CHAPTER ON THE DEEDS OF MARA

At that time, the Venerable Subhuti addressed the Buddha:

– The Blessed One has taught that when good men and others who abide in the bodhisattva vehicle cultivate wholesome dharmas, various deeds of Mara occur. What are the deeds of Mara that affect bodhisattvas?

The Buddha said to Subhuti:

– If bodhisattvas wish to expound the essential teachings of the Dharma, but their eloquence arises only after a long delay, they should know that this is a deed of Mara. Or if, as soon as they begin expounding the essential teachings of the Dharma, eloquence immediately arises, bodhisattvas should know that this is a deed of Mara. Or if, while expounding the essential teachings of the Dharma, their eloquence becomes excessive, bodhisattvas should know that this is a deed of Mara. Or if they stop before they have finished saying what they intended to say, bodhisattvas should know that this is a deed of Mara. Or if, while expounding the essential teachings of the Dharma, their words become confused, bodhisattvas should know that this is a deed of Mara. Or if, while expounding the essential teachings of the Dharma, their speech is repeatedly interrupted, bodhisattvas should know that this is a deed of Mara. Or if, while they are teaching the Dharma, unexpected troubles arise and prevent them from expressing what they intended to their satisfaction, bodhisattvas should know that this is a deed of Mara.

Furthermore, Subhuti! When bodhisattvas are copying and so forth scriptures associated with the profound prajnaparamita, they may bend and stretch their bodies, belch or yawn; jest and laugh with one another; disparage one another; become agitated in body and mind; lose mindfulness and become distracted; reverse the order of passages and sentences; misunderstand the meaning and principles; fail to be imbued with their fine and nourishing flavor and therefore become weary and abandon them; suddenly encounter unexpected troubles; or oppose one another. Because of such occurrences, their undertaking is not brought to completion. Bodhisattvas should know that these are deeds of Mara.

Furthermore, Subhuti! When bodhisattvas hear scriptures associated with prajnaparamita being taught, they may think: “Since I do not receive a prophecy of awakening in this scripture, why should I listen to it?” Or they may think: “Since my name is not mentioned in this scripture, why should I listen to it?” Or they may think: “Since this scripture does not mention the city, town, or village where I was born, why should I listen to it?” Because of these conditions, their minds become impure, and they immediately rise from their seats and depart in weariness, without attachment or concern. Bodhisattvas should know that this is a deed of Mara.

Subhuti, you should know! If, upon hearing scriptures associated with prajnaparamita being taught, bodhisattvas become impure in mind and depart in weariness, then however many steps they take from the place where they first gave rise to an impure mind and abandoned this scripture in weariness, their accumulated merit is diminished by that many kalpas, and for that many kalpas they incur the karmic obstruction of hindering bodhi. After undergoing that retribution, they must again spend that same length of time arousing diligent effort and cultivating the bodhisattva practices before they can restore themselves to their former state. Therefore, this is called a deed of Mara that affects bodhisattvas.

Furthermore, Subhuti! If bodhisattvas abandon scriptures associated with the profound prajnaparamita, which can lead to the knowledge of all-knowledge, and instead study other scriptures that accord with the Two Vehicles and cannot lead to the knowledge of all-knowledge, they abandon the root and cling to the branches and leaves. Bodhisattvas should know that this is a deed of Mara. Why? Because scriptures associated with the profound prajnaparamita can engender the bodhisattvas’ supreme mundane and supramundane qualities. They can therefore lead to the knowledge of all-knowledge. To study scriptures associated with prajnaparamita is precisely to study the bodhisattvas’ supreme mundane and supramundane qualities, and it can swiftly lead to the knowledge of all-knowledge.

Subhuti, you should know! It is like a foolish, hungry dog that abandons the master who feeds it and instead follows a servant in search of food. In the same way, in the future there will be bodhisattvas who abandon the profound prajnaparamita and seek to study scriptures associated with the Two Vehicles. These foolish people abandon the root and seek the branches, and they will never be able to attain the knowledge of all-knowledge.

Furthermore, Subhuti! Suppose a person wishes to examine the size and stature and the fine or inferior features of a fragrant elephant. Upon encountering the fragrant elephant, he does not examine it but instead looks for its footprints. You should know that such a person is exceedingly foolish.

In the same way, in the future there will be bodhisattvas who abandon the profound prajnaparamita and seek to study scriptures associated with the Two Vehicles. These foolish people abandon the root and seek the branches, and they will never be able to attain the knowledge of all-knowledge.

Furthermore, Subhuti! Suppose a person goes to the great ocean in search of precious jewels. Upon reaching the seashore, he does not enter the great ocean but instead examines the hoofprint of an ox, thinking: “How could the depth and vastness of the water in the great ocean surpass this? There should surely be precious jewels in here as well.” You should know that such a person is exceedingly foolish. In the same way, in the future there will be bodhisattvas who abandon the profound prajnaparamita and seek to study scriptures associated with the Two Vehicles. These foolish people abandon the root and seek the branches, and they will never be able to attain the knowledge of all-knowledge.

Furthermore, Subhuti! Suppose a skilled craftsman or his apprentice wishes to build a great palace like the magnificent palace of the god Shakra. After seeing that palace, however, he instead models his construction upon a palace of the sun or moon. You should know that such a person is exceedingly foolish.

In the same way, in the future there will be bodhisattvas who abandon the profound prajnaparamita and seek to study scriptures associated with the Two Vehicles. These foolish people abandon the great and seek the lesser, and they will never be able to attain the knowledge of all-knowledge.

Furthermore, Subhuti! Suppose a person wishes to see a wheel-turning sage-king. After seeing him, the person fails to recognize him and departs elsewhere. Upon seeing the king of a small country, he examines that king’s physical characteristics and thinks: “How could the physical characteristics, majesty, and virtue of a wheel-turning sage-king surpass those of this man?” You should know that this person is exceedingly foolish.

In the same way, in the future there will be bodhisattvas who abandon the profound prajnaparamita and seek to study scriptures associated with the Two Vehicles. These foolish people abandon the superior and seek the inferior, and they will never be able to attain the knowledge of all-knowledge.

Furthermore, Subhuti! Suppose a hungry person obtains a delicious meal possessing a hundred flavors but abandons it and goes in search of rice from grain that ripens in sixty days. You should know that this person is exceedingly foolish.

In the same way, in the future there will be bodhisattvas who abandon the profound prajnaparamita and seek to study scriptures associated with the Two Vehicles. These foolish people abandon the superior and seek the inferior, and they will never be able to attain the knowledge of all-knowledge.

Furthermore, Subhuti! Suppose a poor person obtains a priceless jewel but leaves it behind and instead takes a piece of crystal. You should know that this person is exceedingly foolish.

In the same way, in the future there will be bodhisattvas who abandon the profound prajnaparamita and seek to study scriptures associated with the Two Vehicles. These foolish people abandon the superior and take the inferior, and they will never be able to attain the knowledge of all-knowledge.

Furthermore, Subhuti! While bodhisattvas are copying, receiving and retaining, reading and reciting, contemplating, or cultivating scriptures associated with the profound prajnaparamita, numerous discussions may suddenly arise, and they may delight in speaking about innumerable different Dharma approaches, thereby preventing the copying and so forth from being completed. Bodhisattvas should know that this is a deed of Mara.

At that time, Subhuti addressed the Buddha:

– Blessed One! Can the profound prajnaparamita be copied in writing?

The Blessed One said to Subhuti:

– It cannot. If good men and others who abide in the bodhisattva vehicle, while copying and so forth scriptures associated with prajnaparamita, think: “I am using written characters to copy prajnaparamita; the written characters themselves are prajnaparamita,” or if, depending upon written characters, they grasp at prajnaparamita as existent, bodhisattvas should know that this is a deed of Mara. They should then instruct those bodhisattvas: “You should not grasp at the existence of written characters by which prajnaparamita can be copied. If you grasp in this way, it is a deed of Mara. If you relinquish this grasping, you thereby relinquish the deed of Mara.”

Furthermore, Subhuti! When bodhisattvas are copying, upholding, reciting, cultivating, contemplating, or expounding scriptures associated with the profound prajnaparamita, if they think about countries, towns, royal capitals, directions, places, teachers, or friends; or think about their parents, wives and children, relatives, companions, kings, or ministers; or think about thieves and bandits, fierce birds and beasts, evil people, or evil spirits; or think about crowds gathering, dancing and singing, excursions and amusements, repaying kindness, or avenging wrongs; or think about food and clothing, beds, and other possessions; or think about composing liturgical texts, poetry, or treatises; or think about hot and cold weather and the success or failure of crops;

or think about elephants and horses, matters concerning water and fire, and so forth; or think about other undertakings they have performed, and so forth, the bodhisattvas should know that these are the deeds of Mara.

Furthermore, Subhuti! When bodhisattvas are copying, upholding, reciting, cultivating, contemplating, or expounding scriptures associated with the profound prajnaparamita, if they receive fame, gain, reverence, and abundant offerings, and because of these conditions abandon the undertaking in which they were engaged, the bodhisattvas should know that this is a deed of Mara.

Furthermore, Subhuti! When bodhisattvas are copying, upholding, reciting, cultivating, contemplating, or expounding scriptures associated with the profound prajnaparamita, the evil Mara may skillfully present them with various books of worldly disputation or scriptures associated with the Two Vehicles, saying: “The doctrines and principles of these scriptures I have brought are profound and abstruse. You should diligently study and cultivate them and abandon those other scriptures you have been studying.” If these bodhisattvas possess skillful means, they should not accept them, because those books and scriptures cannot lead to the knowledge of all modes.

If these bodhisattvas accept the books and scriptures presented by the evil Mara and abandon the scriptures they were studying, the bodhisattvas should know that this is a deed of Mara.

Furthermore, Subhuti! A Dharma listener wishes to hear the prajnaparamita, but the Dharma teacher delights in indolence and does not wish to teach; or the person of lower standing is at odds with the person of higher standing, and the two sides are not in harmony, so that teaching and receiving the Dharma cannot be accomplished. Bodhisattvas should know that this is a deed of Mara.

Furthermore, Subhuti! A Dharma listener has sufficient ability to remember and understand and delights in hearing the prajnaparamita, but the Dharma teacher wishes to travel elsewhere and does not teach that person; or the person of lower standing is at odds with the person of higher standing, and the two sides are not in harmony, so that teaching and receiving the Dharma cannot be accomplished. Bodhisattvas should know that this is a deed of Mara.

Furthermore, Subhuti! The Dharma teacher delights in fame and gain, but the Dharma listener is unwilling to bestow them; or the person of lower standing is at odds with the person of higher standing, and the two sides are not in harmony, so that teaching and receiving the Dharma cannot be accomplished. Bodhisattvas should know that this is a deed of Mara.

Furthermore, Subhuti! A Dharma listener has a faithful and joyful mind and wishes to hear the prajnaparamita, but the Dharma teacher has not mastered its study and recitation and is unable to teach it; or the Dharma teacher has mastered its recitation and delights in teaching others, but the Dharma listener is beset by unresolved doubts and does not wish to listen to and receive it. The two sides are not in harmony, so that teaching and hearing cannot be accomplished. Bodhisattvas should know that this is a deed of Mara.

Furthermore, Subhuti! The Dharma teacher delights in teaching the profound prajnaparamita to others, but the Dharma listener does not wish to hear and receive it; or the listener is at odds with the person of higher standing, and the two sides are not in harmony, so that teaching and hearing cannot be accomplished. Bodhisattvas should know that this is a deed of Mara.

Furthermore, Subhuti! The Dharma listener delights in hearing the prajnaparamita, but the Dharma teacher is physically exhausted and overcome by drowsiness and is unable to teach; or the listener is at odds with the person of higher standing, and the two sides are not in harmony, so that teaching and hearing cannot be accomplished. Bodhisattvas should know that this is a deed of Mara.

Furthermore, Subhuti! When bodhisattvas are copying, upholding, reciting, cultivating, contemplating, or expounding scriptures associated with the profound prajnaparamita, someone may come and describe the various sufferings in the three evil destinies, urging them to abandon bodhi; or someone may come and describe the various pleasures of the heavenly and human destinies, saying that they are all impermanent, suffering, empty, and without self, and urge them to enter nirvana. Because of these words, those bodhisattvas fail to carry their copying and other practices through to completion, and sorrow arises in their hearts. Bodhisattvas should know that this is a deed of Mara.

Furthermore, Subhuti! The Dharma teacher delights in leading a community of disciples and in attending to the affairs of others rather than attending to personal matters. The Dharma listener lives a life free from entanglements, devotes attention to personal cultivation, and does not attend to the affairs of others; or the listener is at odds with the person of higher standing, and the two sides are not in harmony, so that teaching and hearing cannot be accomplished. Bodhisattvas should know that this is a deed of Mara.

Furthermore, Subhuti! The Dharma teacher delights in noisy and defiled places, while the Dharma listener does not delight in noisy and defiled places; or the listener is at odds with the person of higher standing, and the two sides are not in harmony, so that teaching and hearing cannot be accomplished. Bodhisattvas should know that this is a deed of Mara.

Furthermore, Subhuti! The Dharma teacher wishes to travel elsewhere, to a place where life and limb are endangered, but the Dharma listener fears losing his life and is unwilling to accompany the teacher; or the listener is at odds with the person of higher standing, and the two sides are not in harmony, so that teaching and hearing cannot be accomplished. Bodhisattvas should know that this is a deed of Mara.

Furthermore, Subhuti! The Dharma teacher wishes to travel elsewhere, to a land where there are many bandits, diseases, and famines. The Dharma listener fears those hardships and refuses to accompany the teacher; or the listener is at odds with the person of higher standing, and the two sides are not in harmony, so that teaching and hearing cannot be accomplished. Bodhisattvas should know that this is a deed of Mara.

Furthermore, Subhuti! The Dharma teacher wishes to travel elsewhere, passing along roads and through perilous wildernesses where there are many thieves and bandits, butchers, vicious beasts, hunters, venomous snakes, and other such terrors. The Dharma listener wishes to accompany the teacher.

As a skillful test, the Dharma teacher says: “Why do you now wish to follow me without cause into such dangerous and difficult places? You should consider this carefully, lest you later become sorrowful and regretful.” Having heard this, the Dharma listener thinks: This teacher truly does not want me to follow him. Even if I insist on following him, who can say whether I will hear the Dharma?

For this reason, the listener does not accompany that teacher. The two sides are not in harmony, so that teaching and hearing cannot be accomplished. Bodhisattvas should know that this is a deed of Mara.

Furthermore, Subhuti! The Dharma teacher has many benefactors who constantly follow, escort, and welcome him. A Dharma listener comes and requests that he teach the prajnaparamita, or asks for instruction in copying, upholding, reciting, and so forth, and in practicing in accordance with the teachings.

Because the teacher is hindered by many affairs and circumstances, he has no leisure to give instruction, and resentment arises in the Dharma listener’s heart. Although the teacher later offers instruction, the listener refuses to hear and receive it. The two sides are not in harmony, so that instruction, hearing and receiving, copying, upholding, reciting, cultivating, and other practices concerning the profound prajnaparamita cannot be accomplished.

Bodhisattvas should know that this is a deed of Mara.

Furthermore, Subhuti! Evil Maras may transform themselves into various forms and come before bodhisattvas, skillfully causing disruption so that scriptures associated with the profound prajnaparamita cannot be copied, upheld, recited, cultivated, contemplated, or expounded to others.

Therefore, Subhuti, when good men and others who abide in the Bodhisattva Vehicle encounter hindrances while copying, upholding, and otherwise practicing the profound prajnaparamita, the bodhisattvas should know that all these are deeds of Mara.

The Venerable Subhuti said to the Buddha:

– Blessed One! For what reason do evil māras transform themselves into various forms, come to the bodhisattvas, and skillfully cause disruption, preventing scriptures corresponding to the prajnaparamita from being copied, expounded, and so forth?

The Buddha told Subhuti:

– The profound prajnaparamita can give rise to the Tathagata’s knowledge of all-knowing wisdom. From the knowledge of all-knowing wisdom arises the Buddha’s teaching; the Buddha’s teaching can give rise to the wondrous wisdom of sentient beings; and the wondrous wisdom of sentient beings can bring about the cessation of boundlessly many afflictions. When the afflictions have ceased, none of the evil māras can do anything. Because those evil māras can do nothing, sorrow and anguish arise in them, as though an arrow had pierced their hearts. They think: “I must not allow this profound prajnaparamita to empty my domain.” Therefore, evil māras transform themselves into various forms, come to the bodhisattvas, and skillfully cause disruption, preventing scriptures corresponding to the prajnaparamita from being copied, expounded, and so forth.

The Venerable Subhuti said to the Buddha:

– Blessed One! How do evil māras transform themselves into various forms, come to the bodhisattvas, and skillfully cause disruption?

The Buddha told Subhuti:

– Some evil māras transform themselves into various forms, come to the bodhisattvas, and skillfully cause disruption, making them grow weary of and reject the profound prajnaparamita. That is, they say: “The signless scriptures you have recited and studied are not the true prajnaparamita. The scriptures with signs that I have recited and studied are the true prajnaparamita.” When the māras say this, some bodhisattvas who have not yet received a prediction immediately give rise to doubts concerning the scriptures of the profound prajnaparamita. Because of their doubts, they grow weary of and malign the scriptures of the prajnaparamita. Because they grow weary of and malign them, they do not copy, expound, or otherwise transmit them. Bodhisattvas should know that this is the work of māra.

Furthermore, Subhuti! Some evil māras transform themselves into various forms, come to the bodhisattvas, and say to them: “The assemblies of bodhisattvas who practice the profound prajnaparamita merely realize nirvana and attain the fruit of a śrāvaka, or attain the bodhi of a pratyekabuddha; they certainly cannot attain Buddhahood. Why, then, would you undertake these hardships in vain? Bodhisattvas should know that this is the work of māra.

02

At that time, Subhuti said to the Buddha:

– Blessed One! How marvelous, Blessed One! You skillfully entrust and skillfully remain mindful of the bodhisattvas.

The Buddha told Subhuti:

– So it is! So it is! Why is this? Because the assemblies of bodhisattvas wish always to bring benefit and happiness to many generations, have compassion for the beings of the world, and wish to enable devas and humans to attain great benefit and happiness, they seek to realize unsurpassed, perfect enlightenment so that they may proclaim the essential Dharma to sentient beings.

The Venerable Subhuti said to the Buddha:

– Blessed One! When the assemblies of bodhisattvas practice the profound prajnaparamita, how should they cultivate the profound prajnaparamita so that it may swiftly be perfected?

The Buddha told Subhuti:

– If, relying upon the profound prajnaparamita, bodhisattvas practice the prajnaparamita without perceiving form to increase or perceiving form to diminish; if they practice the prajnaparamita without perceiving feeling, perception, formations, or consciousness to increase, and without perceiving feeling, perception, formations, or consciousness to diminish; and if they practice the prajnaparamita without perceiving any dharma as right or any dharma as wrong, then these bodhisattvas will swiftly perfect their cultivation of the prajnaparamita.

The Venerable Subhuti said to the Buddha:

– Blessed One! What the Tathagata teaches is inconceivable.

The Buddha told Subhuti:

– So it is! So it is! Form is inconceivable; feeling, perception, formations, and consciousness are also inconceivable. If bodhisattvas practicing the profound prajnaparamita neither give rise to perceptions concerning form nor conceptualize it as they practice the prajnaparamita, and if they likewise neither give rise to perceptions concerning feeling, perception, formations, and consciousness nor conceptualize them as they practice the prajnaparamita, then these bodhisattvas will swiftly perfect their cultivation of the prajnaparamita.

The Venerable Subhuti said to the Buddha:

– Blessed One! The meaning of such prajnaparamita is profound. Who can have faith in and understand it?

The Buddha told Subhuti:

– Bodhisattvas who have long cultivated the supreme practices can have faith in and understand the profound prajnaparamita.

The Venerable Subhuti said to the Buddha:

– Blessed One! What does it mean for the assemblies of bodhisattvas to have long cultivated the supreme practices?

The Buddha told Subhuti:

– When bodhisattvas practice the profound prajnaparamita, they do not discriminate the Tathagata’s ten powers, do not discriminate the four fearlessnesses, do not discriminate the eighteen distinctive qualities of a Buddha, and do not discriminate all-knowing wisdom. Why is this? Because the Tathagata’s ten powers are inconceivable, and so too, up to and including all-knowing wisdom, is inconceivable. Form is also inconceivable; feeling, perception, formations, and consciousness are also inconceivable; and all dharmas are also inconceivable. When bodhisattvas practice in this way, there is absolutely nothing they practice; this is the practice of the prajnaparamita. Only bodhisattvas such as these are said to have long cultivated the supreme practices.

The Venerable Subhuti said to the Buddha:

– Blessed One! The profound prajnaparamita is a precious jewel, a mass of purity, pure like space and free from clouds, smoke, and the like. How extraordinary! Although the meaning of the prajnaparamita is profound and there are many hindrances and difficulties, as it is now being extensively expounded, those hindrances and difficulties do not arise!

The Buddha told Subhuti:

– So it is! So it is! Through the Buddha’s spiritual power, hindrances do not arise. Therefore, if good men and others of the Mahayana wish to copy, uphold, read, recite, expound, and so forth the profound prajnaparamita, they must complete it within one year. Why is this? Because the profound prajnaparamita is a great, precious, miraculous jewel and encounters many hindrances.

The Venerable Subhuti said to the Buddha:

– Blessed One! How extraordinary! Evil māras constantly wish to hinder such a great, precious, miraculous jewel as the profound prajnaparamita!

The Buddha told Subhuti:

– Although all evil māras constantly wish to hinder the prajnaparamita and prevent the bodhisattvas’ cultivation from being accomplished, their wishes will not be fulfilled.

At that time, Śāriputra said to the Buddha:

– Blessed One! Whose spiritual power prevents those evil māras from hindering the profound prajnaparamita?

The Buddha told Śāriputra:

– It is the Buddha’s spiritual power, and it is also the spiritual power of all the Buddhas throughout all worlds in the ten directions.

Śāriputra! All Tathagatas, Arhats, Perfectly Enlightened Ones together remain mindful of and protect the assemblies of bodhisattvas who practice the profound prajnaparamita, preventing the evil māras from hindering them. Why is this? Śāriputra! When bodhisattvas practice the profound prajnaparamita, they naturally receive the collective mindfulness and protection of all Tathagatas, Arhats, Perfectly Enlightened Ones throughout the immeasurable and boundless worlds in the ten directions. Those who receive the mindfulness and protection of the Tathagatas, Arhats, Perfectly Enlightened Ones naturally cannot be hindered by evil māras.

Furthermore, Śāriputra! If good men and others, with pure faith, copy, uphold, read, recite, cultivate, contemplate, and expound the profound prajnaparamita without hindrance, they should think: “My copying, upholding, reading, reciting, cultivating, contemplating, expounding, and so forth of the prajnaparamita are all accomplished through the mindful protection of the spiritual power of the Buddhas, the Blessed Ones, throughout all worlds in the ten directions.”

Śāriputra said to the Buddha:

– Blessed One! If good men and others who abide in the bodhisattva vehicle copy, uphold, read, recite, cultivate, contemplate, expound, and so forth this profound prajnaparamita, then, through the spiritual power and compassionate protection of the Buddhas of the ten directions, their cultivation of wholesome karma will become excellent, and no evil Mara will be able to obstruct them.

The Buddha said to Sariputra:

– So it is! So it is! It is just 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, expound, and so forth this profound prajnaparamita, the Buddha Bhagavats in the worlds of the ten directions will all clearly know them, rejoice in them, and protect them. The Buddha Bhagavats in the worlds of the ten directions will constantly behold them together with the Buddha-eye, compassionately protect them, and cause their cultivation to be brought to complete fulfillment.

At that time, the Buddha said to Sariputra:

– So it is! So it is! It is just as you have said. If good men and others who abide in the bodhisattva vehicle copy, uphold, read, recite, cultivate, contemplate, and expound profound prajnaparamita, they will constantly be beheld, clearly known, and protected by the Buddha-eyes of all the Buddha Bhagavats in the worlds of the ten directions, so that evil Maras cannot disturb them and their cultivation of wholesome karma will swiftly be accomplished.

If good men and others who abide in the bodhisattva vehicle constantly copy, uphold, read, recite, cultivate, contemplate, and expound prajnaparamita, know that they are already near unsurpassed bodhi and that the retinues of evil Mara cannot obstruct them.

If good men and others who abide in the bodhisattva vehicle constantly copy prajnaparamita, adorn it with various precious things, uphold it, read and recite it, honor it, and make offerings to it, they will constantly receive the protection of the Buddhas. Through these causes and conditions, they will obtain many great benefits.

Furthermore, Sariputra! After the Buddha's nirvana, such profound prajnaparamita scriptures will circulate to the South and gradually flourish there. Afterward, they will circulate from the South to the North and gradually flourish there.

It is not that the unsurpassed true Dharma-Vinaya realized by the Buddha bears the mark of extinction; the unsurpassed true Dharma-Vinaya realized by the Tathagata is precisely these profound prajnaparamita scriptures. Good men and others who abide in the bodhisattva vehicle and copy, uphold, read, recite, cultivate, contemplate, expound, honor, and make offerings to scriptures such as these will constantly be beheld with the Buddha-eye, protected, commended, and praised by all Tathagatas, Arhats, Perfectly Enlightened Ones, so that they will be free from sorrow and suffering.

Then Sariputra said to the Buddha:

– Blessed One! In the latter part of the future age, will such profound prajnaparamita scriptures be widely propagated in the Northeast?

The Buddha said to Sariputra:

– So it is! So it is! Sariputra! In the latter part of the future age, if good men and others who abide in the bodhisattva vehicle in that northeastern region hear these profound prajnaparamita scriptures and are able to have faith in and delight in them, copy, uphold, read, recite, cultivate, contemplate, expound, honor, and make offerings to them, know that they long ago aroused the aspiration for unsurpassed, perfect enlightenment and have long cultivated the practices of great bodhisattvas.

Sariputra said to the Buddha:

– Blessed One! In the latter part of the future age, how many good men and others who abide in the bodhisattva vehicle in that northeastern region will be able to hear these profound prajnaparamita scriptures, retain them, have faith in and delight in them, copy, uphold, read, recite, cultivate, contemplate, expound, honor, and make offerings to them?

The Buddha said to Sariputra:

– In the latter part of the future age, although there will be immeasurable good men and others who abide in the bodhisattva vehicle in that northeastern region, few will hear profound prajnaparamita and wholeheartedly have faith in and delight in it, copy, uphold, read, recite, and make offerings to it. Although there will be immeasurable good men and others who abide in the bodhisattva vehicle who, upon hearing profound prajnaparamita, wholeheartedly have faith in and delight in it, copy, uphold, read, recite, and make offerings to it, only a small number will cultivate and contemplate it. Those who can proclaim and explain its profound meaning to others will be exceedingly rare.

Sariputra! If good men and others who abide in the bodhisattva vehicle hear prajnaparamita expounded and their minds do not sink, and they are neither startled nor afraid, but wholeheartedly have faith in and delight in it, copy, uphold, read, recite, cultivate, contemplate, and expound it, know that these persons have previously approached, honored, and made offerings to immeasurable Tathagatas, Arhats, Perfectly Enlightened Ones and bodhisattvas, and have inquired of them about the profound meaning of prajnaparamita.

These good men and others of the bodhisattva vehicle will certainly perfect all bodhisattva practices, swiftly realize unsurpassed, perfect enlightenment, and bring great benefit to sentient beings. Why is this? Sariputra!

It is because I have constantly expounded to those good men and others who abide in the bodhisattva vehicle the Dharma corresponding to the knowledge of all aspects. From life to life, these persons will constantly cultivate the bodhisattva practices, swiftly proceed directly toward unsurpassed, perfect enlightenment, and expound the wondrous Dharma to sentient beings, causing them to proceed directly toward unsurpassed, perfect enlightenment.

The bodies and minds of these good men and others who abide in the bodhisattva vehicle will be peaceful and pure. Even the Mara kings and their retinues will be unable to destroy their aspiration to seek unsurpassed, perfect enlightenment, much less other persons who delight in committing evil deeds.

Sariputra! When these good men and others who abide in the bodhisattva vehicle hear profound prajnaparamita, their minds will become exceedingly pure and joyful, and they will also be able to establish immeasurable sentient beings in wholesome dharmas corresponding to unsurpassed bodhi.

Sariputra! These good men and others of the bodhisattva vehicle now make great vows before me, resolving to establish immeasurable hundreds of thousands of kinds of sentient beings, cause them to arouse the aspiration for unsurpassed, perfect enlightenment and cultivate the bodhisattva practices, and instruct, encourage, guide, praise, inspire, and gladden them, so that they receive the prediction of nonretrogression from unsurpassed, perfect enlightenment.

I rejoice all the more in them. Why is this? Sariputra!

It is because I see that they have made great vows and that their thoughts and words accord with one another. In future ages, they will certainly be able to establish immeasurable hundreds of thousands of kinds of sentient beings, cause them to arouse the aspiration for unsurpassed, perfect enlightenment and cultivate the bodhisattva practices, and instruct, guide, encourage, praise, inspire, and gladden them, so that they receive the prediction of nonretrogression from unsurpassed, perfect enlightenment.

These good men and others of the bodhisattva vehicle also made such vows before immeasurable Buddhas of the past. The Tathagatas, Arhats, Perfectly Enlightened Ones of the past likewise rejoiced greatly in their vows, for they discerned that these persons' thoughts and words would certainly accord with one another.

These good men and others who abide in the bodhisattva vehicle possess vast faith and understanding, cultivate vast practices, and vow to be born in Buddha lands in other directions where Tathagatas, Arhats, Perfectly Enlightened Ones are expounding the Dharma of profound prajnaparamita. After hearing the Dharma of profound prajnaparamita, they will in turn be able to establish immeasurable hundreds of thousands of kinds of sentient beings in those Buddha lands, cause them to arouse the aspiration for unsurpassed, perfect enlightenment and cultivate the bodhisattva practices, and instruct, encourage, guide, praise, inspire, and gladden them, so that they attain nonretrogression from unsurpassed, perfect enlightenment.

Then Sariputra said to the Buddha:

“World-Honored One, how wondrous! World-Honored One, the Buddha directly knows and clearly understands the dharmas of the past, future, and present, as well as the diverse mental activities of sentient beings, Buddhas, bodhisattvas, and others.

“World-Honored One, if bodhisattvas can listen wholeheartedly to the prajnaparamita, uphold, recite, diligently cultivate and study it, contemplate it in accordance with the Dharma, copy and expound it, and cause it to circulate widely, then in future lives, when these bodhisattvas diligently seek the profound prajnaparamita without cease, will they sometimes obtain it and sometimes fail to obtain it?”

The Buddha said to Sariputra:

“These bodhisattvas constantly seek the profound prajnaparamita without cease; therefore, they will obtain it at all times, and there will never be a time when they fail to obtain it. At times, even without seeking it, they will naturally obtain it, because the Buddhas and bodhisattvas constantly watch over and remain mindful of them.”

Sariputra said to the Buddha:

“Will these bodhisattvas obtain at all times, without ever failing to obtain, scriptures corresponding to the prajnaparamita alone, or will they also always be able to obtain scriptures corresponding to the six paramitas?”

The Buddha then said to Sariputra:

“If these bodhisattvas always seek with courageous faith the scriptures corresponding to the prajnaparamita, without regard for body or life, it is impossible that they would ever fail to obtain other scriptures. Why is this? Sariputra, it is because, for the sake of leading sentient beings toward unsurpassed, perfect enlightenment, these bodhisattvas instruct, encourage, guide, praise, inspire, and congratulate them, causing them to uphold and recite scriptures corresponding to the prajnaparamita and other scriptures.

They themselves also diligently cultivate and study them. Through the power of that merit, wherever they are born, they naturally and constantly encounter scriptures corresponding to the profound paramitas and other scriptures corresponding to the six paramitas, and never abandon them.

XII. CHAPTER ON TRUE SUCHNESS

“Furthermore, Subhuti, when the profound prajnaparamita is being copied and so forth, there are many deeds of Mara that create obstructions. Bodhisattvas should clearly recognize them. Having clearly recognized them, they should diligently exert themselves, contemplate rightly, understand rightly, and skillfully distance themselves from them.”

Subhuti then said to the Buddha:

“World-Honored One, so it is! Sugata, so it is! When the profound prajnaparamita is being copied and so forth, many obstructions arise. Just as a great, priceless, wish-fulfilling jewel is difficult to obtain intact and is also coveted by many thieves, so too the profound principles of the prajnaparamita are endowed with supreme merit; therefore, when assemblies of bodhisattvas copy it and so forth, many evil maras create obstructions. Although they harbor wicked intentions, they cannot accomplish their aims. Why is this? Only foolish people are deluded by Mara. Good men and women who have only recently begun to study the Great Vehicle also encounter obstructions when copying the profound prajnaparamita and so forth.”

The Buddha said to Subhuti:

“So it is! So it is! Foolish people whose merit and wisdom are meager and inferior have no faith in or delight in the vast Dharma. Good men and women who have only recently begun to study the Great Vehicle encounter obstructions when copying the profound prajnaparamita and so forth. In the future, foolish people whose merit and wisdom are meager and inferior will themselves be unable to have faith in or delight in the prajnaparamita. When they see others copying that scripture and so forth, they will rely upon the might of Mara to create obstructions. You should know that people such as these incur boundless offenses, revolve in samsara for many kalpas, and undergo intense suffering.

“Furthermore, Subhuti, if bodhisattvas do not encounter deeds of Mara when copying the profound prajnaparamita and so forth, you should know that this is entirely due to the majestic spiritual power of the Buddha. Why is this? Although the retinues of the evil maras diligently employ skillful means in their attempts to obstruct the prajnaparamita, the Tathagatas, Arhats, Perfectly Enlightened Ones also diligently employ skillful means to watch over and protect those who copy it and so forth, preventing them from encountering obstructions.

“Furthermore, Subhuti, it is like a woman who has many children—perhaps five, perhaps ten, or even hundreds of thousands. When their mother falls ill, each child diligently seeks medicine to cure her, thinking, ‘How can we cure our mother’s illness, restore her bodily health, ensure that her name does not perish, and enable her to live long, peacefully, and happily, without undergoing suffering? All our many excellent joys are attributable to our mother. Why is this? Because our mother gave birth to us, nurtured us, and taught us the affairs of the world, enduring immense hardship.’

“Having thought in this way, they vie with one another in devising skillful means to secure her well-being. They protect their mother’s body and do not allow mosquitoes, gadflies, snakes, centipedes, scorpions, wind, rain, humans, nonhumans, or other disagreeable things to touch her. They diligently exert themselves to treat her until her illness is completely cured, her six sense faculties are purified, and she is free of every sorrow and affliction. They also reverently make offerings to her with all kinds of supremely exquisite music, saying, ‘Our mother gave birth to us, raised us, had compassion for us, and taught and instructed us in all worldly occupations. How could we fail to repay her kindness?’

“In the same way, the Tathagatas, Arhats, Perfectly Enlightened Ones constantly employ countless skillful means to watch over the prajnaparamita. Whoever upholds, recites, cultivates, contemplates, expounds, or copies it and so forth, the Tathagatas earnestly watch over that person by countless skillful means, ensuring that no harm comes to them. All the Tathagatas, Arhats, Perfectly Enlightened Ones presently dwelling in other worlds throughout the ten directions, who compassionately benefit and bring peace and happiness to sentient beings, also employ countless skillful means to watch over the prajnaparamita, preventing the evil maras from destroying it and causing it to abide for a long time, benefiting and bringing peace and happiness to the entire world.

Why is this? Because the prajnaparamita can give rise to Tathagatas, Arhats, Perfectly Enlightened Ones; can clearly and correctly reveal the knowledge of all-knowing wisdom; and can teach the true characteristics of all worldly dharmas. The knowledge of all-knowing wisdom also arises from it.

“Subhuti, you should know that all Buddhas of the three times rely upon such profound prajnaparamita, diligently and vigorously cultivating and studying it, and thereby attain unsurpassed, perfect enlightenment. Therefore, the prajnaparamita can give rise to Tathagatas, Arhats, Perfectly Enlightened Ones; can clearly and correctly reveal the knowledge of all-knowing wisdom; and can teach the true characteristics of all worldly dharmas.”

Subhuti then said to the Buddha:

“World-Honored One, how can the prajnaparamita teach the true characteristics of all worldly dharmas? What dharmas expounded by the Buddha are called the world?”

The Buddha said to Subhuti:

“The Buddha teaches that the five skandhas are called the world. The profound prajnaparamita can teach that the world—the five skandhas, form and so forth—has no characteristic of change or destruction. Therefore, it is said that the prajnaparamita can teach the true characteristics of all worldly dharmas. Why is this? Because the five skandhas, form and so forth, have no intrinsic nature, they are called emptiness, signlessness, and wishlessness; they are the true Dharma realm itself. Dharmas such as emptiness cannot change or be destroyed. Therefore, it is said that the prajnaparamita can teach the true characteristics of all worldly dharmas.

“Furthermore, Subhuti, relying upon the prajnaparamita, all Tathagatas, Arhats, Perfectly Enlightened Ones can universally and directly know the innumerable, countless, boundless sentient beings and disclose their countless diverse mental activities. Therefore, it is said that the prajnaparamita can reveal the true characteristics of all worldly dharmas.”

Furthermore, Subhuti! All Tathagatas, Arhats, Perfectly Enlightened Ones, relying upon prajnaparamita, know in accordance with reality the distracted minds of immeasurable, countless, boundless sentient beings. Because of the Dharma-nature, there is no intrinsic nature of a distracted mind, just as there is no intrinsic nature of a contracted mind; because it is exhausted and extinguished, because it is far removed, there is no intrinsic nature of a contracted mind.

Minds accompanied by greed, according to their nature as it truly is, are not minds accompanied by greed. Minds accompanied by hatred, according to their nature as it truly is, are not minds accompanied by hatred. Minds accompanied by delusion, according to their nature as it truly is, are not minds accompanied by delusion.

Within states free from a greedy mind, there are no states of freedom. Within states free from a hateful mind, there are no states of freedom. Within states free from a deluded mind, there are no states of freedom.

An expansive mind neither increases nor decreases, nor is it something apart; because it is already far removed, there is no intrinsic nature of an expansive mind. It neither comes nor goes, nor abides anywhere, because an exalted mind has no intrinsic nature. Minds are immeasurable, neither arising nor ceasing, neither abiding nor changing, without any support, like vast space.

They are not immeasurable minds. Minds are invisible because no characteristic can be apprehended and because they are far removed from all kinds of objects. They are not invisible minds, because the mind cannot be seen.

They are not objects of the three kinds of eyes. Because there is no intrinsic nature of mind, there is no mind-nature. Nor is it that the mind cannot be seen.

For such reasons, it is said that prajnaparamita can reveal the true characteristics of all worldly dharmas.

Furthermore, Subhuti! All Tathagatas, Arhats, Perfectly Enlightened Ones, relying upon prajnaparamita, know in accordance with reality the appearance and disappearance of immeasurable, countless, boundless sentient beings; that is, they know in accordance with reality that the minds and mental factors of those sentient beings, whether appearing or disappearing, all arise in dependence upon form, feeling, perception, formations, and consciousness—namely, the minds and mental factors of sentient beings.

Some, relying upon form, feeling, perception, formations, and consciousness, maintain that after nirvana the Tathagata either exists, does not exist, both exists and does not exist, or neither exists nor does not exist. They hold that this alone is true and that all else is false.

Some, relying upon form, feeling, perception, formations, and consciousness, maintain that the self and the world are either permanent, impermanent, both permanent and impermanent, or neither permanent nor impermanent. They hold that this alone is true and that all else is false.

Some, relying upon form, feeling, perception, formations, and consciousness, maintain that the self and the world are either finite, infinite, both finite and infinite, or neither finite nor infinite. They hold that this alone is true and that all else is false.

Some, relying upon form, feeling, perception, formations, and consciousness, maintain that the living being is identical with the body or is different from the body. They hold that this alone is true and that all else is false.

Thus, Subhuti, all Tathagatas, Arhats, Perfectly Enlightened Ones, relying upon prajnaparamita, know in accordance with reality the appearance and disappearance of immeasurable, countless, boundless sentient beings.

Furthermore, Subhuti! All Tathagatas, Arhats, Perfectly Enlightened Ones, relying upon prajnaparamita, know in accordance with reality the appearance and disappearance of immeasurable, countless, boundless sentient beings; that is, they know in accordance with reality that all forms, feelings, perceptions, formations, and consciousnesses that arise are identical with suchness, without duality or difference.

Subhuti, you should know! The suchness of the Tathagata is precisely the suchness of the five skandhas. The suchness of the five skandhas is precisely the suchness of the world.

The suchness of the world is precisely the suchness of all dharmas. The suchness of all dharmas is precisely the suchness of the fruit of stream-entry. The suchness of the fruit of stream-entry is precisely the suchness of the fruit of once-returning.

The suchness of the fruit of once-returning is precisely the suchness of the fruit of non-returning. The suchness of the fruit of non-returning is precisely the suchness of the fruit of arhatship. The suchness of the fruit of arhatship is precisely the suchness of a pratyekabuddha’s enlightenment.

The suchness of a pratyekabuddha’s enlightenment is precisely the suchness of all practices of great bodhisattvas. The suchness of all practices of great bodhisattvas is precisely the suchness of the fruit of the Buddhas’ unsurpassed, perfect enlightenment. The suchness of the fruit of the Buddhas’ unsurpassed, perfect enlightenment is precisely the suchness of all Tathagatas, Arhats, Perfectly Enlightened Ones.

The suchness of all Tathagatas, Arhats, Perfectly Enlightened Ones, is precisely the suchness of all sentient beings.

Subhuti, you should know! Such forms of suchness are never separate from one another; they are neither one nor different, inexhaustible, nondual, not divided into two parts, and beyond discrimination.

Subhuti, you should know! All Tathagatas, Arhats, Perfectly Enlightened Ones, relying upon prajnaparamita, ultimately realize the suchness of all dharmas and thereby attain the fruit of unsurpassed, perfect enlightenment. Therefore, it is said that profound prajnaparamita can give birth to Tathagatas, Arhats, Perfectly Enlightened Ones; it is the mother of the Tathagata and constantly reveals to Tathagatas, Arhats, Perfectly Enlightened Ones, the true characteristics of all worldly dharmas.

Subhuti, you should know! All Tathagatas, Arhats, Perfectly Enlightened Ones, relying upon prajnaparamita, can know in accordance with reality the suchness of all dharmas, its nature free from falsity and its unchanging nature. Because they know in accordance with reality the characteristic of suchness, they bear the title Tathagata, Arhat, Perfectly Enlightened One.

The Venerable Subhuti said to the Buddha:

– Blessed One! The suchness realized by profound prajnaparamita, whose nature is free from falsity and whose nature is unchanging, is exceedingly profound, difficult to see, and difficult to know. All Tathagatas, Arhats, Perfectly Enlightened Ones, employ the suchness of dharmas—its nature free from falsity and its unchanging nature—to proclaim, teach, and clearly distinguish all the practices of great bodhisattvas and the fruit of the Buddhas’ unsurpassed, perfect enlightenment. Who can believe in and understand such suchness, whose nature is free from falsity and whose nature is unchanging? Only irreversible great bodhisattvas, great arhats who have completely fulfilled their vows, and good men and others endowed with right view, upon hearing the Buddha teach the profound suchness whose nature is free from falsity and whose nature is unchanging, can give rise to faith and understanding. Relying upon the nature of suchness, the Tathagata personally realizes it and then distinguishes and reveals it to them.

The Buddha told Subhuti:

– So it is! So it is! Why? Because suchness is inexhaustible, it is profound. Only a Tathagata who has manifested perfect enlightenment can proclaim and teach it to the assembly of great bodhisattvas, causing them to give rise to faith in and understanding of the characteristic of profound, inexhaustible suchness.

Subhuti, you should know! Because form is inexhaustible, suchness is inexhaustible. Because form is profound, suchness is profound. Form and suchness are without difference. Because feeling, perception, formations, and consciousness are inexhaustible, suchness is inexhaustible. Because feeling, perception, formations, and consciousness are profound, suchness is profound. Feeling, perception, formations, and consciousness are without difference from suchness.

Subhuti, you should know! Because the eye ayatana is inexhaustible, suchness is inexhaustible. Because the eye ayatana is profound, suchness is profound. The eye ayatana and suchness are without difference. Because the ear, nose, tongue, body, and mind ayatanas are inexhaustible, suchness is inexhaustible. Because the ear, nose, tongue, body, and mind ayatanas are profound, suchness is profound. The ear, nose, tongue, body, and mind ayatanas are without difference from suchness.

Subhuti, you should know! Because the form ayatana is inexhaustible, suchness is inexhaustible. Because the form ayatana is profound, suchness is profound. The form ayatana and suchness are without difference. Because the sound, odor, taste, touch, and dharma ayatanas are inexhaustible, suchness is inexhaustible. Because the sound, odor, taste, touch, and dharma ayatanas are profound, suchness is profound. The sound, odor, taste, touch, and dharma ayatanas are without difference from suchness.

Subhuti, you should know! Because the eye dhatu is inexhaustible, suchness is inexhaustible. Because the eye dhatu is profound, suchness is profound. The eye dhatu and suchness are not different. Because the ear, nose, tongue, body, and mind dhatus are inexhaustible, suchness is inexhaustible. Because the ear, nose, tongue, body, and mind dhatus are profound, suchness is profound. The ear, nose, tongue, body, and mind dhatus and suchness are not different.

Subhuti, you should know! Because the form dhatu is inexhaustible, suchness is inexhaustible. Because the form dhatu is profound, suchness is profound. The form dhatu and suchness are not different. Because the sound, odor, taste, tangible object, and dharma dhatus are inexhaustible, suchness is inexhaustible. Because the sound, odor, taste, tangible object, and dharma dhatus are profound, suchness is profound. The sound, odor, taste, tangible object, and dharma dhatus and suchness are not different.

Subhuti, you should know! Because the eye-consciousness dhatu is inexhaustible, suchness is inexhaustible. Because the eye-consciousness dhatu is profound, suchness is profound. The eye-consciousness dhatu and suchness are not different. Because the ear-, nose-, tongue-, body-, and mind-consciousness dhatus are inexhaustible, suchness is inexhaustible. Because the ear-, nose-, tongue-, body-, and mind-consciousness dhatus are profound, suchness is profound. The ear-, nose-, tongue-, body-, and mind-consciousness dhatus and suchness are not different.

Subhuti, you should know! Because all dharmas are inexhaustible, suchness is inexhaustible. Because all dharmas are profound, suchness is profound. All dharmas and suchness are not different. Therefore, suchness is exceedingly difficult to believe and understand.

Fascicle 560

THE END