摩訶般若波羅蜜經

THE CHAPTER ON HEARING AND RETAINING THE SUTRA

FORTY-FIFTH

At that time, Sakra, Lord of the Devas, thought: “If a good man or good woman merely hears the prajnaparamita with the ears, then that person has cultivated and created merit in the presence of Buddhas of former lives and has drawn near to good spiritual friends. How much more so is this true of one who receives and retains, draws near to, reads and recites, properly recollects, and practices this prajnaparamita in accordance with its teaching.

It should be known that this good man or good woman has drawn near to many Buddhas.

Anyone able to hear and receive, read and recite, properly recollect, practice in accordance with the teaching, and ask and answer questions concerning this prajnaparamita should be known to have repeatedly made offerings to and drawn near to the Buddhas in former lives.

Anyone who hears this prajnaparamita without being frightened or afraid should be known to have practiced dana paramita, sila paramita, ksanti paramita, virya paramita, dhyana paramita, and prajnaparamita for immeasurable kotis of kalpas.”

The Venerable Sariputra said to the Buddha: “Blessed One! There are good men and good women who hear this profound prajnaparamita without being frightened or afraid. Having heard it, they receive and retain it, draw near to it, and cultivate it in accordance with its teaching. It should be known that such persons are like great non-retrogressing bodhisattvas.

Why is this so?

Blessed One! It is because this prajnaparamita is extremely profound.

Those who have not practiced the six paramitas for long in former lives cannot have faith in it.

Blessed One! If any good man or good woman disparages this profound prajnaparamita, it should be known that such a person also disparaged this profound prajnaparamita in former lives.

Why is this so?

When hearing this profound prajnaparamita expounded, that person neither believes nor delights in it, and the mind is not pure. In former lives, that person did not ask the Buddhas and the Buddha’s disciples how the six paramitas should be practiced; how inner emptiness through the emptiness of non-existent and existent dharmas should be cultivated; how the four foundations of mindfulness through the Noble Eightfold Path should be cultivated; or how the ten powers through the eighteen distinctive qualities should be cultivated.”

The Lord of the Devas said to the Venerable Sariputra: “If there are good men or good women who, in former lives, did not long cultivate the six paramitas through the eighteen distinctive qualities, what is there to marvel at if, on hearing this prajnaparamita expounded, they have no faith or understanding?

Venerable Sariputra! I pay homage to the prajnaparamita. To pay homage to the prajnaparamita is to pay homage to omniscience.”

The Buddha said: “So it is. To pay homage to the prajnaparamita is to pay homage to omniscience.

Why is this so?

It is because the omniscience of all Buddhas arises from the prajnaparamita. Omniscience itself is the prajnaparamita.

Therefore, Kausika, good men and good women who wish to abide in omniscience should abide in the prajnaparamita. Those who wish to give rise to the knowledge of all modes of the path should practice the prajnaparamita. Those who wish to sever all fetters and habitual tendencies should practice the prajnaparamita. Those who wish to turn the Dharma wheel should practice the prajnaparamita.

Good men and good women who wish to attain the fruit of stream-entry, the fruit of once-returning, the fruit of non-returning, the fruit of arhatship, or the fruit of a pratyekabuddha should practice the prajnaparamita.

Good men and good women who wish to instruct sentient beings so that they attain the fruit of stream-entry through the fruit of a pratyekabuddha should practice the prajnaparamita.

Good men and good women who wish to teach and transform sentient beings so that they attain unsurpassed bodhi, or who wish to gather and guide the Sangha of bhiksus, should practice the prajnaparamita.”

The Lord of the Devas said: “Blessed One! When a great bodhisattva wishes to practice the prajnaparamita, what is meant by abiding in prajnaparamita, dhyana paramita, virya paramita, ksanti paramita, sila paramita, and dana paramita? How does the great bodhisattva abide in inner emptiness through the emptiness of non-existent and existent dharmas? How does the great bodhisattva abide in the four dhyanas, the four immeasurable states of mind, the four formless absorptions, and the five superknowledges? How does the great bodhisattva abide in the four foundations of mindfulness through the Noble Eightfold Path? How does the great bodhisattva abide in the ten powers through the distinctive qualities?

Blessed One! How does a great bodhisattva practice prajnaparamita through dana paramita, and how does a great bodhisattva practice inner emptiness through the eighteen distinctive qualities?”

The Buddha said: “Excellent, excellent, Kausika! You are able to ask such questions entirely through the Buddha’s spiritual power.

Kausika! When practicing the prajnaparamita, if a great bodhisattva does not abide in form; does not abide in feeling, perception, formations, or consciousness; does not abide in the eye or the ear, through not abiding in the element of mental consciousness, then that is the practice of the prajnaparamita.

If a great bodhisattva does not abide in the prajnaparamita, that is the practice of the prajnaparamita. Not abiding in dhyana paramita is the practice of dhyana paramita. Not abiding in virya paramita is the practice of virya paramita. Not abiding in ksanti paramita is the practice of ksanti paramita. Not abiding in sila paramita is the practice of sila paramita. Not abiding in the paramita of hell is the practice of the paramita of hell.

This is called a great bodhisattva’s practicing the prajnaparamita by not abiding in the prajnaparamita.

Kausika! Not abiding in inner emptiness is the practice of inner emptiness. Thus, through not abiding in the emptiness of non-existent and existent dharmas is the practice of the emptiness of non-existent and existent dharmas.

Not abiding in the four dhyanas is the practice of the four dhyanas.

Not abiding in the four immeasurable states of mind is the practice of the four immeasurable states of mind.

Not abiding in the four formless absorptions is the practice of the four formless absorptions.

Not abiding in the five superknowledges is the practice of the five superknowledges.

Not abiding in the four foundations of mindfulness is the practice of the four foundations of mindfulness. Thus, through not abiding in the Noble Eightfold Path is the practice of the Noble Eightfold Path.

Not abiding in the ten powers is the practice of the ten powers. Thus, through not abiding in the eighteen distinctive qualities is the practice of the eighteen distinctive qualities.

Why is this so?

Kausika! With regard to form, this great bodhisattva finds no place in which to abide and no practice that can be apprehended. Thus, through the eighteen distinctive qualities, the great bodhisattva finds no place in which to abide and no practice that can be apprehended.

Furthermore, Kausika! A great bodhisattva does not practice form through the distinctive qualities; this is called the practice of form through the practice of the eighteen distinctive qualities.

Why is this so?

For this great bodhisattva, the past limit of form cannot be apprehended, its intermediate limit cannot be apprehended, and its future limit cannot be apprehended. So it is also with the distinctive qualities.”

The Venerable Sariputra said: “Blessed One! This prajnaparamita is extremely profound!”

The Buddha said: “Because the suchness of form is extremely profound, through the suchness of the distinctive qualities being extremely profound, the prajnaparamita is extremely profound.”

The Venerable Sariputra said: “This prajnaparamita is difficult to fathom!”

The Buddha said: “Because form is difficult to fathom, through the distinctive qualities being difficult to fathom, the prajnaparamita is difficult to fathom.”

The Venerable Sariputra said: “This prajnaparamita is immeasurable.”

The Buddha said: “Because form is immeasurable, through the distinctive qualities being immeasurable, the prajnaparamita is immeasurable.

Sariputra! When practicing the prajnaparamita, if a great bodhisattva does not practice profound form, that is the practice of the prajnaparamita; if the great bodhisattva does not practice form as difficult to fathom, that is the practice of the prajnaparamita; if the great bodhisattva does not practice immeasurable form, that is the practice of the prajnaparamita.

Why is this so?”

Because the extremely profound characteristic of form is not form, and so on through the extremely profound characteristic of the exclusive qualities is not the exclusive qualities.

Because the immeasurable characteristic of form is not form, and so on through the immeasurable characteristic of the exclusive qualities is not the exclusive qualities.

Because the limitless characteristic of form is not form, and so on through the limitless characteristic of the exclusive qualities is not the exclusive qualities.

Not practicing in this way is to practice prajnaparamita.”

Venerable Sariputra said: “Blessed One! This prajnaparamita is extremely profound. Its characteristic is extremely profound, difficult to see, difficult to understand, and inconceivable. It should not be taught to bodhisattvas who have newly aroused the aspiration.

Why is this so?

When bodhisattvas who have newly aroused the aspiration hear this extremely profound prajnaparamita, they may become frightened and then give rise to doubt and regret, neither believing nor practicing it.

This extremely profound prajnaparamita should be taught to irreversible bodhisattvas. Upon hearing this extremely profound prajnaparamita, these great bodhisattvas are neither frightened nor do they give rise to doubt or regret; they are certainly able to believe and practice it.”

Sakra, Lord of the Devas, asked Venerable Sariputra: “If this extremely profound prajnaparamita were taught to bodhisattvas who have newly aroused the aspiration, what fault would there be?”

Venerable Sariputra said: “Kausika! Upon hearing this extremely profound prajnaparamita, bodhisattvas who have newly aroused the aspiration might become frightened, slander it, and disbelieve it. To slander and disbelieve this extremely profound prajnaparamita is to sow the karmic cause for the three evil destinies. Because of this karmic cause, it will be difficult for them to attain unsurpassed bodhi.”

Sakra, Lord of the Devas, asked: “Are there bodhisattvas who have not yet received a prediction and who, upon hearing this extremely profound prajnaparamita, are not frightened?”

Venerable Sariputra said: “Indeed there are, Kausika. If any bodhisattva hears this extremely profound prajnaparamita and is not frightened, you should know that this bodhisattva will soon receive the prediction of unsurpassed bodhi, after no more than one or two Buddhas.”

The Buddha said: “It is exactly so. Sariputra! That bodhisattva aroused the aspiration long ago, has practiced the six paramitas, and has made offerings to many Buddhas. Upon hearing this extremely profound prajnaparamita, that bodhisattva is not frightened, but, having heard it, accepts and upholds it and practices in accordance with what is taught in the prajnaparamita.”

Venerable Subhuti said: “Blessed One! I wish to give an analogy.

Suppose a good man or good woman seeking the bodhisattva path dreams of practicing prajnaparamita, entering meditative concentration, diligently applying vigor, perfecting patience, observing the precepts, practicing generosity, cultivating internal emptiness, external emptiness, and so on, through sitting at the bodhimanda. It should be known that this good man or good woman is near the path of unsurpassed bodhi. When awake, one who genuinely practices prajnaparamita, enters meditative concentration, diligently applies vigor, perfects patience, observes the precepts, and practices generosity—how could that person fail swiftly to attain unsurpassed bodhi and sit at the bodhimanda?

Blessed One! Because good men and good women have perfected their wholesome roots, when they hear the prajnaparamita, they immediately accept and uphold it and practice in accordance with its words.

It should be known that such a person is a great bodhisattva who aroused the aspiration long ago, planted wholesome roots, made offerings to many Buddhas, and drew near to spiritual friends.

This person is able to accept and uphold the prajnaparamita, even to the point of correctly recollecting it. It should be known that such a person is near to receiving the prediction of the path of unsurpassed bodhi. It should be known that this person is like an irreversible great bodhisattva.

This person does not regress from the path of unsurpassed bodhi and is able to obtain this extremely profound prajnaparamita. Having obtained it, this person is able to accept and uphold it, read and recite it, even to the point of correctly recollecting it.

Blessed One! Suppose a person travels one hundred yojanas, or two hundred, three hundred, or four hundred yojanas, along a dangerous and desolate road. When that person first sees herders, boundary markers, or gardens, the person knows that a town or village is near. That person’s mind becomes secure, and the person no longer fears savage beasts, venomous creatures, bandits, hunger, or thirst.

Blessed One! In the same way, if a great bodhisattva obtains this profound prajnaparamita and accepts and upholds it, reads and recites it, even to the point of correctly recollecting it, it should be known that this bodhisattva is near to receiving the prediction of unsurpassed, complete enlightenment. It should be known that this great bodhisattva no longer fears falling to the stage of a sravaka or pratyekabuddha, for the preliminary signs have appeared: hearing and seeing this profound prajnaparamita, accepting and upholding it, even to the point of correctly recollecting it.”

The Buddha told Venerable Sariputra: “It is exactly so. If anyone wishes to give further analogies, let that person speak.”

Venerable Sariputra said: “Blessed One! Suppose a person wishing to reach the great ocean travels toward it. When the person no longer sees trees or mountains, the person knows that the great ocean is near, even though it is not yet visible, because the surface of the great ocean is level and has neither trees nor mountains.

In the same way, when a great bodhisattva hears this profound prajnaparamita and then accepts and upholds it, reads and recites it, even to the point of correctly recollecting it, it should be known that this bodhisattva is near to receiving the prediction of unsurpassed, complete enlightenment.

At the beginning of spring, when all the old leaves have fallen from the trees, one knows that those trees will soon put forth shoots and leaves, blossom, and bear fruit. All who see the sign of the old leaves having entirely fallen are filled with joy.

In the same way, when a great bodhisattva hears this profound prajnaparamita and then accepts and upholds it, reads and recites it, even to the point of correctly recollecting it, and practices in accordance with its words, it should be known that this great bodhisattva has perfected wholesome roots and made offerings to many Buddhas. This great bodhisattva should think: ‘Because the wholesome roots I previously dedicated to unsurpassed, complete enlightenment have followed me, I am now able to hear this profound prajnaparamita and then accept and uphold it, read and recite it, even to the point of correctly recollecting it,

and practice in accordance with its words.’ The devas who have formerly seen the Buddhas all rejoice and think: ‘The bodhisattvas of the past also displayed such preliminary signs of receiving their predictions.

This great bodhisattva will surely soon receive the prediction of unsurpassed, complete enlightenment.’

Blessed One! Suppose a pregnant woman’s body is heavy and burdened; walking and standing are difficult, sitting and lying down are uncomfortable, her eating and sleeping grow poorer, she takes no pleasure in talking or laughing, and she has become weary of things she formerly enjoyed. Other mothers who see her know that she is about to give birth.

In the same way, a great bodhisattva has planted wholesome roots, made offerings to many Buddhas, practiced the six paramitas, and drawn near to spiritual friends. Now that this bodhisattva’s wholesome roots have matured, the bodhisattva hears this profound prajnaparamita, accepts and upholds it, reads and recites it, even to the point of correctly recollecting it, and practices in accordance with its words. Everyone likewise knows that this great bodhisattva is about to receive the prediction of unsurpassed, complete enlightenment.”

The Buddha declared: “Excellent, excellent! Everything Sariputra has just said is entirely due to the Buddha’s power.”

At that time, Venerable Subhuti said: “Rare indeed, O Blessed One! The unsurpassed Worthy One, the Perfectly Enlightened One, has most skillfully entrusted the affairs of the great bodhisattvas!”

The Buddha declared: “Subhuti! The great bodhisattvas arouse the aspiration for unsurpassed, complete enlightenment to bring peace and security to the great multitude of sentient beings and to enable immeasurable sentient beings to obtain benefit and happiness, for great bodhisattvas have compassion for devas and humans.

While practicing the bodhisattva path, these bodhisattvas attract and liberate immeasurable sentient beings by means of four things: generosity, kind speech, beneficial conduct, and cooperation.

These bodhisattvas also bring sentient beings to fulfillment through the Dharma of the ten wholesome actions. They themselves cultivate the first dhyana through the concentration of neither perception nor non-perception. They also teach everyone to cultivate the first dhyana through the concentration of neither perception nor non-perception. They themselves practice the paramita of generosity through prajnaparamita, and they also teach everyone to practice the paramita of generosity through prajnaparamita.”

These bodhisattvas attain prajnaparamita and, through skillful means, teach sentient beings to attain the fruits of stream-enterer, once-returner, non-returner, and arhat, while they themselves do not realize those fruits. They also teach sentient beings to attain the fruit of a pratyekabuddha, while they themselves do not realize that fruit.

These bodhisattvas themselves cultivate the six paramitas and also teach immeasurable other bodhisattvas to cultivate the six paramitas. They themselves abide on the stage of non-retrogression and also teach others to abide on the stage of non-retrogression. They themselves purify Buddha lands and also teach others to purify Buddha lands.

They themselves bring sentient beings to maturity and also teach others to bring sentient beings to maturity. They themselves attain supernormal powers and attain the dharani gateways, and also teach others to attain dharanis. They themselves perfect unobstructed eloquence and also teach others to perfect unobstructed eloquence.

They themselves assume a physical body complete with the thirty-two marks and also teach others to perfect a physical body with the thirty-two marks. They themselves attain the stage of a pure youth and also teach others to attain the stage of a pure youth. They themselves perfect the ten powers and also teach others to perfect the ten powers.

They themselves perfect the four fearlessnesses, the eighteen exclusive qualities, great loving-kindness, and great compassion, and also teach others to practice the four fearlessnesses, the eighteen exclusive qualities, great loving-kindness, and great compassion. They themselves attain the knowledge of all modes and also teach others to attain the knowledge of all modes. They themselves separate from all fetters and habitual tendencies and also teach others to separate from all fetters and habitual tendencies.

They themselves turn the Dharma wheel and also teach others to turn the Dharma wheel.”

Venerable Subhuti addressed the Buddha, saying, “Rare indeed, O Blessed One! The great bodhisattvas accomplish great merit and, for the sake of all sentient beings, practice prajnaparamita in order to attain unsurpassed bodhi.

“Blessed One, how do great bodhisattvas fully cultivate prajnaparamita?”

The Buddha told Subhuti, “When cultivating prajnaparamita, if a bodhisattva perceives neither a mark of increase nor a mark of decrease in form, feeling, perception, formations, or consciousness, up to and including the knowledge of all modes, then at that time the bodhisattva fulfills prajnaparamita.

“Furthermore, Subhuti, when practicing prajnaparamita, a bodhisattva does not perceive a dharma or a non-dharma; nor does the bodhisattva perceive past dharmas, future dharmas, present dharmas, wholesome dharmas, unwholesome dharmas, indeterminate dharmas, conditioned dharmas, or unconditioned dharmas. Nor does the bodhisattva perceive the Desire Realm, the Form Realm, or the Formless Realm; nor does the bodhisattva perceive the paramita of generosity, the paramita of morality, the paramita of patience, the paramita of diligence, the paramita of meditation, or prajnaparamita, up to and including the knowledge of all modes. This is how a bodhisattva fully cultivates prajnaparamita.

“Why is this? Because all dharmas are without marks; all dharmas are empty, false, and insubstantial, without awareness and without life.”

Venerable Subhuti said, “Blessed One, the words taught by the Blessed One are truly inconceivable.”

The Buddha told Subhuti, “Because form is inconceivable, the Buddha’s words are inconceivable. Because feeling, perception, formations, and consciousness, up to and including the knowledge of all modes, are inconceivable, the Buddha’s words are inconceivable.

“Subhuti, when practicing prajnaparamita, if a great bodhisattva knows that form is inconceivable and knows that feeling, perception, formations, and consciousness, up to and including the knowledge of all modes, are inconceivable, then that bodhisattva cannot fulfill prajnaparamita.”

Venerable Subhuti said, “Blessed One, who will seek to understand this profound prajnaparamita?”

The Buddha told Subhuti, “If a great bodhisattva has long practiced the six paramitas, planted roots of goodness, made offerings to many Buddhas, and always drawn near to good spiritual friends, that bodhisattva can faithfully understand profound prajnaparamita.”

Venerable Subhuti said, “Blessed One, what does it mean for a great bodhisattva to have long practiced the six paramitas, planted roots of goodness, made offerings to many Buddhas, and always drawn near to good spiritual friends?”

The Buddha told Subhuti, “A great bodhisattva does not discriminate form, the mark of form, or the nature of form, up to and including not discriminating the knowledge of all modes, the mark of all modes, or the nature of all modes.

“Why is this? Subhuti, it is because form is inconceivable, up to and including the knowledge of all modes being inconceivable.

“Therefore, the great bodhisattva described above is said to have long practiced the six paramitas, planted roots of goodness, made offerings to many Buddhas, and always drawn near to good spiritual friends.”

Venerable Subhuti said, “Blessed One, because form is extremely profound, prajnaparamita is extremely profound. Because feeling, perception, formations, and consciousness, up to and including the knowledge of all modes, are extremely profound, prajnaparamita is extremely profound.

“Blessed One, this prajnaparamita is a treasury of precious jewels, for within it are the jewels of the stream-enterer, once-returner, non-returner, pratyekabuddha, and unsurpassed perfect enlightenment. Within it are the jewels of the four dhyanas, the four immeasurable minds, the four formless concentrations, the five supernormal powers, the four foundations of mindfulness, up to and including the Noble Eightfold Path, the ten powers, the four fearlessnesses, the four unobstructed knowledges, great loving-kindness, great compassion, the eighteen exclusive qualities, and the knowledge of all modes.

“Blessed One, this prajnaparamita is a treasury of purity. Because form is pure, prajnaparamita is a treasury of purity. Because feeling, perception, formations, and consciousness, up to and including the knowledge of all modes, are pure, prajnaparamita is a treasury of purity.

“Blessed One, it is most extraordinary that when this prajnaparamita is taught, many hindrances arise.”

The Buddha told Subhuti, “So it is. Subhuti, many hindrances beset this extremely profound prajnaparamita. Therefore, when good men and good women wish to transcribe this prajnaparamita, they should transcribe it quickly. When they wish to read and recite it, contemplate it, expound it, rightly recollect it, or cultivate it, they should do so quickly.

“Why is this? Because while they are transcribing, reading, and reciting, up to and including cultivating this extremely profound prajnaparamita, various hindrances may arise.

“If good men and good women can complete its transcription in one month, two months, three months, or even one year, they should diligently complete it. If reading and reciting it, up to and including cultivating it, can be accomplished in one month or one year, they should diligently bring it to completion, for many hindrances arise in relation to this treasury of precious jewels.”

Venerable Subhuti said, “Blessed One, with regard to this extremely profound prajnaparamita, the evil Mara delights in creating hindrances, preventing people from transcribing, reading and reciting, contemplating, expounding, rightly recollecting, or cultivating it.”

The Buddha told Subhuti, “Although the evil Mara wishes to create hindrances to this extremely profound prajnaparamita, preventing its transcription, up to and including its cultivation, the evil Mara cannot obstruct these great bodhisattvas from transcribing, up to and including cultivating, prajnaparamita.”

At that time, Venerable Sariputra said, “Blessed One, by whose power is the evil Mara unable to hinder the great bodhisattvas from transcribing, up to and including cultivating, this extremely profound prajnaparamita?”

The Buddha told Sariputra, “It is through the power of the Buddha that the evil Mara is unable to hinder the great bodhisattvas from transcribing, up to and including cultivating, this extremely profound prajnaparamita.

“Sariputra, it is also because the Buddhas presently dwelling in the lands of the ten directions protect and remain mindful of these great bodhisattvas through their spiritual power that the evil Mara is unable to hinder them.

“Sariputra, good men and good women should think: ‘My transcribing, up to and including cultivating, this profound prajnaparamita is entirely due to the spiritual power of the Buddhas of the ten directions.’”

Subhuti said, “World-Honored One! If good men and good women copy, and even practice, this profound prajnaparamita, one should know that it is through the spiritual power of the Buddhas and that these people are watched over and kept in mind by the Buddhas.”

The Buddha told Sariputra, “So it is. Sariputra! Since their copying, and even practicing, this profound prajnaparamita is through the power of the Buddhas, one should know that they too are watched over and kept in mind by the Buddhas.”

Subhuti said, “World-Honored One! When these good men and good women copy, and even practice, this profound prajnaparamita, do the immeasurable, boundless, innumerable Buddhas presently abiding throughout the ten directions all know and see them?”

The Buddha told Sariputra, “So it is. Sariputra! When these good men and good women copy, and even practice, this profound prajnaparamita, the immeasurable, boundless, innumerable Buddhas presently abiding throughout the ten directions all know and see them.

“Sariputra! Among the good men and good women seeking the bodhisattva path who copy, and even practice, this profound prajnaparamita, one should know that they have drawn near to unsurpassed perfect enlightenment.

“Sariputra! The good men and good women who copy, and even correctly recollect, this profound prajnaparamita possess great faith in and understanding of profound prajnaparamita. They also make offerings to it, revere it, honor it, and praise it. All the Buddhas know and see these good men and good women.

“Through the merit of making offerings, these good men and good women will obtain great benefit and receive great karmic rewards.

“Sariputra! Through the merit of these offerings, those good men and good women will not fall into the lower realms and will never be separated from the Buddhas until they attain the stage of non-retrogression.

“Sariputra! Through these causes and conditions of roots of goodness, until they attain unsurpassed bodhi, those good men and good women will never be separated from the six paramitas; will never be separated from inner emptiness, up to and including the emptiness of nonexistence and existence; will never be separated from the four foundations of mindfulness, up to and including the Noble Eightfold Path; and will never be separated from the ten powers of wisdom, up to and including unsurpassed perfect enlightenment.

“Sariputra! After the Buddha enters nirvana, this profound prajnaparamita will reach the lands of the South. There, bhiksus, bhiksunis, upasakas, and upasikas will copy, receive and uphold, read and recite, contemplate, expound, correctly recollect, and practice this profound prajnaparamita.

“Through these causes and conditions of roots of goodness, those four assemblies will no longer fall into the lower realms. They will enjoy the blessings and happiness of the heavenly and human realms, increase the six paramitas, make offerings to, revere, and praise the Buddhas, and gradually attain the fruits of the sravaka, pratyekabuddha, and Buddha vehicles.

“Sariputra! This profound prajnaparamita will be transmitted from the South to the West and from the West to the North. The four assemblies in the lands of those regions will copy, receive and uphold, read and recite, contemplate, expound, correctly recollect, and practice this profound prajnaparamita. Through those causes and conditions of roots of goodness, they will no longer fall into the lower realms. They will enjoy the blessings and happiness of the heavenly and human realms, increase the six paramitas, make offerings to, revere, and praise the Buddhas, and gradually attain the fruits of the sravaka, pratyekabuddha, and Buddha vehicles.

“Sariputra! At that time in the North, this profound prajnaparamita will perform the work of the Buddha there.

“Why is this? Sariputra! During the period when my Dharma flourishes, it will bear no mark of decay or destruction.

“Sariputra! I have kept in mind the good men and good women who receive and uphold, and even practice, this profound prajnaparamita. Those good men and good women are able to copy, revere, make offerings to, and praise this profound prajnaparamita.

“Through the aforementioned causes and conditions of roots of goodness, those good men and good women will not fall into the lower realms. They will enjoy the blessings and happiness of the heavenly and human realms, increase the six paramitas, make offerings to, revere, and praise the Buddhas, and gradually attain the fruits of the sravaka, pratyekabuddha, and Buddha vehicles.

“Sariputra! With the Buddha-eye I see these people, and I also praise them. The immeasurable, boundless, innumerable Buddhas throughout the ten directions also see and praise them.”

Subhuti said, “World-Honored One! Will this profound prajnaparamita flourish in the North in the future?”

The Buddha told Sariputra, “So it is. This profound prajnaparamita will flourish in the North in the future.

“Sariputra! In the future, if good men and good women in the North hear this profound prajnaparamita and copy, receive and uphold, read and recite, contemplate, expound, correctly recollect, and practice it in accordance with the teaching, one should know that these people long ago brought forth the aspiration for the Mahayana, made offerings to many Buddhas, planted roots of goodness, and always drew near to spiritual friends.”

Sariputra said to the Buddha, “World-Honored One! In the future, how many good men and good women in the North who seek the path to Buddhahood will copy, and even practice, this profound prajnaparamita?”

The Buddha told Sariputra, “In the future, although there will be many good men and good women in the North who seek the path to Buddhahood, few among them will hear this profound prajnaparamita without becoming frightened.

“Why is this? Because these people have drawn near to and made offerings to many Buddhas and have learned much from the Buddhas. These people are able to perfect the six paramitas and fully possess the four foundations of mindfulness, up to and including the eighteen unique qualities of a Buddha.

“Sariputra! Because these people have matured their roots of goodness for unsurpassed bodhi, they are able to bring great benefit to sentient beings.

“Now I, like the Buddhas of the past, teach these good men and good women the Dharma of the wisdom of all modes. Through these causes and conditions, in future lives, after these people continue onward and attain unsurpassed perfect enlightenment, they too will teach others the Dharma of unsurpassed perfect enlightenment.

“These good men and good women are all single-minded and harmonious. Even Mara and Mara’s followers cannot destroy their aspiration for unsurpassed bodhi, much less could evil people who disparage practitioners of this profound prajnaparamita destroy their aspiration for unsurpassed bodhi.

“Sariputra! When good men and good women seeking the bodhisattva path hear this profound prajnaparamita, they obtain great joy in the Dharma and great bliss in the Dharma. They also establish many people in roots of goodness so that they may attain unsurpassed bodhi.

“Before the Buddha, these good men and good women make this vow: ‘While practicing the bodhisattva path, I will liberate innumerable sentient beings, cause them to bring forth the aspiration for unsurpassed perfect enlightenment, instruct them so that they obtain benefit and joy, and even bestow upon them the prediction of reaching the stage of non-retrogression.’ The Buddha clearly knows their aspirations and also rejoices in them.

“Before the Buddhas of the past, these good men and good women previously made the same vow, and the Buddhas of the past also clearly knew their aspirations and rejoiced in them.

“Sariputra! Because the aspirations of these good men and good women are great, the forms, sounds, fragrances, tastes, tangible objects, and dharmas that they experience are also great. They are also able to practice great giving and plant great roots of goodness.

Having planted great roots of goodness, they receive great karmic rewards. To gather in sentient beings, they accept these great karmic rewards. Among sentient beings, they are able to give away their possessions, whether internal or external to the body.

Through these causes and conditions of roots of goodness, they make a vow to be reborn in lands in other directions where Buddhas are presently teaching profound prajnaparamita. After hearing profound prajnaparamita before those Buddhas, they too instruct, benefit, and gladden hundreds of thousands of myriads of kotis of sentient beings there, causing them all to bring forth the aspiration for unsurpassed bodhi.”

Subhuti said, “World-Honored One! There is nothing concerning past, future, or present dharmas that the Buddha does not know; there is no dharma of any kind that the Buddha does not know, and no deed or action of sentient beings that he does not know. The Buddha now clearly knows the Buddhas, bodhisattvas, and sravakas of the past. The Buddha also clearly knows the Buddhas, bodhisattvas, and sravakas of the present, and clearly knows the Buddhas, bodhisattvas, and sravakas of the future.

World-Honored One! In future ages, will good men and good women who earnestly seek the six paramitas be able to obtain them so that they may uphold, read, recite, and even practice them, or will they not?”

The Buddha said to Sariputra, “If good men and good women single-mindedly and diligently seek them, they will obtain sutras that accord with the profound six paramitas.”

Subhuti said, “World-Honored One! Will good men and good women who diligently practice in this way obtain sutras that accord with the profound six paramitas?”

The Buddha said to Sariputra, “Those good men and good women will obtain this sutra that accords with the profound six paramitas. Why is this? For the sake of unsurpassed, complete enlightenment, those good men and good women teach the Dharma to benefit and gladden sentient beings and establish them in the six paramitas. For this reason, when those good men and good women are reborn in a future life, they will obtain sutras that accord with the profound six paramitas. Having obtained them, they will practice in accordance with the six paramitas as taught. They will diligently advance without entertaining any other thought, until they purify Buddha lands, bring sentient beings to maturity, and realize unsurpassed, complete enlightenment.”

CHAPTER ON DEMONIC DEEDS

FORTY-SIX

At that time Subhuti said, “World-Honored One! The Buddha has praised and described the merit of good men and good women who arouse the aspiration for unsurpassed bodhi, practice the six paramitas, bring sentient beings to maturity, and purify Buddha lands.

World-Honored One! What kinds of obstacles arise for good men and good women who seek the Buddha Way?”

The Buddha said to Sariputra, “When joyful eloquence does not immediately arise, one should know that this is a demonic deed affecting a bodhisattva.

Why is this? When a great bodhisattva practices the prajnaparamita, it may be difficult to perfect the six paramitas. Therefore, when joyful eloquence does not immediately arise, this is a demonic deed affecting a bodhisattva.

Furthermore, Subhuti! When joyful eloquence suddenly vanishes, this too is a demonic deed affecting a bodhisattva.

Why is this? A great bodhisattva who practices the six paramitas delights in teaching the Dharma. Therefore, when joyful eloquence suddenly vanishes, this too is a demonic deed affecting a bodhisattva.

Furthermore, Subhuti! If, while copying the Prajnaparamita Sutra, one behaves frivolously and arrogantly, one should know that this is a demonic deed affecting a bodhisattva.

Furthermore, Subhuti! If, while copying this sutra, one laughs, jokes, and allows one’s mind to become distracted, one should know that this is a demonic deed affecting a bodhisattva.

Furthermore, Subhuti! If, while copying this sutra, one scoffs and laughs without reverence, one should know that this is a demonic deed affecting a bodhisattva.

Furthermore, Subhuti! If, while copying this sutra, one’s mind is distracted and unstable, one should know that this is a demonic deed affecting a bodhisattva.

Furthermore, Subhuti! If, while this sutra is being copied, the people involved are not in harmony, one should know that this is a demonic deed affecting a bodhisattva.

Furthermore, Subhuti! If a good man or good woman thinks, ‘I derive no savor from this sutra,’ and then leaves, one should know that this is a demonic deed affecting a bodhisattva.

Furthermore, Subhuti! If one behaves frivolously and arrogantly while upholding, reading, reciting, explaining, or correctly recollecting this sutra, this is a demonic deed affecting a bodhisattva.

Furthermore, Subhuti! If, while upholding this sutra, drawing near to it, and correctly recollecting it, people make signs to one another and laugh mockingly, one should know that this is a demonic deed affecting a bodhisattva.

Furthermore, Subhuti! If, while upholding and even practicing this sutra, people treat one another with contempt, one should know that this is a demonic deed affecting a bodhisattva.

Furthermore, Subhuti! If, while upholding and even correctly recollecting this sutra, one’s mind becomes scattered and confused, one should know that this is a demonic deed affecting a bodhisattva.

Furthermore, Subhuti! If, while upholding and even correctly recollecting the prajnaparamita, people’s minds are not in harmony, one should know that this is a demonic deed affecting a bodhisattva.”

Subhuti said, “World-Honored One! As the Buddha has declared, a good man or good woman may think, ‘I derive no savor from this sutra,’ and then leave.

World-Honored One! Why does a bodhisattva, upon deriving no savor from the teaching of the sutra, then leave?”

The Buddha said to Subhuti, “Because this bodhisattva did not diligently practice the six paramitas in former lives, upon hearing this prajnaparamita taught, that person immediately thinks, ‘I do not accept and retain the prajnaparamita; I am not pure,’ and then rises and leaves.”

Subhuti said, “World-Honored One! Why is one who hears the prajnaparamita and then rises and leaves not given a prediction?”

The Buddha said to Subhuti, “If a bodhisattva has not yet entered the stage of the Dharma, the Buddhas do not bestow a prediction of unsurpassed bodhi upon that bodhisattva.

Furthermore, Subhuti! If, while hearing the prajnaparamita taught, one thinks, ‘My name is not mentioned here,’ and one’s mind consequently becomes impure, one should know that this is a demonic deed affecting a bodhisattva.”

Subhuti said, “Why is the name of that bodhisattva not mentioned in this profound prajnaparamita?”

The Buddha said, “The Buddhas do not mention the names of bodhisattvas who have not yet received a prediction.

Furthermore, Subhuti! If, while hearing the prajnaparamita, one thinks, ‘The name of the place where I was born is not mentioned here,’ and for this reason does not wish to listen but rises, departs from the Dharma assembly, and leaves, then for every single thought occurring while that person rises and leaves, that person must diligently seek unsurpassed bodhi for one kalpa in order to make up for it.

Furthermore, Subhuti! If a bodhisattva abandons the prajnaparamita and studies other sutras, that bodhisattva will never be able to attain knowledge of all modes. This is abandoning the root and grasping the branches and leaves. One should know that this is a demonic deed affecting a bodhisattva.”

Subhuti said, “World-Honored One! What sutras, if studied by good men and good women, will never enable them to attain knowledge of all modes?”

The Buddha said to Subhuti, “They are the sutras practiced by the sravakas, such as the four foundations of mindfulness, the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of enlightenment, the Noble Eightfold Path, and the gateways to liberation of emptiness, signlessness, and wishlessness. Good men and good women who abide in the foregoing dharmas attain the fruit of stream-entry, the fruit of once-returning, the fruit of non-returning, or the fruit of arhatship. This is the path traveled by the sravakas, and it cannot lead to knowledge of all modes.

Subhuti! From within the prajnaparamita arise the Buddhas and bodhisattvas who perfect worldly and supramundane dharmas. When great bodhisattvas study the prajnaparamita, they also study worldly and supramundane dharmas.

Subhuti! It is like a dog that does not follow its master to ask for food, but instead follows the servant. In the same way, in future ages there will be good men and good women who abandon the profound prajnaparamita, which is the root, and instead grasp the branch-and-leaf sutras and teachings practiced by sravakas and pratyekabuddhas. One should know that this is a demonic deed affecting a bodhisattva.

Furthermore, Subhuti! Suppose a person wishes to see an elephant, and after seeing the elephant turns back to look at the elephant’s footprints. What do you think? Is that person wise or not?”

“World-Honored One! That person is not wise.”

“In the same way, Subhuti! If good men and good women who seek the Buddha Way obtain the profound prajnaparamita, yet abandon it and seek instead the sutras and teachings practiced by sravakas and pratyekabuddhas, one should know that this is a demonic deed affecting a bodhisattva.

Subhuti! Suppose a person wishes to see the great ocean but instead turns back to seek the water pooled in an ox’s hoofprint, thinking, ‘Is the water of the great ocean equal to the water in an ox’s hoofprint?’ What do you think? Is that person wise?”

“World-Honored One! That person is not wise.”

Likewise, Subhuti! In a future age, if good men and good women seeking the Buddha path obtain this profound prajnaparamita, yet abandon it and seek instead the sutras and teachings practiced by sravakas and pratyekabuddhas, know that this is a demonic act against bodhisattvas.

Subhuti! It is like a painter who intends to paint the magnificent palace of Sakra, Lord of the Devas, but instead paints the palaces of the sun and moon. What do you think? Is this painter wise?

“World-Honored One! This painter is not wise.”

Subhuti! So it is. In a future age, good men and good women of meager merit who seek the Buddha path may obtain this profound prajnaparamita, yet abandon it and seek the sutras of the sravakas and pratyekabuddhas. Know that this is a demonic act against bodhisattvas.

Again, Subhuti! It is like a person who wishes to meet a Wheel-Turning Sage King and succeeds in meeting him but does not recognize him; later, upon seeing the kings of small countries, he thinks that they are no different from the Wheel-Turning Sage King. What do you think? Is this person wise?

“World-Honored One! This person is not wise.”

Subhuti! So it is. In a future age, good men and good women of meager merit who seek the Buddha path may obtain this profound prajnaparamita, yet abandon it and seek the sutras practiced by sravakas and pratyekabuddhas. Know that this is a demonic act against bodhisattvas.

Again, Subhuti! It is like a hungry person who forsakes delicious hot rice and eats rice that has long since spoiled. What do you think? Is this person wise?

“World-Honored One! This person is not wise.”

So it is, Subhuti! In a future age, good men and good women seeking the Buddha path may hear this profound prajnaparamita, yet abandon it and take up the sutras practiced by sravakas and pratyekabuddhas in order to seek omniscience. Know that this is a demonic act against bodhisattvas.

Again, Subhuti! It is like a person who obtains a priceless mani jewel but then compares it with a crystal jewel. What do you think? Is this person wise?

“World-Honored One! This person is not wise.”

So it is, Subhuti! In a future age, good men and good women seeking the Buddha path may hear this profound prajnaparamita, yet abandon it and take up the sutras practiced by sravakas and pratyekabuddhas. Know that this is a demonic act against bodhisattvas.

Again, Subhuti! When those good men and good women are copying this prajnaparamita, they may delight in discussing matters that are not in accord with the Dharma, and thus fail to complete their copying of this profound prajnaparamita. What does it mean to delight in discussing matters that are not in accord with the Dharma? It means delighting in form, sound, odor, taste, touch, and mental objects; delighting in speaking of the observance of precepts, the various dhyanas, and the various samadhis; delighting in speaking of the six paramitas; and delighting in speaking of the four foundations of mindfulness up to unsurpassed bodhi.

Why is this?

Subhuti! Within this prajnaparamita there is no characteristic of delighting in discourse.

Subhuti! Prajnaparamita has the characteristic of inconceivability; it has the characteristic of neither arising nor ceasing, neither defilement nor purity, neither disorder nor dispersion. Prajnaparamita has the characteristic of no speech, no instruction, no words, and no meaning. Prajnaparamita has the characteristic of nothing whatsoever being attained.

Why is this? Because none of those dharmas exists within prajnaparamita.

Subhuti! If a good man seeking the Buddha path, while copying this Prajnaparamita Sutra, allows his mind to become distracted and to condition itself upon those dharmas, know that this is a demonic act against bodhisattvas.”

The Venerable Subhuti asked, “World-Honored One! Can this prajnaparamita be copied?”

The Buddha told the Venerable Subhuti, “It cannot be copied. Why is this? Because the intrinsic nature of prajnaparamita is empty. The intrinsic nature of dhyana-paramita up to omniscience is also empty. Since intrinsic nature is empty, it cannot be called a dharma. No dharma can copy no dharma.

Subhuti! If good men and good women seeking the bodhisattva path think that no dharma is this profound prajnaparamita, know that this is a demonic act against bodhisattvas.”

The Venerable Subhuti said, “World-Honored One! If good men and good women seeking the path to bodhi use written characters to copy prajnaparamita, thinking to themselves that they are copying prajnaparamita and using words to establish prajnaparamita, it should be known that this too is a demonic act against bodhisattvas.

Why is this? World-Honored One! Because prajnaparamita has no written characters; dhyana-paramita up to dhyana-paramita has no written characters; and form, feeling, perception, formations, and consciousness, up to omniscience, have no written characters.

World-Honored One! If one clings to the absence of written characters as being prajnaparamita, up to clinging to the absence of written characters as being omniscience, this too is a demonic act against bodhisattvas.

As it is with copying, so it is with reading and reciting, explaining and teaching, properly recollecting, and practicing in accordance with the teachings.”

The Buddha told the Venerable Subhuti, “When good men and good women seeking the Buddha path are copying prajnaparamita, they may think of countries, cities, towns, or directions; upon hearing their teacher maligned, they may think about it; or they may think of their fathers and mothers, brothers and sisters, relatives, robbers and bandits, men and women, or other such matters. Evil Mara will incite them to dwell still more upon such thoughts, thereby ruining their work of copying prajnaparamita and ruining their reading and recitation, explanation and teaching, proper recollection, and practice of prajnaparamita. Know that this is a demonic act against bodhisattvas.

Again, Subhuti! While good men and good women seeking the Buddha path are copying, up to practicing, prajnaparamita, evil Mara may devise expedient means and bring other profound sutras to offer them. Those possessing the power of skillful means should not covet the other profound sutras brought by evil Mara, because those sutras do not lead people to omniscience.

Those who lack the power of skillful means may hear other profound sutras being taught and then abandon this profound prajnaparamita. Within this profound prajnaparamita, the Buddha has taught many skillful means of the bodhisattva path. Great bodhisattvas should seek them herein. If good men and good women seeking the bodhisattva path abandon this profound prajnaparamita and go seeking skillful means in the profound sutras of the sravakas and pratyekabuddhas, know that this too is a demonic act against bodhisattvas.”