摩訶般若鈔經

Chapter Four: Skillful Means

At that time, Bodhisattva Maitreya said to Subhuti:

“Any great bodhisattva who encourages and assists others in performing meritorious deeds, whether in their conduct or in practicing generosity and observing the precepts, and regards that practice as supreme, causes that merit to increase exceedingly. No merit surpasses the merit and virtue of a great bodhisattva who encourages and assists others in this way.”

Subhuti said to Bodhisattva Maitreya:

“There are great bodhisattvas who have cultivated merit and virtue throughout immeasurable and innumerable Buddha lands. In each land there have been very many Buddhas, all of whom have entered parinirvana. From the time they first aroused the aspiration until they attained unsurpassed, complete, perfect enlightenment and reached the stage of non-retrogression, and even until they entered the realm of nirvana without remainder and attained parinirvana, and thereafter until the Dharma became completely extinguished—all the merit cultivated during that time surpasses every other kind of merit.

Likewise, when the sravakas practice generosity and observe the precepts, regarding these as meritorious deeds, they proceed from merit associated with remainder to merit without remainder. During the period leading up to the Buddhas’ parinirvana, they cultivated merit and attained the body of pure morality, the body of samadhi, the body of wisdom, the body of liberation, and the body of the knowledge and vision of liberation.

The Buddhadharma is exceedingly compassionate, and the mind of a Buddha cannot be measured. By studying the Dharma taught by the God among gods and cultivating merit within that Dharma, merit is produced even after the Buddhas have entered parinirvana; therefore, whatever one wishes to accomplish can be fully accomplished.

“Encouraging and assisting others is noble and the culmination of all virtues. One encourages and assists them so that they may attain unsurpassed, complete, perfect enlightenment, and through this they realize unsurpassed, complete, perfect enlightenment.

“Leaving aside the affairs of this bodhisattva, one constantly maintains the resolve to perform this practice in quest of unsurpassed, complete, perfect enlightenment. It is through the mind that seeks enlightenment that one first arouses the aspiration to undertake this practice and strives to attain it.”

Bodhisattva Maitreya said to Subhuti:

“One who does not seek in this manner will attain it. Whoever gives rise to this conception does so because of a lack of penetrating wisdom. Because that conception arises, one’s thought retreats and one’s faith retreats. Through lacking penetrating wisdom, one falls back into the four inverted views: regarding the impermanent as permanent, suffering as happiness, the unreal as real, and what has no self as possessing a self. Consequently, one’s thought retreats and one’s faith retreats. A bodhisattva should not arouse such a mind. If one seeks at all, one should seek where there is no place to seek.”

“What does it mean to seek unsurpassed, complete, perfect enlightenment?”

Bodhisattva Maitreya said to Subhuti:

“These matters should not be spoken before beginning bodhisattvas. Why? Because they might lose their faith, lose their aspiration, lose their joy, and abandon their practice, thereby immediately falling away.

“Who, then, will explain this to these great bodhisattvas? Those who remain near good teachers will explain it to them. Those who are unafraid—these great bodhisattvas will always encourage and assist them in cultivating merit so that they may perfect omniscience.

“With the mind that performs this encouragement and assistance, that very mind also ceases, leaving nothing possessed and nothing perceived.

“What kind of mind will become unsurpassed, complete, perfect enlightenment? How should one employ the mind so that it no longer engages in dualistic opposition? Only the intrinsic nature of mind can accomplish this.”

Sakra, Lord of the Devas, said to Subhuti:

“Beginning great bodhisattvas may become frightened upon hearing this. If great bodhisattvas wish to cultivate merit, how should they encourage and assist these beginners in performing this meritorious deed, so that they may attain unsurpassed, complete, perfect enlightenment?”

Subhuti said to Bodhisattva Maitreya:

“They should undertake the work of supporting the Buddhas, destroying all evils and severing craving and desire, regarding every practice equally. To overcome the works of Mara and cast off the heavy burden means that, through their own diligence, they completely understand all things, liberating the mind so that it no longer makes comparisons. Throughout innumerable lands in which the Buddhas have entered parinirvana, the merit cultivated therein, together with the merit cultivated among the sravakas, enables them to accomplish fully whatever they wish to do.

“Encouraging and assisting others is the most noble practice. Among all forms of merit, none surpasses it. One who encourages and assists others constantly performs this practice, doing so for the sake of attaining unsurpassed, complete, perfect enlightenment.

“At what point do a great bodhisattva’s thought and faith retreat?

“Suppose a great bodhisattva maintains the resolve to attain unsurpassed, complete, perfect enlightenment, yet does not recollect or conceive of that mind. This is the mind of a great bodhisattva who attains unsurpassed, complete, perfect enlightenment. Suppose the mind recollects, conceives, and clearly knows it; that is a mind that retreats, a thought that retreats, and faith that retreats. Suppose one recollects that mind and clearly recognizes it; through acting in this way, thought retreats and faith retreats.

“Suppose a great bodhisattva takes the mind’s clear awareness to be knowledge of all things. One should know which mind performs an action and clearly know that mind.

“Where is the dharma of mind? It is precisely where the conditioned dharma is found.

“To accord with the Dharma means that, after studying the Dharma, one genuinely puts it into practice. This is right practice; it is what a great bodhisattva undertakes.

“A great bodhisattva completely knows all the merit cultivated by the Buddhas of the past, future, and present; the merit cultivated among the sravakas and even by ordinary beings; and the merit cultivated by animals upon hearing the Dharma, as well as by devas, yaksas, gandharvas, asuras, garudas, kimnaras, mahoragas, humans, nonhumans, and those newly training in the bodhisattva path who hear the Dharma and arouse the aspiration to cultivate merit. Knowing it all, without accumulating anything, the bodhisattva discerns this practice to be supreme.

“One who encourages and assists others constantly performs this practice, for it is the most noble. Among all forms of merit, none surpasses encouraging and assisting others. Therefore, such a person will encourage and assist others and will always perform this practice. Through this merit, one attains unsurpassed, complete, perfect enlightenment. Suppose such a dharma becomes completely extinguished: within that very dharma there is neither arising nor cessation, and there is no abiding place.

“The dharma that does not produce another dharma yet becomes unsurpassed, complete, perfect enlightenment is a dharma that does not cognize dharmas. This is contrary to conceiving the attainment of unsurpassed, complete, perfect enlightenment; therefore, thought does not retreat, mind does not retreat, and faith does not retreat. By acting in this manner without seeking anything, one attains everything. This is the practice of unsurpassed, complete, perfect enlightenment.

“Why does a great bodhisattva who lacks correct and lucid understanding perform meritorious deeds? Because the bodhisattva inaccurately perceives a self within the body and also inaccurately perceives the practice of encouraging and assisting others in cultivating merit. The bodhisattva clearly understands that such perception is inaccurate and that nothing is possessed. Therefore, the bodhisattva practices the perfection of wisdom and cultivates merit in relation to the nirvana of the Buddhas. Whatever the bodhisattva seeks through this merit, that bodhisattva knows: ‘I am capable of realizing unsurpassed, complete, perfect enlightenment.’”

The non-attachment of the Buddhas, the Devas among Devas, is non-attachment to “perception.” What has ceased in the past no longer possesses perception, yet one does not construct a perception of it. To construct such a perception is contrary to the virtue of a great bodhisattva. One should not practice the perfection of skillful means in this way.

Those who have not attained the Perfection of Wisdom cannot enter it; only those who have attained the Perfection of Wisdom can enter it. One should not suppose that the actions of the body and the cognition of consciousness lead to cessation, because there is no body. A virtuous person who entertains such deluded perceptions is immediately obstructed and again seeks to abide in suffering by dwelling upon the Tathagata’s Perfect and Complete Enlightenment.

Therefore, one should not follow this notion of virtue when encouraging others to dedicate merit. Why? Because it is improper.

Since one clings to nirvana, deluded perceptions arise, and consequently there are obstructions. The merit thereby created cannot compare, and one again seeks to abide in suffering. Not constructing this perception is the virtue of the Tathagata’s Perfect and Complete Enlightenment.

Constructing this perception is like mixing various poisons into something. Why? Suppose there were fine food into which poison had been placed.

The food would be beautiful in color, but its flavor would not be wholesome. A person unaware that the food contained poison—a fool—would eat it to satiety and delight. After eating, when the food began to digest, it would greatly harm the body.

It is exceedingly difficult for one who does not understand virtue. Such a person does not know how to safeguard it, does not know what accords with the matter, and does not clearly comprehend it. To cultivate merit in this way is like serving food into which various poisons have been placed.

Good man! The Buddhas of the past, present, and future possess the body of moral discipline, the body of meditative concentration, the body of wisdom, the body of liberation, and the body of the knowledge and vision of liberation. Regarding the merit created among the shravakas, the Buddha, the World-Honored One, has taught: Whatever merit has been created in relation to the pratyekabuddhas should all be dedicated on their behalf. One should dedicate this merit toward the attainment of unsurpassed, perfect, and complete enlightenment. Those who cling tightly to their own actions do so through deluded perception; therefore, this is said to resemble various poisons.

A great bodhisattva should train in this way.

What is the merit of the Buddhas of the past, present, and future? How should one encourage and assist others in creating merit and dedicate it so as to attain unsurpassed, perfect, and complete enlightenment?

A bodhisattva follows the Tathagata’s teaching; that is, the bodhisattva cultivates wisdom, from which the Buddha’s spontaneous merit arises. For those who are mindful of the Dharma, the bodhisattva dedicates the Dharma on their behalf as merit, and through this dedication attains unsurpassed, perfect, and complete enlightenment. When a great bodhisattva practices giving in this way, no other giving surpasses it, and that bodhisattva will assuredly never become separated from the Tathagata’s Perfect and Complete Enlightenment. All the Buddha’s teachings are utterly true and sincere.

Furthermore, a great bodhisattva should practice giving in this way, just as one maintains pure moral discipline, meditative concentration, wisdom, liberation, and the knowledge and vision of liberation. There is no Desire Realm, Form Realm, or Formless Realm. Nor is there past, present, or future. There is no possession, no giver, and no gift. One who gives in this way gives in accordance with the Dharma. The Dharma itself also has no possession. One who practices giving in this way does so wishing to perfect giving that is “free of poison.” Any giving other than this is contrary giving. This great bodhisattva has given in accordance with the Dharma.

“World-Honored One! One who understands in this way practices giving that becomes unsurpassed, perfect, and complete enlightenment.”

The Buddha said:

“Excellent! Excellent, Subhuti! One who acts precisely as the Buddha has taught practices the giving of a great bodhisattva. With a mind of loving-kindness, compassion, sympathetic joy, and equanimity, that bodhisattva is mindful of every being throughout the trichiliocosm, omitting no one. This is the foremost giving of a great bodhisattva and is exceedingly noble.

“Furthermore, Subhuti! Suppose all the beings throughout the trichiliocosm attained unsurpassed, perfect, and complete enlightenment. Suppose, moreover, that beings in Buddha lands as numerous as the sands of the Ganges were instructed to make offerings to these bodhisattvas, offering clothing, food and drink, curtains and bedding, seats, resting places, medicines for curing illness, and so forth. Suppose they made such offerings for as many kalpas as there are sands in the Ganges, fully providing everything according to each recipient’s wishes. What do you think, Subhuti? Would their merit be great?”

Subhuti replied:

“Very great! Very great, O Deva of Devas!”

The Buddha said:

“The merit gained through dedication far surpasses this.”

Subhuti said to the Buddha:

“The Buddha lands as numerous as the sands of the Ganges could not contain all the merit gained by rejoicing in and encouraging others’ meritorious deeds and dedicating that merit.”

The Buddha said:

“Excellent! Excellent, Subhuti! The giving practiced by a bodhisattva who accepts and upholds the Perfection of Wisdom surpasses the giving described above a hundredfold, a thousandfold, ten thousandfold, a hundred millionfold, a hundred billionfold, and so forth, because no one can surpass the aforementioned practice of dedicating the merit of giving.”

At that time, the Four Heavenly Kings and twenty thousand devas in the heavens bowed their heads at the Buddha’s feet and together addressed the Buddha:

“O Deva of Devas! This giving is exceedingly great! Only a great bodhisattva endowed with skillful means can practice such giving. Its merit is exceedingly noble. Why? Because this great bodhisattva trains in the Perfection of Wisdom and, right within it, dedicates the merit.”

The devas of the Trayastrimsha Heaven offered the Buddha exquisite celestial flowers, powdered incense, burning incense, fragrant incense, silks, flower canopies, banners, pennants, and various kinds of celestial music. Having made these offerings, they addressed the Buddha together:

“O Deva of Devas! This giving is exceedingly great. Only a great bodhisattva endowed with skillful means can practice such giving. The merit of this giving is exceedingly great. Why? Because this bodhisattva trains in the Perfection of Wisdom and, right within it, dedicates the merit.”

The devas of the Giam Heaven offered the Buddha renowned celestial flowers, powdered incense, perfumed incense, fragrant incense, silks, flower canopies, banners, pennants, and the delightful music of the heavens. Having made these offerings, they addressed the Buddha together:

“O Deva of Devas! This giving is exceedingly great. Only a great bodhisattva endowed with skillful means can practice such giving. The merit of this giving is exceedingly great. Why? Because this great bodhisattva trains in the Perfection of Wisdom and, right within it, dedicates the merit.”

The devas of the Tushita Heaven offered the Buddha celestial flowers, powdered incense, perfumed incense, fragrant incense, silks, flower canopies, banners, pennants, and the delightful music of the heavens. Having made these offerings, they addressed the Buddha together:

“O Deva of Devas! This giving is exceedingly great. Only a great bodhisattva endowed with skillful means can practice such giving. The merit of this giving is exceedingly great. Why? Because this great bodhisattva trains in the Perfection of Wisdom and, right within it, dedicates the merit.”

The devas of the Ni Ma La De Heaven offered the Buddha celestial flowers, powdered incense, perfumed incense, fragrant incense, silks, flower canopies, banners, pennants, and the delightful music of the heavens. Having made these offerings, they addressed the Buddha together:

“O Deva of Devas! This giving is exceedingly great. Only a great bodhisattva endowed with skillful means can practice such giving. Its merit is exceedingly noble. Why? Because this bodhisattva trains in the Perfection of Wisdom and, right within it, dedicates the merit.”

The devas of the Ba La Ni Mat Hoa Da Bat Tri Heaven offered the Buddha renowned flowers, powdered incense, perfumed incense, fragrant incense, silks, flower canopies, banners, pennants, and the delightful music of the heavens. Having made these offerings, they addressed the Buddha together:

“O Deva of Devas! This giving is exceedingly great. Only a great bodhisattva endowed with skillful means can practice such giving. Its merit is exceedingly great. Why? Because this great bodhisattva trains in the Perfection of Wisdom and, right within it, dedicates the merit.”

Brahma Heaven, Brahma Kāyika Heaven, Brahma Puṇya Heaven, Brahma Pāriṣadya Heaven; Lệ Heaven, Pārītta Heaven, Lệ Ba Ma Na Heaven, Ābhāsvara Heaven, Śubha Heaven, Pāriśubha Heaven, Apramāṇaśubha Heaven, Śubhakṛtsna Heaven, Bṛhatphala Heaven, Avṛha Heaven, Sudṛśa Heaven, Akaniṣṭha Heaven... up to all the devas above the Akaniṣṭha Heaven and so forth—all bowed their heads at the Buddha’s feet and said:

“Homage to the God of gods! Excellent indeed! A great bodhisattva who studies the Perfection of Wisdom performs an exceedingly meritorious act of giving. Why is this? Because this great bodhisattva studies the Perfection of Wisdom and, through it, dedicates and assists others.”

The Buddha said to Thủ Đà:

“Protect the devas!”

Set aside what occurs throughout the three-thousand-great-thousand world-system. Suppose great bodhisattvas and people in Buddha lands as numerous as the sands of the Ganges all attained unsurpassed, complete, perfect enlightenment.

Suppose also that people in Buddha lands as numerous as the sands of the Ganges together made offerings to these great bodhisattvas. For kalpas as numerous as the sands of the Ganges, they gave clothing, food and drink, provisions needed for coming and going, bedding, and medicines for treating illness. Whatever those bodhisattvas desired, they gave in full.

Even if someone did deeds surpassing these, they still could not equal the great bodhisattva’s merit of dedication and assistance. For the Buddhas of the past, present, and future possess the pure body of morality, the body of meditative concentration, the body of wisdom, the body of liberation, the body of the knowledge and vision of liberation, and the bodies of the śrāvakas. Even complete knowledge of all the merit created within those bodies could not equal the merit of dedication and assistance.

One who dedicates and assists others performs a most exalted deed that no one can surpass. Such dedication and assistance is performed for the attainment of unsurpassed, complete, perfect enlightenment.”

Subhūti said to the Buddha:

“May the God of gods teach that which is known to be the highest and most exalted of all: nothing surpasses dedication and assistance. One rejoices in everything and dedicates it in assistance. Having made this dedication, what dharmas does the great bodhisattva attain thereby?”

The Buddha said to Subhūti:

“This is the virtue of such a person. One should know that the dharmas of the past, future, and present are neither grasped nor relinquished, are neither objects of knowledge nor objects of attainment. Those dharmas neither arise nor cease. They come forth from nowhere and pass away nowhere. Those dharmas are decisively unborn and pass away nowhere. Regarding all such dharmas, I rejoice in them all and dedicate them in assistance. This is dedication and assistance. One who practices giving in this way quickly attains unsurpassed, complete, perfect enlightenment. Therefore, Subhūti, a great bodhisattva’s dedication and assistance is exalted.

“Furthermore, Subhūti, in the presence of the Buddhas of the past, present, and future, a great bodhisattva rejoices in their acts of giving; rejoices in and dedicates in assistance their morality, patience, diligence, meditative concentration, and wisdom. Rejoicing in their liberation, the bodhisattva dedicates it in assistance. Rejoicing in their knowledge and vision of liberation, the bodhisattva dedicates it in assistance.

By performing such joyful dedication and assistance, the bodhisattva enables them to attain liberation. This is giving; this is patience, diligence, meditative concentration, wisdom, liberation, and the knowledge and vision of liberation. Enabling them to attain liberation in this way is itself liberation.

Enabling them to attain liberation in this way is joyful dedication and assistance. That which enables them to attain liberation is Dharma. Therefore, in the future, there will not yet be anyone who has attained liberation in this way.”

“Homage to the God of gods! Those who presently enable beings throughout innumerable Buddha lands to attain liberation are indeed disciples of the Buddhas. Those who enabled beings to attain liberation in the past were disciples of the Buddhas of the past. Those who now enable beings to attain liberation are disciples of the Buddhas of the present. Within the Dharma there is no bondage, attachment, or release. Such Dharma will become unsurpassed, complete, perfect enlightenment. Because giving arises from within it, no one can surpass or destroy it.”

“Therefore, Subhūti, a great bodhisattva’s dedication and assistance is the most exalted of all. Suppose that in Buddha lands as numerous as the sands of the Ganges, bodhisattvas lived for kalpas as numerous as the sands of the Ganges, and people in Buddha lands as numerous as the sands of the Ganges together made offerings to all those great bodhisattvas—clothing, food and drink, seats, bedding, and medicines—for kalpas as numerous as the sands of the Ganges.

Subhūti, suppose all of them observed morality, practiced patience, were diligent and never indolent, and through meditative concentration attained samādhis a hundredfold, a thousandfold, ten-thousandfold, or incalculable tens of thousands of koṭis of times greater. Their merit would still not equal the merit created by dedication and assistance. This merit is supremely exalted and surpasses all else.

Chapter Five: Hell

Śāriputra said to the Buddha:

“The Great Perfection of Wisdom accomplishes exceedingly much. Homage to the God of gods! Is it not because of the Perfection of Wisdom that there are no names?

“Homage to the God of gods! The Perfection of Wisdom is exceedingly luminous.

“Homage to the God of gods! The Perfection of Wisdom dispels darkness.

“Homage to the God of gods! The Perfection of Wisdom is unattached.

“Homage to the God of gods! The Perfection of Wisdom is supremely exalted.

“Homage to the God of gods! For those without eyes, the Perfection of Wisdom gives eyes.

“Homage to the God of gods! To those who are deluded, the Perfection of Wisdom reveals the path.

“Homage to the God of gods! All-knowledge itself is the Perfection of Wisdom.

“Homage to the God of gods! The Perfection of Wisdom is the mother of bodhisattvas.

“Homage to the God of gods! Neither arising nor ceasing is itself the Perfection of Wisdom.

“Homage to the God of gods! Fully turning the Dharma wheel in three turnings and twelve aspects is the turning of the Perfection of Wisdom.

“Homage to the God of gods! The Perfection of Wisdom brings complete peace and security to all who suffer hardship.

“Homage to the God of gods! The Perfection of Wisdom provides protection within birth and death.

“Homage to the God of gods! The Perfection of Wisdom is natural with respect to all dharmas.

“Homage to the God of gods! How should a great bodhisattva abide in the Perfection of Wisdom?”

The Buddha said to Śāriputra:

“The World-Honored One abides in the Perfection of Wisdom. Those who reverently trust in the Buddha should themselves take refuge in the Perfection of Wisdom.”

Śakra Devānām Indra thought, “Why has the Venerable Śāriputra asked this question?” At that moment, Śakra Devānām Indra asked Śāriputra:

“For what reason did the Venerable One raise this question?”

Śāriputra said to Śakra Devānām Indra:

“Kauśika! The Perfection of Wisdom protects bodhisattvas. Through the merit produced by dedication and assistance, it brings forth all-knowledge, surpassing the merit made by bodhisattvas. For if people practice giving, morality, patience, diligence, and meditative concentration without the Perfection of Wisdom, they are like persons blind from birth. Even if there were a hundred, a thousand, ten thousand, or a thousand myriad such people, if no one walked before them to guide the way, then wherever they wished to go, or even if they wished to enter a city, they would not know how to proceed.

“Thus it is, Kauśika! The five perfections are like blind people who cannot see. Those separated from the Perfection of Wisdom are likewise: wishing to enter all-knowledge, they do not know how to proceed. When the Perfection of Wisdom protects the five perfections, it gives them clear sight. The Perfection of Wisdom supports them and enables those five perfections each to acquire its name.”

Śāriputra said to the Buddha:

“How does one guard and enter the Perfection of Wisdom?”

The Buddha told Śāriputra:

“With regard to form, one sees no place of entry. With regard to feeling, perception, formations, and consciousness, one likewise sees no place of entry. Examining the five skandhas closely, one still sees no place of entry. This is guarding the Perfection of Wisdom.”

“So it is, homage to the God of gods! By guarding the Perfection of Wisdom, what dharma does one who guards it in this way attain?”

The Buddha said to Śāriputra:

“Not guarding is the attainment of the dharma of guarding; this is the Perfection of Wisdom.”

Śakra Devānām Indra said to the Buddha:

– The Perfection of Wisdom does not aspire to omniscience; nor can omniscience be attained, nor does it aspire to safeguard it. O Deva among Devas! If even amid birth and death there is no aspiration or seeking, then by what means could anything be attained?

The Buddha said:

– Because there is no aspiration to attain, it is attained.

Shakra, Lord of the Devas, said:

– Few are able to reach this. O Deva among Devas! Since, in relation to the Perfection of Wisdom, all dharmas neither arise nor cease, where should one abide in order to have no abiding?

Subhuti said to the Buddha:

– The moment a bodhisattva thinks in this way, he departs from the Perfection of Wisdom.

The Buddha said to Subhuti:

– Perhaps, when a condition arises, one immediately brings the Perfection of Wisdom to mind. Knowing that the Perfection of Wisdom is empty, possesses nothing, and is neither near nor far—this is a great bodhisattva practicing the Perfection of Wisdom.

Subhuti said to the Buddha:

– In what dharma does the Perfection of Wisdom place its faith?

The Buddha said to Subhuti:

– One who has faith in the Perfection of Wisdom does not place faith in form; nor does one place faith in feeling, perception, formations, or consciousness; nor does one place faith in the paths of stream-enterer, once-returner, non-returner, arhat, or pratyekabuddha.

Subhuti said to the Buddha:

– O Deva among Devas! The Great Perfection of Wisdom is precisely prajnaparamita.

The Buddha said to Subhuti:

– How does one know that the Perfection of Wisdom comes from prajnaparamita?

Subhuti replied:

– With regard to form, there is neither greatness nor smallness. One does not take form as an attainment. Nor is one made to attain by form, feeling, perception, formations, or consciousness; these too are neither great nor small. One does not take consciousness as an attainment, nor is one made to attain by consciousness. Right there, one attains the Tathagata’s Perfect Enlightenment and the ten kinds of powers, and is no longer subject to weakness. Omniscience is neither broad nor narrow. Why is this? Because, knowing that omniscience is neither broad nor narrow, there is no place in which to practice the Perfection of Wisdom. Why is this? Because the Perfection of Wisdom has no location. Whoever seeks anything there, thinking that something exists, acts in profound contradiction to it. Why is this? Because a person does not arise from anywhere. Both the Perfection of Wisdom and the person are so of themselves. Because one does not see the Perfection of Wisdom accurately, one certainly cannot make distinctions. The person is not destroyed, and neither is the Perfection of Wisdom. When the person is like the Perfection of Wisdom, that person immediately attains Perfect Enlightenment. A person also possesses powers; therefore, the Tathagata likewise manifests powers.

Shariputra said to the Buddha:

– O Deva among Devas! The Perfection of Wisdom is exceedingly profound, exceedingly profound! When a great bodhisattva has faith in the Perfection of Wisdom, speaks of no faults within it, and harbors no doubts, from where was that person born before coming here to practice the bodhisattva path? Since that time, how many teachings concerning the Perfection of Wisdom has that person heard and understood? That person enters into it in accordance with the instructions received.

The Buddha said to Shariputra:

– That person was born here from another Buddha-land. In another realm, this great bodhisattva made offerings to Buddhas, received predictions of future enlightenment, and heard the Perfection of Wisdom. Therefore, upon hearing the Perfection of Wisdom here, that bodhisattva thinks: “This is no different from seeing the Buddha himself.”

Subhuti said to the Buddha:

– Can the Perfection of Wisdom be seen or heard?

The Buddha said:

– It cannot be seen.

Subhuti said to the Buddha:

– Of the bodhisattvas who study the exceedingly profound Perfection of Wisdom, how many have heard it since they began practicing?

The Buddha said to Subhuti:

– Not all people study it. Many have made offerings to innumerable hundreds of Buddhas and innumerable thousands of Buddhas. Having seen all those Buddhas, they practiced pure moral discipline in their presence. Yet among them are some who, upon hearing the Perfection of Wisdom, turn away and show no reverence for the bodhisattva Dharma. When the Buddha teaches the profound Perfection of Wisdom, such people depart, unwilling to listen. Why is this? Because in previous lives, when they heard the Perfection of Wisdom, they also turned away and did not apply body and mind to listening. This is the conduct of ignorant people. Because of this offense, when they hear the exceedingly profound Perfection of Wisdom, they tell others to stop and forbid them from teaching it. One who causes the Perfection of Wisdom to cease causes omniscience to cease. One who causes omniscience to cease causes the Buddhas of the past, present, and future to cease. Because of this offense of severing the Dharma, after death that person will fall into the great hell for innumerable hundreds of thousands of years and innumerable tens of thousands of kotis of years, undergoing innumerable indescribable sufferings. When that lifespan ends, the person will successively be reborn in the Maha Hell of another realm. When the lifespan there ends, the person will successively be reborn in the Maha Hell of yet another realm.

Shariputra said to the Buddha:

– This offense causes one to fall into the five destinies of grievous evil.

The Buddha said to Shariputra:

– Even if one wished to demonstrate the consequences of this offense, no analogy could adequately express them. When the profound Perfection of Wisdom is being read and recited, if a person doubts the Dharma and refuses to study it, thinking and saying, “This was not taught by the Tathagata,” and obstructs others by saying, “There is no need to study it,” that person destroys himself and also destroys others. He drinks poison himself and then tells others to drink poison. Such people have caused themselves to forget and also cause others to forget. They themselves do not understand the exceedingly profound Perfection of Wisdom, yet they proceed to destroy others’ understanding. One should not associate closely with such people.

Shariputra! One should not sit together, converse, eat, or drink with such people. Why is this? Because such people slander the Dharma; dwelling in darkness themselves, they lead others into darkness. A person who drinks poison and kills himself is no different from a person who severs the Dharma. If anyone believes what such a person says, then because of believing those words, that person incurs the very same offense, without any difference. Why is this? Because those words slander the Buddha’s teaching. To slander the Perfection of Wisdom is to slander all dharmas.

Shariputra said to the Buddha:

– I wish to hear what kinds of punishment those who slander the Dharma must undergo. I do not know where they will be reborn or what their bodies there will be like.

The Buddha said to Shariputra:

– Should a person who slanders the Dharma suddenly hear of these matters, blood will immediately gush from that person’s mouth and nose; or that person may become so terrified as to faint and die, thereby suffering intense pain. Upon hearing these things, that person’s heart will be filled with sorrow and anguish, and the person will die, just as a flower cut at midday immediately withers and dries up.

Shariputra said:

– O World-Honored One! For the sake of people, may the World-Honored One teach these matters so that they may know what punishments such a person’s body must undergo. May this become a great light for people in future generations. Whoever hears it will become fearful and think: “I must not slander or sever the Dharma as that person did.”

The Buddha said to Shariputra:

– This is to show people something exceedingly clear. Because of the causes created through wrongdoing, such a person receives an extremely ugly body and dwells in a place of utmost suffering, filth, and stench. Truly, it cannot all be described. Those sufferings are exceedingly numerous and endure for a very long time. Hearing these words is sufficient to ensure that good men and good women will never again dare to slander the Dharma.

Subhuti said to the Buddha:

– O World-Honored One! When good men and good women hear this person speaking about nirvana but suppress that person’s words, they thereby incur this offense.

The Buddha said to Subhuti:

– This foolish person becomes a shramana within my Dharma, yet turns around and slanders the Perfection of Wisdom, saying, “This is not the Path.” Such a person brings the Perfection of Wisdom to an end and brings the Buddhas and bodhisattvas to an end. By bringing the Buddhas and bodhisattvas to an end, that person severs the omniscience of the Buddhas of the past, present, and future. One who severs omniscience severs the Dharma. One who severs the Dharma severs the Sangha of bhikshus. Because that person severs the Sangha of bhikshus, that person incurs immeasurable and innumerable offenses.

Subhuti said to the Buddha:

– O Deva among Devas! When someone severs the Perfection of Wisdom, how many things are severed?

The Buddha said to Subhuti:

– Because they dwell within the domain of Mara, these good men and good women neither believe nor delight in it. Because of these two circumstances, they continually cut themselves off from the profound prajnaparamita. Furthermore, Subhuti, those who cut themselves off from prajnaparamita do so through four circumstances. What are the four? They are:

– Following the teachings of bad teachers.

– Not training in prajnaparamita.

– Not relying upon the Great Dharma, but taking the lead in slandering it and seeking out the faults of others.

– Arrogance.

These are the four circumstances.

Subhuti addressed the Buddha:

– Venerable Deva among Devas! Few are those who believe in prajnaparamita and understand this Dharma clearly.

The Buddha told Subhuti:

– So it is! So it is! Few are those who believe in prajnaparamita and understand this Dharma.

Subhuti asked:

– Why are there so few who believe in the profound prajnaparamita?

The Buddha taught Subhuti:

– Form is neither attached, bound, nor released. Why? Because form is the intrinsic nature of form. Feeling, perception, formations, and consciousness are neither attached, bound, nor released. Why? Because the intrinsic nature of consciousness is consciousness.

Past form is neither attached, bound, nor released. Why? Because it is the intrinsic nature of past form.

Future form is neither attached, bound, nor released. Why? Because it is the intrinsic nature of future form.

Present form is neither attached, bound, nor released. Why? Because it is the intrinsic nature of present form.

Past feeling, perception, formations, and consciousness are neither attached, bound, nor released. Why? Because it is the intrinsic nature of past form (?). Future consciousness is neither attached, bound, nor released. Why? Because it is the intrinsic nature of future consciousness. Present consciousness is neither attached, bound, nor released. Why? Because it is the intrinsic nature of consciousness.

Therefore, Subhuti, few are those who believe in the profound prajnaparamita.

Chapter Six: Purity

Subhuti addressed the Buddha:

– Few are those who understand prajnaparamita because they neglect it and do not train in it.

The Buddha told Subhuti:

– So it is! So it is! Few are those who understand prajnaparamita because they have not accustomed themselves to training so as to attain it. Why? Subhuti, form is pure and the Path is also pure; therefore, I say that form is pure and the Path is also pure. Feeling, perception, formations, and consciousness are also pure; thus it is said that the Path is also pure, and therefore consciousness is also pure.

Furthermore, Subhuti, form is pure and all-knowledge is also pure. Form too is pure; therefore, the purity of form and the purity of all-knowledge are alike and no different. The present does not sever the past, and the past does not sever the future; hence there is no destruction. Therefore, it is said that the past is not severed.

Sariputra addressed the Buddha:

– Venerable Deva among Devas! Purity is exceedingly profound.

The Buddha said:

– It is utterly pure.

Sariputra said:

– Venerable Deva among Devas! It is utterly pure and utterly luminous.

The Buddha said:

– It is utterly pure.

Sariputra said:

– Purity is undefiled; purity is flawless; purity possesses nothing; purity is within desire, yet without desire. Purity is precisely within form, yet without form.

The Buddha said:

– It is utterly pure.

Sariputra said:

– Non-arising is form utterly pure. Precisely where there is knowledge, there is no knowledge: this is utter purity. Precisely within knowledge, there is no knowledge: this is utter purity. Precisely within form there is knowledge, yet the absence of knowledge is utterly pure. Precisely within feeling, perception, formations, and consciousness, yet there is no knowledge—the absence of knowledge is utterly pure (?). The profound prajnaparamita is also utterly pure.

Venerable Deva among Devas! All-knowledge neither increases nor decreases. All-knowledge is utterly pure and does not apprehend any dharma.

The Buddha said:

– It is utterly pure.

Subhuti addressed the Buddha:

– The self is pure, and form is also pure, Venerable Deva among Devas!

The Buddha said:

– It is originally pure.

Subhuti said:

– Therefore, it is said that the self is pure. Feeling, perception, formations, and consciousness are also pure, Venerable Deva among Devas.

The Buddha said:

– They are originally pure.

Subhuti said:

– The self is pure, and the Path is also pure. The self is pure, and all-knowledge is also pure. The purity of the self has no beginning; the purity of the self has no boundary. Form too is pure and without boundary, Venerable Deva among Devas.

The Buddha said:

– It is originally pure.

Subhuti said:

– The self has no boundary. Feeling, perception, formations, and consciousness also have no boundary, Venerable Deva among Devas. One who understands purity is indeed a great bodhisattva training in the great prajnaparamita. Venerable Deva among Devas! Prajnaparamita is neither in this place nor in that place; it is neither apart from here nor in between.

The Buddha said:

– It is originally so.

Subhuti addressed the Buddha:

– A great bodhisattva who knows in this way is one who practices prajnaparamita. One who entertains perceptions immediately becomes far removed from prajnaparamita.

The Buddha said:

– Excellent! Excellent, Subhuti! Because there are names, there are perceptions; because there are perceptions, there is attachment.

Subhuti addressed the Buddha:

– Venerable Deva among Devas! Prajnaparamita is truly difficult to attain. Attachment is regarded as a place of certain security.

Sariputra asked:

– Venerable Subhuti, to what does one become attached?

Subhuti replied:

– Knowing form to be empty is called attachment. Knowing feeling, perception, formations, and consciousness to be empty is attachment. Regarding a past dharma, knowing it as a past dharma is attachment. Regarding a future dharma, knowing it as a future dharma is attachment. Regarding a present dharma, knowing it as a present dharma is attachment. Knowing a dharma and thereby gaining great merit is attachment. Giving rise to the bodhisattva resolve is attachment.

Sakra, Lord of the Devas, asked Subhuti:

– What is called attachment?

Subhuti replied:

– It is known through the mind. Kausika! To dedicate this knowing mind to those who have generated the resolve for unsurpassed, complete, perfect enlightenment is originally pure, yet it always involves activity. Good men and good women who receive a bodhisattva's encouragement and instruction to lead others to unsurpassed, complete, perfect enlightenment are expounding the true Dharma. In their own body and mind there is no fault, and they plant the seed of Buddhahood. These good men and good women are free from all attachments because they have cast aside the root of engagement.

The Buddha said:

– Excellent! Excellent, Subhuti! You enable great bodhisattvas to know the source, which is to understand attachment clearly. Furthermore, Subhuti, there is an attachment that is exceedingly profound and subtle. I shall now explain it clearly. Listen carefully. The words are good in the beginning, good in the middle, and good in the end.

Subhuti addressed the Buddha:

– I beseech the Blessed One; I delight in hearing it.

The Buddha said:

– If good men or good women form conceptions when contemplating the Tathagata's complete and perfect enlightenment, then, in accordance with what they conceive, they become attached to the Buddhas of the past, present, and future.

– Venerable Deva among Devas! One who rejoices in and dedicates the Dharma without remainder is one who dedicates it toward unsurpassed, complete, perfect enlightenment. Precisely within Dharma, however, there is no dharma; therefore, it is said that there is no past, present, or future. Thus, there can be no agent, no conception, and no production of causes. There is a person, yet that person cannot be seen, heard, or known.

Subhuti addressed the Buddha:

– Venerable Deva among Devas! This source is pure and exceedingly profound.

The Buddha said:

– It is originally pure.

Subhuti said:

– Today I take refuge in prajnaparamita.

The Buddha said:

– Because dharmas have no agent, unsurpassed enlightenment is attained.

Subhuti said:

– Dharmas truly do not produce perfect enlightenment.

The Buddha told Subhuti:

– There is no dharma of opposition, because it is originally pure. There is only one Dharma that purifies, yet it performs no action whatsoever toward anything. (With regard to anything, there is likewise no agent.)

The Buddha told Subhuti:

– Therefore, to be free from all attachments is to abandon the root of entanglement.

Subhuti said to the Buddha:

– The Perfection of Wisdom is difficult to understand, O Deva among Devas!

The Buddha said:

– It is so! There is no one who attains perfect enlightenment.

Subhuti said:

– The Perfection of Wisdom cannot be discriminated, O Deva among Devas!

The Buddha said:

– It is so! Subhuti, it is not something that the mind can know.

Subhuti said:

– This is because there is no agent, O Deva among Devas!

The Buddha said:

– Because there is no agent, there is no attachment.

Subhuti said to the Buddha:

– How should a bodhisattva practice the Perfection of Wisdom?

The Buddha said:

– Not thinking that one practices feeling, perception, formations, or consciousness is the practice of the Perfection of Wisdom. Form that does not constitute form is non-form; this is the practice of the Perfection of Wisdom. Feeling, perception, formations, and consciousness that do not constitute themselves are the practice of the Perfection of Wisdom.

Subhuti said to the Buddha:

– It is difficult to attain, O Deva among Devas! To be unattached precisely amid attachment—that is true non-attachment.

The Buddha said:

– To be unattached to form is to practice the Perfection of Wisdom. One who practices without attachment to feeling, perception, formations, or consciousness practices the Perfection of Wisdom. Thus does a great bodhisattva practice the Perfection of Wisdom: being unattached to form and unattached to feeling, perception, formations, and consciousness. Such a bodhisattva is likewise unattached to the paths of stream-enterer, once-returner, non-returner, arhat, and pratyekabuddha. Furthermore, because it proceeds from omniscience, it is omniscience.

Subhuti said to the Buddha:

– O Deva among Devas! The Dharma taught by the World-Honored One is exceedingly profound and difficult to attain. If the World-Honored One teaches it, it does not increase; if he does not teach it, it does not diminish.

The Buddha said:

– It is so! It is so, Subhuti! Even if the Tathagata were to praise EMPTINESS throughout his entire life, EMPTINESS would not increase; and if he did not praise EMPTINESS, EMPTINESS would not diminish. It is like praising an illusory person: the illusory person does not increase; and if one does not praise the illusory person, the illusory person does not diminish. Upon hearing praise, such a person does not rejoice; upon hearing reproach, such a person does not grieve.

Thus it is, Subhuti! With regard to the Dharma, although each person reads, recites, cultivates, and studies it, the Dharma neither increases nor diminishes.

Subhuti said to the Buddha:

– A great bodhisattva undergoes great hardship in practicing the Perfection of Wisdom. One who safeguards the Perfection of Wisdom is neither indolent nor afraid, neither shaken nor turned back. Why is this? Because one who safeguards the Perfection of Wisdom safeguards EMPTINESS. Therefore, everyone should pay homage to the great bodhisattva, for the great bodhisattva dons the armor of the great vow and battles alongside EMPTINESS. For the sake of all beings, the great bodhisattva dons the armor of the great vow. For the sake of all beings, the great bodhisattva expounds EMPTINESS. The great bodhisattva is exceedingly valiant.

O Deva among Devas, by means of the Dharma of EMPTINESS, one reaches unsurpassed perfect enlightenment and attains perfect enlightenment.

Another bhiksu thought: “I should take refuge in the Perfection of Wisdom, for this Dharma neither arises nor ceases.”

Sakra Devendra asked Subhuti:

– What does a bodhisattva teach in accordance with the instructions of the Perfection of Wisdom?

Subhuti replied:

– One follows its instruction concerning EMPTINESS.

Sakra Devendra said:

– Where does one follow the instruction concerning EMPTINESS?

Subhuti replied:

– One who wishes to attain tranquility is a great bodhisattva, one who knows the Perfection of Wisdom.

Sakra Devendra said to the Buddha:

– O Deva among Devas! For how long must one who receives the Perfection of Wisdom safeguard it?

Subhuti said to Sakra Devendra:

– What do you think, Kausika? Can you perceive a Dharma that needs to be safeguarded, that you speak of wishing to safeguard the Dharma?

Sakra Devendra replied:

– No.

Subhuti said:

– One who studies according to the instructions of the Perfection of Wisdom is precisely one who has already been safeguarded by the Dharma and who acts in accordance with the Dharma. Neither humans nor nonhuman beings can possibly harm such a person.

Subhuti said:

– If a great bodhisattva safeguards the Dharma of EMPTINESS, that bodhisattva has studied and practiced in accordance with the Perfection of Wisdom. What do you think, Kausika? Can an echo be preserved?

Sakra Devendra replied:

– It cannot.

Subhuti said:

– So it is, Kausika! When a great bodhisattva practices the Perfection of Wisdom, that Dharma is also like an echo. Knowing this, the bodhisattva does not keep it in mind. Not keeping it in mind is itself the practice of the Perfection of Wisdom.

Through the Buddha’s spiritual power, the Four Heavenly Kings, Sakra, Brahma, and the honored devas throughout the trichiliocosm all came before the Buddha, bowed their heads at his feet, circumambulated him three times, and then stood together to one side.

Through the Buddha’s spiritual power, the devas, heavenly kings, Sakra, and Brahma all thought: “A thousand Buddhas are all named Sakyamuni; their bhiksus are all named Subhuti; and those who inquire about the Perfection of Wisdom are all like Sakra Devendra.”