佛說佛母出生三法藏般若波羅蜜多經

Chapter 28: The Causes and Conditions of the Scattering of Flowers (Part 2)

At that time, while the World-Honored One was expounding this True Dharma of the Prajñāpāramitā, He manifested signs of supernatural power within the great assembly. The assembled multitude—Bodhisattva Mahāsattvas, bhikṣus, bhikṣuṇīs, upāsakas, upāsikās, devas, nāgas, yakṣas, gandharvas, asuras, garuḍas, kiṃnaras, mahoragas, humans and non-humans—through the power of the Buddha's majestic spiritual might, suddenly beheld the Tathāgata, the Worthy of Offerings, the Perfectly and Completely Enlightened One Akṣobhya within this assembly, like a great ocean—deep, firm, and unmoving—possessing immeasurable, innumerable inconceivable merits of every kind, complete in all.

There were Bodhisattva Mahāsattvas and Arhats whose outflows had all been exhausted, who were free of afflictions, whose minds were well liberated and whose wisdom was well liberated, like Great Dragon Kings who had accomplished what was to be done, who had laid down their heavy burdens, who had well gained their own benefit, who had exhausted all bonds, whose Right Knowledge was unobstructed, whose minds had attained sovereign ease, and who were complete in all merits—the Great Śrāvakas.

There were also immeasurable, innumerable bhikṣus, bhikṣuṇīs, upāsakas, upāsikās, and the eightfold assembly of devas and nāgas. Such multitudes circumambulated together, and even the adorning marks of the Buddha-land of Akṣobhya were all seen completely. Although these assembled multitudes, beholding such marks, gave rise to minds finding them rare and delighted only in gazing upon them, they all knew not from where these had come.

At that time, the World-Honored One withdrew His spiritual power. These assembled multitudes suddenly no longer saw the Tathāgata Akṣobhya and those marks.

Then the World-Honored One said to Ānanda: These great assemblies all no longer see the Tathāgata Akṣobhya and those marks. You should know that all dharmas are likewise—they do not stand opposed to the eye, dharma cannot stand opposed to dharma, dharma cannot see dharma. Therefore, they come from nowhere and go nowhere.

Why is this? Ānanda, all dharmas have no knowing, no seeing, no creating, no doing. Why is this? Because all dharmas are like empty space, without discrimination; therefore all dharmas are profound and inconceivable.

Just as a conjured person does not receive any dharmas because he is not truly real, so too do all dharmas have no receiving in like manner. Ānanda, if Bodhisattva Mahāsattvas practice thus, this is practicing the Prajñāpāramitā, and therein too there is no dharma to be grasped. If they study thus, this is studying the Prajñāpāramitā. One who studies thus can reach the far shore of all that is studied.

Furthermore, Ānanda. If a Bodhisattva Mahāsattva wishes to attain Unsurpassed Perfect and Complete Enlightenment, he should study this Prajñāpāramitā. Why is this?

Because studying this Prajñāpāramitā is the most supreme, the greatest, the most victorious, the most sublime among all that may be studied; it is the unsurpassed among the unsurpassed, the unequaled, the equal to the unequaled, and it can bring benefit and tranquil joy to all the world, and serve as a refuge for those who have no refuge. One who studies thus is acknowledged by all Buddhas and praised by all Buddhas. Ānanda, the Buddhas, Tathāgatas, Worthy of Offerings, Perfectly and Completely Enlightened Ones, having studied this Dharma, are able to press the earth with a toe and cause the three-thousandfold great-thousandfold world-system to quake, and even in setting down their feet and lifting their steps they can manifest all the marks of supernatural power.

Why is this? Because the Buddhas are complete in immeasurable, innumerable superior merits.

Furthermore, Ānanda. Because the Buddhas study this Prajñāpāramitā, they therefore see and know without obstruction all dharmas of the past, future, and present. For this reason, Ānanda, I say that studying the Prajñāpāramitā is the most supreme, the greatest, the most victorious, the most sublime; it is the unsurpassed among the unsurpassed, the unequaled, the equal to the unequaled. Ānanda, you should know that the Prajñāpāramitā is immeasurable, inexhaustible, and without limit.

If someone wishes to measure the Prajñāpāramitā, that is to measure empty space. Why is this? Because empty space is immeasurable, the Prajñāpāramitā is immeasurable; because empty space is inexhaustible, the Prajñāpāramitā is inexhaustible; because empty space is without limit, the Prajñāpāramitā is without limit. Ānanda, I do not say that the Prajñāpāramitā has a measurable limit.

Why is this? If names, phrases, and letters were dharmas with a measurable limit, then since the Prajñāpāramitā is not names, phrases, and letters, it has no measurable limit.

Ānanda addressed the Buddha: World-Honored One, for what cause and condition does the Buddha say that the Prajñāpāramitā is immeasurable?

The Buddha said to Ānanda: Because the Prajñāpāramitā is inexhaustible, it is immeasurable; because the Prajñāpāramitā is detachment, it is immeasurable. Because it is inexhaustible and because it is detachment, this dharma cannot be obtained; and within that which cannot be obtained, how could there be a measurable limit? Therefore, I say that the Prajñāpāramitā is immeasurable. Ānanda, the Buddhas, Tathāgatas, Worthy of Offerings, Perfectly and Completely Enlightened Ones of the past all arose from the Prajñāpāramitā; this Prajñāpāramitā is inexhaustible.

The Buddhas, Tathāgatas, Worthy of Offerings, Perfectly and Completely Enlightened Ones all arise from the Prajñāpāramitā; this Prajñāpāramitā is likewise inexhaustible. Up to the present, the Buddhas, Tathāgatas, Worthy of Offerings, Perfectly and Completely Enlightened Ones who now abide expounding the Dharma in the immeasurable, asaṃkhyeya world-systems of the ten directions all arose from the Prajñāpāramitā; this Prajñāpāramitā is likewise inexhaustible. Ānanda, I too arose from the Prajñāpāramitā; this Prajñāpāramitā is likewise inexhaustible.

For this cause and condition, the Prajñāpāramitā has been inexhaustible, will be inexhaustible, and is now inexhaustible. Why is this? If empty space could be exhausted, then the Prajñāpāramitā could be exhausted.

Therefore, Ānanda, the Prajñāpāramitā is inexhaustible.

At that time, the Venerable Subhūti thought: As the Buddha has expounded, this meaning is profound; I should inquire of the Buddha. Having thought thus, he then addressed the Buddha: World-Honored One, is the Prajñāpāramitā inexhaustible?

The Buddha said: Subhūti, the Prajñāpāramitā is inexhaustible. Why is this? All dharmas are unborn; because they are like empty space, they are therefore inexhaustible.

Subhūti addressed the Buddha: World-Honored One, if all dharmas are unborn, how is the Prajñāpāramitā born?

The Buddha said: Subhūti, because form is inexhaustible, the Prajñāpāramitā is born thus; because feeling, perception, formations, and consciousness are inexhaustible, the Prajñāpāramitā is born thus. Subhūti, if a Bodhisattva Mahāsattva clearly knows in this way, then the Prajñāpāramitā is born thus. Furthermore, the Bodhisattva Mahāsattva should contemplate that because ignorance is inexhaustible, the Prajñāpāramitā is born thus.

In like manner, because formations are inexhaustible, consciousness is inexhaustible, name-and-form is inexhaustible, the six sense bases are inexhaustible, contact is inexhaustible, feeling is inexhaustible, craving is inexhaustible, grasping is inexhaustible, becoming is inexhaustible, birth is inexhaustible, and aging, death, sorrow, lamentation, suffering, and distress, and so forth are inexhaustible, the Prajñāpāramitā is born thus.

Subhūti, if a Bodhisattva Mahāsattva uses such inexhaustible dharma to contemplate dependent origination, this is practicing the Prajñāpāramitā, and so he does not abide in the stages of the Śrāvaka or Pratyekabuddha, but will certainly realize Unsurpassed Perfect and Complete Enlightenment and abide tranquilly in Omniscience. When the Bodhisattva sits at the place of the Way, he should contemplate the dharma of dependent origination in this manner.

Having contemplated thus, he does not fall into the two extremes, nor does he abide in the Middle Way—this is precisely the uncommon dharma of the Bodhisattva. Contemplating thus, he attains the wisdom of Omniscience.

Furthermore, Subhūti. If a Bodhisattva Mahāsattva still regresses with regard to Unsurpassed Perfect and Complete Enlightenment, this Bodhisattva Mahāsattva cannot accomplish such skillful expedient means, nor can he know: What is it for a Bodhisattva Mahāsattva to practice the Prajñāpāramitā? How does this inexhaustible dharma give birth to the Prajñāpāramitā?

How does inexhaustible dharma contemplate dependent origination? Subhūti, a Bodhisattva Mahāsattva who does not regress with regard to Unsurpassed Perfect and Complete Enlightenment can accomplish such skillful expedient means, and can also clearly know them. A Bodhisattva Mahāsattva who practices thus is practicing the Prajñāpāramitā, using such inexhaustible dharma to give birth to the Prajñāpāramitā, and using such inexhaustible dharma to contemplate dependent origination.

Subhūti, when a Bodhisattva Mahāsattva is able to contemplate dependent origination in this way, then he does not see any dharma that is not born of causes and conditions, nor does he see any dharma that is permanent, that is ultimate, that is truly real, nor does he see a dharma that has doing or has receiving. Subhūti, when a Bodhisattva Mahāsattva practices the Prajñāpāramitā in this way, contemplating that inexhaustible dharma gives birth to the Prajñāpāramitā in accordance with principle—when he uses inexhaustible dharma to contemplate dependent origination in this way—then he does not see form, does not see feeling, perception, formations, or consciousness, nor does he see ignorance, formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, grasping,

becoming, birth, aging, death, sorrow, lamentation, suffering, distress, and so forth; he does not see this Buddha-land, nor does he see that Buddha-land, does not see any dharma that is this Buddha-land, nor does he see any dharma that is that Buddha-land.

Subhūti, if a Bodhisattva Mahāsattva practices the Prajñāpāramitā in this way, then the mind of Māra is greatly terrified, sorrowful, and afflicted. Subhūti, just as a person whose father and mother have died grieves with boundless pain, sorrow, and affliction, so too is the mind of Māra afflicted with suffering in like manner.

Subhūti addressed the Buddha: World-Honored One, are there many evil Māras who are afflicted with suffering?

The Buddha said to Subhūti: When a Bodhisattva Mahāsattva practices the Prajñāpāramitā in this way, all the evil Māras in the three-thousandfold great-thousandfold world-system have minds that give rise to grief, pain, and affliction, and none of them can sit at ease in their own places. Why is this? Because when a Bodhisattva Mahāsattva practices this Prajñāpāramitā, all the world—devas, humans, asuras, and so forth—cannot move him, and all the evil Māras cannot find an opportunity to take advantage of him.

Therefore, Subhūti, a Bodhisattva Mahāsattva who wishes to attain Unsurpassed Perfect and Complete Enlightenment should practice this Prajñāpāramitā. Because a Bodhisattva Mahāsattva practices this Prajñāpāramitā, he can fulfill the Perfection of Giving, the Perfection of Discipline, the Perfection of Patience, the Perfection of Vigor, and the Perfection of Meditative Concentration. Having fulfilled such Perfections, he can then fulfill all wholesome dharmas and be complete in all the powers of vows and expedient means.

Furthermore, Subhūti. If a Bodhisattva Mahāsattva wishes to encompass the skillful expedient means, he should practice this Prajñāpāramitā. Furthermore, he should remember that inexhaustible dharma gives birth to the Prajñāpāramitā in accordance with principle.

When a Bodhisattva Mahāsattva practices thus and thinks thus, he should give rise to a mind such as this: "There are Buddhas, Tathāgatas, Worthy of Offerings, Perfectly and Completely Enlightened Ones, who now abide expounding the Dharma in the immeasurable, asaṃkhyeya world-systems of the ten directions, and the Omniscience of these Buddhas is all born from this Prajñāpāramitā; just as the Dharma attained by the Buddhas, so too should I attain it." Subhūti, when a Bodhisattva Mahāsattva practices the Prajñāpāramitā and can give rise to such a mind in the space of a finger-snap, he surpasses other Bodhisattva Mahāsattvas who have the merit of giving for kalpas as numerous as the sands of the Ganges River.

You should know that this Bodhisattva Mahāsattva has attained the tranquil abiding in the stage of non-regression and is protected and kept in mind by the Buddhas. Subhūti, you should know that a Bodhisattva Mahāsattva who can give rise to such a mind in the space of a finger-snap possesses all such merits.

Furthermore, a Bodhisattva Mahāsattva who, within a single day or more than a single day, can give rise to such a mind—you should know that this Bodhisattva Mahāsattva is protected and kept in mind by the Buddhas, is born life after life into the Buddha-lands, is complete in all merits, is praised by the Buddhas, and in all places brings great benefit to sentient beings. Subhūti, when a Bodhisattva Mahāsattva practices the Prajñāpāramitā and can give rise to such a mind, and again remembers that inexhaustible dharma gives birth to the Prajñāpāramitā in accordance with principle—just as the Bodhisattva Gandhahastin, in the presence of the Tathāgata, Worthy of Offerings, Perfectly and Completely Enlightened One Akṣobhya,

practiced the Prajñāpāramitā and cultivated the holy life—so too are my Bodhisattvas.

Chapter 29: Knowing Thereby

Furthermore, Subhūti. A Bodhisattva Mahāsattva should know the marks of the Prajñāpāramitā. That is: all dharmas are unobstructed, so you should know the Prajñāpāramitā is likewise; all dharmas are without discrimination, so you should know the Prajñāpāramitā is likewise; all dharmas are indestructible, so you should know the Prajñāpāramitā is likewise; all dharmas have no mark of creation or activity, so you should know the Prajñāpāramitā is likewise; all dharmas are without self and without manifestation, clearly known by wisdom, so you should know the Prajñāpāramitā is likewise; all dharmas have only provisional names, so you should know the Prajñāpāramitā is likewise;

all dharmas are discriminated by language, yet this language does not exist and cannot be obtained, so you should know the Prajñāpāramitā is likewise; all dharmas are beyond expression, so you should know the Prajñāpāramitā is likewise; form is immeasurable, so you should know the Prajñāpāramitā is likewise; feeling, perception, formations, and consciousness are immeasurable, so you should know the Prajñāpāramitā is likewise; all dharmas are immeasurable, so you should know the Prajñāpāramitā is likewise; all dharmas are markless, so you should know the Prajñāpāramitā is likewise; all dharmas are marks of penetrating comprehension, so you should know the Prajñāpāramitā is likewise; all dharmas are by their self-nature pure, so you should know the Prajñāpāramitā is likewise;

all dharmas are silent and still, so you should know the Prajñāpāramitā is likewise; all dharmas neither cease nor are cut off, so you should know the Prajñāpāramitā is likewise; all dharmas attain Nirvāṇa, and are also like Suchness, so you should know the Prajñāpāramitā is likewise; all dharmas do not come and do not go, are not born and are not produced, and ultimate birth cannot be obtained, so you should know the Prajñāpāramitā is likewise; all dharmas have no self-mark and no other-mark, so you should know the Prajñāpāramitā is likewise; all the sages and noble ones are by their self-nature pure, so you should know the Prajñāpāramitā is likewise; all dharmas relinquish all vows, so you should know the Prajñāpāramitā is likewise;

all dharmas have no direction and no location, so you should know the Prajñāpāramitā is likewise.

Why is this? Form has no direction and no location and is by its self-nature pure, so you should know the Prajñāpāramitā is likewise; feeling, perception, formations, and consciousness have no direction and no location and are by their self-nature pure, so you should know the Prajñāpāramitā is likewise; all dharmas are by nature joy and bliss, so you should know the Prajñāpāramitā is likewise; all dharmas are without defilement and without freedom-from-defilement, so you should know the Prajñāpāramitā is likewise; all dharmas are neither craving nor freedom-from-craving, so you should know the Prajñāpāramitā is likewise; form is neither dust nor freedom-from-dust and is by its self-nature pure, so you should know the Prajñāpāramitā is likewise;

feeling, perception, formations, and consciousness are neither dust nor freedom-from-dust and are by their self-nature pure, so you should know the Prajñāpāramitā is likewise; all dharmas are without bondage, so you should know the Prajñāpāramitā is likewise; all the dharmas of the Bodhisattva are clearly known by the Buddha, so you should know the Prajñāpāramitā is likewise; all dharmas are Emptiness, Marklessness, and Wishlessness, so you should know the Prajñāpāramitā is likewise; all dharmas are the finest medicine, with the mind of loving-kindness foremost, so you should know the Prajñāpāramitā is likewise; all dharmas abide in the practice of loving-kindness, compassion, sympathetic joy, and equanimity, so you should know the Prajñāpāramitā is likewise;

all dharmas abide in pure conduct, apart from all error, so you should know the Prajñāpāramitā is likewise; the great ocean is boundless, so you should know the Prajñāpāramitā is likewise; Mount Sumeru is adorned, so you should know the Prajñāpāramitā is likewise; form is boundless, so you should know the Prajñāpāramitā is likewise; feeling, perception, formations, and consciousness are boundless, so you should know the Prajñāpāramitā is likewise; the light of the sun shines boundlessly, so you should know the Prajñāpāramitā is likewise; all sounds are boundless, so you should know the Prajñāpāramitā is likewise; the totality of all Buddha-dharmas is boundless, so you should know the Prajñāpāramitā is likewise;

the arising of merit and wisdom of all the realms of sentient beings is boundless, so you should know the Prajñāpāramitā is likewise; the earth-element is boundless, so you should know the Prajñāpāramitā is likewise; the water-element, fire-element, wind-element, space-element, and consciousness-element are boundless, so you should know the Prajñāpāramitā is likewise; wholesome and unwholesome dharmas are boundless, so you should know the Prajñāpāramitā is likewise; all the Dharma-treasuries of the Buddha are boundless, so you should know the Prajñāpāramitā is likewise; all dharmas are boundless, so you should know the Prajñāpāramitā is likewise; the nature of Emptiness is boundless, so you should know the Prajñāpāramitā is likewise;

mind-dharmas and mental-factor-dharmas are boundless, so you should know the Prajñāpāramitā is likewise.

The activity of mind and the activity of mental factors are boundless, so you should know the Prajñāpāramitā is likewise; the assemblage of all dharmas is immeasurable, so you should know the Prajñāpāramitā is likewise; all the samādhi-dharmas are immeasurable and cannot be obtained, so you should know the Prajñāpāramitā is likewise; wholesome and unwholesome dharmas are immeasurable, so you should know the Prajñāpāramitā is likewise; all dharmas are like the lion's roar, so you should know the Prajñāpāramitā is likewise; all dharmas cannot be destroyed, so you should know the Prajñāpāramitā is likewise.

Why is this? Form is like the great ocean; feeling, perception, formations, and consciousness are like the great ocean. Form, like Mount Sumeru, is adorned; feeling, perception, formations, and consciousness, like Mount Sumeru, are adorned.

Form, like the shining light of the sun, is boundless; feeling, perception, formations, and consciousness, like the shining light of the sun, are boundless. Form, like all sounds, is boundless; feeling, perception, formations, and consciousness, like all sounds, are boundless. Form, like the totality of all Buddha-dharmas, is boundless; feeling, perception, formations, and consciousness, like the totality of all Buddha-dharmas, are boundless.

Form, like the realm of sentient beings, is boundless; feeling, perception, formations, and consciousness, like the realm of sentient beings, are boundless. Form, like the earth-element, is boundless; feeling, perception, formations, and consciousness, like the earth-element, are boundless. Form, like the water-element, fire-element, wind-element, space-element, and consciousness-element, is boundless; feeling, perception, formations, and consciousness, like the water-element, fire-element, wind-element, space-element, and consciousness-element, are boundless.

Form is apart from the mark of the assemblage of the wholesome; feeling, perception, formations, and consciousness are apart from the mark of the assemblage of the wholesome. Form is apart from the mark of combination; feeling, perception, formations, and consciousness are apart from the mark of combination. Form, like all the samādhi-dharmas, is boundless; feeling, perception, formations, and consciousness, like all the samādhi-dharmas, are boundless.

The form of form is apart from the self-nature of form; the Suchness of form is precisely the Buddha-dharma. Feeling, perception, formations, and consciousness are apart from the self-nature of consciousness; the Suchness of consciousness is precisely the Buddha-dharma. The mark of form is boundless; the mark of feeling, perception, formations, and consciousness is boundless.

The Emptiness of form is boundless; the Emptiness of feeling, perception, formations, and consciousness is boundless. Form, with regard to mind and mental-factor-dharmas, is boundless; feeling, perception, formations, and consciousness, with regard to mind and mental-factor-dharmas, are boundless. Form, with regard to the activity of mind, is unborn; feeling, perception, formations, and consciousness, with regard to the activity of mind, are unborn.

Form, within wholesome and unwholesome dharmas, cannot be obtained; feeling, perception, formations, and consciousness, within wholesome and unwholesome dharmas, cannot be obtained. Form is like the lion's roar; feeling, perception, formations, and consciousness are like the lion's roar. Form is ultimately indestructible; feeling, perception, formations, and consciousness are ultimately indestructible.

Because of such meaning, dharmas cannot be destroyed. The Prajñāpāramitā is likewise.

Subhūti, if a Bodhisattva Mahāsattva can know the Prajñāpāramitā in this way, then within the Prajñāpāramitā there is no practice, no creation or activity, no realization; it is not something that can be attained by thinking, contemplating, or calculating. He is far apart from all intentions of flattery and fawning; far apart from all intentions of laziness; far apart from all intentions of stinginess; far apart from intentions of grasping at self; far apart from intentions of self and other; far apart from the notion of self, the notion of person, the notion of sentient being, and so forth; far apart from gain, profit, and worldly renown; and even far apart from all unreasonable intentions.

Subhūti, if a Bodhisattva Mahāsattva practices the Prajñāpāramitā in this way, then within dharmas he attains that which is difficult to attain, and even fulfills all merits, is born into the Buddha-lands, and accomplishes Unsurpassed Wisdom.

Chapter 30: The Bodhisattva Sadāprarudita (Part 1)

Furthermore, Subhūti. Bodhisattva Mahāsattvas who wish to seek the Prajñāpāramitā should be like the Bodhisattva Mahāsattva Sadāprarudita, who from of old cultivated the holy life within the Dharma of the Tathāgata, Worthy of Offerings, Perfectly and Completely Enlightened One Bhīṣmagarjitanirghoṣasvara, diligently seeking the Prajñāpāramitā.

Subhūti addressed the Buddha: World-Honored One, by what expedient means was the Bodhisattva Mahāsattva Sadāprarudita able to seek this Prajñāpāramitā?

The Buddha said to Subhūti: You should now know that the Bodhisattva Mahāsattva Sadāprarudita, when of old he sought the Prajñāpāramitā, did not fear the length of time, did not remember worldly affairs, did not begrudge his body and life, did not delight in worldly gain, profit, and renown, did not give rise to dependent attachment to worldly affairs, but single-mindedly mindfully sought the Prajñāpāramitā, and so he pondered expedient means within a forest.

At that time, a voice in the air said: "Good man, you may go toward the East to seek this Prajñāpāramitā. When you go there, whether in body or in mind, do not give rise to weariness; do not think of sleep and rest; do not think of food and drink; do not think of day and night; do not think of heat and cold; do not think of all the matters of opposition and obstruction, and so forth. Also do not think of inner dharmas or outer dharmas; do not think of matters before; do not think of matters after; do not think of the four directions, the four intermediate directions, above, and below.

As you go, you also must not turn to look to the left or the right, but only single-mindedly be mindful of the Prajñāpāramitā. When you are mindful in this way, you should not move form; you should not move feeling, perception, formations, or consciousness. If you move the five aggregates, then you do not practice the Buddha-dharma but practice the activities belonging to birth-and-death.

If you practice the activities belonging to birth-and-death, then you do not practice the Prajñāpāramitā, and so you do not accomplish the Prajñāpāramitā. Therefore, you should now be apart from such marks and only single-mindedly seek."

Subhūti, at that time, when the Bodhisattva Mahāsattva Sadāprarudita heard that voice in the air, he then replied: "I will now practice as instructed. Why is this? I wish to be a great light for all sentient beings, because I wish to gather together all the Buddha-dharmas." At that time, the voice in the air again praised, saying: "Excellent!

Excellent! Good man, when you go toward the East to seek this Prajñāpāramitā, you should believe and understand that all dharmas are Emptiness, Marklessness, and Wishlessness; you should be apart from all marks, far apart from the view of self, the view of person, the view of sentient being, and so forth; far apart from evil companions, and draw near to good companions. You should honor, revere, and make offerings to the good companions you have drawn near to; they can expound for you all the dharmas of Emptiness, Marklessness, Wishlessness, Non-arising, Non-cessation, and Non-nature.

If you give rise to a mind of honor, reverence, and offering in this way, then before long you will hear the Prajñāpāramitā. Whether you hear it within a scroll or hear it from a Dharma-master, then you, in accordance with the place where you hear the Prajñāpāramitā, should regard it as a Great Teacher, revere, serve, and make offerings, and thus you are one who knows gratitude, one who repays kindness. You should think: This is truly my good companion.

Because I have heard this Prajñāpāramitā, I do not regress with regard to Unsurpassed Perfect and Complete Enlightenment, I draw near to Unsurpassed Perfect and Complete Enlightenment, I do not part from the Tathāgata, Worthy of Offerings, Perfectly and Completely Enlightened One, I am born into the Buddha-lands, I am not born in places that are not Buddha-lands, I am far apart from all calamities, and I am not born in places where there are calamities.

Good man, you should follow the Dharma-master in order to seek the benefit of such merit; you should not follow the Dharma-master for the sake of worldly wealth, profit, or honor. Furthermore, with a mind that esteems the Dharma, you should, toward the Dharma-master, honor, revere, serve, and make offerings, regarding him as a Great Teacher; and you should always clearly know that there are deeds of Māra. There are times when an evil Māra, because there is a cause and condition, will, toward the one who expounds the Dharma, make offerings with fine and excellent forms, sounds, scents, tastes, and tangibles.

That expounder of the Dharma, by the power of expedient means, accepts these five desires. At that time, you should not give rise to an impure mind and thereby become obstructed, but should only think: 'Because I do not have such power of expedient means, while the Dharma-master who expounds, wishing to benefit and gladden all sentient beings and cause them to plant wholesome roots, although accepting these five desires, has, with regard to the Bodhisattva Mahāsattva, no dharma that can cause obstruction.' Good man, at that time you should abide tranquilly in the True Mark of all dharmas.

What is called the True Mark of all dharmas? It is that all dharmas are without defilement and without purity. Why is this?

The self-nature of dharmas is Emptiness, and therein there is no self, no person, no sentient being, no life-bearer. All dharmas are like a dream, like an illusion, like a shadow, like an echo. This is called the True Mark of all dharmas.

If you abide thus, before long you will hear the Prajñāpāramitā. Good man, you should further clearly know the deeds of Māra: there are times when, because of a cause and condition, Māra causes the one who expounds the Dharma to give rise to a mind of weariness and aversion toward the one who hears the Dharma. At that time, you, for the sake of seeking the Dharma, should not give rise to any notions of obstruction or opposition, but toward the Dharma-master should all the more increase your honor, love, and reverence; before long you will hear the Prajñāpāramitā."

At that time, when the Bodhisattva Mahāsattva Sadāprarudita heard the voice of instruction in the air, he then, following the instruction, went toward the East to seek the Prajñāpāramitā. Not long after going toward the East, he thought: "On this path, why did I not ask the voice in the air whether to go toward the East far or near, to what place to arrive, and whom to follow in order to hear the Prajñāpāramitā?" Having thought thus, he wept sorrowfully and then stood there and pondered: "I will stand here for one day, two days, and even seven days;

whether in body or in mind, I will not consider it wearisome, will not remember sleep and rest, will not remember food and drink, will not think of heat and cold, will not think of day and night, but only single-mindedly think of the Prajñāpāramitā." Just as a person who has only one child, whom he loves and cherishes greatly, when the child suddenly dies—at that time the father and mother think of nothing else, but are exceedingly afflicted, grieved, and weep and wail—Subhūti, the Bodhisattva Mahāsattva Sadāprarudita was likewise.

At that time he thought of nothing else, but only thought of when, at what place, and whom to follow in order to hear the Prajñāpāramitā.