佛說佛母出生三法藏般若波羅蜜多經

Chapter 10: In Praise of Those Who Uphold (Part 2)

At that time, the World-Honored One praised the Venerable Śāriputra: Excellent! Excellent! Śāriputra, it is so, it is so, just as you have said; you have skillfully drawn forth this simile. Now, by the spiritual power of the Buddha, you again speak a simile to clarify this meaning.

Śāriputra addressed the Buddha: World-Honored One, it is again like a person who wishes to see the great ocean, gradually traveling onward. If he sees trees, or sees the signs of trees, or sees mountains, or sees the signs of mountains, one should know that this person is still far from the ocean. Traveling further, if he no longer sees trees or the signs of trees, no longer sees mountains or the signs of mountains, one should know that this person is now near the ocean.

Why is this so? The great ocean is deep, far-reaching, vast, and boundless; near the shore of the great ocean there are none of the signs of any mountains, trees, and so forth. Though this person has not yet reached the ocean, because he no longer sees the signs of those mountains and trees, he knows that he is drawing gradually nearer to the ocean.

World-Honored One, it is just so with the Bodhisattva-Mahāsattva. If one is able to hear this Dharma-gate of Prajñāpāramitā, and to gaze upon it in reverence, pay homage, and make offerings, then although this person has not yet received a prediction from the Tathāgata, the Worthy of Offerings, the Perfectly and Completely Enlightened One in the present, one should know that he is near to Supreme, Perfect, Complete Enlightenment, and will receive the prediction.

Why is this so? Because being able to hear this Dharma-gate of Prajñāpāramitā is a foregoing sign. World-Honored One, it is again like the various kinds of trees in the world: in the season of spring, their branches and leaves are lush and luxuriant, green and fresh, lovely to behold.

The people of Jambudvīpa, seeing these signs, all give rise to joy, thinking: These trees will before long blossom and bear fruit. Why is this so? Because the unfolding signs have already appeared.

World-Honored One, it is just so with the Bodhisattva-Mahāsattva. If one is able to hear this Dharma-gate of Prajñāpāramitā, and to gaze upon it in reverence, pay homage, and make offerings, one should know that this Bodhisattva has long since matured supreme wholesome roots. Because of the wholesome causes and conditions of his former lives, now, within this assembly of the True Dharma of Prajñāpāramitā, he directly hears and receives it, is able to behold the Buddhas and the assembly of the Worthy and Holy, and is moreover regarded by the Buddhas and the Worthy and Holy with joyful minds, who think thus: In the past, the Bodhisattva-Mahāsattvas who were about to receive the prediction were likewise so.

Because being able to hear this True Dharma is a foregoing sign; now this Bodhisattva, one should know, is near to Supreme, Perfect, Complete Enlightenment, and before long will receive the prediction. Why is this so? Because the foregoing signs have already appeared.

It is again like a woman of the world who is pregnant: when her days and months are nearly complete, her bodily strength grows weary, her mind and consciousness are agitated and disordered, she eats and drinks less, and she lies and sits in lassitude. Whatever she usually wishes to do, she is not diligent in doing; suffering and distress arise, and she loathes the tasks she once did before. Seeing such signs, one should know that this person will give birth before long.

Why is this so? Because the foregoing signs have already appeared. World-Honored One, it is just so with the Bodhisattva-Mahāsattva.

If one is able to hear this Dharma-gate of Prajñāpāramitā, and to gaze upon it in reverence, pay homage, and make offerings, one should know that this Bodhisattva has long since matured his wholesome roots, is near to Supreme, Perfect, Complete Enlightenment, and before long will receive the prediction. Why is this so? Because hearing the True Dharma is a foregoing sign.

At that time, the World-Honored One again praised the Venerable Śāriputra: Excellent! Excellent! Śāriputra, that which you wish to say is all sustained and supported by the spiritual power of the Tathāgata.

At that time, the Venerable Subhūti addressed the Buddha: How rare it is, World-Honored One. The Tathāgata, the Worthy of Offerings, the Perfectly and Completely Enlightened One, skillfully protects and remains mindful of the Bodhisattvas, and is able to skillfully proclaim the teachings for the Bodhisattvas.

The Buddha told Subhūti: The Bodhisattva-Mahāsattvas, amid the stream of birth and death, perform many benefits for all sentient beings; with skillful means they bring them benefit and joy, and out of compassion for the world they rescue and liberate it. The Bodhisattvas diligently seek the fruit of Supreme, Perfect, Complete Enlightenment, and having realized the fruit, they wish, for the sake of all sentient beings and in accordance with their capacities, to proclaim the essentials of the Dharma; therefore they are protected and held in mindfulness together by the Buddhas.

Subhūti addressed the Buddha: World-Honored One, when the Bodhisattva-Mahāsattvas practice Prajñāpāramitā, how should they contemplate in order to fulfill the Prajñāpāramitā?

The Buddha said: Subhūti, when the Bodhisattva-Mahāsattva practices Prajñāpāramitā, he does not see the dharma of form as having the sign of increase, nor does he see feeling, perception, formations, and consciousness as having the sign of increase; this is to practice Prajñāpāramitā. He does not see the dharma of form as having the sign of decrease, nor does he see feeling, perception, formations, and consciousness as having the sign of decrease; this is to practice Prajñāpāramitā. Even to the point that he does not see dharma or non-dharma; this is to practice Prajñāpāramitā. Subhūti, when the Bodhisattva-Mahāsattva practices Prajñāpāramitā, if he contemplates in this way, he fulfills the Prajñāpāramitā.

Subhūti addressed the Buddha: World-Honored One, as the Buddha has said, the Prajñāpāramitā is inconceivable.

The Buddha said: Subhūti, form, feeling, perception, formations, and consciousness are inconceivable. If the Bodhisattva does not discriminate form as inconceivable; this is to practice Prajñāpāramitā. If he does not discriminate feeling, perception, formations, and consciousness as inconceivable; this is to practice Prajñāpāramitā.

At that time, the Venerable Śāriputra addressed the Buddha: World-Honored One, the Dharma-gate of Prajñāpāramitā is supreme and profound. Who is able to believe and understand it as it truly is?

The Buddha told Śāriputra: If a person has long practiced the path of the Bodhisattva, hearing this Dharma-gate of Prajñāpāramitā, he is able to believe and understand it.

Śāriputra addressed the Buddha: World-Honored One, who are those that have long practiced the path of the Bodhisattva?

The Buddha said: Śāriputra, if the Bodhisattva-Mahāsattva does not discriminate the Ten Powers and the Four Fearlessnesses of the Tathāgata, does not discriminate the dharmas of merit of the Tathāgata, even to the point of not discriminating Omniscience—if he does not discriminate such dharmas, this is one who has long practiced the path of the Bodhisattva. Why is this so? The Ten Powers and the Four Fearlessnesses of the Tathāgata are inconceivable; the dharmas of merit, even up to Omniscience, are all inconceivable. Therefore the Bodhisattva, with regard to all dharmas, has no discrimination. Because of this, the Bodhisattva-Mahāsattva, with regard to the dharmas, practices yet has no practice; this is to practice Prajñāpāramitā.

At that time, the Venerable Subhūti addressed the Buddha: How rare it is, World-Honored One. This profound Dharma-gate of Prajñāpāramitā is the Prajñāpāramitā that is undefiled, supreme, a great heap of treasures, like empty space, pure in its own nature. World-Honored One, there are good sons and good daughters who, with regard to this Dharma-gate of Prajñāpāramitā, uphold it, read and recite it, remember it, reflect upon it, and even expound it for others—why do many difficulties arise so that they are obstructed?

The Buddha told Subhūti: It is so, it is so. As you have said, when good sons and good daughters, with regard to this Dharma-gate of Prajñāpāramitā, uphold it, read and recite it, remember it, reflect upon it, and even, for the sake of others, speak forth this meaning, there are many difficulties that obstruct them. Subhūti, you should now know: when these various difficulties arise, these are the obstructions caused by Māra. Therefore, good sons and good daughters, those who uphold, read, and recite, and even expound it for others, should swiftly act in accordance with the principle.

Furthermore, there are good sons and good daughters who, if they wish to copy out themselves, or to cause others to copy out, this Dharma-gate of Prajñāpāramitā, should within a month, or even within a year, swiftly finish copying it. Why is this so? Within this Great Dharma-treasure of Prajñāpāramitā there are many adversaries who constantly wish to do harm.

The Venerable Subhūti again addressed the Buddha: World-Honored One, when there are good sons and good daughters who, while upholding, reading, reciting, and even transcribing this Dharma-gate of Prajñāpāramitā, the hosts of Māra lie in wait seeking an opportunity, wishing to bring ruin—at such a time, how should they keep far from them?

The Buddha told Subhūti: You should now know, if a person, while upholding, reading, reciting, and even transcribing this Dharma-gate, should only with single-minded intent act in accordance with the principle. Those evil Māras, though they persistently use minds bent on ruining the Dharma, wishing to bring this Dharma-gate to extinction, and wishing to bring ruin upon those who uphold the Dharma, even though they pass through many kalpas, in the end they cannot seize the opportunity.

At that time, the Venerable Śāriputra addressed the Buddha: World-Honored One, when good sons and good daughters uphold, read, and recite this True Dharma, if they are able to keep far from the deeds of Māra, this person is then able to read and recite with thorough penetration, and even to transcribe, all without obstruction. World-Honored One, as the Buddha has said, the evil Māras who lie in wait seeking an opportunity are all unable to obtain it. By what power is this so?

The Buddha told the Venerable Śāriputra: You should now know, it is all by the majestic spiritual power of the Tathāgata, the Worthy of Offerings, the Perfectly and Completely Enlightened One, sustaining and remaining mindful, subduing the Māras so that they have no opportunity. Therefore, it can cause those who uphold the Dharma to read and recite with thorough penetration, and even to study as it is spoken, to practice as it is spoken, to be in accord with the principle, all without obstruction.

Why is this so? Now this profound True Dharma encompasses the marks of all dharmas, which are the natures of all dharmas. In the ten directions, throughout immeasurable, incalculable asaṃkhyeya worlds, there are Buddhas, Tathāgatas presently dwelling and expounding the Dharma, who together all proclaim this Dharma-gate of Prajñāpāramitā.

Therefore, the Buddhas, the Tathāgatas, with their majestic power and spiritual penetrations, together remain mindful of those who uphold the Dharma, causing them to uphold, read, and recite with thorough penetration, and even to transcribe, make offerings, study as it is spoken, practice as it is spoken, and be in accord with the principle, all without obstruction. Śāriputra, those

good sons and good daughters who uphold the Dharma, if they are held in mindfulness by the Buddhas, I do not see that any evil Māras can do them harm.

At that time, Śāriputra addressed the Buddha: World-Honored One, if the Bodhisattva-Mahāsattvas, with regard to this Dharma-gate of Prajñāpāramitā, uphold it, read and recite it, transcribe it, make offerings, and even study as it is spoken, practice as it is spoken, and are in accord with the principle, and thus are able to keep far from the obstructions of Māra—is this also by the majestic power and spiritual penetrations of the Tathāgata holding them in mindfulness?

The Buddha told the Venerable Śāriputra: It is so, it is so. The Bodhisattva-Mahāsattvas have been sustained and held in mindfulness by the majestic power and spiritual penetrations of the Tathāgatas; therefore, with regard to this Dharma-gate of Prajñāpāramitā, they are able to uphold it, read and recite it with thorough penetration, and even to study as it is spoken, practice as it is spoken, and be in accord with the principle, all keeping far from the obstructions of Māra. Śāriputra should know, this Bodhisattva is sustained by the spiritual power of the Tathāgatas, is known and remembered by the Tathāgatas, and is observed together by the Tathāgatas.

Furthermore, Śāriputra. If the Bodhisattva-Mahāsattva, with regard to this Dharma-gate of Prajñāpāramitā, is able to uphold it, read and recite it, remember it, reflect upon it, and broadly, for the sake of others, explain its meaning, and even study as it is spoken, practice as it is spoken, and be in accord with the principle—one should know that this Bodhisattva-Mahāsattva is near to Supreme, Perfect, Complete Enlightenment, and before long will attain the fruit of Supreme, Perfect, Complete Enlightenment.

Furthermore, Śāriputra. If a person, with regard to this Dharma-gate of Prajñāpāramitā, is only able to uphold, read, and recite it, the merit this person obtains, though much, does not equal that of a person who, with regard to this Dharma-gate, studies as it is spoken, practices as it is spoken, and is in accord with the principle. Śāriputra should know, this person is sustained by the spiritual power of the Tathāgatas, is known and remembered by the Tathāgatas, and is observed together by the Tathāgatas.

This person, in this life, has great majestic virtue and great renown, and in the future will certainly obtain great fruition. Why is this so? This Prajñāpāramitā is the supremely wondrous Dharma-gate, the foremost meaning, which together with all dharmas is in accord with the principle, and which encompasses sentient beings dwelling in the true reality of the True Limit.

Furthermore, Śāriputra. This Dharma-gate that accords with Prajñāpāramitā, the Tathāgata, the Worthy of Offerings, the Perfectly and Completely Enlightened One, sustains and holds in mindfulness by his majestic spiritual power, so that hereafter, in the age of the Dharma's ending, it will first be widely transmitted and spread in the southern direction. From this southern direction it will be transmitted to the western direction. Again from the western direction it will be transmitted to the northern direction, turning round in this way, transmitted to all directions.

Śāriputra, after the Buddha enters Nirvāṇa, when the Dharma is about to perish, in order to cause good sons and good daughters, with regard to this Dharma-gate of Prajñāpāramitā, to uphold it, read and recite it, remember it, reflect upon it, or for the sake of others explain its meaning, and even to transcribe it and make offerings, and thereby obtain great benefit—therefore it is sustained and held in mindfulness by the Tathāgata, and caused to be transmitted.

Furthermore, Śāriputra. If good sons and good daughters are able to uphold this True Dharma, one should know that this person is sustained by the spiritual power of the Tathāgatas, is remembered and known by the Tathāgatas, and is observed together by the Tathāgatas.

Śāriputra addressed the Buddha: World-Honored One, this Dharma-gate of Prajñāpāramitā is supreme and profound. In the age of the Dharma's ending hereafter, how will the northern direction also come to receive its transmission?

The Buddha said: Śāriputra, in the age of the Dharma's ending hereafter, this Dharma will also be transmitted in the northern direction. In that direction there will be those who cultivate the practice of the Bodhisattva, good sons and good daughters, who, hearing this profound Dharma-gate of Prajñāpāramitā, are able to uphold it, read and recite it, remember it, reflect upon it, transcribe it, and make offerings.

Śāriputra addressed the Buddha: World-Honored One, in that northern direction, how many people will there be who can uphold this profound Dharma-gate of Prajñāpāramitā? How many people will there be who can read and recite it with thorough penetration, study as it is spoken, practice as it is spoken, and be in accord with the principle?

The Buddha said: Śāriputra, in that northern direction, although there will be many who cultivate the practice of the Bodhisattva, good sons and good daughters who can uphold this profound Dharma-gate of Prajñāpāramitā, yet among them few are those who can read and recite it with thorough penetration, study as it is spoken, practice as it is spoken, and be in accord with the principle.

Furthermore, Śāriputra. In that direction, if there are good sons and good daughters who, hearing this Dharma-gate of Prajñāpāramitā, are not anxious, not afraid, do not retreat, and do not lose heart, one should know that this person has long dwelt in the Great Vehicle, cultivated the practice of the Bodhisattva, and has formerly inquired about this meaning with the Tathāgatas, the Worthy of Offerings, the Perfectly and Completely Enlightened Ones of the past.

This person has long since cultivated and fully accomplished the dharmas of the Bodhisattva path; because he wishes to bring benefit and joy to sentient beings, he cultivates all the practices and diligently seeks the fruit of Supreme, Perfect, Complete Enlightenment. Why is this so? I have now, for the sake of this good son and good daughter, proclaimed the Dharma-gate of Prajñāpāramitā that accords with Omniscience.

When this person changes bodies, he will again delight to hear this Dharma-gate of Prajñāpāramitā, rejoice in it, believe and accept it, diligently cultivate the Dharma of Supreme, Perfect, Complete Enlightenment, and dwell well in the samādhi of the supreme practice that is in accord; even the Māras cannot ruin his mind of Supreme, Perfect, Complete Enlightenment—how much less can any human, non-human, and so forth, be able to bring ruin upon him?

Why is this so? This person's mind is firm and resolute, valiant and vigorous, and does not retreat from Supreme, Perfect, Complete Enlightenment.

Furthermore, this person, hearing this Dharma-gate of Prajñāpāramitā, his mind is greatly joyful, his mind becomes pure, and he broadly causes sentient beings to plant wholesome roots, to cultivate practice in accordance with the principle, and to accomplish the fruit of Supreme, Perfect, Complete Enlightenment. Why is this so? This good son and good daughter is able to declare before the Buddha: "I shall take this Dharma-gate, and for the sake of immeasurable hundreds of thousands of myriads of koṭis of nayutas of sentient beings, reveal it in accordance with the principle, transmit and teach it as it truly is, benefit them in this way, give rise to joy in accordance with the principle, cause them to understand clearly as it truly is, without retreat,

broadly causing them to dwell securely in the fruit of Supreme, Perfect, Complete Enlightenment." Śāriputra, this good son and good daughter dwells in the Bodhisattva Vehicle and performs great benefit.

When I observe their minds, I at once give rise to sympathetic joy. I also take this profound True Dharma to reveal it, to bring benefit, and to bring joy to immeasurable hundreds of thousands of myriads of koṭis of nayutas of sentient beings, causing them to dwell in the fruit of Supreme, Perfect, Complete Enlightenment. Such good sons and good daughters, believing and understanding deeply and broadly, delight in the Great Vehicle, vow to be born in the lands of the Buddhas, to be in the presence of the Buddhas, to hear the wondrous Dharma expounded, and to continuously hear this profound Dharma-gate of Prajñāpāramitā expounded.

In those Buddha-lands, they too will take this profound True Dharma to reveal it, to bring benefit, and to bring joy to immeasurable hundreds of thousands of myriads of koṭis of nayutas of sentient beings, causing them to dwell in the fruit of Supreme, Perfect, Complete Enlightenment.

At that time, the Venerable Śāriputra addressed the Buddha: How rare it is, World-Honored One. The Tathāgata, the Worthy of Offerings, the Perfectly and Completely Enlightened One, with regard to all dharmas of the past, present, and future, there is no dharma that he does not see, does not hear, does not know, does not understand. The various kinds of conduct and marks of all sentient beings he wholly knows clearly; among the dharmas of the Bodhisattva, there is no dharma he does not penetrate;

even to the point that, in the future age, there will be Bodhisattva-Mahāsattvas who, for the sake of Bodhi, give rise to great vigor, diligently seek this Prajñāpāramitā, are able to uphold and recite this Dharma-gate, study as it is spoken, practice as it is spoken, and be in accord with the principle—all of this the Tathāgata knows.

There are Bodhisattva-Mahāsattvas who, with regard to this Dharma-gate of Prajñāpāramitā, obtain it without seeking it; this too the Tathāgata knows.

The Buddha told the Venerable Śāriputra: It is so, it is so, just as you have said. Śāriputra, the Tathāgata, the Worthy of Offerings, the Perfectly and Completely Enlightened One, with regard to all dharmas of the past, present, and future, there is no dharma that he does not see, does not hear, does not know, does not understand; even to the point that, in the future age, the Bodhisattva-Mahāsattvas, with regard to this Dharma-gate of Prajñāpāramitā, whether they obtain it through seeking or obtain it without seeking, the Tathāgata knows it all.

Why is this so? The Tathāgata, the Worthy of Offerings, the Perfectly and Completely Enlightened One, with regard to the wholesome roots and aspirations of the past of the Bodhisattvas, even to their practice of the Bodhisattva path, wholly knows clearly.

Śāriputra again addressed the Buddha: World-Honored One, do the other profound scriptures that accord with this Prajñāpāramitā also come of themselves, without diligent seeking?

The Buddha said: It is so, it is so. Śāriputra, there are other profound scriptures that accord with this Prajñāpāramitā which also come of themselves, without seeking.

Śāriputra addressed the Buddha: World-Honored One, do the other profound scriptures that accord with the Six Pāramitās also, in the future age, come of themselves to good sons and good daughters, without diligent seeking?

The Buddha taught: Śāriputra, there are other profound scriptures that accord with the Six Pāramitās which also, in the future age, come of themselves, without seeking. Why is this so? The Dharma is fundamentally so.

Those who cultivate the Bodhisattva path, good sons and good daughters, constantly use the Dharma to reveal, to teach and transform, to bring benefit, and to bring joy to immeasurable hundreds of thousands of myriads of koṭis of nayutas of sentient beings, causing them to dwell in the fruit of Supreme, Perfect, Complete Enlightenment, and they too cultivate and study therein in accordance with the principle. When this person changes bodies, with regard to the other profound scriptures, whether or not they accord with the Six Pāramitās, they accord with the self-nature of all dharmas; this person too obtains them without seeking.