大智度論

EXPLANATION: CHAPTER 45, HEARING AND RETAINING.

(The Mahaprajnaparamita Sutra records: Chapter on Hearing and Retaining the Sutra)

(The Great Prajnaparamita Sutra records: Part Two, Chapter 43, The Northeastern Direction)

SUTRA: At that time, Sakra, Lord of the Devas, thought: If the ears of a good man or good woman are able to hear the prajnaparamita, that person must have performed meritorious deeds before the Buddhas in previous lives and must have followed spiritual friends; how much more so if that person accepts and retains it, draws near to it, reads and recites it, keeps it properly in mind, and practices in accordance with its teaching.

One should know that such a good man or good woman has formerly drawn near to many Buddhas. If that person, having heard it, can accept and retain it, keep it properly in mind, practice in accordance with its teaching, and is able to ask and answer questions about it, one should know that this good man or good woman, because in previous lives they made offerings to and drew near to many Buddhas, hears the profound prajnaparamita without being startled, terrified, or afraid.

One should know that this good man or good woman has cultivated the paramita of giving, the paramita of morality, the paramita of patience, the paramita of vigor, the paramita of meditation, and the prajnaparamita throughout immeasurable hundreds of millions of kalpas.

At that time, Sariputra addressed the Buddha, saying: O Blessed One! If a good man or good woman, upon hearing this profound prajnaparamita, is not startled, terrified, or afraid, and, having heard it, accepts and retains it, draws near to it, and practices in accordance with its teaching, one should know that this good man or good woman is like an irreversible bodhisattva-mahasattva. Why is this? O Blessed One, this prajnaparamita is exceedingly profound. If in previous lives one did not long cultivate the paramita of giving, the paramita of morality, the paramita of patience, the paramita of vigor, the paramita of meditation, and the prajnaparamita, one could not believe in and understand the profound prajnaparamita.

O Blessed One, if a good man or good woman maligns the profound prajnaparamita, one should know that this person also maligned the profound prajnaparamita in previous lives. Why is this? When this good man or good woman hears the profound prajnaparamita being taught, they neither believe nor rejoice, and their mind is not purified.

One should know that in previous lives this good man or good woman did not question the Buddha and his disciples or raise difficulties before them, asking: How should one cultivate the paramita of giving, the paramita of morality, the paramita of patience, the paramita of vigor, the paramita of meditation, and the prajnaparamita? How should one cultivate inner emptiness, up to and including the emptiness of existent and non-existent dharmas?

How should one cultivate the four foundations of mindfulness, up to and including the Noble Eightfold Path? How should one cultivate the Buddha’s ten powers, up to and including the eighteen unique qualities?

Sakra, Lord of the Devas, said to Sariputra: Regarding this profound prajnaparamita, if a good man or good woman has not long cultivated the paramita of giving, the paramita of morality, the paramita of patience, the paramita of vigor, the paramita of meditation, and the prajnaparamita; has not cultivated inner emptiness, up to and including the emptiness of existent and non-existent dharmas; has not cultivated the four foundations of mindfulness, the four immeasurable minds, or the four formless concentrations; has not cultivated the four foundations of mindfulness, up to and including the Noble Eightfold Path;

and has not cultivated the Buddha’s ten powers, up to and including the eighteen unique qualities—it is hardly surprising that such a person neither believes in nor understands the prajnaparamita!

Venerable Sariputra, when I venerate the prajnaparamita and bow my head before the prajnaparamita, I am bowing my head before omniscience.

The Buddha told Sakra, Lord of the Devas: So it is, so it is, Kausika. To venerate the prajnaparamita is to venerate omniscience. Why is this? Kausika, the omniscience of all Buddhas arises from the prajnaparamita. Omniscience is the prajnaparamita. Therefore, Kausika, good men and good women who wish to abide in omniscience should abide in the prajnaparamita. If good men and good women wish to abide in the knowledge of all paths, they should practice the prajnaparamita. If they wish to eliminate all fetters and habitual tendencies, they should practice the prajnaparamita.

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

If they wish to teach and transform beings, enabling them to attain the fruit of stream-entry, the fruit of once-returning, the fruit of non-returning, the fruit of arhatship, or the path of a pratyekabuddha, they should practice the prajnaparamita. If good men and good women wish to teach and transform beings, enabling them to attain unsurpassed, complete, perfect enlightenment, or if they wish to guide and govern the Sangha of bhiksus, they should practice the prajnaparamita.

TREATISE: Sakra, Lord of the Devas, is the king of the devas. His wisdom is keen and his faculties are superior. Because he had faith in the Buddha-Dharma, these qualities increased twofold, just as fire, when met by wind, blazes all the more fiercely.

He heard Subhuti praise the prajnaparamita through various causes and conditions, and the Buddha, with profound reasoning, affirmed that praise. Sakra gave rise to a rare aspiration and thought: If the ears of a good man or good woman are able to hear the Prajnaparamita Sutra, that person must have made offerings to many Buddhas in previous lives and performed great meritorious deeds; therefore, in this life, they encounter a good teacher and spiritual friends who study together with them.

Through the cause of having made offerings to Buddhas in previous lives and the condition of encountering spiritual friends in this life, when they hear the prajnaparamita they are able to believe in it. How much more so if they also read and recite it, reflect upon it, keep it properly in mind, cultivate meditative concentration, carefully examine and distinguish its principles, meaning, and purport, and are able to bring the matter to accomplishment.

One should know that this person heard the principles of the prajnaparamita from Buddhas and their disciples in the past and immediately believed and accepted them, without terror or fear. Why is this? Because throughout immeasurable and innumerable kalpas that person cultivated the various meritorious qualities of the six paramitas and so forth.

Therefore, although that person has not yet reached the stage of irreversibility, they have neither doubt nor regret regarding the profound Dharma. This is like fine, dry down newly grown upon the thumb, which blows back and forth east and west with the wind, whereas wet hair or a stiff rope does not move. A bodhisattva who has newly aroused the aspiration is likewise: having cultivated virtue for only a short time and accumulated shallow and meager merit, they follow the words of others and are unable to believe in and accept the prajnaparamita.

But one who has long cultivated merit and virtue does not follow the words of others and can believe in and accept the profound prajnaparamita without being startled or afraid.

While Sakra was contemplating and recollecting the immeasurable merits of the prajnaparamita, Sariputra knew Sakra’s thought and therefore addressed the Buddha, saying: O Blessed One, although a good man or good woman has not yet entered the bodhisattva stage, if they are able to believe in and accept the profound prajnaparamita without being startled or afraid and practice in accordance with its teaching, that person possesses great merit and virtue, wisdom, and power of faith. One should know that such a person is no different from one at the stage of irreversibility.

Here the Buddha himself explains the cause and reason: The prajnaparamita is exceedingly profound and has no characteristic that can be apprehended, believed in, or accepted. If one is able to believe in and accept it, this is a rare thing, like a person planting a tree in empty space—an exceedingly difficult feat.

Whenever ordinary beings obtain a superior dharma, they abandon what they previously practiced. For example, upon attaining the bliss of meditative concentration, they immediately abandon the pleasures of the five desires. Even to the point of relying on the Summit of Existence, they abandon the merits of the Sphere of Nothingness.

Without something upon which to rely, they cannot relinquish anything. It is like an inchworm seeking a branch: only after placing its front legs does it move its hind legs forward. When it reaches the very tip of the branch and has nothing further upon which to rely, it turns back to its former place.

This bodhisattva has not yet attained the path and has nothing upon which to rely in prajnaparamita, yet is able to cultivate merit and abandon the five desires. This is rare! The cause and condition explained here is that in previous lives this person had accepted it with faith, long cultivated the six paramitas, and accumulated abundant merit.

The opposite of accepting it with faith is to malign prajnaparamita. Just as a person possesses profound and abundant merit because of long accumulation, so one who disbelieves and maligns it has likewise become habituated to doing so over a long time.

Question: If that person disparaged and maligned it in a previous life, he should have fallen into hell. How, then, could he come to hear prajnaparamita again?

Answer: Some say that after the karmic offense for which that person fell into hell had been exhausted, he maligned it again. This does not mean that he did so in the immediately following body.

Others say that only when karma has been accumulated until it becomes deep and grave does it bring about retribution. Although this person did not believe in a previous life, the karma he accumulated was not yet weighty, and so he had not yet undergone its retribution. Through residual merit, he was born among human beings and continued to disbelieve.

– Furthermore, some say that only the five heinous offenses are certain to bring retribution in the immediately following body. Other offenses are not necessarily so: their retribution may occur in the next body or in a much later body.

At that time, Sakra said to Sariputra: “This prajnaparamita is ultimately empty and possesses nothing of its own; therefore it is exceedingly profound. If a bodhisattva has not cultivated merit for a long time, his mind’s attachments will be firm and the power of his faith weak. Thus, it is hardly surprising that he does not believe in prajnaparamita, up to and including omniscience.”

Sakra reflected and considered: “Faith in prajnaparamita brings immeasurable merit, while disbelief incurs an exceedingly grave offense.” Because he deeply cherished prajnaparamita, he declared: “I shall pay homage to prajnaparamita. Why? Because paying homage to prajnaparamita is paying homage to omniscience, and paying homage to omniscience is paying homage to all Buddhas of the ten directions and the three times.”

The Buddha then acknowledged his words and explained the causes and conditions for praising the paramitas: all the wisdom of the Buddhas arises from prajnaparamita. Therefore, he said: “If a bodhisattva wishes to abide in omniscience, up to and including guiding and governing the Sangha of bhiksus, he should cultivate and practice prajnaparamita.”

SUTRA: Sakra, Lord of the Devas, addressed the Buddha: “Blessed One, when a bodhisattva mahasattva wishes to cultivate prajnaparamita, how does he abide in prajnaparamita, dhyana paramita, virya paramita, ksanti paramita, sila paramita, and dana paramita? How does he abide in inner emptiness, up to the emptiness of nonexistence and existence? How does he abide in the four dhyanas, the four immeasurable minds, the four formless concentrations, and the five superknowledges? How does he abide in the four foundations of mindfulness, up to the Noble Eightfold Path? How does he abide in the Buddha’s ten powers, up to the eighteen exclusive qualities?

“Blessed One, how does a bodhisattva mahasattva cultivate prajnaparamita through dana paramita, inner emptiness, and up to the eighteen exclusive qualities?”

The Buddha said: “Sakra, excellent, excellent! Kausika, your delight in asking about this matter is entirely due to the Buddha’s spiritual power. Kausika, when a bodhisattva mahasattva cultivates prajnaparamita, if he does not abide in form, he is cultivating prajnaparamita. If he does not abide in feeling, perception, formations, or consciousness, he is cultivating prajnaparamita. The same applies if he does not abide in the eye, ear, nose, tongue, body, or mind; in forms, sounds, odors, tastes, tangible objects, or dharmas; or in the eye-dhatu, up to and including the mind-consciousness-dhatu.

“Kausika, if a bodhisattva mahasattva does not abide in prajnaparamita, he is practicing prajnaparamita. If he does not abide in dhyana paramita, he is practicing prajnaparamita. If he does not abide in virya paramita, he is practicing prajnaparamita. If he does not abide in ksanti paramita, he is practicing prajnaparamita. If he does not abide in sila paramita, he is practicing prajnaparamita. If he does not abide in dana paramita, he is practicing prajnaparamita.

“Thus, Kausika, this is called a bodhisattva mahasattva who, by not abiding in prajnaparamita, practices prajnaparamita.

“Kausika, by not abiding in inner emptiness, he practices inner emptiness; up to by not abiding in the emptiness of nonexistence and existence, he practices the emptiness of nonexistence and existence. By not abiding in the four dhyanas, he practices the four dhyanas. By not abiding in the four immeasurable minds, he practices the four immeasurable minds.

By not abiding in the four formless concentrations, he practices the four formless concentrations. By not abiding in the five superknowledges, he practices the five superknowledges. By not abiding in the four foundations of mindfulness, he practices the four foundations of mindfulness; up to by not abiding in the Noble Eightfold Path, he practices the Noble Eightfold Path.

By not abiding in the Buddha’s ten powers, he practices the Buddha’s ten powers; up to by not abiding in the eighteen exclusive qualities, he practices the eighteen exclusive qualities. Why? Kausika, because the bodhisattva finds in form no place in which he could abide or which he could practice; up to in the eighteen exclusive qualities, he finds no place in which he could abide or which he could practice.

– “Furthermore, Kausika, a bodhisattva mahasattva does not practice form. If he does not practice form, this is called practicing form. The same applies to feeling, perception, formations, and consciousness, up to the eighteen exclusive qualities. Why? Because this bodhisattva mahasattva contemplates past form and finds it unobtainable, contemplates present form and finds it unobtainable, and contemplates future form and finds it unobtainable. The same applies up to the eighteen exclusive qualities.”

Sariputra addressed the Buddha: “Blessed One, this prajnaparamita is exceedingly profound.”

The Buddha said: “Because the suchness of form is exceedingly profound, prajnaparamita is exceedingly profound. Because the suchness of feeling, perception, formations, and consciousness is exceedingly profound, and likewise up to the eighteen exclusive qualities, prajnaparamita is exceedingly profound.”

Sariputra said: “Blessed One, this prajnaparamita is difficult to fathom.”

The Buddha said: “Because form is difficult to fathom, prajnaparamita is difficult to fathom. Because feeling, perception, formations, and consciousness, up to the eighteen exclusive qualities, are difficult to fathom, prajnaparamita is difficult to fathom.”

“Blessed One, this prajnaparamita is immeasurable.”

The Buddha said: “Because form is immeasurable, this prajnaparamita is immeasurable. Because feeling, perception, formations, and consciousness are immeasurable, up to the eighteen exclusive qualities being immeasurable, prajnaparamita is immeasurable.”

The Buddha told Sariputra: “When a bodhisattva mahasattva cultivates prajnaparamita, by not practicing the profoundness of form, he practices prajnaparamita. By not practicing the profoundness of feeling, perception, formations, and consciousness, up to the eighteen exclusive qualities, he practices prajnaparamita. Why? Because the exceedingly profound characteristic of form—the Great Prajnaparamita Sutra reads ‘the nature of form’—is not form; and the exceedingly profound characteristic of feeling, perception, formations, and consciousness, up to the eighteen exclusive qualities, is not the eighteen exclusive qualities. Thus, by not practicing them, he practices prajnaparamita.

“Sariputra, when a bodhisattva mahasattva practices prajnaparamita, by not practicing the unfathomability of form, he practices prajnaparamita. By not practicing the unfathomability of feeling, perception, formations, and consciousness, up to not practicing the unfathomability of the eighteen exclusive qualities, he practices prajnaparamita. Why? Because the unfathomable characteristic of form is not form; and the unfathomable characteristic of feeling, perception, formations, and consciousness, up to the eighteen exclusive qualities, is not the eighteen exclusive qualities.”

Sariputra, if, while cultivating prajnaparamita, a bodhisattva-mahasattva does not cultivate the immeasurability of form, this is the cultivation of prajnaparamita. If he does not cultivate the immeasurability of feeling, perception, formations, and consciousness, up to the eighteen unique qualities, this is the cultivation of prajnaparamita. Why? Because the immeasurable characteristic of form is not form; the immeasurability of feeling, perception, formations, and consciousness, up to the eighteen unique qualities, is not the eighteen unique qualities.

Sariputra said to the Buddha: “World-Honored One, this prajnaparamita is extremely profound, difficult to see, difficult to understand, and inconceivable. It should not be taught before bodhisattvas who have newly aroused the aspiration. Why? Because when bodhisattvas who have newly aroused the aspiration hear this extremely profound prajnaparamita, they may become frightened and alarmed, give rise to doubt and regret, and neither believe nor practice it. This extremely profound prajnaparamita should be taught before bodhisattva-mahasattvas on the stage of non-retrogression. When these bodhisattvas hear this extremely profound prajnaparamita, they are neither startled nor frightened, their minds give rise to neither doubt nor regret, and thus they are able to believe and cultivate it.”

Sakra, Lord of the Devas, asked Sariputra: “If this extremely profound prajnaparamita is taught before bodhisattva-mahasattvas who have newly aroused the aspiration, what faults will arise?”

Sariputra answered Sakra, Lord of the Devas: “Kausika! If this extremely profound prajnaparamita is taught before bodhisattvas who have newly aroused the aspiration, they may become frightened and alarmed, slander it, and disbelieve it. If bodhisattvas who have newly aroused the aspiration hear this extremely profound prajnaparamita, yet disparage and disbelieve it, they sow through their three kinds of karma the causes of the evil destinies. Because of that karma, for an exceedingly long time it will be difficult for them to attain unsurpassed, complete enlightenment.”

TREATISE: At that time, Sakra had heard the Buddha fully praise prajnaparamita, and so he now asked the Buddha: “How does a bodhisattva abide in prajnaparamita, dhyana-paramita, and so forth, up to the eighteen unique qualities?”

The Buddha praised him: “Excellent! Excellent!” Because Sakra, Lord of the Devas, is king among the devas, his words are assuredly trustworthy. By asking this question, he dispelled the doubts of the great assembly, brought unobstructed understanding, and conferred great benefit. Therefore, the Buddha said: “Excellent! Excellent!”

– Furthermore, the Buddha considered that Sakra was able to relinquish the supremely marvelous five sensual pleasures and his palace of the seven treasures, and was able to inquire into the practices of the Buddhas, sages, and noble ones. Therefore, he said: “Excellent!” It was through the Buddha’s spiritual power that Sakra was able to ask this question. Among those present were other supremely marvelous devas who perceived that the Buddha possessed immeasurable spiritual virtue; yet Sakra, in the midst of the great assembly, was able to inquire about the Buddha’s work because of the Buddha’s awesome spiritual power. As stated in the Sutra on Maintaining the Mind: When the Buddha’s light enters one’s body, one is then able to inquire into the Buddha’s work.

The Buddha replied: “Kausika, if a bodhisattva does not abide in form and so forth, this is the cultivation of prajnaparamita.” That bodhisattva sees the faults of form—its impermanence, suffering, and so forth—and therefore does not abide in form. If he does not abide in form, he is thereby able to cultivate prajnaparamita.

Whenever ordinary people see form, they become attached to form, give rise to afflictions and deluded inversions, and lose the path of prajnaparamita. Therefore, only by not abiding can one cultivate prajnaparamita. The same is true of the five skandhas, the twelve ayatanas, and the eighteen dhatus.

Question: Why is it said, with respect to each individually, that one cultivates by not abiding in the six paramitas?

Answer: The six paramitas and so forth are all wholesome dharmas and dharmas to be cultivated. Therefore, it is said, with respect to each individually, that one cultivates by not abiding in the six paramitas and so forth. Not abiding in the five skandhas, the twelve ayatanas, and the eighteen dhatus is the cultivation of prajnaparamita. If one does not abide in or become attached to these dharmas, attachment and craving cease. Because attachment and craving cease, one cultivates form and the other dharmas purely.

Here the reason for not abiding or becoming attached is explained: It is because no abiding place of form and the other dharmas can be apprehended, and no locus for cultivating form and the other dharmas can be apprehended.

– Furthermore, because the Buddha considered this matter difficult to understand and difficult to believe, he again explained the reason: Not cultivating form means that the bodhisattva sees the faults of form and therefore does not abide in form. Because he does not abide in it, he does not cultivate it.

To cultivate form means to grasp the characteristic of form as either permanent or impermanent, and so forth.

– Furthermore, because a bodhisattva constantly cultivates, accumulates, repeatedly practices, and becomes thoroughly versed in wholesome dharmas such as right speech and right action, this is called cultivating form. Now, because the bodhisattva wishes to cultivate prajnaparamita, he analyzes and dissolves form and does not cultivate it. Why? Because past form has already ceased and future form does not yet exist; therefore, they cannot be cultivated. Present form arises and immediately ceases, without remaining. Even if it could remain for a single thought-moment, it still could not be cultivated, much less when it ceases thought-moment after thought-moment. Therefore, the reason given here for not cultivating form is that form in the three times cannot be apprehended. (Accumulating, learning, learning again, doing, and repeatedly doing without cease are called “cultivation.” — Translator’s note.) The same applies up to the eighteen unique qualities.

If one contemplates all dharmas in this way, analyzes and dissolves them, and does not grasp their characteristics, this is called cultivating form and so forth—cultivating the true characteristic of form and all other dharmas.

At that time, having heard this meaning from the Buddha, Sariputra rejoiced greatly, penetrated deeply into the wisdom of emptiness, and said to the Buddha: “Prajnaparamita is extremely profound.” The Buddha accepted this praise. Because of the “suchness of form” and the suchness of all other dharmas, it is extremely profound.

The Buddha taught: It is not merely that the eye perceives it as profound; rather, because prajnaparamita analyzes form and enters into suchness as it truly is, it is extremely profound. Individual drops of rainwater are not called extremely deep; only when the various streams converge in the great ocean is it called extremely deep. Form and the other dharmas are likewise.

What the divine eye and the fleshly eye see is shallow and not profound. If one views them with the wisdom-eye, however, they are profound and unfathomable. Because they are extremely profound, they are difficult to fathom; only the Buddhas can see to their very depths.

Because they are extremely profound and unfathomable, they are called immeasurable. No ordinary wisdom can know the true characteristic of form and the other dharmas, because it falls into the error of reckoning form to be either permanent or impermanent.

At that time, Sariputra and the other listeners thought: “Prajnaparamita is unfathomable and immeasurable; how, then, is a bodhisattva to cultivate it?” The Buddha knew their thoughts and therefore told Sariputra: “If a bodhisattva-mahasattva cultivates form and the other dharmas as extremely profound, he loses prajnaparamita. If he does not cultivate form as extremely profound, he attains prajnaparamita.” Because ordinary people possess dull faculties, it is described as extremely profound.

For a person who has one-pointed mind, merit, and sharp faculties, it is not extremely profound. For example, whether water is deep or shallow is not fixed: to a small child it is deep, while to an adult it is shallow. Even the great ocean is deep to human beings but shallow to Rahu, king of the asuras.

Likewise, it is extremely profound to ordinary people, those who have newly aroused the aspiration, and the indolent; but it is shallow to non-retrogressing beings who have accumulated virtue for a long time. The Buddhas are like Rahu, king of the asuras: for them, none of the dharmas are profound, because they have attained unobstructed liberation. Therefore, one should know that distinctions between profound and shallow are taught according to sentient beings, circumstances, whether their faculties are sharp or dull, whether they have cultivated for a short or long time, and whether they are indolent or diligent.

The same applies to being unfathomable and immeasurable.

Here the Buddha himself explains the reason: The extremely profound characteristic of form and the other dharmas is not form. Why? Because, owing to fear, retreat, doubt, and regret, one regards form as extremely profound; yet the characteristic of form itself has no profundity, as explained above.

Sariputra said to the Buddha: “World-Honored One! This prajnaparamita is extremely profound; its extremely profound characteristic is difficult to see and difficult to understand.”

Question: Above, it was said that when a bodhisattva does not cultivate the extremely profound, this is the cultivation of prajnaparamita. Why, then, does Sariputra now say that it is extremely profound?

Answer: It is not that Shariputra, with a concentrated mind, spoke very profoundly and grasped the Buddha’s intent; rather, he spoke very profoundly for the sake of others. Therefore, it is said here: “Blessed One, prajnaparamita should not be taught in the presence of bodhisattvas who have newly aroused the aspiration. When bodhisattvas who are beginners hear such extremely profound wisdom, their minds may retreat and become lost. It should instead be taught in the presence of non-retrogressing bodhisattvas, for non-retrogressing bodhisattvas possess profound wisdom and therefore believe without retreating or becoming lost. It is like a deep body of water: a small child should not be told to wade across it; only an adult should be told to cross.”

Shakra asked Shariputra: “If it is taught to bodhisattvas who have newly aroused the aspiration, what faults will arise?”

Shariputra answered: “Those who have newly aroused the aspiration will not believe it, and their minds will retreat and become lost. Because their minds retreat and become lost, they give rise to doubt, regret, and fear: ‘If I accept and study the Dharma in which all things are empty, will I not fall into annihilation? Yet if I do not accept and study it, how can I refuse to accept and study the Buddha’s teaching?’ Therefore, they become afraid and give rise to doubt and regret.

If their minds become fixed in this attitude, they give rise to evil wrong views and slander the Dharma. What is the karmic consequence of such slander? It is as explained in the chapter on the hells.

Here the sutra states briefly that, having planted the karmic causes for rebirth in the three evil destinies, they will for a very long time find it difficult to attain the unsurpassed path.”

SUTRA: Shakra, Lord of the Devas, asked Shariputra: “Are there bodhisattva mahasattvas who have not yet received a prediction, yet who, upon hearing the profound prajnaparamita, are neither alarmed nor afraid?”

Shariputra answered: “So it is, Kaushika. If a bodhisattva mahasattva hears the extremely profound prajnaparamita and is neither alarmed nor afraid, one should know that before long—after encountering no more than one or two Buddhas—that bodhisattva will receive the prediction of unsurpassed, complete enlightenment.”

The Buddha told Shariputra: “So it is, so it is! That bodhisattva mahasattva has long since aroused the aspiration and cultivated the six paramitas, and has made offerings to many Buddhas. Upon hearing this profound prajnaparamita, that bodhisattva is neither alarmed nor afraid, but immediately accepts and retains it and practices in accordance with what prajnaparamita teaches.”

At that time, Shariputra said to the Buddha: “Blessed One, I wish to offer an analogy. Suppose good men or good women seeking the bodhisattva path practice prajnaparamita in a dream, enter meditative concentration, diligently exert themselves, perfect patience, guard the precepts, practice generosity, cultivate inner emptiness and outer emptiness, and proceed until they sit at the seat of enlightenment. One should know that those good men or good women are already near unsurpassed, complete enlightenment.

How much more so, then, will bodhisattva mahasattvas who seek to attain unsurpassed, complete enlightenment and, while awake, practice prajnaparamita, enter meditative concentration, diligently exert themselves, perfect patience, guard the precepts, and practice generosity swiftly attain unsurpassed, complete enlightenment and sit at the seat of enlightenment!

“Blessed One, good men or good women whose roots of goodness have matured are able to hear prajnaparamita, accept and retain it, and practice it exactly as taught. One should know that such bodhisattva mahasattvas aroused the aspiration and planted roots of goodness long ago, made offerings to many Buddhas, and followed spiritual friends. Such persons can accept and retain prajnaparamita and even recollect it correctly.

One should know that they are near to receiving the prediction of unsurpassed, complete enlightenment. One should know that these good men and good women are like bodhisattva mahasattvas at the stage of non-retrogression, immovable with respect to unsurpassed, complete enlightenment. They are able to obtain the profound prajnaparamita and, having obtained it, accept and retain it, read and recite it, and even recollect it correctly.

“Blessed One, suppose a person wishes to travel one hundred yojanas, or two hundred, three hundred, or four hundred yojanas, passing through a wilderness along a dangerous road. When that person first sees signs such as cowherds, boundary markers, gardens, and groves, the person knows that a city, town, or village is near. Upon seeing those signs, the person immediately thinks: ‘From the signs I see, I know that a city, town, or village is not far away.’ The person’s mind becomes peaceful and joyful, no longer fearing the perils of bandits, vicious creatures, hunger, or thirst.

Blessed One, a bodhisattva mahasattva is likewise. If a bodhisattva obtains this profound prajnaparamita, accepts and retains it, reads and recites it, and even recollects it correctly, one should know that the bodhisattva is near to receiving, before long, the prediction of unsurpassed, complete enlightenment. One should know that this bodhisattva mahasattva need not fear falling to the stage of a shravaka or a pratyekabuddha.

The signs seen beforehand are precisely the hearing, seeing, accepting, and retaining of the extremely profound prajnaparamita, and consequently recollecting it correctly.”

The Buddha told Shariputra: “So it is, so it is. If you wish to continue speaking with joy, you may do so.”

“Blessed One, suppose a person wishes to see and know the great ocean and sets out toward it. When the person no longer sees signs of trees or signs of mountains, then, although the great ocean has not yet come into view, the person knows that it is not far away. Why?

Because the great ocean lies in a level place where there are no signs of trees or mountains. Likewise, Blessed One, if a bodhisattva mahasattva hears the profound prajnaparamita, accepts and retains it, and even recollects it correctly, then although that bodhisattva has not yet received before a Buddha the prediction that after a specified number of kalpas—whether one hundred kalpas, one thousand kalpas, ten thousand kalpas, or one hundred thousand kotis of kalpas—the bodhisattva will attain the unsurpassed path, the bodhisattva nevertheless knows personally that the prediction of unsurpassed, complete enlightenment is near.

Why? Because the bodhisattva has been able to hear the profound prajnaparamita, accept and retain it, read and recite it, and even recollect it correctly.

“Blessed One, it is like the beginning of spring, when the old leaves of the trees have fallen. One thereby knows that the trees will soon put forth new leaves, flowers, and fruit. Why? Because, upon seeing the initial signs appearing on the trees, one knows that before long their leaves, flowers, and fruit will emerge. At that time, when the people of Jambudvipa see the initial signs on the trees, they are all filled with great joy.

“Blessed One, when a bodhisattva mahasattva is able to hear the profound prajnaparamita, accept and retain it, read and recite it, and even recollect it correctly, practicing exactly as taught, one should know that this bodhisattva’s roots of goodness have matured and that the bodhisattva has made offerings to many Buddhas. That bodhisattva should think: ‘The roots of goodness from my previous lives have followed me toward unsurpassed, complete enlightenment.

Through these causes and conditions, I have been able to see and hear the profound prajnaparamita, accept and retain it, read and recite it, and even recollect it correctly, practicing exactly as taught.’ Among those present, the devas who had formerly seen Buddhas rejoiced and leapt with delight, thinking: ‘In the past, bodhisattva mahasattvas likewise saw such signs before receiving their predictions. Now this bodhisattva mahasattva will also, before long, receive the prediction of unsurpassed, complete enlightenment.’

“Blessed One, suppose a pregnant mother’s body is heavy and distressed. Walking is difficult for her; whether standing or sitting, she finds no ease; she sleeps and eats less; she takes no pleasure in speaking; she has grown weary of her accustomed activities; and she endures every kind of suffering. When another mother sees these signs appearing beforehand, she knows that the woman is near to giving birth.

A bodhisattva mahasattva is likewise. Having planted roots of goodness, made offerings to many Buddhas, long cultivated the six paramitas, followed spiritual friends, and brought roots of goodness to maturity, the bodhisattva is able to hear the profound prajnaparamita, accept and retain it, read and recite it, and even recollect it correctly, practicing exactly as taught. People likewise know that this bodhisattva mahasattva is near to receiving, before long, the prediction of unsurpassed, complete enlightenment.”

The Buddha told Shariputra: “Excellent, excellent! That you are able to speak joyfully in this way is entirely due to the Buddha’s power.”

At that time, Subhuti said to the Buddha: “Rare indeed, Blessed One! The Tathagatas, Arhats, Perfectly and Completely Enlightened Ones skillfully entrust the affairs of the bodhisattva mahasattvas.”

The Buddha told Subhuti: The bodhisattva-mahasattvas who give rise to the aspiration for unsurpassed, complete enlightenment bring security to many beings and enable immeasurable beings to attain happiness; out of compassion, they bring peace, happiness, and benefit to devas and humans. While cultivating the bodhisattva path, these bodhisattvas gather in immeasurable hundreds of thousands of beings by means of the four methods of gathering: giving, kind speech, beneficial conduct, and cooperation.

They also bring beings to fulfillment through the ten wholesome paths of action. They themselves cultivate the First Dhyana and also teach others to cultivate the First Dhyana, up to the point where they themselves cultivate the concentration of the Sphere of Neither Perception nor Non-perception and also teach others to cultivate the concentration of the Sphere of Neither Perception nor Non-perception. They themselves cultivate the paramita of giving and also teach others to cultivate the paramita of giving; they themselves cultivate the paramita of morality and also teach others to cultivate the paramita of morality; they themselves cultivate the paramita of patience and also teach others to cultivate the paramita of patience;

they themselves cultivate the paramita of vigor and also teach others to cultivate the paramita of vigor; they themselves cultivate the paramita of meditation and also teach others to cultivate the paramita of meditation; they themselves cultivate the prajnaparamita and also teach others to cultivate the prajnaparamita.

Having attained the prajnaparamita, these bodhisattvas use the power of skillful means to teach beings and enable them to attain the fruit of stream-entry, while they themselves do not realize it; they teach beings and enable them to attain the fruit of once-returning, the fruit of non-returning, and the fruit of arhatship, while they themselves do not realize them; they teach beings and enable them to attain the path of a pratyekabuddha, while they themselves do not realize it.

They themselves cultivate the six paramitas and also teach immeasurable hundreds of thousands of myriads of bodhisattvas, enabling them to cultivate the six paramitas. They themselves abide on the stage of non-retrogression and also teach others to abide on the stage of non-retrogression. They themselves adorn and purify a Buddha-land and also teach others to adorn and purify a Buddha-land.

They themselves perfect awakened wisdom for beings and also teach others to perfect awakened wisdom for beings. They themselves attain the bodhisattva superknowledges and also teach others, enabling them to attain the bodhisattva superknowledges. They themselves purify the dharani gateways and also teach others to purify the dharani gateways.

They themselves perfect joyful eloquence and also teach others to perfect joyful eloquence. They themselves bring their physical bodies to perfection and also teach others, enabling them to bring their physical bodies to perfection. They themselves perfect the thirty-two marks and also teach others to perfect the thirty-two marks.

They themselves perfect the stage of the Youthful One and also teach others to perfect the stage of the Youthful One. They themselves perfect the Buddha’s ten powers and also teach others, enabling them to perfect the Buddha’s ten powers. They themselves cultivate the four fearlessnesses and also teach others to cultivate the four fearlessnesses.

They themselves cultivate the eighteen exclusive qualities and also teach others to cultivate the eighteen exclusive qualities. They themselves cultivate great loving-kindness and great compassion and also teach others to cultivate great loving-kindness and great compassion. They themselves attain the knowledge of all aspects and also teach others, enabling them to attain the knowledge of all aspects.

They themselves abandon all afflictions and habitual tendencies and also teach others to abandon all afflictions and habitual tendencies. They themselves turn the Dharma wheel and also teach others to turn the Dharma wheel.

TREATISE: At that time, Sakra asked Sariputra: Is there any bodhisattva who has not yet received a prediction of enlightenment but who, upon hearing this profound prajnaparamita, is neither startled nor afraid?

Sariputra replied: No one who has not received a prediction can hear the prajnaparamita and be capable of believing it. If someone is capable of believing it, one should know that this person will soon receive a prediction; after encountering no more than one Buddha or two Buddhas, that person will receive a prediction.

The Buddha approved Sariputra’s words.

When Sariputra heard the Buddha approve what he had said, his mind was filled with joy. Wishing to make this matter even clearer, he gave an analogy, saying: The mind in a dream is obscured by the power of sleep and does not act as the true mind does. If a good man or good woman, while dreaming, gives rise to the aspiration to cultivate the six paramitas, even to the point of sitting at the seat of enlightenment, one should know that although this person’s merit is slight, that person is nevertheless close to receiving a prediction of unsurpassed, complete enlightenment. How much more, then, is a bodhisattva-mahasattva who, while awake, truly gives rise to the aspiration for unsurpassed, complete enlightenment and cultivates the six paramitas close to receiving a prediction!

O Blessed One, if a person passing back and forth through the six realms of samsara should at some time hear the prajnaparamita, uphold it, read and recite it, and recollect it correctly, one may know with certainty that before long this person will attain unsurpassed, complete enlightenment. It is like a fish that has swallowed a hook: although it still swims about in the pond, one should know that it will soon be taken out of the pond.

The practitioner is likewise: deeply believing in and delighting in the prajnaparamita, that person will not remain long in samsara. Here Sariputra himself gave an analogy: Suppose a person wishes to traverse a dangerous road. The dangerous road is the world.

One hundred yojanas is the Desire Realm. Two hundred yojanas is the Form Realm. Three hundred yojanas is the Formless Realm.

Four hundred yojanas is the path of the sravakas and pratyekabuddhas.

– Furthermore, four hundred yojanas is the Desire Realm; three hundred yojanas is the Form Realm; two hundred yojanas is the Formless Realm; one hundred yojanas is the path of the sravakas and pratyekabuddhas.

The wish to emerge refers to a person who faithfully accepts and practices the prajnaparamita.

First seeing the signs of the dharmas means seeing a great bodhisattva relinquish worldly sensual pleasures and, with a profound mind, delight in the prajnaparamita.

Seeing the boundary markers means distinguishing the dharmas: this is a sravaka dharma, this is a pratyekabuddha dharma, and this is a Mahayana dharma. Thus, the lesser benefit is that of the sravaka, while the greater benefit is that of the bodhisattva. The realm of Mara is samsara; the realm of the Buddha is the prajnaparamita, the place of the deathless ambrosia.

Seeing gardens and forests refers to the various joys of meditative concentration and the wisdom that accords with the Buddha path, together with immeasurable signs of wholesome dharmas such as these.

Seeing villages means the acquiescence that conforms to the Dharma; this is the acquiescence in the non-arising of dharmas. The city is unsurpassed, complete enlightenment.

Attaining security means that when a bodhisattva hears this Dharma, reflects upon it, carefully considers it, and practices it, the bodhisattva thinks: “Having attained this Dharma, my mind is secure; I shall attain unsurpassed, complete enlightenment.”

Bandits refer to the sixty-two wrong views, such as attachment to a self.

Ferocious creatures refer to the afflictions of craving, hatred, and so forth.

Not fearing bandits means that no person can find an opportunity to cause harm.

Not fearing ferocious creatures means that nonhuman beings cannot find an opportunity to cause harm.

Not fearing hunger means not fearing that one will be unable to attain the discriminating wisdom of the noble ones.

Not fearing thirst means not fearing that one will be unable to attain the taste of joy in the Dharma arising from meditative concentration, liberation, and so forth.

Here the cause and conditions are explained directly: When a bodhisattva-mahasattva sees the initial signs, the bodhisattva knows that before long unsurpassed, complete enlightenment will be attained. The bodhisattva does not fear falling into the lower realms or dying of hunger and thirst, nor does the bodhisattva fear falling to the stages of the sravakas and pratyekabuddhas.

The Buddha accepted this analogy, using the coarse to illustrate the subtle and the worldly to illustrate the supramundane. The other three analogies should likewise be distinguished and explained as above.

The great ocean is an analogy for the unsurpassed path; the flat ground without trees or mountains is an analogy for the scripture scroll of the prajnaparamita.

Fruit is an analogy for the unsurpassed path; the blossoms of the trees are an analogy for the stage of non-retrogression.

At the beginning of spring, the old leaves fall and new leaves grow; this is an analogy for the ending of afflictions, wrong views, doubt, and so forth, whereby one is able to obtain the scripture scroll of the prajnaparamita.

The mother is an analogy for the practitioner; the body in the womb is an analogy for the unsurpassed path.

The signs of approaching birth are an analogy for a bodhisattva who has cultivated the prajnaparamita for a long time.

Becoming weary of what one has habitually practiced is an analogy for fearing the worldly pleasure of sexual desire and no longer delighting in or clinging to it.

The Buddha praised those words, saying: “Excellent!”

At that time, Subhuti heard Sariputra’s words accepted by the Buddha and praised as excellent. Knowing that the Buddha, in his profound intent, cherished and was mindful of these bodhisattvas, he therefore addressed the Buddha: O Blessed One, it is exceedingly rare how well you entrust the work of the bodhisattvas.

The work of the bodhisattvas is the path of emptiness and the path of merit, just as the Buddha has spoken of general characteristics and particular characteristics. It is entrusted to Ananda, Maitreya, and others so that, after the Buddha enters nirvana without remainder, they may properly practice it themselves, teach and reveal it, benefit beings, and not allow it to be transmitted erroneously.

The Buddha explained the cause and conditions for this careful entrustment: these bodhisattvas have given rise to the aspiration for unsurpassed, complete enlightenment.

Bringing peace and security to many beings: among living beings there are immeasurable, boundless, and innumerable multitudes; apart from the Buddha, no one can calculate or know their number.

Those who follow the Buddha and obtain benefit are beyond counting; therefore they are called “many.”

Peace and security means that beings who cling to permanence are taught impermanence; those attached to pleasure are taught suffering; those who cling to substantial reality are taught emptiness; and those who cling to self are taught non-self. This is called bringing peace and security.

When ordinary people hear these teachings, they may not rejoice at the time, yet in the long term they eradicate their afflictions and attain the joy of peace and security. It is like taking bitter medicine: although painful at the time, it later cures the illness.

Immeasurable beings are brought happiness: when a bodhisattva seeks prajnaparamita but has not yet perfected it, the bodhisattva still benefits beings with the happiness of this life and future lives. As stated in the Sutra of the Bodhisattva’s Former Lives: Upon attaining prajnaparamita and having extinguished all afflictions, the bodhisattva also benefits beings with both worldly and supramundane happiness. Upon attaining the unsurpassed path, however, the bodhisattva benefits beings solely with supramundane happiness.

Bringing peace, happiness, and benefit means acting solely with compassion; bringing peace, happiness, and benefit means greatly benefiting devas and human beings. Because the benefits in the other destinies are fewer, they are not mentioned.

The works of benefit are the four means of embracing beings. Through the gift of material wealth and the gift of Dharma, the bodhisattva embraces beings.

There are two kinds of loving speech: 1. Loving speech that accords with another’s wishes. 2. Speaking to each person the Dharma that person delights in. Before attaining the path, the bodhisattva, out of compassion for beings, overcomes personal pride and teaches the Dharma according to their wishes. After attaining the path, the bodhisattva speaks according to the Dharma by which they can be liberated. To a wealthy and arrogant person, the bodhisattva praises generosity, saying that through it one may obtain wealth, renown, and merit. If, instead, the bodhisattva praised observance of the precepts and censured their violation, that person’s mind would not be pleased. Thus, the bodhisattva speaks according to the Dharma appropriate for each person.

Beneficial conduct is also of two kinds: First, for benefit in this life and future lives, one teaches the means of livelihood and encourages the cultivation of beneficial deeds. Second, one teaches those without faith so that they develop faith; teaches those who violate the precepts so that they observe them; teaches those of little learning so that they hear much; teaches those who do not delight in giving so that they practice generosity; and teaches wisdom to the foolish. In this way, one benefits beings through wholesome dharmas.

Cooperation means that when a bodhisattva teaches and transforms beings, causing them to cultivate wholesome dharmas, the bodhisattva practices together with them. The bodhisattva’s mind is wholesome, while the minds of beings are unwholesome; the bodhisattva transforms their unwholesome minds, causing them to accord with the bodhisattva’s own wholesome mind.

Through these four means, the bodhisattva embraces beings and causes them to abide in the ten wholesome paths. This is an extensive explanation of the meaning of the four means of embracing beings.

Of the two kinds of giving, the gift of Dharma consists in teaching the Dharma according to what a person delights in; this is foremost among all forms of loving speech. Because beings cherish and cling to life, the bodhisattva teaches them to cultivate the ten wholesome paths, through which they attain longevity.

Within beneficial conduct, of all beneficial treasures, the benefit of Dharma is supreme. This is beneficial conduct. Within cooperation, practicing wholesome dharmas together is supreme. The bodhisattva practices the ten wholesome deeds and also teaches others to practice them. Some say: Finally, personally practicing the ten wholesome deeds has the same meaning as the fourth means of embracing beings. Therefore, it is said that one personally practices the ten wholesome deeds and also teaches others to practice them; one personally cultivates the First Dhyana and also teaches others to cultivate it.

In the First Dhyana and so forth, all alike abandon sensual desire and observe the precepts; therefore, this is called embracing one another. Because they embrace one another, the bodhisattva gradually liberates them by means of the Dharma of the Three Vehicles. The same applies even to cultivating the Sphere of Neither Perception nor Non-Perception.

The bodhisattva personally cultivates the six paramitas and also teaches others to cultivate them. Through prajna, the bodhisattva also causes beings to attain a share of prajna—that is, to attain stream-entry and so forth.

Through the power of skillful means, the bodhisattva does not personally realize the fruit. As that person’s powers of merit and wisdom increase, the bodhisattva teaches immeasurable and innumerable bodhisattvas, causing them to abide in the six paramitas. Personally abiding on the stage of non-retrogression, the bodhisattva also teaches others to abide there; and so on, until, personally turning the Dharma wheel, the bodhisattva also teaches others to turn the Dharma wheel. Therefore, with a mind of loving-kindness and compassion, I skillfully entrust the work of the bodhisattva, without craving or attachment.

(End of Scroll 66 according to the Chinese edition)