“They do not imagine or construe the emptiness of internal phenomena, do not imagine or construe a mental image of the emptiness of internal phenomena, and do not imagine or construe an essential nature of the emptiness of internal phenomena; they do not imagine or construe the emptiness of external phenomena, do not imagine or construe a mental image of the emptiness of external phenomena, and do not imagine or construe an essential nature of the emptiness of external phenomena; they do not imagine or construe the emptiness of external and internal phenomena, do not imagine or construe a mental image of the emptiness of external and internal phenomena, and do not imagine or construe an essential nature of the emptiness of external and internal phenomena; they do not imagine or construe the emptiness of emptiness, do not imagine or construe a mental image of the emptiness of emptiness, and do not imagine or construe an essential nature of the emptiness of emptiness; they do not imagine or construe the emptiness of great extent, do not imagine or construe a mental image of the emptiness of great extent, and do not imagine or construe an essential nature of the emptiness of great extent; they do not imagine or construe the emptiness of ultimate reality, do not imagine or construe a mental image of the emptiness of ultimate reality, and do not imagine or construe an essential nature of the emptiness of ultimate reality; they do not imagine or construe the emptiness of conditioned phenomena, do not imagine or construe a mental image of the emptiness of conditioned phenomena, and do not imagine or construe an essential nature of the emptiness of conditioned phenomena; they do not imagine or construe the emptiness of unconditioned phenomena, do not imagine or construe a mental image of the emptiness of unconditioned phenomena, and do not imagine or construe an essential nature of the emptiness of unconditioned phenomena; they do not imagine or construe the emptiness of the unlimited, do not imagine or construe a mental image of the emptiness of the unlimited, and do not imagine or construe an essential nature of the emptiness of the unlimited; they do not imagine or construe the emptiness of that which has neither beginning nor end, do not imagine or construe a mental image of the emptiness of that which has neither beginning nor end, and do not imagine or construe an essential nature of the emptiness of that which has neither beginning nor end; they do not imagine or construe the emptiness of nonexclusion, do not imagine or construe a mental image of the emptiness of nonexclusion, and do not imagine or construe an essential nature of the emptiness of nonexclusion; they do not imagine or construe the emptiness of inherent nature, do not imagine or construe a mental image of the emptiness of inherent nature, and do not imagine or construe an essential nature of the emptiness of inherent nature; they do not imagine or construe the emptiness of all phenomena, do not imagine or construe a mental image of the emptiness of all phenomena, and do not imagine or construe an essential nature of the emptiness of all phenomena; they do not imagine or construe the emptiness of intrinsic defining characteristics, do not imagine or construe a mental image of the emptiness of intrinsic defining characteristics, and do not imagine or construe an essential nature of the emptiness of intrinsic defining characteristics; they do not imagine or construe the emptiness of that which cannot be apprehended, do not imagine or construe a mental image of the emptiness of that which cannot be apprehended, and do not imagine or construe an essential nature of the emptiness of that which cannot be apprehended; they do not imagine or construe the emptiness of nonentities, do not imagine or construe a mental image of the emptiness of nonentities, and do not imagine or construe an essential nature of the emptiness of nonentities; they do not imagine or construe the emptiness of essential nature, do not imagine or construe a mental image of the emptiness of essential nature, and do not imagine or construe an essential nature of the emptiness of essential nature; and they do not imagine or construe the emptiness of an essential nature of nonentities, do not imagine or construe a mental image of the emptiness of an essential nature of nonentities, and do not imagine or construe an essential nature of the emptiness of an essential nature of nonentities.
“They do not imagine or construe the applications of mindfulness, do not imagine or construe a mental image of the applications of mindfulness, and do not imagine or construe an essential nature of the applications of mindfulness; they do not imagine or construe the correct exertions, do not imagine or construe a mental image of the correct exertions, and do not imagine or construe an essential nature of the correct exertions; they do not imagine or construe the supports for miraculous ability, do not imagine or construe a mental image of the supports for miraculous ability, and do not imagine or construe an essential nature of the supports for miraculous ability; they do not imagine or construe the faculties, do not imagine or construe a mental image of the faculties, and do not imagine or construe an essential nature of the faculties; they do not imagine or construe the powers, do not imagine or construe a mental image of the powers, and do not imagine or construe an essential nature of the powers; they do not imagine or construe the branches of enlightenment, do not imagine or construe a mental image of the branches of enlightenment, and do not imagine or construe an essential nature of the branches of enlightenment; and they do not imagine or construe the noble eightfold path, do not imagine or construe a mental image of the noble eightfold path, and do not imagine or construe an essential nature of the noble eightfold path.
“They do not imagine or construe the truths of the noble ones, do not imagine or construe a mental image of the truths of the noble ones, and do not imagine or construe an essential nature of the truths of the noble ones; they do not imagine or construe the meditative concentrations, do not imagine or construe a mental image of the meditative concentrations, and do not imagine or construe an essential nature of the meditative concentrations; they do not imagine or construe the immeasurable attitudes, do not imagine or construe a mental image of the immeasurable attitudes, and do not imagine or construe an essential nature of the immeasurable attitudes; they do not imagine or construe the formless absorptions, do not imagine or construe a mental image of the formless absorptions, and do not imagine or construe an essential nature of the formless absorptions; they do not imagine or construe the eight liberations, do not imagine or construe a mental image of the eight liberations, and do not imagine or construe an essential nature of the eight liberations; they do not imagine or construe the nine serial steps of meditative absorption, do not imagine or construe a mental image of the nine serial steps of meditative absorption, and do not imagine or construe an essential nature of the nine serial steps of meditative absorption; they do not imagine or construe the emptiness, signlessness, and wishlessness gateways to liberation, do not imagine or construe a mental image of the emptiness, signlessness, and wishlessness gateways to liberation, and do not imagine or construe an essential nature of the emptiness, signlessness, and wishlessness gateways to liberation; they do not imagine or construe the extrasensory powers, do not imagine or construe a mental image of the extrasensory powers, and do not imagine or construe an essential nature of the extrasensory powers; they do not imagine or construe the meditative stabilities, do not imagine or construe a mental image of the meditative stabilities, and do not imagine or construe an essential nature of the meditative stabilities; and they do not imagine or construe the dhāraṇī gateways, do not imagine or construe a mental image of the dhāraṇī gateways, and do not imagine or construe an essential nature of the dhāraṇī gateways.
“They do not imagine or construe the ten powers of the tathāgatas, do not imagine or construe a mental image of the ten powers of the tathāgatas, and do not imagine or construe an essential nature of the ten powers of the tathāgatas; they do not imagine or construe the four fearlessnesses, do not imagine or construe a mental image of the four fearlessnesses, and do not imagine or construe an essential nature of the four fearlessnesses; they do not imagine or construe the four kinds of exact knowledge, do not imagine or construe a mental image of the four kinds of exact knowledge, and do not imagine or construe an essential nature of the four kinds of exact knowledge; they do not imagine or construe great compassion, do not imagine or construe a mental image of great compassion, and do not imagine or construe an essential nature of great compassion; and they do not imagine or construe the eighteen distinct qualities of the buddhas, do not imagine or construe a mental image of the eighteen distinct qualities of the buddhas, and do not imagine or construe an essential nature of the eighteen distinct qualities of the buddhas.
“They do not imagine or construe omniscience, they do not imagine or construe a mental image of omniscience, and they do not imagine or construe an essential nature of omniscience. They do not imagine or construe the knowledge of the aspects of the path, they do not imagine or construe a mental image of the knowledge of the aspects of the path, and they do not imagine or construe an essential nature of the knowledge of the aspects of the path. They do not imagine or construe all-aspect omniscience, they do not imagine or construe a mental image of all-aspect omniscience, and they do not imagine or construe an essential nature of all-aspect omniscience.
“If you ask why, Subhūti, it is because physical forms are inconceivable, feelings are inconceivable, perceptions are inconceivable, formative predispositions are inconceivable, and consciousness is inconceivable; the eyes are inconceivable, the ears are inconceivable, the nose is inconceivable, the tongue is inconceivable, the body is inconceivable, and the mental faculty is inconceivable; sights are inconceivable, sounds are inconceivable, odors are inconceivable, tastes are inconceivable, tangibles are inconceivable, and mental phenomena are inconceivable; visual consciousness is inconceivable, auditory consciousness is inconceivable, olfactory consciousness is inconceivable, gustatory consciousness is inconceivable, tactile consciousness is inconceivable, and mental consciousness is inconceivable; visually compounded sensory contact is inconceivable, aurally compounded sensory contact is inconceivable, nasally compounded sensory contact is inconceivable, lingually compounded sensory contact is inconceivable, corporeally compounded sensory contact is inconceivable, and mentally compounded sensory contact is inconceivable; feelings conditioned by visually compounded sensory contact are inconceivable, feelings conditioned by aurally compounded sensory contact are inconceivable, feelings conditioned by nasally compounded sensory contact are inconceivable, feelings conditioned by lingually compounded sensory contact are inconceivable, feelings conditioned by corporeally compounded sensory contact are inconceivable, and feelings conditioned by mentally compounded sensory contact are inconceivable; the earth element is inconceivable, the water element is inconceivable, the fire element is inconceivable, the wind element is inconceivable, the space element is inconceivable, and the consciousness element is inconceivable; ignorance is inconceivable, formative predispositions are inconceivable, consciousness is inconceivable, name and form are inconceivable, the six sense fields are inconceivable, sensory contact is inconceivable, sensation is inconceivable, craving is inconceivable, grasping is inconceivable, the rebirth process is inconceivable, birth is inconceivable, and aging and death are inconceivable; the perfection of generosity is inconceivable, the perfection of ethical discipline is inconceivable, the perfection of tolerance is inconceivable, the perfection of perseverance is inconceivable, the perfection of meditative concentration is inconceivable, and the perfection of wisdom is inconceivable; the emptiness of internal phenomena is inconceivable, the emptiness of external phenomena is inconceivable, the emptiness of external and internal phenomena is inconceivable, the emptiness of emptiness is inconceivable, the emptiness of great extent is inconceivable, the emptiness of ultimate reality is inconceivable, the emptiness of conditioned phenomena is inconceivable, the emptiness of unconditioned phenomena is inconceivable, the emptiness of the unlimited is inconceivable, the emptiness of that which has neither beginning nor end is inconceivable, the emptiness of nonexclusion is inconceivable, the emptiness of inherent nature is inconceivable, the emptiness of all phenomena is inconceivable, the emptiness of intrinsic defining characteristics is inconceivable, the emptiness of that which cannot be apprehended is inconceivable, the emptiness of nonentities is inconceivable, the emptiness of essential nature is inconceivable, and the emptiness of an essential nature of nonentities is inconceivable; the applications of mindfulness are inconceivable, the correct exertions are inconceivable, the supports for miraculous ability are inconceivable, the faculties are inconceivable, the powers are inconceivable, the branches of enlightenment are inconceivable, and the noble eightfold path is inconceivable; the truths of the noble ones are inconceivable, the meditative concentrations are inconceivable, the immeasurable attitudes are inconceivable, the formless absorptions are inconceivable, the eight liberations are inconceivable, the nine serial steps of meditative absorption are inconceivable, the emptiness, signlessness, and wishlessness gateways to liberation are inconceivable, the extrasensory powers are inconceivable, the meditative stabilities are inconceivable, and the dhāraṇī gateways are inconceivable; the ten powers of the tathāgatas are inconceivable, the four fearlessnesses are inconceivable, the four kinds of exact knowledge are inconceivable, great compassion is inconceivable, and the eighteen distinct qualities of the buddhas are inconceivable; and omniscience is inconceivable, the knowledge of the aspects of the path is inconceivable, and all-aspect omniscience is inconceivable. Subhūti, since this is the case, the bodhisattva great beings have practiced the six perfections, grown the roots of virtue, served many buddhas, and been assisted by spiritual mentors.”
“Blessed Lord, the perfection of wisdom is profound,” said Subhūti.
“Subhūti,” replied the Blessed One, “the perfection of wisdom is profound owing to the profundity of physical forms. Subhūti, the perfection of wisdom is profound owing to the profundity of feelings. Subhūti, the perfection of wisdom is profound owing to the profundity of perceptions. Subhūti, the perfection of wisdom is profound owing to the profundity of formative predispositions. Subhūti, the perfection of wisdom is profound owing to the profundity of consciousness.
“Subhūti, the perfection of wisdom is profound owing to the profundity of the eyes. Subhūti, the perfection of wisdom is profound owing to the profundity of the ears. Subhūti, the perfection of wisdom is profound owing to the profundity of the nose. Subhūti, the perfection of wisdom is profound owing to the profundity of the tongue. Subhūti, the perfection of wisdom is profound owing to the profundity of the body. Subhūti, the perfection of wisdom is profound owing to the profundity of the mental faculty.
“Subhūti, the perfection of wisdom is profound owing to the profundity of sights. Subhūti, the perfection of wisdom is profound owing to the profundity of sounds. Subhūti, the perfection of wisdom is profound owing to the profundity of odors. Subhūti, the perfection of wisdom is profound owing to the profundity of tastes. Subhūti, the perfection of wisdom is profound owing to the profundity of tangibles. Subhūti, the perfection of wisdom is profound owing to the profundity of mental phenomena.
“Subhūti, the perfection of wisdom is profound owing to the profundity of visual consciousness. Subhūti, the perfection of wisdom is profound owing to the profundity of auditory consciousness. Subhūti, the perfection of wisdom is profound owing to the profundity of olfactory consciousness. Subhūti, the perfection of wisdom is profound owing to the profundity of gustatory consciousness. Subhūti, the perfection of wisdom is profound owing to the profundity of tactile consciousness. Subhūti, the perfection of wisdom is profound owing to the profundity of mental consciousness.
“Subhūti, the perfection of wisdom is profound owing to the profundity of visually compounded sensory contact. Subhūti, the perfection of wisdom is profound owing to the profundity of aurally compounded sensory contact. Subhūti, the perfection of wisdom is profound owing to the profundity of nasally compounded sensory contact. Subhūti, the perfection of wisdom is profound owing to the profundity of lingually compounded sensory contact. Subhūti, the perfection of wisdom is profound owing to the profundity of corporeally compounded sensory contact. Subhūti, the perfection of wisdom is profound owing to the profundity of mentally compounded sensory contact.
“Subhūti, the perfection of wisdom is profound owing to the profundity of feelings conditioned by visually compounded sensory contact. Subhūti, the perfection of wisdom is profound owing to the profundity of feelings conditioned by aurally compounded sensory contact. Subhūti, the perfection of wisdom is profound owing to the profundity of feelings conditioned by nasally compounded sensory contact. Subhūti, the perfection of wisdom is profound owing to the profundity of feelings conditioned by lingually compounded sensory contact. Subhūti, the perfection of wisdom is profound owing to the profundity of feelings conditioned by corporeally compounded sensory contact. Subhūti, the perfection of wisdom is profound owing to the profundity of feelings conditioned by mentally compounded sensory contact.
“Subhūti, the perfection of wisdom is profound owing to the profundity of the earth element. Subhūti, the perfection of wisdom is profound owing to the profundity of the water element. Subhūti, the perfection of wisdom is profound owing to the profundity of the fire element. Subhūti, the perfection of wisdom is profound owing to the profundity of the wind element. Subhūti, the perfection of wisdom is profound owing to the profundity of the space element. Subhūti, the perfection of wisdom is profound owing to the profundity of the consciousness element.
“Subhūti, the perfection of wisdom is profound owing to the profundity of ignorance. Subhūti, the perfection of wisdom is profound owing to the profundity of formative predispositions. Subhūti, the perfection of wisdom is profound owing to the profundity of consciousness. Subhūti, the perfection of wisdom is profound owing to the profundity of name and form. Subhūti, the perfection of wisdom is profound owing to the profundity of the six sense fields. Subhūti, the perfection of wisdom is profound owing to the profundity of sensory contact. Subhūti, the perfection of wisdom is profound owing to the profundity of sensation. Subhūti, the perfection of wisdom is profound owing to the profundity of craving. Subhūti, the perfection of wisdom is profound owing to the profundity of grasping. Subhūti, the perfection of wisdom is profound owing to the profundity of the rebirth process. Subhūti, the perfection of wisdom is profound owing to the profundity of birth. Subhūti, the perfection of wisdom is profound owing to the profundity of aging and death.
“Subhūti, the perfection of wisdom is profound owing to the profundity of the perfection of generosity. Subhūti, the perfection of wisdom is profound owing to the profundity of the perfection of ethical discipline. Subhūti, the perfection of wisdom is profound owing to the profundity of the perfection of tolerance. Subhūti, the perfection of wisdom is profound owing to the profundity of the perfection of perseverance. Subhūti, the perfection of wisdom is profound owing to the profundity of the perfection of meditative concentration. Subhūti, the perfection of wisdom is profound owing to the profundity of the perfection of wisdom.
“Subhūti, the perfection of wisdom is profound owing to the profundity of the emptiness of internal phenomena. Subhūti, the perfection of wisdom is profound owing to the profundity of the emptiness of external phenomena. Subhūti, the perfection of wisdom is profound owing to the profundity of the emptiness of external and internal phenomena. Subhūti, the perfection of wisdom is profound owing to the profundity of the emptiness of emptiness. Subhūti, the perfection of wisdom is profound owing to the profundity of the emptiness of great extent. Subhūti, the perfection of wisdom is profound owing to the profundity of the emptiness of ultimate reality. Subhūti, the perfection of wisdom is profound owing to the profundity of the emptiness of conditioned phenomena. Subhūti, the perfection of wisdom is profound owing to the profundity of the emptiness of unconditioned phenomena. Subhūti, the perfection of wisdom is profound owing to the profundity of the emptiness of the unlimited. Subhūti, the perfection of wisdom is profound owing to the profundity of the emptiness of that which has neither beginning nor end. Subhūti, the perfection of wisdom is profound owing to the profundity of the emptiness of nonexclusion. Subhūti, the perfection of wisdom is profound owing to the profundity of the emptiness of inherent nature. Subhūti, the perfection of wisdom is profound owing to the profundity of the emptiness of all phenomena. Subhūti, the perfection of wisdom is profound owing to the profundity of the emptiness of intrinsic defining characteristics. Subhūti, the perfection of wisdom is profound owing to the profundity of the emptiness of that which cannot be apprehended. Subhūti, the perfection of wisdom is profound owing to the profundity of the emptiness of nonentities. Subhūti, the perfection of wisdom is profound owing to the profundity of the emptiness of essential nature. Subhūti, the perfection of wisdom is profound owing to the profundity of the emptiness of an essential nature of nonentities.
“Subhūti, the perfection of wisdom is profound owing to the profundity of the applications of mindfulness. Subhūti, the perfection of wisdom is profound owing to the profundity of the correct exertions. Subhūti, the perfection of wisdom is profound owing to the profundity of the supports for miraculous ability. Subhūti, the perfection of wisdom is profound owing to the profundity of the faculties. Subhūti, the perfection of wisdom is profound owing to the profundity of the powers. Subhūti, the perfection of wisdom is profound owing to the profundity of the branches of enlightenment. Subhūti, the perfection of wisdom is profound owing to the profundity of the noble eightfold path.
“Subhūti, the perfection of wisdom is profound owing to the profundity of the truths of the noble ones. Subhūti, the perfection of wisdom is profound owing to the profundity of the meditative concentrations. Subhūti, the perfection of wisdom is profound owing to the profundity of the immeasurable attitudes. Subhūti, the perfection of wisdom is profound owing to the profundity of the formless absorptions. Subhūti, the perfection of wisdom is profound owing to the profundity of the eight liberations. Subhūti, the perfection of wisdom is profound owing to the profundity of the nine serial steps of meditative absorption. Subhūti, the perfection of wisdom is profound owing to the profundity of the emptiness, signlessness, and wishlessness gateways to liberation. Subhūti, the perfection of wisdom is profound owing to the profundity of the extrasensory powers. Subhūti, the perfection of wisdom is profound owing to the profundity of the meditative stabilities. Subhūti, the perfection of wisdom is profound owing to the profundity of the dhāraṇī gateways.
“Subhūti, the perfection of wisdom is profound owing to the profundity of the powers of the tathāgatas. Subhūti, the perfection of wisdom is profound owing to the profundity of the fearlessnesses. Subhūti, the perfection of wisdom is profound owing to the profundity of the kinds of exact knowledge. Subhūti, the perfection of wisdom is profound owing to the profundity of great compassion. Subhūti, the perfection of wisdom is profound owing to the profundity of the eighteen distinct qualities of the buddhas.
“Subhūti, the perfection of wisdom is profound owing to the profundity of omniscience. Subhūti, the perfection of wisdom is profound owing to the profundity of the knowledge of the aspects of the path. Subhūti, the perfection of wisdom is profound owing to the profundity of all-aspect omniscience.”
“Blessed Lord,” said Subhūti, “the perfection of wisdom is a mass of precious gems because it establishes the mass of precious, gem-like phenomena. It establishes the paths of the ten virtuous actions, it establishes the four meditative concentrations, it establishes the four immeasurable attitudes, it establishes the four formless absorptions, and it establishes the five extrasensory powers. It establishes the four applications of mindfulness, it establishes the four correct exertions, it establishes the four supports for miraculous ability, it establishes the five faculties, it establishes the five powers, it establishes the seven branches of enlightenment, and it establishes the noble eightfold path. It establishes the four truths of the noble ones, it establishes the eight liberations, it establishes the nine serial steps of meditative absorption, it establishes the emptiness, signlessness, and wishlessness gateways to liberation, it establishes the extrasensory powers, it establishes the meditative stabilities, and it establishes the dhāraṇī gateways. It establishes the ten powers of the tathāgatas, it establishes the four fearlessnesses, it establishes the four kinds of exact knowledge, it establishes great compassion, and it establishes the eighteen distinct qualities of the buddhas. It established the fruit of having entered the stream, it establishes the fruit of once-returner, it establishes the fruit of non-returner, it establishes arhatship, and it establishes individual enlightenment. It establishes the knowledge of the aspects of the path, and it establishes all-aspect omniscience.
“Blessed Lord, the perfection of wisdom turns the wheel of the Dharma. Blessed Lord, the perfection of wisdom is a mass of purity because of the purity of physical forms, the purity of feelings, the purity of perceptions, the purity of formative predispositions, and the purity of consciousness; the purity of the eyes, the purity of the ears, the purity of the nose, the purity of the tongue, the purity of the body, and the purity of the mental faculty; the purity of sights, the purity of sounds, the purity of odors, the purity of tastes, the purity of tangibles, and the purity of mental phenomena; the purity of visual consciousness, the purity of auditory consciousness, the purity of olfactory consciousness, the purity of gustatory consciousness, the purity of tactile consciousness, and the purity of mental consciousness; the purity of visually compounded sensory contact, the purity of aurally compounded sensory contact, the purity of nasally compounded sensory contact, the purity of lingually compounded sensory contact, the purity of corporeally compounded sensory contact, and the purity of mentally compounded sensory contact; the purity of feelings conditioned by visually compounded sensory contact, the purity of feelings conditioned by aurally compounded sensory contact, the purity of feelings conditioned by nasally compounded sensory contact, the purity of feelings conditioned by lingually compounded sensory contact, the purity of feelings conditioned by corporeally compounded sensory contact, and the purity of feelings conditioned by mentally compounded sensory contact; the purity of the earth element, the purity of the water element, the purity of the fire element, the purity of the wind element, the purity of the space element, and the purity of the consciousness element; the purity of ignorance, the purity of formative predispositions, the purity of consciousness, the purity of name and form, the purity of the six sense fields, the purity of sensory contact, the purity of sensation, the purity of craving, the purity of grasping, the purity of the rebirth process, the purity of birth, and the purity of aging and death; the purity of the perfection of generosity, the purity of the perfection of ethical discipline, the purity of the perfection of tolerance, the purity of the perfection of perseverance, the purity of the perfection of meditative concentration, and the purity of the perfection of wisdom; the purity of the emptiness of internal phenomena, the purity of the emptiness of external phenomena, the purity of the emptiness of external and internal phenomena, the purity of the emptiness of emptiness, the purity of the emptiness of great extent, the purity of the emptiness of ultimate reality, the purity of the emptiness of conditioned phenomena, the purity of the emptiness of unconditioned phenomena, the purity of the emptiness of the unlimited, the purity of the emptiness of that which has neither beginning nor end, the purity of the emptiness of nonexclusion, the purity of the emptiness of inherent nature, the purity of the emptiness of all phenomena, the purity of the emptiness of intrinsic defining characteristics, the purity of the emptiness of that which cannot be apprehended, the purity of the emptiness of nonentities, the purity of the emptiness of essential nature, and the purity of the emptiness of an essential nature of nonentities; the purity of the applications of mindfulness, the purity of the correct exertions, the purity of the supports for miraculous ability, the purity of the faculties, the purity of the powers, the purity of the branches of enlightenment, and the purity of the noble eightfold path; the purity of the truths of the noble ones, the purity of the meditative concentrations, the purity of the immeasurable attitudes, the purity of the formless absorptions, the purity of the liberations, the purity of the serial steps of meditative absorption, the purity of the emptiness, signlessness, and wishlessness gateways to liberation, the purity of the extrasensory powers, the purity of the meditative stabilities, and the purity of the dhāraṇī gateways; the purity of the ten powers of the tathāgatas, the purity of the four fearlessnesses, the purity of the four kinds of exact knowledge, the purity of great compassion, and the purity of the eighteen distinct qualities of the buddhas; and the purity of omniscience, the purity of the knowledge of the aspects of the path, and the purity of all-aspect omniscience.
“Blessed Lord, it would be astonishing were many obstacles not to arise when such a profound perfection of wisdom as this is taught.”
“Subhūti, it is so, it is so!” replied the Blessed One. “Subhūti, this profound perfection of wisdom will encounter many obstacles. Therefore, sons or daughters of good families should write out this profound perfection of wisdom, should recite it, should teach it, should focus their attention correctly on it, and should cultivate it, and, when obstacles do not occur, if they are writing it out they should write it out swiftly, if they are reciting it they should recite it swiftly, if they are teaching it they should teach it swiftly, if they are focusing their attention correctly on it they should focus their attention on it swiftly, and if they are cultivating it they should cultivate it swiftly.
“Therefore, Subhūti, if sons or daughters of good families have one month in which to write it out, they should write it out in line with that. If they have two months, if they have three months, if they have four months, if they have five months, if they have six months, or if they have up to one year in which to write it out, they should write it out in line with those. If they have one month in which to teach it, expound it, chant it out loud by heart, focus their attention correctly on it, and meditate on it, they should meditate on it in line with that. If they have up to one year in which to meditate on it, they should meditate on it in line with that. If you ask why, Subhūti, it is because great precious jewels encounter many obstacles.”
“Blessed Lord, it would be very astonishing if malign māras were not to hinder, by whatever means, this profound perfection of wisdom from being written out, recited, taught, chanted out loud by heart, focused on correctly, and cultivated,” said Subhūti.
“Subhūti,” replied the Blessed One, “it is not the case that malign māras do not hinder, by whatever means, this profound perfection of wisdom from being written out, recited, taught, chanted out loud by heart, focused on correctly, and cultivated. However, despite that, they cannot hinder bodhisattva great beings from writing out, reciting, chanting out loud by heart, focusing their attention correctly on, and cultivating this profound perfection of wisdom.”
Then the venerable Śāradvatīputra asked the Blessed One, “Blessed Lord, through whose power do the malign māras not obstruct bodhisattva great beings from writing out, reciting, chanting out loud by heart, focusing their attention correctly on, and cultivating this profound perfection of wisdom?”
“Śāradvatīputra,” replied the Blessed One, “it is through the power of the buddhas that the malign māras cannot hinder bodhisattva great beings from writing out, reciting, teaching, chanting out loud by heart, focusing their attention correctly on, and cultivating this profound perfection of wisdom. Śāradvatīputra, it is also through the power of all those lord buddhas residing, maintaining themselves, and teaching the Dharma in all the world systems of the ten directions that the malign māras cannot hinder bodhisattva great beings from writing out, reciting, teaching, chanting out loud by heart, focusing their attention correctly on, and cultivating this profound perfection of wisdom. Those lord buddhas indeed watch over870 and assist those bodhisattva great beings, so that the malign māras cannot hinder those bodhisattva great beings, who are assisted by the lord buddhas, from writing out, reciting, teaching, chanting out loud by heart, focusing their attention correctly on, and cultivating this profound perfection of wisdom.
“If you ask why, Śāradvatīputra, it is because the malign māras cannot hinder bodhisattva great beings who have been assisted by the buddhas in their pursuit of virtuous attributes. Śāradvatīputra, it is in accord with reality that the immeasurable, countless tathāgatas, arhats, perfectly complete buddhas who are residing, maintaining themselves, and teaching the Dharma in the immeasurable, countless world systems of all the ten directions watch over bodhisattva great beings who are writing out this profound perfection of wisdom, and watch over those who are reciting it, teaching it, chanting it out loud by heart, focusing their attention correctly on it, and cultivating it. Śāradvatīputra, you should know that the power of the buddhas through which sons or daughters of good families write out, recite, chant out loud by heart, focus their attention correctly on, and cultivate this profound perfection of wisdom is indeed the one through which I am writing out, reciting, teaching, chanting out loud by heart, focusing my attention correctly on, and cultivating this profound perfection of wisdom.”
“Blessed Lord, do sons or daughters of good families, whoever they may be, write out, recite, teach, chant out loud by heart, focus their attention correctly on, and cultivate871 this profound perfection of wisdom through the power of the buddhas, and are all of them sustained by the buddhas?” asked Śāradvatīputra.
“Śāradvatīputra, it is so, it is so!” replied the Blessed One. “It is as you have said. One should know that sons or daughters of good families, whoever they may be, write out, recite, teach, chant out loud by heart, focus their attention correctly on, and cultivate this profound perfection of wisdom through the power of the buddhas. One should know that all of them are sustained by the buddhas.”
Śāradvatīputra said, “Blessed Lord, the immeasurable, countless lord buddhas who are residing, maintaining themselves, and teaching the Dharma in immeasurable, countless world systems, extending from the eastern direction throughout all the ten directions, know those sons or daughters of good families who write out, recite, teach, chant out loud by heart, focus their attention correctly on, and cultivate this profound perfection of wisdom. Those lord buddhas see with the buddha eye and are aware of those who write out, recite, teach, chant out loud by heart, focus their attention correctly on, and cultivate this profound perfection of wisdom.”
“Śāradvatīputra, it is so, it is so!” replied the Blessed One. “The immeasurable, countless lord buddhas in the immeasurable, countless world systems of the eastern direction, the southern direction, the western direction, the northern direction, the intermediate northeastern direction, the intermediate southeastern direction, the intermediate southwestern direction, the intermediate northwestern direction, and the directions below and above know, see with the buddha eye, and are aware of those sons or daughters of good families who write out, recite, teach, chant out loud by heart, focus their attention correctly on, and cultivate this profound perfection of wisdom.
“Among them, Śāradvatīputra, those sons or daughters of good families in the vehicle of the bodhisattvas who take up, uphold, recite, master, focus their attention correctly on, and cultivate this profound perfection of wisdom, and make an effort for true reality, should also know, ‘We are, in this manner, drawing near to unsurpassed, perfect, complete enlightenment.’ Śāradvatīputra, those sons of good families or daughters of good families in the vehicle of the bodhisattvas who, having written out and kept this profound perfection of wisdom in the form of a book, uphold it, become more resolute in their belief in this profound perfection of wisdom, and they serve, respect, honor, and worship this profound perfection of wisdom with many flowers, garlands, incenses, unguents, powders, robes, parasols, victory banners, and flags.
“So it is that those sons and daughters of good families who, having written out this profound perfection of wisdom, uphold it, incur great benefit, great profit, great outcome, and great maturation. Śāradvatīputra, until they occupy the level of those who are irreversible, those sons and daughters of good families, on account of these roots of virtue, will never be reborn in terrible forms of life. They will never be separated from the lord buddhas. Śāradvatīputra, until they fully awaken to unsurpassed, perfect, complete enlightenment, those sons and daughters of good families, on account of these very roots of virtue, will never be separated from the perfection of generosity, will never be separated from the perfection of ethical discipline, will never be separated from the perfection of tolerance, will never be separated from the perfection of perseverance, will never be separated from the perfection of meditative concentration, and will never be separated from the perfection of wisdom; they will never be separated from the emptiness of internal phenomena, will never be separated from the emptiness of external phenomena, will never be separated from the emptiness of external and internal phenomena, will never be separated from the emptiness of emptiness, will never be separated from the emptiness of great extent, will never be separated from the emptiness of ultimate reality, will never be separated from the emptiness of conditioned phenomena, will never be separated from the emptiness of unconditioned phenomena, will never be separated from the emptiness of the unlimited, will never be separated from the emptiness of that which has neither beginning nor end, will never be separated from the emptiness of nonexclusion, will never be separated from the emptiness of inherent nature, will never be separated from the emptiness of all phenomena, will never be separated from the emptiness of intrinsic defining characteristics, will never be separated from the emptiness of that which cannot be apprehended, will never be separated from the emptiness of nonentities, will never be separated from the emptiness of essential nature, and will never be separated from and the emptiness of an essential nature of nonentities; they will never be separated from the applications of mindfulness, will never be separated from the correct exertions, will never be separated from the supports for miraculous ability, will never be separated from the faculties, will never be separated from the powers, will never be separated from the branches of enlightenment, and will never be separated from and the noble eightfold path; they will never be separated from the truths of the noble ones, will never be separated from the meditative concentrations, will never be separated from the immeasurable attitudes, will never be separated from the formless absorptions, will never be separated from the eight liberations, will never be separated from the nine serial steps of meditative absorption, will never be separated from the emptiness, signlessness, and wishlessness gateways to liberation, will never be separated from the extrasensory powers, will never be separated from the meditative stabilities, and will never be separated from the dhāraṇī gateways; and they will never be separated from the ten powers of the tathāgatas, will never be separated from the four fearlessnesses, will never be separated from the four kinds of exact knowledge, will never be separated from great compassion, and will never be separated from the eighteen distinct qualities of the buddhas.
“Śāradvatīputra, after the Tathāgata has passed away, this perfection of wisdom will circulate in the south. There, the monks, nuns, laymen, and laywomen in the vehicle of the bodhisattvas will write out, take up, uphold, recite, master, and focus their attention correctly on this profound perfection of wisdom with a firm, resolute belief, and will serve, respect, honor, and worship this profound perfection of wisdom with many flowers, garlands, incenses, unguents, powders, robes, parasols, victory banners, and flags. On account of these roots of virtue, they will never lapse into the terrible forms of life. They will experience the excellence of gods and humans, and they will be ennobled through the six perfections. Having been ennobled through these six perfections, they will serve, respect, honor, and worship the lord buddhas, and pass into nirvāṇa through the vehicle of the śrāvakas, or the vehicle of the pratyekabuddhas, or the vehicle of the unsurpassed, perfectly complete buddhas, or in stages, through all three vehicles.
“Śāradvatīputra, this perfection of wisdom will then, in this manner, circulate from the south to the east. There, the monks, nuns, laymen, and laywomen in the vehicle of the bodhisattvas will write out, take up, uphold, recite, master, and focus their attention correctly on this profound perfection of wisdom with a firm, resolute belief, and will serve, respect, honor, and worship this profound perfection of wisdom with many flowers, garlands, incenses, unguents, powders, robes, parasols, victory banners, and flags. On account of these roots of virtue, they will never lapse into the terrible forms of life. They will experience the excellence of gods and humans, and they will be ennobled through the six perfections. Having been ennobled through these six perfections, they will serve, respect, honor, and worship the lord buddhas, and pass into nirvāṇa through the vehicle of the śrāvakas, or the vehicle of the pratyekabuddhas, or the vehicle of the unsurpassed, perfectly complete buddhas, or in stages, through all three vehicles.