“Where there is no visual consciousness there are no buddhas, there are no bodhisattvas, there are no pratyekabuddhas, and there are no śrāvakas. If you ask why, Subhūti, it is because all phenomena are empty of an essential nature. Where there is no auditory consciousness there are no buddhas, there are no bodhisattvas, there are no pratyekabuddhas, and there are no śrāvakas. If you ask why, Subhūti, it is because all phenomena are empty of an essential nature. Where there is no olfactory consciousness there are no buddhas, there are no bodhisattvas, there are no pratyekabuddhas, and there are no śrāvakas. If you ask why, Subhūti, it is because all phenomena are empty of an essential nature. Where there is no gustatory consciousness there are no buddhas, there are no bodhisattvas, there are no pratyekabuddhas, and there are no śrāvakas. If you ask why, Subhūti, it is because all phenomena are empty of an essential nature. Where there is no tactile consciousness there are no buddhas, there are no bodhisattvas, there are no pratyekabuddhas, and there are no śrāvakas. If you ask why, Subhūti, it is because all phenomena are empty of an essential nature. Where there is no mental consciousness there are no buddhas, there are no bodhisattvas, there are no pratyekabuddhas, and there are no śrāvakas. If you ask why, Subhūti, it is because all phenomena are empty of an essential nature.
“Where there is no visually compounded sensory contact there are no buddhas, there are no bodhisattvas, there are no pratyekabuddhas, and there are no śrāvakas. If you ask why, Subhūti, it is because all phenomena are empty of an essential nature. Where there is no aurally compounded sensory contact there are no buddhas, there are no bodhisattvas, there are no pratyekabuddhas, and there are no śrāvakas. If you ask why, Subhūti, it is because all phenomena are empty of an essential nature. Where there is no nasally compounded sensory contact there are no buddhas, there are no bodhisattvas, there are no pratyekabuddhas, and there are no śrāvakas. If you ask why, Subhūti, it is because all phenomena are empty of an essential nature. Where there is no lingually compounded sensory contact there are no buddhas, there are no bodhisattvas, there are no pratyekabuddhas, and there are no śrāvakas. If you ask why, Subhūti, it is because all phenomena are empty of an essential nature. Where there is no corporeally compounded sensory contact there are no buddhas, there are no bodhisattvas, there are no pratyekabuddhas, and there are no śrāvakas. If you ask why, Subhūti, it is because all phenomena are empty of an essential nature. Where there is no mentally compounded sensory contact there are no buddhas, there are no bodhisattvas, there are no pratyekabuddhas, and there are no śrāvakas. If you ask why, Subhūti, it is because all phenomena are empty of an essential nature.
“Where there are no feelings conditioned by visually compounded sensory contact there are no buddhas, there are no bodhisattvas, there are no pratyekabuddhas, and there are no śrāvakas. If you ask why, Subhūti, it is because all phenomena are empty of an essential nature. Where there are no feelings conditioned by aurally compounded sensory contact there are no buddhas, there are no bodhisattvas, there are no pratyekabuddhas, and there are no śrāvakas. If you ask why, Subhūti, it is because all phenomena are empty of an essential nature. Where there are no feelings conditioned by nasally compounded sensory contact there are no buddhas, there are no bodhisattvas, there are no pratyekabuddhas, and there are no śrāvakas. If you ask why, Subhūti, it is because all phenomena are empty of an essential nature. Where there are no feelings conditioned by lingually compounded sensory contact there are no buddhas, there are no bodhisattvas, there are no pratyekabuddhas, and there are no śrāvakas. If you ask why, Subhūti, it is because all phenomena are empty of an essential nature. Where there are no feelings conditioned by corporeally compounded sensory contact there are no buddhas, there are no bodhisattvas, there are no pratyekabuddhas, and there are no śrāvakas. If you ask why, Subhūti, it is because all phenomena are empty of an essential nature. Where there are no feelings conditioned by mentally compounded sensory contact there are no buddhas, there are no bodhisattvas, there are no pratyekabuddhas, and there are no śrāvakas. If you ask why, Subhūti, it is because all phenomena are empty of an essential nature.
“Where there is no earth element there are no buddhas, there are no bodhisattvas, there are no pratyekabuddhas, and there are no śrāvakas. If you ask why, Subhūti, it is because all phenomena are empty of an essential nature. Where there is no water element there are no buddhas, there are no bodhisattvas, there are no pratyekabuddhas, and there are no śrāvakas. If you ask why, Subhūti, it is because all phenomena are empty of an essential nature. Where there is no fire element there are no buddhas, there are no bodhisattvas, there are no pratyekabuddhas, and there are no śrāvakas. If you ask why, Subhūti, it is because all phenomena are empty of an essential nature. Where there is no wind element there are no buddhas, there are no bodhisattvas, there are no pratyekabuddhas, and there are no śrāvakas. If you ask why, Subhūti, it is because all phenomena are empty of an essential nature. Where there is no space element there are no buddhas, there are no bodhisattvas, there are no pratyekabuddhas, and there are no śrāvakas. If you ask why, Subhūti, it is because all phenomena are empty of an essential nature. Where there is no consciousness element there are no buddhas, there are no bodhisattvas, there are no pratyekabuddhas, and there are no śrāvakas. If you ask why, Subhūti, it is because all phenomena are empty of an essential nature.
“Where there is no ignorance there are no buddhas, there are no bodhisattvas, there are no pratyekabuddhas, and there are no śrāvakas. If you ask why, Subhūti, it is because all phenomena are empty of an essential nature. Where there are no formative predispositions there are no buddhas, there are no bodhisattvas, there are no pratyekabuddhas, and there are no śrāvakas. If you ask why, Subhūti, it is because all phenomena are empty of an essential nature. Where there is no consciousness there are no buddhas, there are no bodhisattvas, there are no pratyekabuddhas, and there are no śrāvakas. If you ask why, Subhūti, it is because all phenomena are empty of an essential nature. Where there are no name and form there are no buddhas, there are no bodhisattvas, there are no pratyekabuddhas, and there are no śrāvakas. If you ask why, Subhūti, it is because all phenomena are empty of an essential nature. Where there are no six sense fields there are no buddhas, there are no bodhisattvas, there are no pratyekabuddhas, and there are no śrāvakas. If you ask why, Subhūti, it is because all phenomena are empty of an essential nature. Where there is no sensory contact there are no buddhas, there are no bodhisattvas, there are no pratyekabuddhas, and there are no śrāvakas. If you ask why, Subhūti, it is because all phenomena are empty of an essential nature. Where there is no sensation there are no buddhas, there are no bodhisattvas, there are no pratyekabuddhas, and there are no śrāvakas. If you ask why, Subhūti, it is because all phenomena are empty of an essential nature. Where there is no craving there are no buddhas, there are no bodhisattvas, there are no pratyekabuddhas, and there are no śrāvakas. If you ask why, Subhūti, it is because all phenomena are empty of an essential nature. Where there is no grasping there are no buddhas, there are no bodhisattvas, there are no pratyekabuddhas, and there are no śrāvakas. If you ask why, Subhūti, it is because all phenomena are empty of an essential nature. Where there is no rebirth process there are no buddhas, there are no bodhisattvas, there are no pratyekabuddhas, and there are no śrāvakas. If you ask why, Subhūti, it is because all phenomena are empty of an essential nature. Where there is no birth there are no buddhas, there are no bodhisattvas, there are no pratyekabuddhas, and there are no śrāvakas. If you ask why, Subhūti, it is because all phenomena are empty of an essential nature. Where there are no aging and death there are no buddhas, there are no bodhisattvas, there are no pratyekabuddhas, and there are no śrāvakas. If you ask why, Subhūti, it is because all phenomena are empty of an essential nature.
“Where there is no perfection of generosity there are no buddhas, there are no bodhisattvas, there are no pratyekabuddhas, and there are no śrāvakas. If you ask why, Subhūti, it is because all phenomena are empty of an essential nature. Where there is no perfection of ethical discipline there are no buddhas, there are no bodhisattvas, there are no pratyekabuddhas, and there are no śrāvakas. If you ask why, Subhūti, it is because all phenomena are empty of an essential nature. Where there is no perfection of tolerance there are no buddhas, there are no bodhisattvas, there are no pratyekabuddhas, and there are no śrāvakas. If you ask why, Subhūti, it is because all phenomena are empty of an essential nature. Where there is no perfection of perseverance there are no buddhas, there are no bodhisattvas, there are no pratyekabuddhas, and there are no śrāvakas. If you ask why, Subhūti, it is because all phenomena are empty of an essential nature. Where there is no perfection of meditative concentration there are no buddhas, there are no bodhisattvas, there are no pratyekabuddhas, and there are no śrāvakas. If you ask why, Subhūti, it is because all phenomena are empty of an essential nature. Where there is no perfection of wisdom there are no buddhas, there are no bodhisattvas, there are no pratyekabuddhas, and there are no śrāvakas. If you ask why, Subhūti, it is because all phenomena are empty of an essential nature.
“Where there is no emptiness of internal phenomena there are no buddhas, there are no bodhisattvas, there are no pratyekabuddhas, and there are no śrāvakas. If you ask why, Subhūti, it is because all phenomena are empty of an essential nature. Where there is no emptiness of external phenomena there are no buddhas, there are no bodhisattvas, there are no pratyekabuddhas, and there are no śrāvakas. If you ask why, Subhūti, it is because all phenomena are empty of an essential nature. Where there is no emptiness of external and internal phenomena there are no buddhas, there are no bodhisattvas, there are no pratyekabuddhas, and there are no śrāvakas. If you ask why, Subhūti, it is because all phenomena are empty of an essential nature. Where there is no emptiness of emptiness there are no buddhas, there are no bodhisattvas, there are no pratyekabuddhas, and there are no śrāvakas. If you ask why, Subhūti, it is because all phenomena are empty of an essential nature. Where there is no emptiness of great extent there are no buddhas, there are no bodhisattvas, there are no pratyekabuddhas, and there are no śrāvakas. If you ask why, Subhūti, it is because all phenomena are empty of an essential nature. Where there is no emptiness of ultimate reality there are no buddhas, there are no bodhisattvas, there are no pratyekabuddhas, and there are no śrāvakas. If you ask why, Subhūti, it is because all phenomena are empty of an essential nature. Where there is no emptiness of conditioned phenomena there are no buddhas, there are no bodhisattvas, there are no pratyekabuddhas, and there are no śrāvakas. If you ask why, Subhūti, it is because all phenomena are empty of an essential nature. Where there is no emptiness of unconditioned phenomena there are no buddhas, there are no bodhisattvas, there are no pratyekabuddhas, and there are no śrāvakas. If you ask why, Subhūti, it is because all phenomena are empty of an essential nature. Where there is no emptiness of the unlimited there are no buddhas, there are no bodhisattvas, there are no pratyekabuddhas, and there are no śrāvakas. If you ask why, Subhūti, it is because all phenomena are empty of an essential nature. Where there is no emptiness of that which has neither beginning nor end there are no buddhas, there are no bodhisattvas, there are no pratyekabuddhas, and there are no śrāvakas. If you ask why, Subhūti, it is because all phenomena are empty of an essential nature. Where there is no emptiness of nonexclusion there are no buddhas, there are no bodhisattvas, there are no pratyekabuddhas, and there are no śrāvakas. If you ask why, Subhūti, it is because all phenomena are empty of an essential nature. Where there is no emptiness of inherent nature there are no buddhas, there are no bodhisattvas, there are no pratyekabuddhas, and there are no śrāvakas. If you ask why, Subhūti, it is because all phenomena are empty of an essential nature. Where there is no emptiness of all phenomena there are no buddhas, there are no bodhisattvas, there are no pratyekabuddhas, and there are no śrāvakas. If you ask why, Subhūti, it is because all phenomena are empty of an essential nature. Where there is no emptiness of intrinsic defining characteristics there are no buddhas, there are no bodhisattvas, there are no pratyekabuddhas, and there are no śrāvakas. If you ask why, Subhūti, it is because all phenomena are empty of an essential nature. Where there is no emptiness of that which cannot be apprehended there are no buddhas, there are no bodhisattvas, there are no pratyekabuddhas, and there are no śrāvakas. If you ask why, Subhūti, it is because all phenomena are empty of an essential nature. Where there is no emptiness of nonentities there are no buddhas, there are no bodhisattvas, there are no pratyekabuddhas, and there are no śrāvakas. If you ask why, Subhūti, it is because all phenomena are empty of an essential nature. Where there is no emptiness of essential nature there are no buddhas, there are no bodhisattvas, there are no pratyekabuddhas, and there are no śrāvakas. If you ask why, Subhūti, it is because all phenomena are empty of an essential nature. Where there is no emptiness of an essential nature of nonentities there are no buddhas, there are no bodhisattvas, there are no pratyekabuddhas, and there are no śrāvakas. If you ask why, Subhūti, it is because all phenomena are empty of an essential nature.
“Where there are no applications of mindfulness there are no buddhas, there are no bodhisattvas, there are no pratyekabuddhas, and there are no śrāvakas. If you ask why, Subhūti, it is because all phenomena are empty of an essential nature. Where there are no correct exertions there are no buddhas, there are no bodhisattvas, there are no pratyekabuddhas, and there are no śrāvakas. If you ask why, Subhūti, it is because all phenomena are empty of an essential nature. Where there are no supports for miraculous ability there are no buddhas, there are no bodhisattvas, there are no pratyekabuddhas, and there are no śrāvakas. If you ask why, Subhūti, it is because all phenomena are empty of an essential nature. Where there are no faculties there are no buddhas, there are no bodhisattvas, there are no pratyekabuddhas, and there are no śrāvakas. If you ask why, Subhūti, it is because all phenomena are empty of an essential nature. Where there are no powers there are no buddhas, there are no bodhisattvas, there are no pratyekabuddhas, and there are no śrāvakas. If you ask why, Subhūti, it is because all phenomena are empty of an essential nature. Where there are no branches of enlightenment there are no buddhas, there are no bodhisattvas, there are no pratyekabuddhas, and there are no śrāvakas. If you ask why, Subhūti, it is because all phenomena are empty of an essential nature. Where there is no noble eightfold path there are no buddhas, there are no bodhisattvas, there are no pratyekabuddhas, and there are no śrāvakas. If you ask why, Subhūti, it is because all phenomena are empty of an essential nature.
“Where there are no truths of the noble ones there are no buddhas, there are no bodhisattvas, there are no pratyekabuddhas, and there are no śrāvakas. If you ask why, Subhūti, it is because all phenomena are empty of an essential nature. Where there are no meditative concentrations there are no buddhas, there are no bodhisattvas, there are no pratyekabuddhas, and there are no śrāvakas. If you ask why, Subhūti, it is because all phenomena are empty of an essential nature. Where there are no immeasurable attitudes there are no buddhas, there are no bodhisattvas, there are no pratyekabuddhas, and there are no śrāvakas. If you ask why, Subhūti, it is because all phenomena are empty of an essential nature. Where there are no formless absorptions there are no buddhas, there are no bodhisattvas, there are no pratyekabuddhas, and there are no śrāvakas. If you ask why, Subhūti, it is because all phenomena are empty of an essential nature. Where there are no eight liberations there are no buddhas, there are no bodhisattvas, there are no pratyekabuddhas, and there are no śrāvakas. If you ask why, Subhūti, it is because all phenomena are empty of an essential nature. Where there are no nine serial steps of meditative absorption there are no buddhas, there are no bodhisattvas, there are no pratyekabuddhas, and there are no śrāvakas. If you ask why, Subhūti, it is because all phenomena are empty of an essential nature. Where there are no emptiness, signlessness, and wishlessness gateways to liberation there are no buddhas, there are no bodhisattvas, there are no pratyekabuddhas, and there are no śrāvakas. If you ask why, Subhūti, it is because all phenomena are empty of an essential nature. Where there are no extrasensory powers there are no buddhas, there are no bodhisattvas, there are no pratyekabuddhas, and there are no śrāvakas. If you ask why, Subhūti, it is because all phenomena are empty of an essential nature. Where there are no meditative stabilities there are no buddhas, there are no bodhisattvas, there are no pratyekabuddhas, and there are no śrāvakas. If you ask why, Subhūti, it is because all phenomena are empty of an essential nature. Where there are no dhāraṇī gateways there are no buddhas, there are no bodhisattvas, there are no pratyekabuddhas, and there are no śrāvakas. If you ask why, Subhūti, it is because all phenomena are empty of an essential nature.
“Where there are no powers of the tathāgatas there are no buddhas, there are no bodhisattvas, there are no pratyekabuddhas, and there are no śrāvakas. If you ask why, Subhūti, it is because all phenomena are empty of an essential nature. Where there are no fearlessnesses there are no buddhas, there are no bodhisattvas, there are no pratyekabuddhas, and there are no śrāvakas. If you ask why, Subhūti, it is because all phenomena are empty of an essential nature. Where there are no kinds of exact knowledge there are no buddhas, there are no bodhisattvas, there are no pratyekabuddhas, and there are no śrāvakas. If you ask why, Subhūti, it is because all phenomena are empty of an essential nature. Where there is no great loving kindness there are no buddhas, there are no bodhisattvas, there are no pratyekabuddhas, and there are no śrāvakas. If you ask why, Subhūti, it is because all phenomena are empty of an essential nature. Where there is no great compassion there are no buddhas, there are no bodhisattvas, there are no pratyekabuddhas, and there are no śrāvakas. If you ask why, Subhūti, it is because all phenomena are empty of an essential nature. Where there are no distinct qualities of the buddhas there are no buddhas, there are no bodhisattvas, there are no pratyekabuddhas, and there are no śrāvakas. If you ask why, Subhūti, it is because all phenomena are empty of an essential nature.
“Where there is no fruit of having entered the stream there are no buddhas, there are no bodhisattvas, there are no pratyekabuddhas, and there are no śrāvakas. If you ask why, Subhūti, it is because all phenomena are empty of an essential nature. Where there is no fruit of once-returner there are no buddhas, there are no bodhisattvas, there are no pratyekabuddhas, and there are no śrāvakas. If you ask why, Subhūti, it is because all phenomena are empty of an essential nature. Where there is no fruit of non-returner there are no buddhas, there are no bodhisattvas, there are no pratyekabuddhas, and there are no śrāvakas. If you ask why, Subhūti, it is because all phenomena are empty of an essential nature. Where there is no arhatship there are no buddhas, there are no bodhisattvas, there are no pratyekabuddhas, and there are no śrāvakas. If you ask why, Subhūti, it is because all phenomena are empty of an essential nature. Where there is no individual enlightenment there are no buddhas, there are no bodhisattvas, there are no pratyekabuddhas, and there are no śrāvakas. If you ask why, Subhūti, it is because all phenomena are empty of an essential nature. Where there is no unsurpassed, perfect, complete enlightenment there are no buddhas, there are no bodhisattvas, there are no pratyekabuddhas, and there are no śrāvakas. If you ask why, Subhūti, it is because all phenomena are empty of an essential nature.
“Moreover, Subhūti, this perfection of wisdom will bring up many obstacles, so those sons or daughters of good families who write out this profound perfection of wisdom, recite it, are instructed in it, chant it out loud by heart, teach it, and focus their attention correctly on it will also encounter many obstacles. To illustrate, Subhūti, just as all the precious things in Jambudvīpa—gold, gemstones, pearls, beryl, conch, crystal, coral, silver, and fine gold885—will bring up many obstacles and much antagonism, in the same way, Subhūti, those sons or daughters of good families who write out this profound perfection of wisdom, recite it, are instructed in it, chant it out loud by heart, teach it, and focus their attention correctly on it will also encounter many works of Māra. They will encounter many obstacles, and they will encounter much antagonism.”
“Blessed Lord, it is so! Sugata, it is so!” said Subhūti. “All the precious things in Jambudvīpa—gold, gemstones, pearls, beryl, conch, crystal, coral, silver, and fine gold—will bring up many obstacles and much antagonism. In the same way, Blessed Lord, those sons or daughters of good families who write out this profound perfection of wisdom, recite it, are instructed in it, chant it out loud by heart, teach it, and focus their attention correctly on it will also encounter many works of Māra. They will encounter many obstacles, and they will encounter much antagonism. If you ask why, Blessed Lord, it is because the foolish persons who create obstacles for those sons or daughters of good families who write out this profound perfection of wisdom, recite it, are instructed in it, chant it out loud by heart, teach it, and focus their attention correctly on it do so through the sustaining power886 of Māra. Blessed Lord, those foolish persons are narrow-minded and of weak intelligence. Blessed Lord, those foolish persons who create obstacles for those sons or daughters of good families who write out this profound perfection of wisdom, recite it, are instructed in it, chant it out loud by heart, teach it, and focus their attention correctly on it are extremely narrow-minded. Their minds do not engage with the magnificent attributes of the buddhas. They do not write out this profound perfection of wisdom, recite it, get instructed in it, chant it out loud by heart, teach it, or focus their attention correctly on it and they create obstacles for others who would write out this profound perfection of wisdom, recite it, be instructed in it, chant it out loud by heart, teach it, and focus their attention correctly on it.”
“It is so, Subhūti, it is so,” replied the Blessed One. “Those sons or daughters of good families who do not write out this profound perfection of wisdom, do not recite it, do not get instructed in it, do not chant it out loud by heart, do not teach it, and do not focus their attention correctly on it, and who create obstacles for others who would write out this profound perfection of wisdom, recite it, be instructed in it, chant it out loud by heart, teach it, and focus their attention correctly on it, simply arise sustained by the power of Māra, having newly set out in the vehicle of the bodhisattvas, without having developed the roots of virtue, with extremely feeble roots of virtue, without having attained the roots of virtue under the conquerors of the past, and without the assistance of spiritual mentors. Those sons or daughters of good families are narrow-minded and of weak intelligence. Those sons or daughters of good families who do not write out this profound perfection of wisdom, do not recite it, do not get instructed in it, do not chant it out loud by heart, do not cultivate it, and do not focus their attention correctly on it, and who create obstacles for others who would write out this profound perfection of wisdom, recite it, be instructed in it, chant it out loud by heart, teach it, and focus their attention correctly on it, are extremely narrow-minded. Their minds do not engage with the magnificent attributes of the buddhas.
“Subhūti, although those sons or daughters of good families who write out this profound perfection of wisdom, recite it, are instructed in it, chant it out loud by heart, teach it, and focus their attention correctly on it do indeed encounter these works of Māra, even so, Subhūti, if there are sons or daughters of good families sons who do write out this profound perfection of wisdom, recite it, get instructed in it, chant it out loud by heart, and focus their attention correctly on it, and, in addition, perfect the perfection of meditative concentration, perfect the perfection of perseverance, perfect the perfection of tolerance, perfect the perfection of ethical discipline, and perfect the perfection of generosity; and, in addition, perfect the emptiness of internal phenomena, perfect the emptiness of external phenomena, perfect the emptiness of external and internal phenomena, perfect the emptiness of emptiness, perfect the emptiness of great extent, perfect the emptiness of ultimate reality, perfect the emptiness of conditioned phenomena, perfect the emptiness of unconditioned phenomena, perfect the emptiness of the unlimited, perfect the emptiness of that which has neither beginning nor end, perfect the emptiness of nonexclusion, perfect the emptiness of inherent nature, perfect the emptiness of all phenomena, perfect the emptiness of intrinsic defining characteristics, perfect the emptiness of that which cannot be apprehended, perfect the emptiness of nonentities, perfect the emptiness of essential nature, and perfect the emptiness of an essential nature of nonentities; and, in addition, perfect the applications of mindfulness, perfect the correct exertions, perfect the supports for miraculous ability, perfect the faculties, perfect the powers, perfect the branches of enlightenment, and perfect the noble eightfold path; and, in addition, perfect the truths of the noble ones, perfect the meditative concentrations, perfect the immeasurable attitudes, perfect the formless absorptions, perfect the eight liberations, perfect the nine serial steps of meditative absorption, perfect the emptiness, signlessness, and wishlessness gateways to liberation, perfect the extrasensory powers, perfect the meditative stabilities, perfect the dhāraṇī gateways, perfect the powers of the tathāgatas, perfect the fearlessnesses, perfect the kinds of exact knowledge, perfect great compassion, perfect the distinct qualities of the buddhas, perfect omniscience, perfect the knowledge of the aspects of the path, and perfect all-aspect omniscience, then, Subhūti, you should know that this is the power of the buddhas.
“It is on that account that those sons or daughters of good families write out this profound perfection of wisdom, recite it, are instructed in it, chant it out loud by heart, and focus their attention correctly on it. They perfect the perfection of wisdom itself, and, in addition, perfect the perfection of meditative concentration, perfect the perfection of perseverance, perfect the perfection of tolerance, perfect the perfection of ethical discipline, and perfect the perfection of generosity; and, in addition, perfect the emptiness of internal phenomena, perfect the emptiness of external phenomena, perfect the emptiness of external and internal phenomena, perfect the emptiness of emptiness, perfect the emptiness of great extent, perfect the emptiness of ultimate reality, perfect the emptiness of conditioned phenomena, perfect the emptiness of unconditioned phenomena, perfect the emptiness of the unlimited, perfect the emptiness of that which has neither beginning nor end, perfect the emptiness of nonexclusion, perfect the emptiness of inherent nature, perfect the emptiness of all phenomena, perfect the emptiness of intrinsic defining characteristics, perfect the emptiness of that which cannot be apprehended, perfect the emptiness of nonentities, perfect the emptiness of essential nature, and perfect the emptiness of an essential nature of nonentities; and, in addition, perfect the applications of mindfulness, perfect the correct exertions, perfect the supports for miraculous ability, perfect the faculties, perfect the powers, perfect the branches of enlightenment, and perfect the noble eightfold path; and, in addition, perfect the truths of the noble ones, perfect the meditative concentrations, perfect the immeasurable attitudes, perfect the formless absorptions, perfect the eight liberations, perfect the nine serial steps of meditative absorption, perfect the emptiness, signlessness, and wishlessness gateways to liberation, perfect the extrasensory powers, perfect the meditative stabilities, perfect the dhāraṇī gateways, perfect the powers of the tathāgatas, perfect the fearlessnesses, perfect the kinds of exact knowledge, perfect great compassion, perfect the distinct qualities of the buddhas, perfect omniscience, perfect the knowledge of the aspects of the path, and perfect all-aspect omniscience.
“All those lord buddhas who are residing and maintaining themselves in the eastern direction, as many as there are, watch over those sons or daughters of good families in order that they will write out this perfection of wisdom, recite it, be instructed in it, chant it out loud by heart, teach it, and focus their attention correctly on it. All those lord buddhas who are residing and maintaining themselves in the southern direction, as many as there are, watch over those sons or daughters of good families in order that they will write out this perfection of wisdom, recite it, be instructed in it, chant it out loud by heart, teach it, and focus their attention correctly on it. All those lord buddhas who are residing and maintaining themselves in the western direction, as many as there are, watch over those sons or daughters of good families in order that they will write out this perfection of wisdom, recite it, be instructed in it, chant it out loud by heart, teach it, and focus their attention correctly on it. All those lord buddhas who are residing and maintaining themselves in the northern direction, as many as there are, watch over those sons or daughters of good families in order that they will write out this perfection of wisdom, recite it, be instructed in it, chant it out loud by heart, teach it, and focus their attention correctly on it. All those lord buddhas who are residing and maintaining themselves in the intermediate northeastern direction, as many as there are, watch over those sons or daughters of good families in order that they will write out this perfection of wisdom, recite it, be instructed in it, chant it out loud by heart, teach it, and focus their attention correctly on it. All those lord buddhas who are residing and maintaining themselves in the intermediate southeastern direction, as many as there are, watch over those sons or daughters of good families in order that they will write out this perfection of wisdom, recite it, be instructed in it, chant it out loud by heart, teach it, and focus their attention correctly on it. All those lord buddhas who are residing and maintaining themselves in the intermediate southwestern direction, as many as there are, watch over those sons or daughters of good families in order that they will write out this perfection of wisdom, recite it, be instructed in it, chant it out loud by heart, teach it, and focus their attention correctly on it. All those lord buddhas who are residing and maintaining themselves in the intermediate northwestern direction, as many as there are, watch over those sons or daughters of good families in order that they will write out this perfection of wisdom, recite it, be instructed in it, chant it out loud by heart, teach it, and focus their attention correctly on it. All those lord buddhas who are residing and maintaining themselves in the direction below, as many as there are, watch over those sons or daughters of good families in order that they will write out this perfection of wisdom, recite it, be instructed in it, chant it out loud by heart, teach it, and focus their attention correctly on it. And all those lord buddhas who are residing and maintaining themselves in the direction above, as many as there are, watch over those sons or daughters of good families in order that they will write out this perfection of wisdom, recite it, be instructed in it, chant it out loud by heart, teach it, and focus their attention correctly on this perfection of wisdom.
“All those irreversible bodhisattva great beings in the eastern direction, as many as there are, persevere and act as mentors for the sake of those sons or daughters of good families who are writing out this perfection of wisdom, reciting it, giving instructions in it, chanting it out loud by heart, teaching it, and focusing their attention correctly on it. All those irreversible bodhisattva great beings in the southern direction, as many as there are, persevere and act as mentors for the sake of those sons or daughters of good families who are writing out this perfection of wisdom, reciting it, giving instructions in it, chanting it out loud by heart, teaching it, and focusing their attention correctly on it. All those irreversible bodhisattva great beings in the western direction, as many as there are, persevere and act as mentors for the sake of those sons or daughters of good families who are writing out this perfection of wisdom, reciting it, giving instructions in it, chanting it out loud by heart, teaching it, and focusing their attention correctly on it. All those irreversible bodhisattva great beings in the northern direction, as many as there are, persevere and act as mentors for the sake of those sons or daughters of good families who are writing out this perfection of wisdom, reciting it, giving instructions in it, chanting it out loud by heart, teaching it, and focusing their attention correctly on it. All those irreversible bodhisattva great beings in the intermediate northeastern direction, as many as there are, persevere and act as mentors for the sake of those sons or daughters of good families who are writing out this perfection of wisdom, reciting it, giving instructions in it, chanting it out loud by heart, teaching it, and focusing their attention correctly on it. All those irreversible bodhisattva great beings in the intermediate southeastern direction, as many as there are, persevere and act as mentors for the sake of those sons or daughters of good families who are writing out this perfection of wisdom, reciting it, giving instructions in it, chanting it out loud by heart, teaching it, and focusing their attention correctly on it. All those irreversible bodhisattva great beings in the intermediate southwestern direction, as many as there are, persevere and act as mentors for the sake of those sons or daughters of good families who are writing out this perfection of wisdom, reciting it, giving instructions in it, chanting it out loud by heart, teaching it, and focusing their attention correctly on it. All those irreversible bodhisattva great beings in the intermediate northwestern direction, as many as there are, persevere and act as mentors for the sake of those sons or daughters of good families who are writing out this perfection of wisdom, reciting it, giving instructions in it, chanting it out loud by heart, teaching it, and focusing their attention correctly on it. All those irreversible bodhisattva great beings in the direction below, as many as there are, persevere and act as mentors for the sake of those sons or daughters of good families who are writing out this perfection of wisdom, reciting it, giving instructions in it, chanting it out loud by heart, teaching it, and focusing their attention correctly on it. And all those irreversible bodhisattva great beings in the direction above, as many as there are, persevere and act as mentors for the sake of those sons or daughters of good families who are writing out this perfection of wisdom, reciting it, giving instructions in it, chanting it out loud by heart, teaching it, and focusing their attention correctly on it.
“To illustrate, Subhūti, it is just as if there were a woman with five, or with ten, twenty, thirty, forty, fifty, one hundred, or one thousand children—they would strive by any means to ensure that their mother would not fall ill and they would honor their mother with excellent acts that serve her, thinking, ‘May this mother of ours by whatever means be free from ill health. May this mother of ours by whatever means be without obstacles. May this mother of ours by whatever means live a long life. May this mother of ours by whatever means not feel physical discomfort. She is the one who gave birth to us and is the one that gives us life.’ They would show respect to her with excellent acts of honor, thinking, ‘There are going to be obstacles to her life. Her body is going to become frail. Mosquitoes, flies, and snakes are going to hurt her body, and she will face discomfort; she is going to suffer discomfort from heat, cold, hunger, and thirst.’ In that way they would always honor her, attend to her needs, and greatly venerate her with all the requirements for happiness, thinking, ‘She is the one who gave birth to us. She is the one who teaches us about this world.’ In the same way, Subhūti, the tathāgatas, arhats, perfectly complete buddhas also uninterruptedly see and watch over this profound perfection of wisdom at all times with their buddha eye. If you ask why, it is because they uninterruptedly see and watch over this perfection of wisdom, thinking, ‘She gives birth to all our buddha attributes. She reveals this world to us.’
“All those tathāgatas, arhats, perfectly complete buddhas who are the lord buddhas residing, maintaining themselves, and teaching the Dharma in all the world systems in the eastern direction, numerous as the grains of sand of the River Gaṅgā, also uninterruptedly see and watch over this profound perfection of wisdom at all times with their buddha eye. All those tathāgatas, arhats, perfectly complete buddhas who are the lord buddhas residing, maintaining themselves, and teaching the Dharma in all the world systems in the southern direction, numerous as the grains of sand of the River Gaṅgā, also uninterruptedly see and watch over this profound perfection of wisdom at all times with their buddha eye. All those tathāgatas, arhats, perfectly complete buddhas who are the lord buddhas residing, maintaining themselves, and teaching the Dharma in all the world systems in the western direction, numerous as the grains of sand of the River Gaṅgā, also uninterruptedly see and watch over this profound perfection of wisdom at all times with their buddha eye. All those tathāgatas, arhats, perfectly complete buddhas who are the lord buddhas residing, maintaining themselves, and teaching the Dharma in all the world systems in the northern direction, numerous as the grains of sand of the River Gaṅgā, also uninterruptedly see and watch over this profound perfection of wisdom at all times with their buddha eye. All those tathāgatas, arhats, perfectly complete buddhas who are the lord buddhas residing, maintaining themselves, and teaching the Dharma in all the world systems in the intermediate northeastern direction, numerous as the grains of sand of the River Gaṅgā, also uninterruptedly see and watch over this profound perfection of wisdom at all times with their buddha eye. All those tathāgatas, arhats, perfectly complete buddhas who are the lord buddhas residing, maintaining themselves, and teaching the Dharma in all the world systems in the intermediate southeastern direction, numerous as the grains of sand of the River Gaṅgā, also uninterruptedly see and watch over this profound perfection of wisdom at all times with their buddha eye. All those tathāgatas, arhats, perfectly complete buddhas who are the lord buddhas residing, maintaining themselves, and teaching the Dharma in all the world systems in the intermediate southwestern direction, numerous as the grains of sand of the River Gaṅgā, also uninterruptedly see and watch over this profound perfection of wisdom at all times with their buddha eye. All those tathāgatas, arhats, perfectly complete buddhas who are the lord buddhas residing, maintaining themselves, and teaching the Dharma in all the world systems in the intermediate northwestern direction, numerous as the grains of sand of the River Gaṅgā, also uninterruptedly see and watch over this profound perfection of wisdom at all times with their buddha eye. All those tathāgatas, arhats, perfectly complete buddhas who are the lord buddhas residing, maintaining themselves, and teaching the Dharma in all the world systems in the direction below, numerous as the grains of sand of the River Gaṅgā, also uninterruptedly see and watch over this profound perfection of wisdom at all times with their buddha eye. All those tathāgatas, arhats, perfectly complete buddhas who are the lord buddhas residing, maintaining themselves, and teaching the Dharma in all the world systems in the direction above, numerous as the grains of sand of the River Gaṅgā, also uninterruptedly see and watch over this profound perfection of wisdom at all times with their buddha eye.
“If you ask why, it is because she is the one who gives birth to the tathāgatas, arhats, perfectly complete buddhas. She is the one who reveals the exalted knowledge of an all-aspect omniscient one. Therefore, the tathāgatas, arhats, perfectly complete buddhas uninterruptedly see and watch over this profound perfection of wisdom at all times with their buddha eye.
“If you ask why, it is because the tathāgatas, arhats, perfectly complete buddhas’ perfection of meditative concentration originates from her, their perfection of perseverance originates from her, their perfection of tolerance originates from her, their perfection of ethical discipline originates from her, and their perfection of generosity originates from her; the emptiness of internal phenomena originates from her, the emptiness of external phenomena originates from her, the emptiness of external and internal phenomena originates from her, the emptiness of emptiness originates from her, the emptiness of great extent originates from her, the emptiness of ultimate reality originates from her, the emptiness of conditioned phenomena originates from her, the emptiness of unconditioned phenomena originates from her, the emptiness of the unlimited originates from her, the emptiness of that which has neither beginning nor end originates from her, the emptiness of nonexclusion originates from her, the emptiness of inherent nature originates from her, the emptiness of all phenomena originates from her, the emptiness of intrinsic defining characteristics originates from her, the emptiness of that which cannot be apprehended originates from her, the emptiness of nonentities originates from her, the emptiness of essential nature originates from her, and the emptiness of an essential nature of nonentities originates from her; the applications of mindfulness originate from her, the correct exertions originate from her, the supports for miraculous ability originate from her, the faculties originate from her, the powers originate from her, the branches of enlightenment originate from her, and the noble eightfold path originates from her; the truths of the noble ones originate from her, the meditative concentrations originate from her, the immeasurable attitudes originate from her, the formless absorptions originate from her, the eight liberations originate from her, the nine serial steps of meditative absorption originate from her, the emptiness, signlessness, and wishlessness gateways to liberation originate from her, the extrasensory powers originate from her, the meditative stabilities originate from her, and the dhāraṇī gateways originate from her; the powers of the tathāgatas originate from her, the fearlessnesses originate from her, the kinds of exact knowledge originate from her, great compassion originates from her, and the distinct qualities of the buddhas originate from her; the fruit of having entered the stream originates from her, the fruit of once-returner originates from her, the fruit of non-returner originates from her, arhatship originates from her, individual enlightenment originates from her, the knowledge of the aspects of the path originates from her, and all-aspect omniscience originates from her; and those who have entered the stream originate from her, once-returners originate from her, non-returners originate from her, arhats originate from her, pratyekabuddhas originate from her, bodhisattvas originate from her, and tathāgatas, arhats, perfectly complete buddhas originate from her. They will fully awaken to unsurpassed, perfect, complete enlightenment. They all, thanks to this profound perfection of wisdom, have fully awakened, will fully awaken, and are fully awakening to unsurpassed, perfect, complete enlightenment.
“Subhūti, the tathāgatas, arhats, perfectly complete buddhas uninterruptedly see and watch over at all times with their buddha eye those sons or daughters of good families in the vehicle of the bodhisattvas who write out this perfection of wisdom, recite it, are instructed in it, chant it out loud by heart, cultivate it, and focus their attention correctly on it. Subhūti, the tathāgatas, arhats, perfectly complete buddhas uninterruptedly protect at all times, by all means, those sons or daughters of good families in the vehicle of the bodhisattvas from neglecting unsurpassed, perfect, complete enlightenment.”