“Subhūti, I also do not observe ignorance, and since I do not observe it, I do not appropriate it, and since I do not appropriate it, I do not grasp it. Subhūti, I also do not observe formative predispositions, and since I do not observe them, I do not appropriate them, and since I do not appropriate them, I do not grasp them. Subhūti, I also do not observe consciousness, and since I do not observe it, I do not appropriate it, and since I do not appropriate it, I do not grasp it. Subhūti, I also do not observe name and form, and since I do not observe them, I do not appropriate them, and since I do not appropriate them, I do not grasp them. Subhūti, I also do not observe the six sense fields, and since I do not observe them, I do not appropriate them, and since I do not appropriate them, I do not grasp them. Subhūti, I also do not observe sensory contact, and since I do not observe it, I do not appropriate it, and since I do not appropriate it, I do not grasp it. Subhūti, I also do not observe sensation, and since I do not observe it, I do not appropriate it, and since I do not appropriate it, I do not grasp it. Subhūti, I also do not observe craving, and since I do not observe it, I do not appropriate it, and since I do not appropriate it, I do not grasp it. Subhūti, I also do not observe grasping, and since I do not observe it, I do not appropriate it, and since I do not appropriate it, I do not grasp it. Subhūti, I also do not observe the rebirth process, and since I do not observe it, I do not appropriate it, and since I do not appropriate it, I do not grasp it. Subhūti, I also do not observe birth, and since I do not observe it, I do not appropriate it, and since I do not appropriate it, I do not grasp it. Subhūti, I also do not observe aging and death, and since I do not observe them, I do not appropriate them, and since I do not appropriate them, I do not grasp them.
“Subhūti, I also do not observe the perfection of generosity, and since I do not observe it, I do not appropriate it, and since I do not appropriate it, I do not grasp it. Subhūti, I also do not observe the perfection of ethical discipline, and since I do not observe it, I do not appropriate it, and since I do not appropriate it, I do not grasp it. Subhūti, I also do not observe the perfection of tolerance, and since I do not observe it, I do not appropriate it, and since I do not appropriate it, I do not grasp it. Subhūti, I also do not observe the perfection of perseverance, and since I do not observe it, I do not appropriate it, and since I do not appropriate it, I do not grasp it. Subhūti, I also do not observe the perfection of meditative concentration, and since I do not observe it, I do not appropriate it, and since I do not appropriate it, I do not grasp it. Subhūti, I also do not observe the perfection of wisdom, and since I do not observe it, I do not appropriate it, and since I do not appropriate it, I do not grasp it.
“Subhūti, I also do not observe the emptiness of internal phenomena, and since I do not observe it, I do not appropriate it, and since I do not appropriate it, I do not grasp it. Subhūti, I also do not observe the emptiness of external phenomena, and since I do not observe it, I do not appropriate it, and since I do not appropriate it, I do not grasp it. Subhūti, I also do not observe the emptiness of external and internal phenomena, and since I do not observe it, I do not appropriate it, and since I do not appropriate it, I do not grasp it. Subhūti, I also do not observe the emptiness of emptiness, and since I do not observe it, I do not appropriate it, and since I do not appropriate it, I do not grasp it. Subhūti, I also do not observe the emptiness of great extent, and since I do not observe it, I do not appropriate it, and since I do not appropriate it, I do not grasp it. Subhūti, I also do not observe the emptiness of ultimate reality, and since I do not observe it, I do not appropriate it, and since I do not appropriate it, I do not grasp it. Subhūti, I also do not observe the emptiness of conditioned phenomena, and since I do not observe it, I do not appropriate it, and since I do not appropriate it, I do not grasp it. Subhūti, I also do not observe the emptiness of unconditioned phenomena, and since I do not observe it, I do not appropriate it, and since I do not appropriate it, I do not grasp it. Subhūti, I also do not observe the emptiness of the unlimited, and since I do not observe it, I do not appropriate it, and since I do not appropriate it, I do not grasp it. Subhūti, I also do not observe the emptiness of that which has neither beginning nor end, and since I do not observe it, I do not appropriate it, and since I do not appropriate it, I do not grasp it. Subhūti, I also do not observe the emptiness of nonexclusion, and since I do not observe it, I do not appropriate it, and since I do not appropriate it, I do not grasp it. Subhūti, I also do not observe the emptiness of inherent nature, and since I do not observe it, I do not appropriate it, and since I do not appropriate it, I do not grasp it. Subhūti, I also do not observe the emptiness of all phenomena, and since I do not observe it, I do not appropriate it, and since I do not appropriate it, I do not grasp it. Subhūti, I also do not observe the emptiness of intrinsic defining characteristics, and since I do not observe it, I do not appropriate it, and since I do not appropriate it, I do not grasp it. Subhūti, I also do not observe the emptiness of that which cannot be apprehended, and since I do not observe it, I do not appropriate it, and since I do not appropriate it, I do not grasp it. Subhūti, I also do not observe the emptiness of nonentities, and since I do not observe it, I do not appropriate it, and since I do not appropriate it, I do not grasp it. Subhūti, I also do not observe the emptiness of essential nature, and since I do not observe it, I do not appropriate it, and since I do not appropriate it, I do not grasp it. Subhūti, I also do not observe the emptiness of an essential nature of nonentities, and since I do not observe it, I do not appropriate it, and since I do not appropriate it, I do not grasp it.
“Subhūti, I also do not observe the applications of mindfulness, and since I do not observe them, I do not appropriate them, and since I do not appropriate them, I do not grasp them. Subhūti, I also do not observe the correct exertions, and since I do not observe them, I do not appropriate them, and since I do not appropriate them, I do not grasp them. Subhūti, I also do not observe the supports for miraculous ability, and since I do not observe them, I do not appropriate them, and since I do not appropriate them, I do not grasp them. Subhūti, I also do not observe the faculties, and since I do not observe them, I do not appropriate them, and since I do not appropriate them, I do not grasp them. Subhūti, I also do not observe the powers, and since I do not observe them, I do not appropriate them, and since I do not appropriate them, I do not grasp them. Subhūti, I also do not observe the branches of enlightenment, and since I do not observe them, I do not appropriate them, and since I do not appropriate them, I do not grasp them. Subhūti, I also do not observe the noble eightfold path, and since I do not observe it, I do not appropriate it, and since I do not appropriate it, I do not grasp it.
“Subhūti, I also do not observe the truths of the noble ones, and since I do not observe them, I do not appropriate them, and since I do not appropriate them, I do not grasp them. Subhūti, I also do not observe the meditative concentrations, and since I do not observe them, I do not appropriate them, and since I do not appropriate them, I do not grasp them. Subhūti, I also do not observe the immeasurable attitudes, and since I do not observe them, I do not appropriate them, and since I do not appropriate them, I do not grasp them. Subhūti, I also do not observe the formless absorptions, and since I do not observe them, I do not appropriate them, and since I do not appropriate them, I do not grasp them. Subhūti, I also do not observe the eight liberations, and since I do not observe them, I do not appropriate them, and since I do not appropriate them, I do not grasp them. Subhūti, I also do not observe the nine serial steps of meditative absorption, and since I do not observe them, I do not appropriate them, and since I do not appropriate them, I do not grasp them. Subhūti, I also do not observe the emptiness, signlessness, and wishlessness gateways to liberation, and since I do not observe them, I do not appropriate them, and since I do not appropriate them, I do not grasp them. Subhūti, I also do not observe the extrasensory powers, and since I do not observe them, I do not appropriate them, and since I do not appropriate them, I do not grasp them. Subhūti, I also do not observe the meditative stabilities, and since I do not observe them, I do not appropriate them, and since I do not appropriate them, I do not grasp them. Subhūti, I also do not observe the dhāraṇī gateways, and since I do not observe them, I do not appropriate them, and since I do not appropriate them, I do not grasp them.
“Subhūti, I also do not observe the ten powers of the tathāgatas, and since I do not observe them, I do not appropriate them, and since I do not appropriate them, I do not grasp them. Subhūti, I also do not observe the four fearlessnesses, and since I do not observe them, I do not appropriate them, and since I do not appropriate them, I do not grasp them. Subhūti, I also do not observe the four kinds of exact knowledge, and since I do not observe them, I do not appropriate them, and since I do not appropriate them, I do not grasp them. Subhūti, I also do not observe great loving kindness, and since I do not observe it, I do not appropriate it, and since I do not appropriate it, I do not grasp it. Subhūti, I also do not observe great compassion, and since I do not observe it, I do not appropriate it, and since I do not appropriate it, I do not grasp it. Subhūti, I also do not observe the eighteen distinct qualities of the buddhas, and since I do not observe them, I do not appropriate them, and since I do not appropriate them, I do not grasp them.
“Subhūti, I also do not observe the fruit of having entered the stream, and since I do not observe it, I do not appropriate it, and since I do not appropriate it, I do not grasp it. Subhūti, I also do not observe the fruit of once-returner, and since I do not observe it, I do not appropriate it, and since I do not appropriate it, I do not grasp it. Subhūti, I also do not observe the fruit of non-returner, and since I do not observe it, I do not appropriate it, and since I do not appropriate it, I do not grasp it. Subhūti, I also do not observe arhatship, and since I do not observe it, I do not appropriate it, and since I do not appropriate it, I do not grasp it. Subhūti, I also do not observe individual enlightenment, and since I do not observe it, I do not appropriate it, and since I do not appropriate it, I do not grasp it. Subhūti, I also do not observe the knowledge of the aspects of the path, and since I do not observe it, I do not appropriate it, and since I do not appropriate it, I do not grasp it.
“Subhūti, I also do not observe unsurpassed, perfect, complete enlightenment, and since I do not observe it, I do not appropriate it, and since I do not appropriate it, I do not grasp it. Subhūti, I also do not observe the buddha level, and since I do not observe it, I do not appropriate it, and since I do not appropriate it, I do not grasp it. Subhūti, I also do not observe omniscience, and since I do not observe it, I do not appropriate it, and since I do not appropriate it, I do not grasp it. Subhūti, I also do not observe all-aspect omniscience, and since I do not observe it, I do not appropriate it, and since I do not appropriate it, I do not grasp it. Subhūti, I also do not observe tathāgatahood, and since I do not observe it, I do not appropriate it, and since I do not appropriate it, I do not grasp it.
“Therefore, Subhūti, bodhisattva great beings should not become fixated on physical forms and should not appropriate them, should not become fixated on feelings and should not appropriate them, should not become fixated on perceptions and should not appropriate them, should not become fixated on formative predispositions and should not appropriate them, and should not become fixated on consciousness and should not appropriate it. They should not become fixated on the eyes and should not appropriate them, should not become fixated on the ears and should not appropriate them, should not become fixated on the nose and should not appropriate it, should not become fixated on the tongue and should not appropriate it, should not become fixated on the body and should not appropriate it, and should not become fixated on the mental faculty and should not appropriate it. They should not become fixated on sights and should not appropriate them, should not become fixated on sounds and should not appropriate them, should not become fixated on odors and should not appropriate them, should not become fixated on tastes and should not appropriate them, should not become fixated on tangibles and should not appropriate them, and should not become fixated on mental phenomena and should not appropriate them. They should not become fixated on visual consciousness and should not appropriate it, should not become fixated on auditory consciousness and should not appropriate it, should not become fixated on olfactory consciousness and should not appropriate it, should not become fixated on gustatory consciousness and should not appropriate it, should not become fixated on tactile consciousness and should not appropriate it, and should not become fixated on mental consciousness and should not appropriate it. They should not become fixated on visually compounded sensory contact and should not appropriate it, should not become fixated on aurally compounded sensory contact and should not appropriate it, should not become fixated on nasally compounded sensory contact and should not appropriate it, should not become fixated on lingually compounded sensory contact and should not appropriate it, should not become fixated on corporeally compounded sensory contact and should not appropriate it, and should not become fixated on mentally compounded sensory contact and should not appropriate it. They should not become fixated on feelings conditioned by visually compounded sensory contact and should not appropriate them, should not become fixated on feelings conditioned by aurally compounded sensory contact and should not appropriate them, should not become fixated on feelings conditioned by nasally compounded sensory contact and should not appropriate them, should not become fixated on feelings conditioned by lingually compounded sensory contact and should not appropriate them, should not become fixated on feelings conditioned by corporeally compounded sensory contact and should not appropriate them, and should not become fixated on feelings conditioned by mentally compounded sensory contact and should not appropriate them.
“They should not become fixated on the earth element and should not appropriate it, should not become fixated on the water element and should not appropriate it, should not become fixated on the fire element and should not appropriate it, should not become fixated on the wind element and should not appropriate it, should not become fixated on the space element and should not appropriate it, and should not become fixated on the consciousness element and should not appropriate it.
“They should not become fixated on ignorance and should not appropriate it, should not become fixated on formative predispositions and should not appropriate them, should not become fixated on consciousness and should not appropriate it, should not become fixated on name and form and should not appropriate them, should not become fixated on the six sense fields and should not appropriate them, should not become fixated on sensory contact and should not appropriate it, should not become fixated on sensation and should not appropriate it, should not become fixated on craving and should not appropriate it, should not become fixated on grasping and should not appropriate it, should not become fixated on the rebirth process and should not appropriate it, should not become fixated on birth and should not appropriate it, and should not become fixated on aging and death and should not appropriate them.
“They should not become fixated on the perfection of generosity and should not appropriate it, should not become fixated on the perfection of ethical discipline and should not appropriate it, should not become fixated on the perfection of tolerance and should not appropriate it, should not become fixated on the perfection of perseverance and should not appropriate it, should not become fixated on the perfection of meditative concentration and should not appropriate it, and should not become fixated on the perfection of wisdom and should not appropriate it.
“They should not become fixated on the emptiness of internal phenomena and should not appropriate it, should not become fixated on the emptiness of external phenomena and should not appropriate it, should not become fixated on the emptiness of external and internal phenomena and should not appropriate it, should not become fixated on the emptiness of emptiness and should not appropriate it, should not become fixated on the emptiness of great extent and should not appropriate it, should not become fixated on the emptiness of ultimate reality and should not appropriate it, should not become fixated on the emptiness of conditioned phenomena and should not appropriate it, should not become fixated on the emptiness of unconditioned phenomena and should not appropriate it, should not become fixated on the emptiness of the unlimited and should not appropriate it, should not become fixated on the emptiness of that which has neither beginning nor end and should not appropriate it, should not become fixated on the emptiness of nonexclusion and should not appropriate it, should not become fixated on the emptiness of inherent nature and should not appropriate it, should not become fixated on the emptiness of all phenomena and should not appropriate it, should not become fixated on the emptiness of intrinsic defining characteristics and should not appropriate it, should not become fixated on the emptiness of that which cannot be apprehended and should not appropriate it, should not become fixated on the emptiness of nonentities and should not appropriate it, should not become fixated on the emptiness of essential nature and should not appropriate it, and should not become fixated on the emptiness of an essential nature of nonentities and should not appropriate it.
“They should not become fixated on the applications of mindfulness and should not appropriate them, should not become fixated on the correct exertions and should not appropriate them, should not become fixated on the supports for miraculous ability and should not appropriate them, should not become fixated on the faculties and should not appropriate them, should not become fixated on the powers and should not appropriate them, should not become fixated on the branches of enlightenment and should not appropriate them, and should not become fixated on the noble eightfold path and should not appropriate it.
“They should not become fixated on the truths of the noble ones and should not appropriate them, should not become fixated on the meditative concentrations and should not appropriate them, should not become fixated on the immeasurable attitudes and should not appropriate them, should not become fixated on the formless absorptions and should not appropriate them, should not become fixated on the liberations and should not appropriate them, should not become fixated on the serial steps of meditative absorption and should not appropriate them, should not become fixated on the emptiness, signlessness, and wishlessness gateways to liberation and should not appropriate them, should not become fixated on the extrasensory powers and should not appropriate them, should not become fixated on the meditative stabilities and should not appropriate them, and should not become fixated on the dhāraṇī gateways and should not appropriate them.
“They should not become fixated on the ten powers of the tathāgatas and should not appropriate them, should not become fixated on the four fearlessnesses and should not appropriate them, should not become fixated on the four kinds of exact knowledge and should not appropriate them, should not become fixated on great loving kindness and should not appropriate it, should not become fixated on great compassion and should not appropriate it, and should not become fixated on the eighteen distinct qualities of the buddhas and should not appropriate them.
“They should not become fixated on the fruit of having entered the stream and should not appropriate it, should not become fixated on the fruit of once-returner and should not appropriate it, should not become fixated on the fruit of non-returner and should not appropriate it, should not become fixated on arhatship and should not appropriate it, should not become fixated on individual enlightenment and should not appropriate it, should not become fixated on the knowledge of the aspects of the path and should not appropriate it, should not become fixated on unsurpassed, perfect, complete enlightenment and should not appropriate it, should not become fixated on buddhahood and should not appropriate it, should not become fixated on omniscience and should not appropriate it, should not become fixated on all-aspect omniscience and should not appropriate it, and should not become fixated on tathāgatahood and should not appropriate it.”
Then the gods living in the realm of desire and living the realm of form said to the Blessed One, “Blessed Lord, this perfection of wisdom is profound, is hard to see, is hard to realize, cannot be investigated, is not an object of speculative thought, is at peace, is subtle, and is to be known by the learned, wise, and clear-minded. Blessed Lord, those beings who have a resolute belief in this profound perfection of wisdom have accomplished their tasks under the conquerors of the past. Blessed Lord, those beings who have a resolute belief in this profound perfection of wisdom have been assisted by spiritual mentors, and they have generated the roots of virtue.
“Blessed Lord, of the two—the transcendent knowledge and abandonment, as much as there is, possessed by all those beings in the billionfold world system, as many as there are, who have become followers on account of faith, followers on account of Dharma, those of the eighth level, those who have entered the stream, once-returners, non-returners, arhats, and pratyekabuddhas, and the resolute belief in this deep perfection of wisdom, and contemplation, appraisal, examination, and investigation of it for the duration of a single day—just that resolute belief in the profound perfection of wisdom for the duration of a single day is the far superior excellence.
“If you ask why, it is because the full extent of the transcendent knowledge and the full extent of the abandonments of those who have become followers through faith are subsumed in the tolerance of the bodhisattva great beings who have gained acceptance that phenomena are nonarising; the full extent of the transcendent knowledge and the full extent of the abandonments of those who have become followers through Dharma are subsumed in the tolerance of the bodhisattva great beings who have gained acceptance that phenomena are nonarising; the full extent of the transcendent knowledge and the full extent of the abandonments of those of the eighth level are subsumed in the tolerance of the bodhisattva great beings who have gained acceptance that phenomena are nonarising; the full extent of the transcendent knowledge and the full extent of the abandonments of those who have entered the stream are subsumed in the tolerance of the bodhisattva great beings who have gained acceptance that phenomena are nonarising; the full extent of the transcendent knowledge and the full extent of the abandonments of once-returners are subsumed in the tolerance of the bodhisattva great beings who have gained acceptance that phenomena are nonarising; the full extent of the transcendent knowledge and the full extent of the abandonments of non-returners are subsumed in the tolerance of the bodhisattva great beings who have gained acceptance that phenomena are nonarising; the full extent of the transcendent knowledge and the full extent of the abandonments of arhats are subsumed in the tolerance of the bodhisattva great beings who have gained acceptance that phenomena are nonarising; and the full extent of the transcendent knowledge and the full extent of the abandonments of pratyekabuddhas are subsumed in the tolerance of the bodhisattva great beings who have gained acceptance that phenomena are nonarising.”
Then the Blessed One said to the gods living in the realm of desire and living the realm of form, “It is so, gods, it is so! The full extent of the transcendent knowledge and the full extent of the abandonments of those who have become followers through faith are subsumed in the tolerance of the bodhisattva great beings who have gained acceptance that phenomena are nonarising. The full extent of the transcendent knowledge and the full extent of the abandonments of those who have become followers through Dharma are subsumed in the tolerance of the bodhisattva great beings who have gained acceptance that phenomena are nonarising. The full extent of the transcendent knowledge and the full extent of the abandonments of those of the eighth level are subsumed in the tolerance of the bodhisattva great beings who have gained acceptance that phenomena are nonarising. The full extent of the transcendent knowledge and the full extent of the abandonments of those who have entered the stream are subsumed in the tolerance of the bodhisattva great beings who have gained acceptance that phenomena are nonarising. The full extent of the transcendent knowledge and the full extent of the abandonments of once-returners are subsumed in the tolerance of the bodhisattva great beings who have gained acceptance that phenomena are nonarising. The full extent of the transcendent knowledge and the full extent of the abandonments of non-returners are subsumed in the tolerance of the bodhisattva great beings who have gained acceptance that phenomena are nonarising. The full extent of the transcendent knowledge and the full extent of the abandonments of arhats are subsumed in the tolerance of the bodhisattva great beings who have gained acceptance that phenomena are nonarising. And the full extent of the transcendent knowledge and the full extent of the abandonments of pratyekabuddhas are subsumed in the tolerance of the bodhisattva great beings who have gained tolerance for phenomena that are nonarising.
“Gods, you should know that sons or daughters of good families, whoever they may be, who, having heard and listened to this profound perfection of wisdom, write it out, and having written it out, give instructions, chant it out loud by heart, and focus their attention correctly on it, will swiftly be emancipated. The sons or daughters of good families who are in the vehicles of the śrāvakas and pratyekabuddhas, who are separated from the perfection of wisdom, and who practice according to other sūtras for an eon or longer than an eon, will not.
“If you ask why, it is because this perfection of wisdom teaches in detail those ennobling attributes that the followers on account of faith, the followers on account of Dharma, those of the eighth level, those who have entered the stream, once-returners, non-returners, arhats, and pratyekabuddhas should train in, and those that bodhisattva great beings should train in, and having trained in which, tathāgatas, arhats, perfectly complete buddhas have fully awakened to unsurpassed, perfect, complete enlightenment, will fully awaken, and are fully awakening.”
Then the gods living in the realm of desire and living in the realm of form cried out in delight, “Blessed Lord, this perfection of wisdom is a great perfection! Blessed Lord, this perfection of wisdom is an inestimable perfection, it is an immeasurable perfection, it is a perfection that is equal to the unequaled! Blessed Lord, it is having trained in this profound perfection of wisdom that the followers on account of faith have been emancipated, are emancipated, and will be emancipated; the followers on account of Dharma have been emancipated, are emancipated, and will be emancipated; those of the eighth level have been emancipated, are emancipated, and will be emancipated; those who have entered the stream have been emancipated, are emancipated, and will be emancipated; once-returners have been emancipated, are emancipated, and will be emancipated; non-returners have been emancipated, are emancipated, and will be emancipated; and arhats have been emancipated, are emancipated, and will be emancipated. It is having trained in it that pratyekabuddhas have been emancipated, are emancipated, and will be emancipated. And it is having trained in it that bodhisattva great beings have been emancipated, are emancipated, and will be emancipated in unsurpassed, perfect, complete enlightenment. But still, this profound perfection of wisdom is neither diminished nor increased.” Those gods living in the realm of desire and living in the realm of form then bowed their heads toward the feet of the Blessed One and circumambulated him three times, keeping him to their right. Having departed from his presence, before they had gone very far, they disappeared—the gods living in the realm of desire to reside in the realm of desire, and the gods living in the realm of form to reside in the realm of form.
Then the venerable Subhūti asked the Blessed One, “Blessed Lord, if bodhisattva great beings who have been reborn here hear this perfection of wisdom and immediately afterward believe in it resolutely, and, on top of that, write it out, take it up, uphold it, recite it, master it, and focus their attention correctly on it, where did they die and transmigrate from?”
“Subhūti,” replied the Blessed One, “when bodhisattva great beings believe in this profound perfection of wisdom resolutely, immediately after hearing it, and do not feel disheartened, do not feel intimidated, do not become stupefied,917 are not unsure, and do not harbor doubt, when they delight in hearing this profound perfection of wisdom, and, after hearing this profound perfection of wisdom, do not become separated from these focuses of their attention, do not ever, without interruption, cause the focuses of their attention to be destroyed whether they are going, coming, standing up, sitting down, or lying down, and always, without interruption, follow those persons who are preachers of the Dharma––when, to give an illustration, Subhūti, just like a milch cow that does not abandon her newborn calf, those bodhisattva great beings, for the sake of this profound perfection of wisdom, do not forsake those who preach this Dharma until they have brought this perfection of wisdom into being, until they have become familiar with it through mindfulness, realized it with their minds, and mastered it through the view—then, Subhūti, those persons in the vehicle of the bodhisattvas, having died among humans and transmigrated, have been reborn among humans.
“If you ask why, it is because those children of good families in the vehicle of the bodhisattvas also earlier, after hearing this perfection of wisdom, took it up, upheld it, recited it, mastered it, and focused their attention correctly on it, and, on top of that, having committed it to writing and compiled it as a book, honored, venerated, respected, and worshiped it with many flowers, garlands, incenses, unguents, powders, robes, parasols, victory banners, and flags. One should see that it is through these very roots of virtue that they died among humans, transmigrated, and were reborn among humans who believe resolutely in this profound perfection of wisdom, immediately after hearing it.”
“Blessed Lord,” asked Subhūti, “are there or are there not bodhisattva great beings of this sort who are endowed with these same good qualities—a resolute belief in this profound perfection of wisdom immediately after hearing it, writing it out with a resolute belief, and having written it out, giving instructions in it, chanting it out loud by heart, and focusing their attention on it—who venerated other lord buddhas and then died, transmigrated, and have been reborn here?”
“It is so, Subhūti, it is so,” replied the Blessed One. “Those bodhisattva great beings who, having venerated other lord buddhas, have died there, transmigrated, and been reborn here, have a resolute belief in this profound perfection of wisdom immediately after hearing it. With a resolute belief they write it out, and having written it out, they give instructions in it, chant it out loud by heart, and focus their attention on it. If you ask why, it is because those bodhisattva great beings have heard this profound perfection of wisdom from those lord buddhas, and, after hearing it, they have taken it up, upheld it, recited it, mastered it, chanted it out loud by heart, and focused their attention correctly on it. Through just this root of virtue and through just this focus of attention they have been reborn here.
“Moreover, Subhūti, one should know that also the bodhisattva great beings equal in fortune to the gods of Tuṣita who died, transmigrated, and have been reborn with fortune equal to that of humans are endowed with these same good qualities. If you ask why, Subhūti, it is because one should know that those bodhisattva great beings questioned the bodhisattva great being Maitreya about this profound perfection of wisdom and made an investigation of it. It is through just this root of virtue that they have been reborn here.
“Moreover, Subhūti, those persons in the vehicle of the bodhisattvas who, despite having heard about the perfection of wisdom in the past, did not ask questions and did not make an investigation of it, harbor doubt when this profound perfection of wisdom is taught, become stupefied, feel disheartened, and change their minds. Moreover, Subhūti, those persons in the vehicle of the bodhisattvas who, despite having heard about the perfection of meditative concentration in the past, did not ask questions and did not make an investigation of it, harbor doubt when this profound perfection of wisdom is taught, become stupefied, feel disheartened, and change their minds. Moreover, Subhūti, those persons in the vehicle of the bodhisattvas who, despite having heard about the perfection of perseverance in the past, did not ask questions and did not make an investigation of it, harbor doubt when this profound perfection of wisdom is taught, become stupefied, feel disheartened, and change their minds. Moreover, Subhūti, those persons in the vehicle of the bodhisattvas who, despite having heard about the perfection of tolerance in the past, did not ask questions and did not make an investigation of it, harbor doubt when this profound perfection of wisdom is taught, become stupefied, feel disheartened, and change their minds. Moreover, Subhūti, those persons in the vehicle of the bodhisattvas who, despite having heard about the perfection of ethical discipline in the past, did not ask questions and did not make an investigation, harbor doubt when this profound perfection of wisdom is taught, become stupefied, feel disheartened, and change their minds. Moreover, Subhūti, those persons in the vehicle of the bodhisattvas who, despite having heard about the perfection of generosity in the past, did not ask questions and did not make an investigation of it, harbor doubt when this profound perfection of wisdom is taught, become stupefied, feel disheartened, and change their minds.
“Moreover, Subhūti, those persons in the vehicle of the bodhisattvas who, despite having heard about the emptiness of internal phenomena in the past, did not ask questions and did not make an investigation of it, harbor doubt when this profound perfection of wisdom is taught, become stupefied, feel disheartened, and change their minds. Moreover, Subhūti, those persons in the vehicle of the bodhisattvas who, despite having heard about the emptiness of external phenomena in the past, did not ask questions and did not make an investigation of it, harbor doubt when this profound perfection of wisdom is taught, become stupefied, feel disheartened, and change their minds. Moreover, Subhūti, those persons in the vehicle of the bodhisattvas who, despite having heard about the emptiness of external and internal phenomena in the past, did not ask questions and did not make an investigation of it, harbor doubt when this profound perfection of wisdom is taught, become stupefied, feel disheartened, and change their minds. Moreover, Subhūti, those persons in the vehicle of the bodhisattvas who, despite having heard about the emptiness of emptiness in the past, did not ask questions and did not make an investigation of it, harbor doubt when this profound perfection of wisdom is taught, become stupefied, feel disheartened, and change their minds. Moreover, Subhūti, those persons in the vehicle of the bodhisattvas who, despite having heard about the emptiness of great extent in the past, did not ask questions and did not make an investigation of it, harbor doubt when this profound perfection of wisdom is taught, become stupefied, feel disheartened, and change their minds. Moreover, Subhūti, those persons in the vehicle of the bodhisattvas who, despite having heard about the emptiness of ultimate reality in the past, did not ask questions and did not make an investigation of it, harbor doubt when this profound perfection of wisdom is taught, become stupefied, feel disheartened, and change their minds. Moreover, Subhūti, those persons in the vehicle of the bodhisattvas who, despite having heard about the emptiness of conditioned phenomena in the past, did not ask questions and did not make an investigation of it, harbor doubt when this profound perfection of wisdom is taught, become stupefied, feel disheartened, and change their minds. Moreover, Subhūti, those persons in the vehicle of the bodhisattvas who, despite having heard about the emptiness of unconditioned phenomena in the past, did not ask questions and did not make an investigation of it, harbor doubt when this profound perfection of wisdom is taught, become stupefied, feel disheartened, and change their minds. Moreover, Subhūti, those persons in the vehicle of the bodhisattvas who, despite having heard about the emptiness of the unlimited in the past, did not ask questions and did not make an investigation of it, harbor doubt when this profound perfection of wisdom is taught, become stupefied, feel disheartened, and change their minds. Moreover, Subhūti, those persons in the vehicle of the bodhisattvas who, despite having heard about the emptiness of that which has neither beginning nor end in the past, did not ask questions and did not make an investigation of it, harbor doubt when this profound perfection of wisdom is taught, become stupefied, feel disheartened, and change their minds. Moreover, Subhūti, those persons in the vehicle of the bodhisattvas who, despite having heard about the emptiness of nonexclusion in the past, did not ask questions and did not make an investigation of it, harbor doubt when this profound perfection of wisdom is taught, become stupefied, feel disheartened, and change their minds. Moreover, Subhūti, those persons in the vehicle of the bodhisattvas who, despite having heard about the emptiness of inherent nature in the past, did not ask questions and did not make an investigation of it, harbor doubt when this profound perfection of wisdom is taught, become stupefied, feel disheartened, and change their minds. Moreover, Subhūti, those persons in the vehicle of the bodhisattvas who, despite having heard about the emptiness of all phenomena in the past, did not ask questions and did not make an investigation of it, harbor doubt when this profound perfection of wisdom is taught, become stupefied, feel disheartened, and change their minds. Moreover, Subhūti, those persons in the vehicle of the bodhisattvas who, despite having heard about the emptiness of intrinsic defining characteristics in the past, did not ask questions and did not make an investigation of it, harbor doubt when this profound perfection of wisdom is taught, become stupefied, feel disheartened, and change their minds. Moreover, Subhūti, those persons in the vehicle of the bodhisattvas who, despite having heard about the emptiness of that which cannot be apprehended in the past, did not ask questions and did not make an investigation of it, harbor doubt when this profound perfection of wisdom is taught, become stupefied, feel disheartened, and change their minds. Moreover, Subhūti, those persons in the vehicle of the bodhisattvas who, despite having heard about the emptiness of nonentities in the past, did not ask questions and did not make an investigation of it, harbor doubt when this profound perfection of wisdom is taught, become stupefied, feel disheartened, and change their minds. Moreover, Subhūti, those persons in the vehicle of the bodhisattvas who, despite having heard about the emptiness of essential nature in the past, did not ask questions and did not make an investigation of it, harbor doubt when this profound perfection of wisdom is taught, become stupefied, feel disheartened, and change their minds. Moreover, Subhūti, those persons in the vehicle of the bodhisattvas who, despite having heard about the emptiness of an essential nature of nonentities in the past, did not ask questions and did not make an investigation of it, harbor doubt when this profound perfection of wisdom is taught, become stupefied, feel disheartened, and change their minds.
“Moreover, Subhūti, those persons in the vehicle of the bodhisattvas who, despite having heard about the four applications of mindfulness in the past, did not ask questions and did not make an investigation of them, harbor doubt when this profound perfection of wisdom is taught, become stupefied, feel disheartened, and change their minds. Moreover, Subhūti, those persons in the vehicle of the bodhisattvas who, despite having heard about the four correct exertions in the past, did not ask questions and did not make an investigation of them, harbor doubt when this profound perfection of wisdom is taught, become stupefied, feel disheartened, and change their minds. Moreover, Subhūti, those persons in the vehicle of the bodhisattvas who, despite having heard about the four supports for miraculous ability in the past, did not ask questions and did not make an investigation of them, harbor doubt when this profound perfection of wisdom is taught, become stupefied, feel disheartened, and change their minds. Moreover, Subhūti, those persons in the vehicle of the bodhisattvas who, despite having heard about the five faculties in the past, did not ask questions and did not make an investigation of them, harbor doubt when this profound perfection of wisdom is taught, become stupefied, feel disheartened, and change their minds. Moreover, Subhūti, those persons in the vehicle of the bodhisattvas who, despite having heard about the five powers in the past, did not ask questions and did not make an investigation of them, harbor doubt when this profound perfection of wisdom is taught, become stupefied, feel disheartened, and change their minds. Moreover, Subhūti, those persons in the vehicle of the bodhisattvas who, despite having heard about the seven branches of enlightenment in the past, did not ask questions and did not make an investigation of them, harbor doubt when this profound perfection of wisdom is taught, become stupefied, feel disheartened, and change their minds. Moreover, Subhūti, those persons in the vehicle of the bodhisattvas who, despite having heard about the noble eightfold path in the past, did not ask questions and did not make an investigation of them, harbor doubt when this profound perfection of wisdom is taught, become stupefied, feel disheartened, and change their minds.
“Moreover, Subhūti, those persons in the vehicle of the bodhisattvas who, despite having heard about the four truths of the noble ones in the past, did not ask questions and did not make an investigation of them, harbor doubt when this profound perfection of wisdom is taught, become stupefied, feel disheartened, and change their minds. Moreover, Subhūti, those persons in the vehicle of the bodhisattvas who, despite having heard about the four meditative concentrations in the past, did not ask questions and did not make an investigation of them, harbor doubt when this profound perfection of wisdom is taught, become stupefied, feel disheartened, and change their minds. Moreover, Subhūti, those persons in the vehicle of the bodhisattvas who, despite having heard about the four immeasurable attitudes in the past, did not ask questions and did not make an investigation of them, harbor doubt when this profound perfection of wisdom is taught, become stupefied, feel disheartened, and change their minds. Moreover, Subhūti, those persons in the vehicle of the bodhisattvas who, despite having heard about the four formless absorptions in the past, did not ask questions and did not make an investigation of them, harbor doubt when this profound perfection of wisdom is taught, become stupefied, feel disheartened, and change their minds. Moreover, Subhūti, those persons in the vehicle of the bodhisattvas who, despite having heard about the eight liberations in the past, did not ask questions and did not make an investigation of them, harbor doubt when this profound perfection of wisdom is taught, become stupefied, feel disheartened, and change their minds. Moreover, Subhūti, those persons in the vehicle of the bodhisattvas who, despite having heard about the nine serial steps of meditative absorption in the past, did not ask questions and did not make an investigation of them, harbor doubt when this profound perfection of wisdom is taught, become stupefied, feel disheartened, and change their minds. Moreover, Subhūti, those persons in the vehicle of the bodhisattvas who, despite having heard about the emptiness, signlessness, and wishlessness gateways to liberation in the past, did not ask questions and did not make an investigation of them, harbor doubt when this profound perfection of wisdom is taught, become stupefied, feel disheartened, and change their minds. Moreover, Subhūti, those persons in the vehicle of the bodhisattvas who, despite having heard about the five extrasensory powers in the past, did not ask questions and did not make an investigation of them, harbor doubt when this profound perfection of wisdom is taught, become stupefied, feel disheartened, and change their minds. Moreover, Subhūti, those persons in the vehicle of the bodhisattvas who, despite having heard about the meditative stabilities in the past, did not ask questions and did not make an investigation of them, harbor doubt when this profound perfection of wisdom is taught, become stupefied, feel disheartened, and change their minds. Moreover, Subhūti, those persons in the vehicle of the bodhisattvas who, despite having heard about the dhāraṇī gateways in the past, did not ask questions and did not make an investigation of them, harbor doubt when this profound perfection of wisdom is taught, become stupefied, feel disheartened, and change their minds.
“Moreover, Subhūti, those persons in the vehicle of the bodhisattvas who, despite having heard about the ten powers of the tathāgatas in the past, did not ask questions and did not make an investigation of them, harbor doubt when this profound perfection of wisdom is taught, become stupefied, feel disheartened, and change their minds. Moreover, Subhūti, those persons in the vehicle of the bodhisattvas who, despite having heard about the four fearlessnesses in the past, did not ask questions and did not make an investigation of them, harbor doubt when this profound perfection of wisdom is taught, become stupefied, feel disheartened, and change their minds. Moreover, Subhūti, those persons in the vehicle of the bodhisattvas who, despite having heard about the four kinds of exact knowledge in the past, did not ask questions and did not make an investigation of them, harbor doubt when this profound perfection of wisdom is taught, become stupefied, feel disheartened, and change their minds. Moreover, Subhūti, those persons in the vehicle of the bodhisattvas who, despite having heard about great loving kindness in the past, did not ask questions and did not make an investigation of it, harbor doubt when this profound perfection of wisdom is taught, become stupefied, feel disheartened, and change their minds. Moreover, Subhūti, those persons in the vehicle of the bodhisattvas who, despite having heard about great compassion in the past, did not ask questions and did not make an investigation of it, harbor doubt when this profound perfection of wisdom is taught, become stupefied, feel disheartened, and change their minds. Moreover, Subhūti, those persons in the vehicle of the bodhisattvas who, despite having heard about the eighteen distinct qualities of the buddhas in the past, did not ask questions and did not make an investigation of them, harbor doubt when this profound perfection of wisdom is taught, become stupefied, feel disheartened, and change their minds.
“Moreover, Subhūti, those persons in the vehicle of the bodhisattvas who, despite having heard about omniscience in the past, did not ask questions and did not make an investigation of it, harbor doubt when this profound perfection of wisdom is taught, become stupefied, feel disheartened, and change their minds. Moreover, Subhūti, those persons in the vehicle of the bodhisattvas who, despite having heard about the knowledge of the aspects of the path in the past, did not ask questions and did not make an investigation of it, harbor doubt when this profound perfection of wisdom is taught, become stupefied, feel disheartened, and change their minds. Moreover, Subhūti, those persons in the vehicle of the bodhisattvas who, despite having heard about all-aspect omniscience in the past, did not ask questions and did not make an investigation of it, harbor doubt when this profound perfection of wisdom is taught, become stupefied, feel disheartened, and change their minds. Moreover, Subhūti, those persons in the vehicle of the bodhisattvas who, despite having heard about unsurpassed, perfect, complete enlightenment in the past, did not ask questions and did not make an investigation of it, harbor doubt when this profound perfection of wisdom is taught, become stupefied, feel disheartened, and change their minds.
“Moreover, Subhūti, if those persons in the vehicle of the bodhisattvas who, despite having heard about this profound perfection of wisdom in the past, did not ask questions and did not make an investigation of it, do not attend to it for one, two, three, four, or five days, then, when those persons in the vehicle of the bodhisattvas do question and investigate, and do attend to it for one, two, three, four, or five days, they will not be captivated918 by this profound perfection of wisdom, which is to say, they will not pose questions again and again. If you ask why, Subhūti, that is how it will be—in those persons who did not ask questions about this profound perfection of wisdom, did not investigate it, and did not attend to it, the virtuous aspiration and resolute belief for listening to this profound perfection of wisdom will arise to just that extent. They will sometimes have a belief in it and at other times they will not have a belief in it. They will be swayed by their mood swings,919 like a wisp of cotton. Subhūti, you should know of those persons in the vehicle of the bodhisattvas that they have not been in this vehicle for a long time, have not been assisted by spiritual mentors, and did not venerate the perfectly complete buddhas.
“Subhūti, those persons in the vehicle of the bodhisattvas have not been instructed in this profound perfection of wisdom, have not chanted it out loud by heart, and have not focused their attention correctly on it. They have not trained in the perfection of wisdom, have not trained in the perfection of meditative concentration, have not trained in the perfection of perseverance, have not trained in the perfection of tolerance, have not trained in the perfection of ethical discipline, and have not trained in the perfection of generosity. They have not trained in the emptiness of internal phenomena, have not trained in the emptiness of external phenomena, have not trained in the emptiness of external and internal phenomena, have not trained in the emptiness of emptiness, have not trained in the emptiness of great extent, have not trained in the emptiness of ultimate reality, have not trained in the emptiness of conditioned phenomena, have not trained in the emptiness of unconditioned phenomena, have not trained in the emptiness of the unlimited, have not trained in the emptiness of that which has neither beginning nor end, have not trained in the emptiness of nonexclusion, have not trained in the emptiness of inherent nature, have not trained in the emptiness of all phenomena, have not trained in the emptiness of intrinsic defining characteristics, have not trained in the emptiness of that which cannot be apprehended, have not trained in the emptiness of nonentities, have not trained in the emptiness of essential nature, and have not trained in the emptiness of an essential nature of nonentities. They have not trained in the applications of mindfulness, have not trained in the correct exertions, have not trained in the supports for miraculous ability, have not trained in the faculties, have not trained in the powers, have not trained in the branches of enlightenment, and have not trained in the noble eightfold path. They have not trained in the truths of the noble ones, have not trained in the meditative concentrations, have not trained in the immeasurable attitudes, have not trained in the formless absorptions, have not trained in the eight liberations, have not trained in the nine serial steps of meditative absorption, have not trained in the emptiness, signlessness, and wishlessness gateways to liberation, have not trained in the extrasensory powers, have not trained in the meditative stabilities, and have not trained in the dhāraṇī gateways. They have not trained in the ten powers of the tathāgatas, have not trained in the four fearlessnesses, have not trained in the four kinds of exact knowledge, have not trained in great loving kindness, have not trained in great compassion, and have not trained in the eighteen distinct qualities of the buddhas. They have not trained in the fruit of having entered the stream, have not trained in the fruit of once-returner, have not trained in the fruit of non-returner, have not trained in arhatship, have not trained in individual enlightenment, have not trained in the knowledge of the aspects of the path, and have not trained in all-aspect omniscience.
“Subhūti, you should know that those persons in the vehicle of the bodhisattvas have newly set out in the vehicle. They are merely endowed with a measure of faith, a measure of serene confidence, and a measure of resolute belief, but they are not able to write out this profound perfection of wisdom, recite it, receive instructions in it, chant it out loud by heart, or focus their attention correctly on it.