The Perfection of Wisdom in Eighteen Thousand Lines
Chapter 39: The Northern Region

Then it occurred to Śatakratu, head of the gods, to think, “Those sons of a good family or daughters of a good family must have served the earlier victors well for the proclamation of this perfection of wisdom to be within their range of hearing; their wholesome roots must be sprung from the Tathāgata, and they must have been assisted by spiritual friends for the proclamation of this perfection of wisdom to be within their range of hearing too, so what need is there to say more about those who take up, bear in mind, read aloud, and master it, and about those who, having taken it up and borne it in mind, read it aloud, and mastered it, also practice it for suchness?478 Those sons of a good family or daughters of a good family who take up, bear in mind, read aloud, and master this perfection of wisdom, and who, having taken it up and borne it in mind, read it aloud and mastered it, also practice it for suchness, have attended on many buddhas. Those sons of a good family [F.93.a] or daughters of a good family who do not tremble, feel frightened, or become terrified even when they have listened to this deep perfection of wisdom have also made inquiries about it with earlier tathāgatas, worthy ones, perfectly complete buddhas. Those sons of a good family or daughters of a good family who do not tremble, feel frightened, or become terrified even when they have listened to this deep perfection of wisdom have also practiced the perfection of giving and practiced the perfection of morality, patience, perseverance, concentration, and wisdom for many hundred millions of eons.”

Then venerable Śāriputra said to the Lord, “Lord, those sons of a good family or daughters of a good family who do not tremble, feel frightened, or become terrified even when they have listened to this deep perfection of wisdom, those sons of a good family or daughters of a good family who bear in mind, read aloud, master, and properly strive for this perfection of wisdom, should be treated just as one treats the bodhisattva great beings irreversible from awakening. And why? Because, Lord, this perfection of wisdom is deep, and because those who have not practiced the six perfections before are not able to believe in this deep perfection of wisdom. Lord, those sons of a good family or daughters of a good family who have it in mind to reject this deep perfection of wisdom are those sons of a good family or daughters of a good family who have rejected this deep perfection of wisdom in the past as well. And why? Lord, it is because those sons of a good family or daughters of a good family who do not have faith in, do not like, and do not have a serene confidence in this perfection of wisdom are [F.93.b] those sons of a good family or daughters of a good family who do not inquire of the buddhas or śrāvakas of the buddhas, ‘How do you practice the perfection of giving? How do you practice the perfection of morality, patience, perseverance, concentration, and wisdom? How do you cultivate inner emptiness, up to the emptiness that is the nonexistence of an intrinsic nature? How do you cultivate the applications of mindfulness? How do you cultivate the right efforts, legs of miraculous power, faculties, powers, limbs of awakening, and paths? How do you cultivate the ten tathāgata powers? How do you cultivate the fearlessnesses, detailed and thorough knowledges, and distinct attributes of a buddha?’ ”

Then Śatakratu, head of the gods, said to venerable Śāriputra, “Venerable monk Śāriputra, what is the big surprise, given that this perfection of wisdom is so deep, that those bodhisattva great beings who in the past did not believe in this deep perfection of wisdom; did not believe in the perfection of giving, morality, patience, perseverance, concentration, or wisdom; did not believe in inner emptiness, up to did not believe in the emptiness that is the nonexistence of an intrinsic nature; did not believe in the thirty-seven dharmas on the side of awakening; did not believe in the ten tathāgata powers, four fearlessnesses, four detailed and thorough knowledges, five clairvoyances, or [F.94.a] eighteen distinct attributes of a buddha‍—what is the big surprise that they reject this deep perfection of wisdom? It is no big surprise.

“Venerable monk Śāriputra, one who bows down to this deep perfection of wisdom bows down to the knowledge of a knower of all aspects. I bow down to Bhagavatī Prajñāpāramitā.”

Then the Lord said to Śatakratu, head of the gods, “Exactly so, Kauśika, exactly so! One who bows down to this deep perfection of wisdom bows down to the knowledge of a knower of all aspects. And why? Kauśika, it is because the knowledge of all aspects has come forth from this perfection of wisdom, and a knower of the knowledge of all aspects generates479 the perfection of wisdom, so a son of a good family or daughter of a good family who wants to stand in the knowledge of all aspects should stand in the perfection of wisdom. Similarly, a son of a good family or daughter of a good family who wants to produce the knowledge of a knower of all aspects; who wants to destroy all residual impressions, connections, and afflictions; who wants to fully awaken to unsurpassed, perfect, complete awakening; and who wants to turn the wheel of the Dharma should stand in the perfection of wisdom. Similarly, bodhisattva great beings who want to establish beings in the result of stream enterer; who want to establish them in the result of once-returner, the result of non-returner, and the result of a worthy one; who want to establish them in a pratyekabuddha’s awakening; who want to establish beings in unsurpassed, perfect, complete awakening; [F.94.b] and who want to draw together a community of monks should practice the yoga of the perfection of wisdom.”

The Lord having said that, Śatakratu, head of the gods, inquired of him, “Lord, how do those bodhisattva great beings stand480 in the perfection of wisdom? How do they practice the yoga? How do they stand in the perfection of concentration, perseverance, patience, morality, and giving? How do they practice the yoga? How, practicing the perfection of wisdom, do they practice the yoga of inner emptiness, up to how do they practice the yoga of the emptiness that is the nonexistence of an intrinsic nature? Lord, how do bodhisattva great beings practicing the perfection of wisdom practice the yoga of the thirty-seven dharmas on the side of awakening? Similarly, how do bodhisattva great beings practicing the perfection of wisdom practice the yoga of the ten tathāgata powers, the four fearlessnesses, the four detailed and thorough knowledges, the five clairvoyances, and the eighteen distinct attributes of a buddha?”

Śatakratu, head of the gods, having thus inquired, the Lord replied to him, “Excellent, Kauśika, excellent that you have it in mind to inquire of the Tathāgata about this topic! Kauśika, your confidence giving a readiness to speak has arisen through the power of the Buddha, so listen well and hard and pay attention, and I will speak to you about it.

“Here, Kauśika, bodhisattva great beings practicing the perfection of wisdom do not stand [F.95.a] in form, and when they do not stand in form they practice the yoga of form.481 Similarly, they do not stand in feeling . . . , they do not stand in perception . . . , they do not stand in volitional factors . . . , and they do not stand in consciousness, and when they do not stand in consciousness they practice the yoga of consciousness. Similarly, they do not stand in the eyes . . . , and they do not stand in the ears, the nose, the tongue, the body, or the thinking mind, and thus they practice the yoga of the perfection of wisdom. Similarly, they do not stand in a form, and they do not stand in a sound, a smell, a taste, a feeling, or dharmas, and thus they practice the yoga of the perfection of wisdom. Similarly, they do not stand in the perfection of giving and thus practice the yoga of the perfection of wisdom. Similarly, they do not stand in the perfection of morality, patience, perseverance, concentration, or wisdom, and thus practice the yoga of the perfection of wisdom. They do not stand in inner emptiness and thus practice the yoga of the perfection of wisdom. They do not stand in . . . up to the emptiness that is the nonexistence of an intrinsic nature and thus practice the yoga of the perfection of wisdom. They do not stand in the applications of mindfulness and thus practice the yoga of the perfection of wisdom. Similarly, they do not stand in the right efforts, legs of miraculous power, faculties, powers, limbs of awakening, or paths and thus practice the yoga of the perfection of wisdom. They do not stand in the four immeasurables and thus practice the yoga of the perfection of wisdom. They do not stand in the four concentrations, four formless absorptions, or five clairvoyances; and they do not stand in the ten tathāgata powers, four fearlessnesses, four detailed and thorough knowledges, or eighteen distinct attributes of a buddha, [F.95.b] and thus they practice the yoga of the perfection of wisdom.

“And why? Because they cannot apprehend that form that they might stand in or the application to it that they might practice. Similarly, it is because they cannot apprehend feeling, perception, volitional factors, or consciousness; and similarly, the constituents, the sense fields, dependent origination, the perfections, the thirty-seven dharmas on the side of awakening, all the emptinesses, the ten powers, the fearlessnesses, the detailed and thorough knowledges, or the eighteen distinct attributes of a buddha that they might stand in or the yoga of which they might practice.

“Furthermore, Kauśika, bodhisattva great beings do not apply themselves to form,482 and because they do not apply themselves to form like that, they practice the yoga of form. Similarly, they do not apply themselves to feeling . . . , perception . . . , volitional factors . . . , or consciousness, and because they do not apply themselves to consciousness like that, they practice the yoga of consciousness. Similarly, they do not apply themselves to the constituents . . . , the sense fields . . . , dependent origination . . . , the perfections . . . , the thirty-seven dharmas on the side of awakening . . . , all the emptinesses . . . , the ten powers . . . , the fearlessnesses . . . , the detailed and thorough knowledges . . . , or the eighteen distinct attributes of a buddha, and because they do not apply themselves to the eighteen distinct attributes of a buddha like that, they practice the yoga of the eighteen distinct attributes of a buddha.

“And why? Because those bodhisattva great beings do not apprehend form as past, do not apprehend form as future, and do not apprehend form as present. Similarly, they do not apprehend feeling . . . , perception . . . , volitional factors . . . , or consciousness [F.96.a] as past, do not apprehend consciousness as future, and do not apprehend consciousness as present. Similarly, they do not apprehend the constituents . . . , the sense fields . . . , dependent origination . . . , the perfections . . . , the thirty-seven dharmas on the side of awakening . . . , all the emptinesses . . . , the ten powers . . . , the fearlessnesses . . . , the detailed and thorough knowledges . . . , or the eighteen distinct attributes of a buddha as past, do not apprehend them as future, and do not apprehend them as present.”

Venerable Śāriputra then said to the Lord, “Lord, the perfection of wisdom is deep.”

“Śāriputra,” replied the Lord, “because the suchness of form is deep, the perfection of wisdom is deep. Śāriputra, similarly, because the suchness of feeling, perception, volitional factors, and consciousness is deep, the perfection of wisdom is deep. Śāriputra, similarly, because the suchness of the constituents, the sense fields, dependent origination, the perfections, the thirty-seven dharmas on the side of awakening, all the emptinesses, the ten powers, the fearlessnesses, the detailed and thorough knowledges, and the distinct attributes of a buddha are deep, the perfection of wisdom is deep.”

“Lord, the perfection of wisdom is hard to fathom,” said Śāriputra.

“Śāriputra,” replied the Lord, “because the suchness of form is hard to fathom, the perfection of wisdom is hard to fathom. Śāriputra, similarly, because the suchness of feeling, perception, volitional factors, and consciousness is hard to fathom, the perfection of wisdom is hard to fathom. [F.96.b] Śāriputra, similarly, because the suchness of the constituents, the sense fields, dependent origination, the perfections, the thirty-seven dharmas on the side of awakening, all the emptinesses, the ten powers, the fearlessnesses, the detailed and thorough knowledges, and the distinct attributes of a buddha is hard to fathom, the perfection of wisdom is hard to fathom.

“Lord, the perfection of wisdom is immeasurable,” said Śāriputra.

“Śāriputra,” replied the Lord, “because the suchness of form is immeasurable, the perfection of wisdom is immeasurable. Śāriputra, similarly, because the suchness of feeling, perception, volitional factors, and consciousness is immeasurable, the perfection of wisdom is immeasurable. Śāriputra, similarly, because the suchness of the constituents, the sense fields, dependent origination, the perfections, the thirty-seven dharmas on the side of awakening, all the emptinesses, the ten powers, the fearlessnesses, the detailed and thorough knowledges, and the distinct attributes of a buddha is immeasurable, the perfection of wisdom is immeasurable.

Śāriputra then asked, “Lord, how then do bodhisattva great beings practice the perfection of wisdom?”

“Śāriputra,” replied the Lord, “if bodhisattva great beings do not practice with the idea ‘form is deep,’ they practice the perfection of wisdom. Similarly, if they do not practice with the idea ‘feeling . . . ,’ ‘perception . . . ,’ ‘volitional factors . . . ,’ or ‘consciousness is deep,’ they practice the perfection of wisdom. Similarly, if they do not practice with the idea ‘the constituents . . . ,’ ‘the sense fields . . . ,’ ‘dependent origination . . . ,’ ‘the perfections . . . ,’ [F.97.a] ‘the thirty-seven dharmas on the side of awakening . . . ,’ ‘all the emptinesses . . . ,’ ‘the ten powers . . . ,’ ‘the fearlessnesses . . . ,’ ‘the detailed and thorough knowledges . . . ,’ or ‘the distinct attributes of a buddha are deep,’ they practice the perfection of wisdom.

“And why? Śāriputra, it is because if they also do not practice with the idea ‘it is because the depth of form is not form’ and ‘the depth of feeling . . . , perception . . . , volitional factors . . . , [F.97.b] and consciousness is not consciousness’; and similarly ‘the depth of the constituents . . . , the sense fields . . . , dependent origination . . . , the perfections . . . , the thirty-seven dharmas on the side of awakening . . . , all the emptinesses . . . , the ten powers . . . , the fearlessnesses . . . ,  the detailed and thorough knowledges . . . , and the distinct attributes of a buddha is not the buddhadharmas,’ they thus practice the perfection of wisdom.483

“Śāriputra, if bodhisattva great beings practicing the perfection of wisdom do not practice with the idea ‘form is hard to fathom,’ they practice the perfection of wisdom. If they do not practice with the idea ‘feeling . . . ,’ ‘perception . . . ,’ ‘volitional factors . . . ,’ or ‘consciousness is hard to fathom,’ they practice the perfection of wisdom. Similarly, if they do not practice with the idea ‘the constituents . . . ,’ ‘the sense fields . . . ,’ ‘dependent origination . . . ,’ ‘the perfections . . . ,’ ‘the thirty-seven dharmas on the side of awakening . . . ,’ ‘all the emptinesses . . . ,’ ‘the ten powers . . . ,’ ‘the fearlessnesses . . . ,’ ‘the detailed and thorough knowledges . . . ,’ or ‘the distinct attributes of a buddha are hard to fathom,’ they practice the perfection of wisdom.

“And why? Śāriputra, it is because if they do not practice with the idea ‘that state of being hard to fathom of form is not form; that state of being hard to fathom of feeling . . . , perception . . . , volitional factors . . . , and consciousness is not consciousness; and similarly, that state of being hard to fathom of the constituents . . . , the sense fields . . . , dependent origination . . . , the perfections . . . , the thirty-seven dharmas on the side of awakening . . . , all the emptinesses . . . , the ten powers . . . , the fearlessnesses . . . , the detailed and thorough knowledges . . . , and the distinct attributes of a buddha is not the buddhadharmas,’ they practice the perfection of wisdom. And why? Because that state of being hard to fathom of the buddhadharmas is not the buddhadharmas.

“Furthermore, Śāriputra, if bodhisattva great beings practicing the perfection of wisdom do not practice with the idea ‘form is immeasurable,’ they practice the perfection of wisdom. Similarly, if they do not practice with the idea ‘feeling . . . ,’ ‘perception . . . ,’ ‘volitional factors . . . ,’ or ‘consciousness is immeasurable,’ they practice the perfection of wisdom. And why? Śāriputra, it is because the immeasurability of form is not form; the immeasurability of feeling . . . , perception . . . , volitional factors . . . , and consciousness is not consciousness; and similarly, the immeasurability of the constituents . . . , the sense fields . . . , dependent origination . . . , the perfections . . . , all the emptinesses . . . , the thirty-seven dharmas on the side of awakening . . . , the ten powers . . . , the fearlessnesses . . . , the detailed and thorough knowledges . . . , and the distinct attributes of a buddha is not the buddhadharmas. And why? Śāriputra, it is because the immeasurability [F.98.a] of the distinct attributes of a buddha is not the distinct attributes of a buddha.”

Śāriputra said, “Lord, this perfection of wisdom is just as deep as that,484 just as hard to fathom as that, just as hard to understand as that, and just as immeasurable as that, so an exposition of it should not be given in the presence of bodhisattva great beings who have newly set out in the vehicle, because they will tremble, feel frightened, and become terrified when they hear this perfection of wisdom. An exposition of it should be given in the presence of bodhisattva great beings irreversible from awakening because they do not tremble, feel frightened, or become terrified, do not feel unsure, and do not harbor doubt when they hear this perfection of wisdom, and on top of that they also believe it when they hear it.”

Then Śatakratu, head of the gods, asked venerable Śāriputra, “Venerable monk Śāriputra, what is wrong with giving an exposition of this deep perfection of wisdom in the presence of bodhisattva great beings who have newly set out in the vehicle?”

“Kauśika,” replied Śāriputra, “when an exposition of this deep perfection of wisdom is given in the presence of bodhisattva great beings who have newly set out in the vehicle, they tremble, feel frightened, become terrified, reject it, and do not believe in it. Kauśika, because those bodhisattva great beings who have newly set out in the vehicle reject this deep perfection of wisdom when they hear it and amass the karma of those headed to a blunder,485 they are hard-pressed to fully awaken to unsurpassed, perfect, complete awakening even for a very long time.”

“Venerable monk Śāriputra, are there [F.98.b] bodhisattva great beings who have not been prophesied who, when they hear this deep perfection of wisdom, do not tremble, feel frightened, and become terrified?” asked Śatakratu.

“Kauśika,” replied Śāriputra, “those bodhisattva great beings who do not tremble, feel frightened, or become terrified when they hear this deep perfection of wisdom obtain a prophecy before long of their unsurpassed, perfect, complete awakening. They obtain a prophecy of unsurpassed, perfect, complete awakening before they have passed beyond more than one or two tathāgatas.”486

Then the Lord said to venerable Śāriputra, “Exactly so, Śāriputra, exactly so! Śāriputra, those bodhisattva great beings who do not tremble, feel frightened, or become terrified when they hear this deep perfection of wisdom and, on top of that, having heard this perfection of wisdom, take it up, bear it in mind, read it aloud, master it, and keep on with it as it has been taught have long set out in the vehicle, practice the practice of the six perfections, and serve many buddhas with their service.”

Venerable Śāriputra then said to the Lord, “Lord, I have great confidence giving a readiness to speak, and I set forth an illustration. Tathāgata, I have the confidence giving a readiness to speak.”

“Be confident in your readiness to speak then, Śāriputra,” replied the Lord.

Śāriputra said, “To illustrate, Lord, sons of a good family or daughters of a good family who have set out in the Great Vehicle might dream in a dream they are cultivating the perfection of wisdom and are cultivating the perfection of concentration, perfection of perseverance, perfection of patience, [F.99.a] perfection of morality, and perfection of giving, up to487 going to the site of awakening. Lord, if those sons of a good family or daughters of a good family are known to be approaching unsurpassed, perfect, complete awakening, Lord, when it comes to those sons of a good family or daughters of a good family who, having woken up, intend488 to cultivate the perfection of wisdom, and cultivate the perfection of concentration, perfection of perseverance, perfection of patience, perfection of morality, and perfection of giving, to fully awaken to unsurpassed, perfect, complete awakening, and, having fully awakened, to go to the site of awakening and turn the wheel of the Dharma, what need is there to say that they are approaching unsurpassed, perfect, complete awakening? Lord, those sons of a good family or daughters of a good family who get to hear this deep perfection of wisdom and then practice it exactly as489 they have heard it have wholesome roots that have matured. Lord, those sons of a good family or daughters of a good family who, having heard this perfection of wisdom, take it up, bear it in mind, read it aloud, master it, and properly pay attention to it have long set out in the vehicle, have planted wholesome roots, have served many buddhas, and have been assisted by spiritual friends.

“Lord, those bodhisattvas and sons of a good family or daughters of a good family who get this perfection of wisdom and, having got it, take it up, bear it in mind, read it aloud, master it, [F.99.b] and properly pay attention to it, of those sons of a good family or daughters of a good family, Lord, their awakening is close to being prophesied, or it will be prophesied, or they will become irreversible from unsurpassed, perfect, complete awakening.

“To illustrate, Lord, a person might emerge from a vast jungle a hundred yojanas wide or might emerge from a vast jungle two hundred yojanas wide, or three hundred yojanas wide, or four hundred yojanas wide, or five hundred yojanas wide, and when they emerge they might see cow herders, or goat herders, or the boundary markers of fields, or parks, or orchards that are signs presaging a town, or they might see some other signs presaging a town, or villages, or markets, or cities, or kingdoms. When they do so they would think, ‘These kinds of signs presage a town, or village, or market, or city, or kingdom, or palace, so one must be near at hand.’ They would breathe out a sigh of relief and would not face danger from robbers, danger from poisonous animals, danger from savages, danger from angry wild animals, or danger from hunger and thirst anymore.

“Similarly, Lord, with bodhisattva great beings who get this deep perfection of wisdom and, having got it, take it up, bear it in mind, read it aloud, master it, and properly pay attention to it‍—Lord, it is known that the awakening of those bodhisattva great beings is close to being prophesied and that before long they will fully awaken to unsurpassed, perfect, complete awakening. Those [F.100.a] bodhisattva great beings do not face the danger of the śrāvaka level or the pratyekabuddha level. And why? Because there are those signs presaging that‍—that is, that the bodhisattva great beings get to see, bow down to, and serve this deep perfection of wisdom and get to hear it.”

Venerable Śāriputra having said this, the Lord said to him, “Excellent, Śāriputra, excellent. Be even more confident in your readiness to speak, Śāriputra, through the power of the Buddha.”

Śāriputra said, “To illustrate, Lord, a person who wants to see the ocean goes off to see the ocean, and as they are going off to see the ocean they see trees or signs of trees, or mountains or signs of mountains, and they can know because of that ‘The ocean is a long way from here. The ocean is not near here.’ And why? Because there are no trees or signs of trees, or mountains or signs of mountains, when the ocean is near.

“To illustrate further, Lord, a person who wants to see the ocean goes off to see the ocean, and as they are going off to see the ocean they see no trees or signs of trees, or mountains or signs of mountains, and it occurs to them to think, ‘The ocean is not a long way from here.’ And why? Because there are no trees or signs of trees, or mountains or signs of mountains, when the ocean is near. Even though that person does not see the ocean with their eyes, they become certain, ‘I am close to the ocean. The ocean is near here. The ocean is not a long way from here.’ [F.100.b]

“Similarly, Lord, bodhisattva great beings who hear, take up, bear in mind, read aloud, and master this perfection of wisdom can thus know, can thus think, ‘Even though the Tathāgata has not prophesied in my presence, “You will fully awaken to unsurpassed, perfect, complete awakening in some certain amount of eons, or in eons amounting to a hundred, or in eons amounting to a thousand, or in eons amounting to a hundred thousand, or in eons amounting to one hundred million billion,” ’ those bodhisattva great beings can know, ‘My unsurpassed, perfect, complete awakening is close to being prophesied.’ And why? Because they think, ‘I have got this deep perfection of wisdom to see and hear, and having heard it I have taken it up, borne it in mind, read it aloud, mastered it, and properly paid attention to it.’

“To illustrate further, Lord, when spring has come and the buds and blossoms have come out on the trees, the people of Jambudvīpa can know, because of that, the leaves, flowers, and fruit will appear before long. And why? Because there are those signs presaging that on the trees. When the people of Jambudvīpa see those signs presaging that on the trees, they think, ‘It will not be long now before the leaves, flowers, and fruit appear,’ and they are enraptured.

“Similarly, Lord, when bodhisattva great beings get to view [F.101.a] and hear this deep perfection of wisdom, and having heard it take it up, bear it in mind, read it aloud, master it, and properly pay attention to it, Lord, those bodhisattva great beings can know that their wholesome roots have matured. Lord, those sons of a good family or daughters of a good family can know that they have attended again and again on many buddhas. Lord, those bodhisattva great beings490 also can know, ‘We are close to unsurpassed, perfect, complete awakening because we have found this deep perfection of wisdom and have seen, heard, bowed down to, and practiced the perfection of wisdom as it has been explained, because of those earlier wholesome roots.’ There the gods who have seen buddhas before think, ‘Earlier bodhisattvas also had such signs as these presaging their prophecy, so it will not be long before the prophecy of the unsurpassed, perfect, complete awakening of these bodhisattva great beings happens too.’ They rejoice and feel joy; a joy and mental happiness arise.

“To illustrate further, Lord, when a woman is pregnant her body undergoes changes as she gets closer and closer to giving birth. Physically she feels utterly exhausted, she does not move about, and she is forgetful, has no appetite, finds it hard to get drowsy and fall asleep, and becomes taciturn because of feeling that way. And, realizing that her experience of those sorts of feelings is because of having indulged in that earlier improper attention, indulged in it [F.101.b] frequently and fully, she steers clear of her proclivity for sex. Other women see the signs presaging that in that woman and come to realize, ‘It will not be long before that woman gives birth.’

“Similarly, Lord, bodhisattva great beings who have planted wholesome roots, served many buddhas, practiced the practices well, and been assisted by spiritual friends and whose wholesome roots have matured get this deep perfection of wisdom and, having got it, take it up, bear it in mind, read it aloud, master it, and properly pay attention to it. They can know it will not be long before the unsurpassed, perfect, complete awakening of those bodhisattva great beings will be prophesied.”

The Lord responded, “This confidence giving a readiness to speak that you had, Śāriputra, through the power of the Buddha, is excellent, Śāriputra, excellent.” [B31]

Then venerable Subhūti said to the Lord, “Lord, it is amazing that the tathāgata, worthy one, perfectly complete Buddha has benefited these bodhisattva great beings like this.”

“Subhūti,” replied the Lord, “it is because bodhisattva great beings have set out for unsurpassed, perfect, complete awakening to benefit many people, to make many people happy, out of pity for the world, for the welfare of the mass of gods and humans, for benefit and happiness. [F.102.a] When those bodhisattva great beings pursue their career they benefit many thousands of bodhisattva great beings in the four ways of gathering a retinue‍—giving gifts, kind words, beneficial actions, and consistency between words and deeds; cause beings to take up the ten wholesome actions; and cause them to take up the four concentrations, four immeasurables, and four formless absorptions; and they establish themselves in those dharmas too. They personally practice the perfection of giving, and they cause others to take up the perfection of giving as well; they personally practice the perfection of morality . . . , the perfection of patience . . . , the perfection of perseverance . . . , the perfection of concentration . . . , and the perfection of wisdom, and they cause others to take up the perfection of wisdom as well. Thanks to the perfection of wisdom, with skillful means they establish beings in the result of stream enterer, but they do not themselves actualize it. Similarly, they establish beings in the result of once-returner . . . , the result of non-returner . . . , the state of a worthy one . . . , and the state of a pratyekabuddha, but they do not themselves actualize it. They personally step onto the irreversible level, and they establish others at the irreversible level as well. They personally purify a buddhafield, and they personally cause other bodhisattvas to take up the purification of a buddhafield as well; they personally bring beings to maturity, and they cause others to take up bringing beings to maturity as well; they personally produce the clairvoyances, [F.102.b] and they cause others to take up gaining the clairvoyances as well; they personally purify the dhāraṇī gateways, and they cause others to take up the purification of the dhāraṇī gateways as well; they personally gain perfected confidence giving a readiness to speak, and they cause others to take up perfecting confidence giving a readiness to speak as well; they personally appropriate a perfected physical form, and they cause others to take up the appropriation of a perfected physical form as well; they personally appropriate perfected major marks, and they cause others to take up the appropriation of perfected major marks as well; they personally appropriate the state of the perfected unmarried person, and they cause others to take up gaining the state of the perfected unmarried person as well; they personally perfect the ten tathāgata powers, and they cause others to take up perfecting the ten tathāgata powers as well; they personally generate the ten concentrations, and they cause others to take up the generation of the ten concentrations as well; they personally generate the four immeasurables . . . , the four formless absorptions . . . , the four fearlessnesses . . . , and the four detailed and thorough knowledges, and they cause others to take up the generation of the four detailed and thorough knowledges as well; they personally perfect the eighteen distinct attributes of a buddha, and they cause others to take up perfecting the eighteen distinct attributes of a buddha as well; they personally reach the knowledge of all aspects, and they cause others to take up the knowledge of all aspects as well; they personally eliminate all residual impressions, connections, [F.103.a] and afflictions, and they cause others to take up the elimination of all residual impressions, connections, and afflictions as well; they personally fully awaken to unsurpassed, perfect, complete awakening, and they cause others to take up fully awakening to unsurpassed, perfect, complete awakening as well; and they personally turn the wheel of the Dharma, and they cause others to take up turning the wheel of the Dharma as well.”

Subhūti said, “Lord, it is amazing that those bodhisattva great beings practicing the perfection of wisdom for the sake of beings will fully awaken to unsurpassed, perfect, complete awakening in possession of many good qualities like this. Sugata, it is amazing!

“Lord, how is meditation on the perfection of wisdom of bodhisattva great beings completed?”

“Subhūti,” replied the Lord, “when bodhisattva great beings practicing the perfection of wisdom do not see an increase in form and do not see an increase in feeling, perception, volitional factors, or consciousness, then meditation on the perfection of wisdom of bodhisattva great beings is completed. Similarly, when they do not see an increase in the constituents, the sense fields, dependent origination, the perfections, all the emptinesses, the dharmas on the side of awakening, the ten powers, the fearlessnesses, the detailed and thorough knowledges, [F.103.b] the distinct attributes of a buddha, or the knowledge of all aspects, then meditation on the perfection of wisdom of bodhisattva great beings is completed.

“Subhūti, when bodhisattva great beings practicing the perfection of wisdom do not see a decline in form and do not see a decline in feeling, perception, volitional factors, or consciousness, then meditation on the perfection of wisdom of bodhisattva great beings is completed. Similarly, when they do not see a decline in the constituents, the sense fields, dependent origination, the perfections, all the emptinesses, the dharmas on the side of awakening, the ten powers, the fearlessnesses, the detailed and thorough knowledges, the distinct attributes of a buddha, or the knowledge of all aspects, then meditation on the perfection of wisdom of bodhisattva great beings is completed.

“Furthermore, Subhūti, when bodhisattva great beings practicing the perfection of wisdom do not see ‘a dharma’ and do not see ‘not a dharma’; do not see ‘past,’ do not see ‘future,’ and do not see ‘present’; do not see ‘wholesome, unwholesome, neutral, and not neutral’; [F.104.a] do not see ‘compounded and uncompounded’; do not see ‘the desire realm,’ do not see ‘the form realm,’ and do not see ‘the formless realm’; do not see ‘the perfection of giving’ and do not see ‘the perfection of morality, patience, perseverance, concentration, or wisdom’; up to do not see ‘the knowledge of all aspects,’ then the meditation on the perfection of wisdom of bodhisattva great beings is completed. And why? Subhūti, it is because what marks dharmas as dharmas is irreversibility, vanity, hollowness, pointlessness, and fraudulence.”

“Lord, the inconceivable is being taught,” said Subhūti.

“Subhūti,” continued the Lord, “it is a teaching of the inconceivable because form is inconceivable. It is a teaching of the inconceivable because feeling, perception, volitional factors, and consciousness are inconceivable. It is a teaching of the inconceivable because the perfection of giving is inconceivable. Similarly, it is a teaching of the inconceivable because the perfections of morality, patience, perseverance, concentration, and wisdom are inconceivable. Similarly, it is a teaching of the inconceivable because the constituents, the sense fields, dependent origination, the perfections, all the emptinesses, the thirty-seven dharmas on the side of awakening, the ten powers, the fearlessnesses, [F.104.b] the detailed and thorough knowledges, and the distinct attributes of a buddha . . . up to the knowledge of all aspects is inconceivable.

“Subhūti, if bodhisattva great beings practicing the perfection of wisdom do not form the notion ‘form is inconceivable’ and do not form the notion ‘feeling, perception, volitional factors, and consciousness are inconceivable,’ then meditation on the perfection of wisdom is completed. If they do not form the notion ‘the constituents, the sense fields, dependent origination, the perfections, all the emptinesses, the dharmas on the side of awakening, the ten powers, the fearlessnesses, the detailed and thorough knowledges, the distinct attributes of a buddha  . . .’ up to ‘the knowledge of all aspects is inconceivable,’ then meditation on the perfection of wisdom is completed.”

“Lord, who will come to believe in this deep perfection of wisdom?” asked Subhūti.

“Subhūti,” replied the Lord, “bodhisattva great beings who have earlier practiced the practice of the six perfections, planted wholesome roots sprung from the Tathāgata,491 served many buddhas with their service, and been assisted by spiritual friends will come to believe in this deep perfection of wisdom.”

“Lord, to what extent will bodhisattva great beings have practiced the six perfections, planted wholesome roots sprung from the Tathāgata, served many buddhas, and been assisted [F.105.a] by spiritual friends?” asked Subhūti.

The Lord replied, “Here, Subhūti, bodhisattva great beings practicing the perfection of wisdom do not mentally construct and do not conceive of form, do not mentally construct and do not conceive of a causal sign of form, and do not mentally construct and do not conceive of an intrinsic nature of form. They do not mentally construct and do not conceive of feeling, perception, volitional factors, or consciousness; do not mentally construct and do not conceive of a causal sign of feeling, perception, volitional factors, or consciousness; and do not mentally construct and do not conceive of an intrinsic nature of feeling, perception, volitional factors, or consciousness. Similarly, they do not mentally construct and do not conceive of the constituents, sense fields, or dependent origination; the desire, form, or formless realms; the perfection of giving; the perfections of morality, patience, perseverance, concentration, or wisdom; inner emptiness, up to the emptiness that is the nonexistence of an intrinsic nature; the applications of mindfulness, right efforts, legs of miraculous power, faculties, powers, limbs of awakening, or path; the ten tathāgata powers, the fearlessnesses, the detailed and thorough knowledges, or the distinct attributes of a buddha; up to do not mentally construct and do not conceive of the knowledge of all aspects, do not mentally construct and do not conceive of a causal sign of the knowledge of all aspects, and do not mentally construct and do not conceive of an intrinsic nature of the knowledge of all aspects. And why? Subhūti, it is because form is inconceivable; feeling, perception, volitional factors, and consciousness are inconceivable; and similarly, the constituents, the sense fields, dependent origination, the perfections, all the emptinesses, the dharmas on the side of awakening, the ten powers, the fearlessnesses, the detailed and thorough knowledges, [F.105.b] the distinct attributes of a buddha, and also the knowledge of all aspects are inconceivable. In that case, Subhūti, the bodhisattva great beings will have practiced the six perfections, planted wholesome roots sprung from the Tathāgata, served many buddhas, and been assisted by spiritual friends.”

Subhūti responded, “Lord, the perfection of wisdom is deep because form is deep. The perfection of wisdom is deep because feeling, perception, volitional factors, and consciousness are deep. Similarly, the perfection of wisdom is deep because the constituents, the sense fields, dependent origination, the perfections, all the emptinesses, the thirty-seven dharmas on the side of awakening, the ten powers, the fearlessnesses, the detailed and thorough knowledges, and the distinct attributes of a buddha are deep. The perfection of wisdom is deep because the knowledge of all aspects is deep.

“Lord, the perfection of wisdom is a heap of jewels insofar as it generates the result of stream enterer, the result of once-returner, the result of non-returner, the state of a worthy one, a pratyekabuddha’s awakening, and unsurpassed, perfect, complete awakening that are great jewels.

“Lord, this perfection of wisdom turns the wheel of the Dharma. Lord, the perfection of wisdom is an aggregate of the purity of all dharmas.”

“Subhūti,” replied the Lord, “it is because of the purity of form, the purity of feeling, perception, volitional factors, and consciousness, and the purity of the constituents, the sense fields, dependent origination, [F.106.a] the perfections, all the emptinesses, the thirty-seven dharmas on the side of awakening, the ten powers, the fearlessnesses, the detailed and thorough knowledges, the distinct attributes of a buddha, and the knowledge of all aspects.”

“Lord, that such an exposition of this deep perfection of wisdom would not give rise to many hindrances would be amazing,” said Subhūti.

“Exactly so, Subhūti, exactly so!” replied the Lord. “There are many hindrances to this deep perfection of wisdom. Sons of a good family or daughters of a good family copying out, teaching, reading aloud, explaining, properly paying attention to, and cultivating this deep perfection of wisdom should quickly write it out and quickly cultivate it before hindrances to copying out, reading aloud, teaching, explaining, up to properly paying attention to this deep perfection of wisdom arise.492 And why? Because even if those sons of a good family or daughters of a good family are copying for a month, they should do the copying accordingly; even if they are copying for two, or three, or four, or five, or six, or seven months, or for up to a year, they should do the copying accordingly; and even if they are explaining, reciting from memory, illuminating, properly paying attention to, and cultivating this deep perfection of wisdom for up to a year, they should do the cultivation accordingly. And why? Subhūti, it is because this great jewel gives rise to many hindrances.”

“Lord, Māra the wicked one will cause hindrances, will he not, to this deep perfection of wisdom, in order that it will not be copied out, will not be read aloud, will not be recited from memory, will not be properly paid attention to, [F.106.b] and will not be cultivated?” asked Subhūti.

“Subhūti,” replied the Lord, “Māra the wicked one will indeed make whatever efforts he can to cause hindrances to this deep perfection of wisdom, in order that it will not be copied out, will not be read aloud, will not be recited from memory, up to will not be cultivated, but he cannot hinder bodhisattva great beings copying out, reading aloud, reciting from memory, properly paying attention to, and cultivating this deep perfection of wisdom.”

Then venerable Śāriputra asked the Lord, “Lord, because of whose power is Māra the wicked one incapable of hindering bodhisattva great beings copying out, reading aloud, up to cultivating this deep perfection of wisdom?”

“Śāriputra,” replied the Lord, “it is because of the power of the buddhas that Māra the wicked one cannot hinder bodhisattva great beings copying out, reading aloud, explaining, reciting from memory, properly paying attention to, and cultivating this deep perfection of wisdom. Śāriputra, it is the power of those lord buddhas‍—the lord buddhas dwelling and maintaining themselves in all the ten directions. Those lord buddhas watch over those bodhisattva great beings and help. Māra the wicked one cannot hinder those bodhisattva great beings copying out, reading aloud, teaching, reciting from memory, properly paying attention to, and cultivating this deep perfection of wisdom whom those lord buddhas watch over and help. And why? Śāriputra, it is because Māra the wicked one cannot hinder those bodhisattva great beings copying out, reading aloud, reciting from memory, explaining, properly paying attention to, and cultivating this deep perfection of wisdom whom the buddhas have assisted. And why? Śāriputra, it is because it is in the nature of things [F.107.a] that infinite, countless tathāgatas, worthy ones, perfectly complete buddhas dwelling and maintaining themselves in infinite, countless world systems in all the ten directions watch over those bodhisattva great beings copying out, reading aloud, reciting from memory, explaining, properly paying attention to, and cultivating this deep perfection of wisdom.

“Śāriputra, those sons of a good family or daughters of a good family copying out, reading aloud, reciting from memory, teaching, properly paying attention to, and cultivating this deep perfection of wisdom should also know, ‘It is because of the power of the Buddha that I am copying out this deep perfection of wisdom, that I am reading it aloud, that I am reciting it from memory, that I am teaching it, that I am properly paying attention to it, and that I am cultivating it.’ ”

“Lord, are all those sons of a good family or daughters of a good family copying out, reading aloud, reciting from memory, teaching, cultivating, and properly paying attention to this deep perfection of wisdom through the power of the buddhas? Have all been assisted by the Buddha?” asked Śāriputra.

“Exactly so, Śāriputra, exactly so!” replied the Lord. “It is exactly as you say! You should know that any and all the sons of a good family or daughters of a good family copying out, reading aloud, clearly articulating, reciting from memory, teaching to others, properly paying attention to, [F.107.b] and cultivating this deep perfection of wisdom, Śāriputra, do so through the power of the Buddha. All have also been assisted by the Buddha.”

Śāriputra then asked, “Lord, do those tathāgatas, worthy ones, perfectly complete buddhas dwelling and maintaining themselves in infinite, countless world systems in all the ten directions know about those sons of a good family or daughters of a good family copying out, reading aloud, clearly articulating, reciting from memory, explaining, teaching, cultivating, and properly paying attention to this deep perfection of wisdom?

“Lord, do those lord buddhas see with the buddha eye and are they aware of those bodhisattva great beings copying out, reading aloud, clearly articulating, reciting from memory, explaining, teaching, cultivating, and properly paying attention to this deep perfection of wisdom?”

“Exactly so, Śāriputra, exactly so!” replied the Lord. “You should know that all those tathāgatas, worthy ones, perfectly complete buddhas in all the ten directions know about those sons of a good family or daughters of a good family copying out, reading aloud, clearly articulating, reciting from memory, explaining, teaching, cultivating, and properly paying attention to this deep perfection of wisdom, as well as practicing it for suchness. Those lord buddhas see with the buddha eye and are aware of those bodhisattva great beings.

“Śāriputra, those sons of a good family or daughters of a good family in the Great Vehicle are close to unsurpassed, perfect, complete awakening.

“Śāriputra, those sons of a good family or daughters of a good family in the Bodhisattva Vehicle [F.108.a] bearing this deep perfection of wisdom in mind are those sons of a good family or daughters of a good family who have come to have an abundance of belief in this deep perfection of wisdom and respect, revere, honor, and worship this deep perfection of wisdom with flowers, incense, perfumes, garlands, creams, powders, robes, parasols, flags, and banners.

“Śāriputra, with the buddha eye the tathāgatas see those bodhisattva great beings, and also those sons of a good family or daughters of a good family.

“Śāriputra, great is the profit, great the benefit, great the result, and great the maturation for those sons of a good family or daughters of a good family who write out this deep perfection of wisdom and bear it in mind. On account of that wholesome root they are never separated from the lord buddhas; they are never born in terrible forms of life; though born as gods and humans they are not separated from the buddhas and bodhisattvas; and also they step onto the irreversible level.

“Śāriputra, on account of that wholesome root those bodhisattva great beings and those sons of a good family or daughters of a good family are never separated from the six perfections; they are never separated from inner emptiness, up to the emptiness that is the nonexistence of an intrinsic nature; they are never separated from the applications of mindfulness, right efforts, legs of miraculous power, faculties, powers, limbs of awakening, or path; they are never separated from the ten tathāgata powers, the fearlessnesses, the detailed and thorough knowledges, or the eighteen distinct attributes of a buddha; and they are never separated from the knowledge [F.108.b] of all aspects.

“Śāriputra, with the passing away of the Tathāgata this perfection of wisdom will circulate in the southern region. There the monks and nuns, laymen and laywomen will write out, take up, bear in mind, read aloud, master, and properly pay attention to this deep perfection of wisdom. On account of that wholesome root they will not blunder into terrible forms of life, they will experience everything perfect as gods and humans, and they will ennoble themselves with the six perfections; respect, revere, honor, and worship the lord buddhas; and gradually pass into complete nirvāṇa in the three vehicles‍—in the Śrāvaka Vehicle, or Pratyekabuddha Vehicle, or Great Vehicle.

“Śāriputra, from the southern region this deep perfection of wisdom will circulate into the country of Vartani.493 There too the monks and nuns, laymen and laywomen will write out, take up, bear in mind, read aloud, master, and properly pay attention to this deep perfection of wisdom and respect, revere, honor, and worship it with flowers, incense, perfumes, garlands, creams, powders, robes, parasols, flags, and banners. On account of that wholesome root they will not blunder into terrible forms of life, they will experience everything perfect as gods and humans, and they will ennoble themselves with the six perfections, will worship the lord buddhas, and will gradually go forth494 in the three vehicles‍—the Śrāvaka Vehicle, Pratyekabuddha Vehicle, and Great Vehicle. [F.109.a]

“Śāriputra, from the country of Vartani this deep perfection of wisdom will circulate into the northern region. There too, Śāriputra, the monks and nuns, laymen and laywomen will write out, take up, bear in mind, read aloud, master, and properly pay attention to this deep perfection of wisdom, and on account of that wholesome root they will not blunder into terrible forms of life, they will experience everything perfect as gods and humans, and they will ennoble themselves with the six perfections, will worship the lord buddhas, and will gradually go forth in the three vehicles‍—the Śrāvaka Vehicle, Pratyekabuddha Vehicle, and Great Vehicle.

“Therefore, Śāriputra, they495 do the work of the Buddha, this deep perfection of wisdom, at a time in the future, during the last of the ‘five hundreds.’496 And why? Śāriputra, it is because when the Dharma and Vinaya have become the site,497 the good Dharma does not disappear.

“Śāriputra, I watch over those sons of a good family and daughters of a good family who write out, take up, bear in mind, read aloud, master, and properly pay attention to this deep perfection of wisdom and practice it for suchness.

“Śāriputra, those sons of a good family and daughters of a good family who write out this deep perfection of wisdom and, having copied it out, respect, revere, honor, and worship it with flowers, incense, perfumes, garlands, creams, powders, robes, parasols, flags, and banners‍—those sons of a good family and daughters of a good family who do that, on account of that wholesome root will not blunder into terrible forms of life. [F.109.b] They will experience everything perfect as gods and humans, will ennoble themselves with the six perfections, and, having ennobled themselves, will respect, revere, honor, and worship the lord buddhas and will gradually go forth in the three vehicles‍—the Śrāvaka Vehicle, Pratyekabuddha Vehicle, and Great Vehicle. And why? Śāriputra, it is because with the buddha eye the Tathāgata sees those sons of a good family and daughters of a good family, the Tathāgata praises them, and the Tathāgata extols them; all the tathāgatas, worthy ones, perfectly complete buddhas dwelling and maintaining themselves in all the vast world systems in all the ten directions also see those sons of a good family or daughters of a good family with the buddha eye and praise and glorify those sons of a good family and daughters of a good family.”

“Lord, at a later time, during a later period, will this deep perfection of wisdom spread widely in the northern region?” asked Śāriputra.

“Exactly so, Śāriputra, exactly so!” replied the Lord. “Śāriputra, at a later time, at a later period, this deep perfection of wisdom will spread widely in the northern region. Śāriputra, there at a later time, during a later period, those sons of a good family and daughters of a good family will hear this deep perfection of wisdom and, having heard it, will write out, take up, bear in mind, read aloud, master, and properly pay attention to this deep perfection of wisdom, and practice it for suchness. Those sons of a good family and daughters of a good family who hear this deep perfection of wisdom, and, having heard it, take up, bear in mind, [F.110.a] read aloud, master, and properly pay attention to this deep perfection of wisdom and practice it for suchness have long set out in the vehicle, have served many buddhas, and have planted