THE GREAT PRAJÑĀPĀRAMITĀ SŪTRA
VOLUME 304
Chapter 40: DEMONIC ACTIVITIES (2)
Furthermore, Subhūti, if the Dharma teacher possesses skillful means with regard to the six pāramitās, while the Dharma listener does not possess skillful means with regard to the six pāramitās; the two do not harmonize and cannot fully accomplish the meaning of teaching, listening, copying, upholding, reciting, and cultivating the profound Prajñāpāramitā, you should know that this is a demonic activity of a Bodhisattva.
Furthermore, Subhūti, if the person who is concerned with the six pāramitās possesses skillful means, while the Dharma teacher does not possess skillful means with regard to the six pāramitās; the two do not harmonize and cannot fully accomplish the meaning of teaching, listening, copying, upholding, reciting, and cultivating the profound Prajñāpāramitā, you should know that this is a demonic activity of a Bodhisattva.
Furthermore, Subhūti, if the Dharma teacher has attained dhāraṇī, while the Dharma listener has not yet attained dhāraṇī; the two do not harmonize and cannot fully accomplish the meaning of teaching, listening, copying, upholding, reciting, and cultivating the profound Prajñāpāramitā, you should know that this is a demonic activity of a Bodhisattva.
Furthermore, Subhūti, if the Dharma listener has attained dhāraṇī, while the Dharma teacher has not yet attained dhāraṇī; the two do not harmonize and cannot fully accomplish the meaning of teaching, listening, copying, upholding, reciting, and cultivating the profound Prajñāpāramitā, you should know that this is a demonic activity of a Bodhisattva.
Furthermore, Subhūti, if the Dharma teacher wishes to express reverence toward copying, upholding, reciting, and cultivating the profound Prajñāpāramitā, while the Dharma listener does not wish to express reverence toward copying, upholding, reciting, and cultivating the profound Prajñāpāramitā; the two do not harmonize and cannot fully accomplish the meaning of teaching, listening, copying, upholding, reciting, and cultivating the profound Prajñāpāramitā, you should know that this is a demonic activity of a Bodhisattva.
Furthermore, Subhūti, if the Dharma listener wishes to receive reverence in regard to copying, upholding, reciting, and cultivating the profound Prajñāpāramitā, while the Dharma teacher does not wish to express reverence toward copying, upholding, reciting, and cultivating the profound Prajñāpāramitā; the two do not harmonize and cannot fully accomplish the meaning of teaching, listening, copying, upholding, reciting, and cultivating the profound Prajñāpāramitā, you should know that this is a demonic activity of a Bodhisattva.
Furthermore, Subhūti, if the Dharma teacher has already abandoned sensual desire, anger, sloth and torpor, restlessness and remorse, and doubt—the hindrances—while the Dharma listener has not yet abandoned sensual desire, anger, sloth and torpor, restlessness and remorse, and doubt—the hindrances; the two do not harmonize and cannot fully accomplish the meaning of teaching, listening, copying, upholding, reciting, and cultivating the profound Prajñāpāramitā, you should know that this is a demonic activity of a Bodhisattva.
Furthermore, Subhūti, if the Dharma listener has already abandoned sensual desire, anger, sloth and torpor, restlessness and remorse, and doubt—the hindrances—while the Dharma teacher has not yet abandoned sensual desire, anger, sloth and torpor, restlessness and remorse, and doubt—the hindrances; the two do not harmonize and cannot fully accomplish the meaning of teaching, listening, copying, upholding, reciting, and cultivating the profound Prajñāpāramitā, you should know that this is a demonic activity of a Bodhisattva.
Furthermore, Subhūti, if, while someone is copying, upholding, reciting, cultivating, contemplating, and explaining the profound Prajñāpāramitā Sūtra, at that time another person comes and speaks of the various sufferings of the three evil paths; then because of this says: “With regard to this body, you should diligently exert yourself so that you may quickly put an end to all suffering and enter Nirvāṇa. For what reason should you remain in the great ocean of birth and death, undergoing hundreds of thousands of unbearable sufferings, in order to seek attainment of the unsurpassed enlightenment?” Then, because of these words, the person engaged in these practices is unable to complete copying, upholding, reciting, cultivating, contemplating, and explaining the profound Prajñāpāramitā Sūtra. You should know that this is a demonic activity of a Bodhisattva.
Furthermore, Subhūti, if, while someone is copying, upholding, reciting, cultivating, contemplating, and explaining the profound Prajñāpāramitā Sūtra, at that time another person comes and praises the beautiful things of the human realm; praises the many excellent matters in the realms of the Heaven of the Four Great Kings, the Heaven of the Thirty-three, the Yāma Heaven, the Tuṣita Heaven, the Heaven of Enjoying Transformations, and the Heaven of Freely Enjoying Others’ Transformations; praises the excellent matters in the realms of the Brahmā Assembly Heaven, Brahmā’s Ministers Heaven, Brahmā’s Retinue Heaven, and Great Brahmā Heaven; praises the excellent matters in the realms of the Radiant Heaven, Lesser Radiance Heaven, Infinite Radiance Heaven, and Pure Radiance Heaven; praises the excellent matters in the realms of the Pure Heaven, Lesser Purity Heaven, Infinite Purity Heaven, and Universal Purity Heaven; praises the excellent matters in the realms of the Vast Heaven, Lesser Vast Heaven, and Infinite Vast Heaven; praises the excellent matters in the realms of the Heaven Free from Affliction, Heaven Free from Heat, Heaven of Good Appearance, Heaven of Good Vision, and Highest Form Heaven; praises the excellent matters in the realms of Infinite Space, Infinite Consciousness, Nothing Whatsoever, and Neither Perception nor Non-Perception; and then says: “Although in the Desire Realm one experiences the pleasures of desire, in the Form Realm one experiences the joy of meditative absorption, and in the Formless Realm one experiences the peaceful joy of meditative concentration, all of these are impermanent, suffering, empty, selfless, impure, subject to change and decay; they are things to be abandoned, things that deteriorate, things to be distanced from, and things to be destroyed. With regard to this body, why do you not diligently strive to attain the fruit of Stream-entry, the fruit of Once-returning, the fruit of Non-returning, the fruit of Arhatship, or the state of a Pratyekabuddha, and enter Nirvāṇa, the ultimate peace and happiness? Why remain in the long cycle of birth and death, enduring various unnecessary sufferings for the sake of others in order to seek attainment of the unsurpassed enlightenment?” The person engaged in these practices, because of these words, is unable to complete copying, upholding, reciting, cultivating, contemplating, and explaining the profound Prajñāpāramitā Sūtra. You should know that this is a demonic activity of a Bodhisattva.
Furthermore, Subhūti, if the Dharma teacher is free from attachments with a single body,自在 and unobstructed, while the Dharma listener is entangled with many people, burdened by many attachments and bonds; the two do not harmonize and cannot fully attain the meaning of teaching, listening, copying, upholding, reciting, and cultivating the profound Prajñāpāramitā, you should know that this is a demonic activity of a Bodhisattva.
Furthermore, Subhūti, if the Dharma listener is free from attachments with a single body,自在 and unobstructed, while the Dharma teacher is entangled with many people and burdened by many attachments and bonds; the two do not harmonize and cannot attain the meaning of teaching, listening, copying, upholding, reciting, and cultivating the profound Prajñāpāramitā, you should know that this is a demonic activity of a Bodhisattva.
Furthermore, Subhūti, if the Dharma teacher does not delight in large gatherings, while the Dharma listener enjoys being in crowded places; the two do not harmonize, and teaching, listening, copying, upholding, reciting, and cultivating the profound Prajñāpāramitā cannot be accomplished. You should know that this is a demonic activity of a Bodhisattva.
Furthermore, Subhūti, if the Dharma listener does not delight in large gatherings, while the Dharma teacher enjoys being in crowded and noisy places; the two do not harmonize, and teaching, listening, copying, upholding, reciting, and cultivating the profound Prajñāpāramitā cannot be accomplished. You should know that this is a demonic activity of a Bodhisattva.
Furthermore, Subhūti, if the Dharma teacher wishes to cause the listener to rejoice in and support all of the teacher’s activities, but the listener does not comply with that wish; the two do not harmonize, and therefore teaching, listening, copying, upholding, reciting, and cultivating the profound Prajñāpāramitā cannot be accomplished. You should know that this is a demonic activity of a Bodhisattva.
Furthermore, Subhūti, if the Dharma listener wishes to rejoice in and support all of the Dharma teacher’s activities, but the Dharma teacher does not comply with that wish; the two do not harmonize, and teaching, listening, copying, upholding, reciting, and cultivating the profound Prajñāpāramitā cannot be accomplished. You should know that this is a demonic activity of a Bodhisattva.
Furthermore, Subhuti, the Dharma teacher, for the sake of material gain, wishes to expound the profound Prajñāpāramitā to others, and also wishes to cause those who listen, copy, uphold, recite, and cultivate it to do so; but the Dharma listeners, knowing that they should carry out these practices, do not wish to follow them. The two sides do not harmonize, and therefore the activities of teaching, listening, copying, upholding, reciting, and cultivating the profound Prajñāpāramitā are not accomplished. You should know that this is a demonic obstruction for a Bodhisattva.
Furthermore, Subhuti, the Dharma listener, for the sake of material gain, wishes to invite another person to explain the profound Prajñāpāramitā, and also wishes to use skillful means to copy, uphold, recite, and cultivate it; but the Dharma teacher, knowing that this should be done, does not respond to that invitation. The two sides do not harmonize, and therefore the activities of teaching, listening, copying, upholding, reciting, and cultivating the profound Prajñāpāramitā are not accomplished. You should know that this is a demonic obstruction for a Bodhisattva.
Furthermore, Subhuti, the Dharma teacher delights in going to other regions, including places dangerous to life, while the Dharma listener fears losing their life and does not dare to follow. The two sides do not harmonize, and the activities of teaching, listening, copying, upholding, reciting, and cultivating the profound Prajñāpāramitā are not accomplished. You should know that this is a demonic obstruction for a Bodhisattva.
Furthermore, Subhuti, the Dharma listener delights in going to other regions, including places dangerous to life, while the Dharma teacher fears losing their life and does not wish to go together. The two sides do not harmonize, and the activities of teaching, listening, copying, upholding, reciting, and cultivating the profound Prajñāpāramitā are not accomplished. You should know that this is a demonic obstruction for a Bodhisattva.
Furthermore, Subhuti, the Dharma teacher delights in going to other regions, including places lacking food and water, while the Dharma listener worries that those places are full of hardship and does not wish to follow. The two sides do not harmonize, and the activities of teaching, listening, copying, upholding, reciting, and cultivating the profound Prajñāpāramitā are not accomplished. You should know that this is a demonic obstruction for a Bodhisattva.
Furthermore, Subhuti, the Dharma listener delights in going to other regions, including places lacking food and water, while the Dharma teacher worries that those places are full of hardship and therefore does not go together. The two sides do not harmonize, and the activities of teaching, listening, copying, upholding, reciting, and cultivating the profound Prajñāpāramitā are not accomplished. You should know that this is a demonic obstruction for a Bodhisattva.
Furthermore, Subhuti, the Dharma teacher delights in going to other regions, to places of abundance and happiness, and the Dharma listener wishes to follow. At that time, the Dharma teacher finds a way to advise: “Although you wish to follow me because of gain, when we arrive there, how can you be certain that you will be satisfied? Therefore, you should think carefully, and later do not regret it!” At that time, after hearing this, the Dharma listener thinks: “This person does not want me to go along. If I insist on following, how can I be certain I will hear the Dharma?” Because of this circumstance, they do not follow the Dharma teacher. The two sides do not harmonize, and the activities of teaching, listening, copying, upholding, reciting, and cultivating the profound Prajñāpāramitā are not accomplished. You should know that this is a demonic obstruction for a Bodhisattva.
Furthermore, Subhuti, the Dharma teacher wishes to go to another region, but the road to be traveled passes through vast desolate wilderness filled with dangers, with many fears of bandits, evil people, and other dangers such as hunters, wild beasts, poisonous snakes, and so forth. Yet the Dharma listener still wishes to follow. At that time, the Dharma teacher finds a way to say: “Now, do you have nothing else to do that you wish to follow me and pass through such a place filled with dangers? You should consider carefully, and later do not regret it!” After hearing this, the Dharma listener thinks: “This person does not want me to go together with him. If I insist on following, how can I be certain I will hear the Dharma?” Because of this circumstance, they do not follow the Dharma teacher. The two sides do not harmonize, and the activities of teaching, listening, copying, upholding, reciting, and cultivating the profound Prajñāpāramitā are not accomplished. You should know that this is a demonic obstruction for a Bodhisattva.
Furthermore, Subhuti, the Dharma teacher has many benefactors who often accompany him. A Dharma listener comes to request an explanation of the Prajñāpāramitā, but encounters an obstacle because the teacher is not free to explain immediately. The listener develops doubt. Later, when the explanation is finally given, the listener does not accept or understand it. The two sides do not harmonize, and the activities of teaching, listening, copying, upholding, reciting, and cultivating the profound Prajñāpāramitā are not accomplished. You should know that this is a demonic obstruction for a Bodhisattva.
Furthermore, Subhuti, there are evil Māras who take on the appearance of Bhikṣus and come to the Bodhisattva, seeking ways to destroy his practice, causing him not to be able to copy, uphold, recite, cultivate, contemplate, or extensively teach others the profound Prajñāpāramitā scripture.
At that time, Venerable Subhuti said to the Buddha:
“World-Honored One, why do evil Māras take on the appearance of Bhikṣus and come to the Bodhisattva, seeking ways to destroy his practice, causing him not to be able to copy, uphold, recite, cultivate, contemplate, and teach others the profound Prajñāpāramitā scripture?”
The Buddha said:
“Subhuti, there are evil Māras who take on the appearance of Bhikṣus and come to the Bodhisattva, seeking ways to destroy him and cause him to become weary of the profound Prajñāpāramitā. The evil Māra says: ‘You have cultivated and recited scriptures that are without characteristics; that is not the true Prajñāpāramitā. I have cultivated and recited scriptures that possess characteristics; that is the true Prajñāpāramitā!’ When Bodhisattvas who have not yet received prediction of Buddhahood hear this, they develop doubt and confusion. Because of this doubt and confusion, they become weary of the Prajñāpāramitā. Due to weariness, they abandon copying, upholding, reciting, cultivating, contemplating, and teaching others the profound Prajñāpāramitā scripture. You should know that this is a demonic obstruction for a Bodhisattva.
Furthermore, Subhuti, there are evil Māras who take on the appearance of Bhikṣus and come to the Bodhisattva, saying: ‘If Bodhisattvas practice this Prajñāpāramitā, they will only attain the fruits of Stream-enterer, Once-returner, Non-returner, Arhat, or Pratyekabuddha; they will never be able to attain the supreme Buddhahood. Therefore, why waste effort on this Prajñāpāramitā?’ After hearing this, the Bodhisattva does not engage in copying, upholding, reciting, cultivating, contemplating, or teaching others the profound Prajñāpāramitā scripture. You should know that this is a demonic obstruction for a Bodhisattva.
Furthermore, Subhuti, during the teaching and understanding of the profound Prajñāpāramitā, there are many demonic obstructions that hinder the practice. Bodhisattvas must remain aware and avoid them.
Venerable Subhuti said to the Buddha:
“World-Honored One, what are the demonic obstructions that hinder the practice and that Bodhisattvas must remain aware of and avoid?”
The Buddha said:
“Subhuti, during the teaching and understanding of the profound Prajñāpāramitā, there are many things resembling Prajñā, Dhyāna, Vigor, Patience, Pure Discipline, and Giving pāramitās that are demonic obstructions. Bodhisattvas must remain aware and avoid them.
Furthermore, Subhuti, during the teaching and understanding of the profound Prajñāpāramitā, there are many things resembling the emptiness of the internal, the emptiness of the external, the emptiness of both internal and external, the emptiness of emptiness, the great emptiness, the emptiness of ultimate meaning, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the ultimate, the emptiness without boundaries, the emptiness of dispersion, the emptiness of non-change, the emptiness of original nature, the emptiness of own characteristics, the emptiness of common characteristics, the emptiness of all phenomena, the emptiness of what cannot be grasped, the emptiness of non-nature, the emptiness of self-nature, and the emptiness of the self-nature of emptiness. These resemble demonic obstructions that hinder practice, and Bodhisattvas should remain aware and avoid them.
Furthermore, Subhuti, during the teaching and understanding of the profound Prajñāpāramitā, there are many things resembling suchness, the Dharma realm, Dharma-nature, the nature of non-deception, the nature of non-change, the nature of equality, the nature of non-arising, the determinate nature of Dharma, the abiding nature of Dharma, ultimate reality, the realm of space, and the inconceivable realm. These resemble demonic obstructions that hinder practice, and Bodhisattvas should remain aware and avoid them.
Furthermore, Subhuti, during the teaching and understanding of the profound Prajñāpāramitā, there are evil Māras who take on the appearance of Bhikṣus and come to Bodhisattvas, teaching doctrines corresponding to the Two Vehicles: the Four Noble Truths, the Four Dhyānas, the Four Immeasurables, the Four Formless Concentrations, the Eight Liberations, the Eight Stages of Mastery, the Nine Sequential Concentrations, the Ten Universal Bases, the Four Foundations of Mindfulness, the Four Right Efforts, the Four Bases of Supernatural Power, the Five Faculties, the Five Powers, the Seven Factors of Enlightenment, the Noble Eightfold Path, the Three Liberation Gates, and the Six Superknowledges. After teaching these doctrines, they whisper to the Bodhisattva: ‘Great being, you should know that you should rely on these teachings and diligently practice them. You will certainly attain the fruits of Stream-entry, Once-returning, Non-returning, Arhatship, or Pratyekabuddhahood, thereby leaving behind birth, aging, sickness, and death. Why should you seek supreme enlightenment?’ This is a demonic obstruction to Prajñā, and Bodhisattvas should remain aware and avoid it.
Furthermore, Subhuti, there are evil Māras who take on the appearance of Bhikṣus, with dignified bearing and beautiful appearance. When Bodhisattvas see them, they develop admiration and attachment. Because of this, their wisdom of omniscience is diminished, and their understanding, copying, upholding, reciting, cultivating, contemplating, and teaching of the profound Prajñāpāramitā are not accomplished. You should know that this is a demonic obstruction for a Bodhisattva.
Furthermore, Subhuti, there are evil Māras who take on the appearance of Buddhas, with bodies the color of pure gold, radiance extending one fathom, possessing the thirty-two marks of a great person and the eighty excellent features adorning themselves. When Bodhisattvas see them, they develop reverence, affection, and attachment. Because of this, their wisdom of omniscience is diminished, and their understanding, copying, upholding, reciting, cultivating, contemplating, and teaching of the profound Prajñāpāramitā are not accomplished. You should know that this is a demonic obstruction for a Bodhisattva.
Furthermore, Subhuti, there are evil Māras who manifest the appearance of a Buddha, surrounded by Bhikṣus, and clearly expound essential teachings. When Bodhisattvas see this, their minds develop admiration and attachment, and they think: ‘I vow that in a future life I too will become like this!’ Because of this, their wisdom of omniscience is diminished, and their understanding, copying, upholding, reciting, cultivating, contemplating, and teaching of the profound Prajñāpāramitā are not accomplished. You should know that this is a demonic obstruction for a Bodhisattva.
Furthermore, Subhuti, there are evil Māras who manifest the appearance of Great Bodhisattvas, numbering in the hundreds, thousands, or even countless numbers, some practicing the Giving pāramitā, some practicing Pure Discipline, Patience, Vigor, Dhyāna, or Prajñāpāramitā. When Bodhisattvas see this, their minds develop admiration and attachment. Because of this, their wisdom of omniscience is diminished, and their understanding, copying, upholding, reciting, cultivating, contemplating, and teaching of the profound Prajñāpāramitā are not accomplished. You should know that this is a demonic obstruction for a Bodhisattva.
Why is this, Subhuti? Because within this profound Prajñāpāramitā, form has no possession, and feeling, perception, formations, and consciousness have no possession. If within this Dharma form has no possession, and feeling, perception, formations, and consciousness all have no possession, then right there even the Buddha has no possession; Bodhisattvas, Śrāvakas, and Pratyekabuddhas also have no possession. Why? Because the self-nature of all phenomena is empty.
Subhuti, within the profound Prajñāpāramitā, the eye-base has no possession; the ear, nose, tongue, body, and mind bases have no possession. If within this Dharma the eye-base has no possession, and the ear, nose, tongue, body, and mind bases have no possession, then right there even the Buddha has no possession; Bodhisattvas, Śrāvakas, and Pratyekabuddhas also have no possession. Why? Because the self-nature of all phenomena is empty.
Subhuti, within the profound Prajñāpāramitā, the form-base has no possession; the sound, smell, taste, touch, and Dharma bases have no possession. If within this Dharma the form-base has no possession, and the sound, smell, taste, touch, and Dharma bases have no possession, then right there even the Buddha has no possession; Bodhisattvas, Śrāvakas, and Pratyekabuddhas also have no possession. Why? Because the self-nature of all phenomena is empty.
O Subhūti, within the profound Prajñāpāramitā, the eye realm is not possessed; the form realm, the eye-consciousness realm, eye-contact, and the feelings arising conditioned by eye-contact are not possessed. If, within these phenomena, the eye realm is not possessed; the form realm up to the feelings arising conditioned by eye-contact are not possessed, then there too the Buddha is not possessed; the Bodhisattvas, Śrāvakas, and Pratyekabuddhas are also not possessed. Why? Because the self-nature of all phenomena is empty.
O Subhūti, within the profound Prajñāpāramitā, the ear realm is not possessed; the sound realm, the ear-consciousness realm, ear-contact, and the feelings arising conditioned by ear-contact are not possessed. If, within these phenomena, the ear realm is not possessed; the sound realm up to the feelings arising conditioned by ear-contact are not possessed, then there too the Buddha is not possessed; the Bodhisattvas, Śrāvakas, and Pratyekabuddhas are also not possessed. Why? Because the self-nature of all phenomena is empty.
O Subhūti, within the profound Prajñāpāramitā, the nose realm is not possessed; the scent realm, the nose-consciousness realm, nose-contact, and the feelings arising conditioned by nose-contact are not possessed. If, within these phenomena, the nose realm is not possessed; the scent realm up to the feelings arising conditioned by nose-contact are not possessed, then there too the Buddha is not possessed; the Bodhisattvas, Śrāvakas, and Pratyekabuddhas are also not possessed. Why? Because the self-nature of all phenomena is empty.
O Subhūti, within the profound Prajñāpāramitā, the tongue realm is not possessed; the taste realm, the tongue-consciousness realm, tongue-contact, and the feelings arising conditioned by tongue-contact are not possessed. If, within these phenomena, the tongue realm is not possessed; the taste realm up to the feelings arising conditioned by tongue-contact are not possessed, then there too the Buddha is not possessed; the Bodhisattvas, Śrāvakas, and Pratyekabuddhas are also not possessed. Why? Because the self-nature of all phenomena is empty.
O Subhūti, within the profound Prajñāpāramitā, the body realm is not possessed; the tactile realm, the body-consciousness realm, body-contact, and the feelings arising conditioned by body-contact are not possessed. If, within these phenomena, the body realm is not possessed; the tactile realm up to the feelings arising conditioned by body-contact are not possessed, then there too the Buddha is not possessed; the Bodhisattvas, Śrāvakas, and Pratyekabuddhas are also not possessed. Why? Because the self-nature of all phenomena is empty.
O Subhūti, within the profound Prajñāpāramitā, the mind realm is not possessed; the dharma realm, the mind-consciousness realm, mind-contact, and the feelings arising conditioned by mind-contact are not possessed. If, within these phenomena, the mind realm is not possessed; the dharma realm up to the feelings arising conditioned by mind-contact are not possessed, then there too the Buddha is not possessed; the Bodhisattvas, Śrāvakas, and Pratyekabuddhas are also not possessed. Why? Because the self-nature of all phenomena is empty.
O Subhūti, within the profound Prajñāpāramitā, the earth element is not possessed; the water, fire, wind, space, and consciousness elements are not possessed. If, within these phenomena, the earth element is not possessed; the water, fire, wind, space, and consciousness elements are not possessed, then there too the Buddha is not possessed; the Bodhisattvas, Śrāvakas, and Pratyekabuddhas are also not possessed. Why? Because the self-nature of all phenomena is empty.
O Subhūti, within the profound Prajñāpāramitā, ignorance is not possessed; formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, grasping, existence, birth, aging-and-death, sorrow, lamentation, suffering, grief, and distress are not possessed. If, within these phenomena, ignorance is not possessed; formations up to aging-and-death, sorrow, lamentation, suffering, grief, and distress are not possessed, then there too the Buddha is not possessed; the Bodhisattvas, Śrāvakas, and Pratyekabuddhas are also not possessed. Why? Because the self-nature of all phenomena is empty.
O Subhūti, within the profound Prajñāpāramitā, the perfection of generosity is not possessed; the perfection of pure morality, patience, diligence, meditative absorption, and wisdom are not possessed. If, within these phenomena, the perfection of generosity is not possessed; the perfection of pure morality up to the perfection of wisdom is not possessed, then there too the Buddha is not possessed; the Bodhisattvas, Śrāvakas, and Pratyekabuddhas are also not possessed. Why? Because the self-nature of all phenomena is empty.
O Subhūti, within the profound Prajñāpāramitā, emptiness of the internal is not possessed; emptiness of the external, emptiness of both internal and external, emptiness of emptiness, great emptiness, emptiness of ultimate meaning, emptiness of conditioned phenomena, emptiness of unconditioned phenomena, emptiness of the ultimate, emptiness without boundary, emptiness of dispersion, emptiness of the unchanging, emptiness of inherent nature, emptiness of own characteristics, emptiness of common characteristics, emptiness of all phenomena, emptiness of that which cannot be grasped, emptiness of non-existence, emptiness of self-nature, and emptiness of the self-nature of emptiness are not possessed. If, within these phenomena, emptiness of the internal is not possessed; emptiness of the external up to emptiness of the self-nature of emptiness is not possessed, then there too the Buddha is not possessed; the Bodhisattvas, Śrāvakas, and Pratyekabuddhas are also not possessed. Why? Because the self-nature of all phenomena is empty.
O Subhūti, within the profound Prajñāpāramitā, suchness is not possessed; the dharma realm, dharma nature, the nature of non-deception, the nature of non-change, the nature of equality, the nature of freedom from arising, the established nature of phenomena, the abiding nature of phenomena, ultimate reality, the realm of space, and the inconceivable realm are not possessed. If, within these phenomena, suchness is not possessed; the dharma realm up to the inconceivable realm is not possessed, then there too the Buddha is not possessed; the Bodhisattvas, Śrāvakas, and Pratyekabuddhas are also not possessed. Why? Because the self-nature of all phenomena is empty.
O Subhūti, within the profound Prajñāpāramitā, the noble truth of suffering is not possessed; the noble truths of origin, cessation, and path are not possessed. If, within these phenomena, the noble truth of suffering is not possessed; the noble truths of origin, cessation, and path are not possessed, then there too the Buddha is not possessed; the Bodhisattvas, Śrāvakas, and Pratyekabuddhas are also not possessed. Why? Because the self-nature of all phenomena is empty.
O Subhūti, within the profound Prajñāpāramitā, the four meditative absorptions are not possessed; the four immeasurables and the four formless concentrations are not possessed. If, within these phenomena, the four meditative absorptions are not possessed; the four immeasurables and the four formless concentrations are not possessed, then there too the Buddha is not possessed; the Bodhisattvas, Śrāvakas, and Pratyekabuddhas are also not possessed. Why? Because the self-nature of all phenomena is empty.
O Subhūti, within the profound Prajñāpāramitā, the eight liberations are not possessed; the eight bases of mastery, the nine successive absorptions, and the ten universal bases are not possessed. If, within these phenomena, the eight liberations are not possessed; the eight bases of mastery, the nine successive absorptions, and the ten universal bases are not possessed, then there too the Buddha is not possessed; the Bodhisattvas, Śrāvakas, and Pratyekabuddhas are also not possessed. Why? Because the self-nature of all phenomena is empty.
O Subhūti, within the profound Prajñāpāramitā, the four foundations of mindfulness are not possessed; the four right efforts, the four bases of miraculous powers, the five faculties, the five powers, the seven factors of enlightenment, and the eightfold noble path are not possessed. If, within these phenomena, the four foundations of mindfulness are not possessed; the four right efforts up to the eightfold noble path are not possessed, then there too the Buddha is not possessed; the Bodhisattvas, Śrāvakas, and Pratyekabuddhas are also not possessed. Why? Because the self-nature of all phenomena is empty.
O Subhūti, within the profound Prajñāpāramitā, the liberation-door of emptiness is not possessed; the liberation-doors of signlessness and wishlessness are not possessed. If, within these phenomena, the liberation-door of emptiness is not possessed; the liberation-doors of signlessness and wishlessness are not possessed, then there too the Buddha is not possessed; the Bodhisattvas, Śrāvakas, and Pratyekabuddhas are also not possessed. Why? Because the self-nature of all phenomena is empty.
O Subhūti, within the profound Prajñāpāramitā, the ten Bodhisattva stages are not possessed. If, within these phenomena, the ten Bodhisattva stages are not possessed, then there too the Buddha is not possessed; the Bodhisattvas, Śrāvakas, and Pratyekabuddhas are also not possessed. Why? Because the self-nature of all phenomena is empty.
O Subhūti, within the profound Prajñāpāramitā, the five types of eyes are not possessed; the six supernormal powers are not possessed. If, within these phenomena, the five types of eyes are not possessed; the six supernormal powers are not possessed, then there too the Buddha is not possessed; the Bodhisattvas, Śrāvakas, and Pratyekabuddhas are also not possessed. Why? Because the self-nature of all phenomena is empty.
O Subhūti, within the profound Prajñāpāramitā, the ten powers of the Buddha are not possessed; the four fearlessnesses, the four kinds of unobstructed understanding, great loving-kindness, great compassion, great joy, great equanimity, and the eighteen unique qualities of a Buddha are not possessed. If, within these phenomena, the ten powers of the Buddha are not possessed; the four fearlessnesses up to the eighteen unique qualities of a Buddha are not possessed, then there too the Buddha is not possessed; the Bodhisattvas, Śrāvakas, and Pratyekabuddhas are also not possessed. Why? Because the self-nature of all phenomena is empty.
O Subhūti, within the profound Prajñāpāramitā, the quality of not forgetting is not possessed; the nature of always remaining in equanimity is not possessed. If, within these phenomena, the quality of not forgetting is not possessed; the nature of always remaining in equanimity is not possessed, then there too the Buddha is not possessed; the Bodhisattvas, Śrāvakas, and Pratyekabuddhas are also not possessed. Why? Because the self-nature of all phenomena is empty.
O Subhūti, within the profound Prajñāpāramitā, omniscient wisdom is not possessed; path-aspect wisdom and all-aspect wisdom are not possessed. If, within these phenomena, omniscient wisdom is not possessed; path-aspect wisdom and all-aspect wisdom are not possessed, then there too the Buddha is not possessed; the Bodhisattvas, Śrāvakas, and Pratyekabuddhas are also not possessed. Why? Because the self-nature of all phenomena is empty.
O Subhūti, within the profound Prajñāpāramitā, all dhāraṇī methods are not possessed; all samādhi methods are not possessed. If, within these phenomena, all dhāraṇī methods are not possessed; all samādhi methods are not possessed, then there too the Buddha is not possessed; the Bodhisattvas, Śrāvakas, and Pratyekabuddhas are also not possessed. Why? Because the self-nature of all phenomena is empty.
O Subhūti, within the profound Prajñāpāramitā, the fruit of stream-entry is not possessed; the fruits of once-returning, non-returning, and arhatship are not possessed. If, within these phenomena, the fruit of stream-entry is not possessed; the fruits of once-returning, non-returning, and arhatship are not possessed, then there too the Buddha is not possessed; the Bodhisattvas, Śrāvakas, and Pratyekabuddhas are also not possessed. Why? Because the self-nature of all phenomena is empty.
O Subhūti, within the profound Prajñāpāramitā, the fruit of the Pratyekabuddha is not possessed. If, within these phenomena, the fruit of the Pratyekabuddha is not possessed, then there too the Buddha is not possessed; the Bodhisattvas, Śrāvakas, and Pratyekabuddhas are also not possessed. Why? Because the self-nature of all phenomena is empty.
O Subhūti, within the profound Prajñāpāramitā, all practices of great Bodhisattvas are not possessed. If, within these phenomena, all practices of great Bodhisattvas are not possessed, then there too the Buddha is not possessed; the Bodhisattvas, Śrāvakas, and Pratyekabuddhas are also not possessed. Why? Because the self-nature of all phenomena is empty.
O Subhūti, within the profound Prajñāpāramitā, the unsurpassed perfect enlightenment of all Buddhas is not possessed. If, within these phenomena, the unsurpassed perfect enlightenment of all Buddhas is not possessed, then there too the Buddha is not possessed; the Bodhisattvas, Śrāvakas, and Pratyekabuddhas are also not possessed. Why? Because the self-nature of all phenomena is empty.
Furthermore, Subhūti, when virtuous men and women abiding in the Bodhisattva vehicle learn, copy, uphold, recite, cultivate, contemplate, and teach to others that profound Prajñāpāramitā sūtra, many obstacles and harms arise, causing those with little merit to find it difficult to accomplish this matter. Just as in the continent of Jambudvīpa there are precious jewels such as beryl, conch, jade, coral, stone treasure, maṇi jewels, pearls, indra-blue jewels, great blue jewels, gold, silver, and many other kinds, yet many thieves obstruct and cause harm, so that those with thin merit who seek them cannot obtain them. The priceless jewel of the profound Prajñāpāramitā is likewise so: those with little merit, when approaching and learning it, often encounter many demons who create obstacles.
The venerable Subhūti said to the Buddha:
“World-Honored One, it is so! Well-Gone One, it is so! The profound Prajñāpāramitā is like the various precious jewels of beryl and so forth that exist in the continent of Jambudvīpa, which have many obstacles, and those with little merit who seek them cannot obtain them. Virtuous men and women abiding in the Bodhisattva vehicle, because of having little merit, when approaching and learning it, often encounter many obstacles. Although they have a liking for it, they cannot accomplish it. Why? Because there are foolish beings controlled by demons who, when virtuous men and women abiding in the Bodhisattva vehicle approach, learn, copy, uphold, recite, cultivate, contemplate, and teach to others this profound Prajñāpāramitā sūtra, create obstacles.”
“World-Honored One, those foolish beings, lacking wisdom, cannot themselves learn, copy, uphold, recite, cultivate, contemplate, or teach to others the profound Prajñāpāramitā sūtra, yet they delight in preventing others from approaching, learning, copying, upholding, reciting, cultivating, contemplating, or teaching to others the profound Prajñāpāramitā.”
“World-Honored One, those foolish beings do not delight in great teachings. Regarding the profound Prajñāpāramitā scriptures, they themselves do not wish to approach, learn, copy, uphold, recite, cultivate, contemplate, or teach them; and when others learn, copy, uphold, recite, cultivate, contemplate, and teach that profound Prajñāpāramitā sūtra, they create obstacles.”
The Buddha said:
“O Subhūti, it is so, it is so! There are foolish beings controlled by demons, who have not cultivated roots of goodness, merit, and wisdom, who are inferior, who have not made vast vows before the Buddhas, and who have not been embraced by virtuous spiritual friends. Therefore, regarding the profound Prajñāpāramitā scriptures, they themselves cannot approach, learn, copy, uphold, recite, cultivate, contemplate, or teach them; and when virtuous men and women newly training in the Mahāyāna wish to learn, copy, uphold, recite, cultivate, contemplate, and teach to others that profound Prajñāpāramitā sūtra, they create obstacles.”
“O Subhūti, in future times, there will be virtuous men and women with inferior wisdom and few roots of goodness who do not delight in the great merits of the Tathāgatas. Therefore, they themselves will not be able to learn, copy, uphold, recite, cultivate, contemplate, or extensively explain the Prajñāpāramitā scriptures; instead, they will delight in obstructing others from learning, copying, upholding, reciting, cultivating, contemplating, and teaching to others the profound Prajñāpāramitā sūtra.”
“Furthermore, Subhūti, there are virtuous men and women abiding in the Bodhisattva vehicle who, when learning, copying, upholding, reciting, cultivating, contemplating, and teaching to others that profound Prajñāpāramitā sūtra, often encounter many demonic activities.”
Now, Subhūti, if those virtuous men and virtuous women, while receiving, comprehending, copying, upholding, reciting, cultivating, contemplating, and explaining for others that profound Prajñāpāramitā Sūtra, do not encounter any demonic obstacles, and are able to perfect the perfections of Prajñā, Dhyāna, Vīrya, Kṣānti, Śīla, and Dāna; and are also able to perfect emptiness of the internal, emptiness of the external, emptiness of both the internal and external, emptiness of emptiness, great emptiness, emptiness of ultimate meaning, emptiness of the conditioned, emptiness of the unconditioned, emptiness of the ultimate, emptiness without boundaries, emptiness of dispersion, emptiness of non-transformation, emptiness of inherent nature, emptiness of own characteristics, emptiness of common characteristics, emptiness in relation to all dharmas, emptiness of that which cannot be grasped, emptiness of non-nature, emptiness of self-nature, and emptiness of the self-nature of emptiness; and are able to perfect suchness, the Dharma realm, Dharma-nature, the nature of non-deception, the nature of non-change, the nature of equality, the nature of freedom from arising, the principle of certainty, the principle of abiding, ultimate reality, the realm of space, and the inconceivable realm; and are able to perfect the Noble Truth of suffering, the Noble Truth of origin, cessation, and the path; and are able to perfect the four Dhyānas, the four immeasurables, and the four formless absorptions; and are able to perfect the eight liberations, the eight spheres of mastery, the nine successive concentrations, and the ten universal bases; and are able to perfect the four foundations of mindfulness, the four right efforts, the four bases of miraculous powers, the five faculties, the five powers, the seven factors of awakening, and the eightfold Noble Path; and are able to perfect the liberation doors of emptiness, signlessness, and wishlessness; and are able to perfect the ten bodhisattva stages; and are able to perfect the five kinds of eyes and the six supernormal powers; and are able to perfect the ten powers of the Buddha, the four fearlessnesses, the four kinds of unobstructed knowledge, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen unique qualities of the Buddha; and are able to perfect the qualities of not forgetting and constant equanimity; and are able to perfect the wisdom of omniscience, the wisdom of the modes of the path, and the wisdom of all aspects; and are able to perfect all dhāraṇī teachings and all samādhi teachings; and are able to perfect all practices of great bodhisattvas; and are able to perfect the unsurpassed supreme enlightenment of all Buddhas—Subhūti, you should know that all of this is due to the wondrous power of the Buddha’s majestic spiritual blessings bestowed upon those virtuous men and virtuous women, enabling them, while approaching, receiving, comprehending, copying, upholding, reciting, cultivating, contemplating, and explaining that profound Prajñāpāramitā Sūtra, to have no demonic obstacles arise. It also enables them to perfect the perfections of Prajñā, Dhyāna, Vīrya, Kṣānti, Śīla, and Dāna; and enables them to perfect emptiness of the internal, emptiness of the external, emptiness of both the internal and external, emptiness of emptiness, great emptiness, emptiness of ultimate meaning, emptiness of the conditioned, emptiness of the unconditioned, emptiness of the ultimate, emptiness without boundaries, emptiness of dispersion, emptiness of non-transformation, emptiness of inherent nature, emptiness of own characteristics, emptiness of common characteristics, emptiness in relation to all dharmas, emptiness of that which cannot be grasped, emptiness of non-nature, emptiness of self-nature, and emptiness of the self-nature of emptiness; and enables them to perfect suchness, the Dharma realm, Dharma-nature, the nature of non-deception, the nature of non-change, the nature of equality, the nature of freedom from arising, the principle of certainty, the principle of abiding, ultimate reality, the realm of space, and the inconceivable realm; and enables them to perfect the Noble Truth of suffering, the Noble Truth of origin, cessation, and the path; and enables them to perfect the four Dhyānas, the four immeasurables, and the four formless absorptions; and enables them to perfect the eight liberations, the eight spheres of mastery, the nine successive concentrations, and the ten universal bases; and enables them to perfect the four foundations of mindfulness, the four right efforts, the four bases of miraculous powers, the five faculties, the five powers, the seven factors of awakening, and the eightfold Noble Path; and enables them to perfect the liberation doors of emptiness, signlessness, and wishlessness; and enables them to perfect the ten bodhisattva stages; and enables them to perfect the five kinds of eyes and the six supernormal powers; and enables them to perfect the ten powers of the Buddha, the four fearlessnesses, the four kinds of unobstructed knowledge, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen unique qualities of the Buddha; and enables them to perfect the qualities of not forgetting and constant equanimity; and enables them to perfect the wisdom of omniscience, the wisdom of the modes of the path, and the wisdom of all aspects; and enables them to perfect all dhāraṇī teachings and all samādhi teachings; and enables them to perfect all practices of great bodhisattvas; and enables them to perfect the unsurpassed supreme enlightenment of all Buddhas.
Furthermore, Subhūti, all the Tathāgatas, Arhats, Perfectly Enlightened Ones throughout the ten directions of the worlds, who are presently teaching the Dharma for sentient beings, also use their spiritual powers to bless those virtuous men and virtuous women, enabling them, while approaching, receiving, comprehending, copying, upholding, reciting, cultivating, contemplating, and explaining that profound Prajñāpāramitā Sūtra, to encounter no demonic obstacles.
Subhūti, all the assemblies of great bodhisattvas who abide in the irreversible stage throughout the ten directions of the worlds also use their spiritual powers to bless those virtuous men and virtuous women, enabling them, while receiving, comprehending, copying, upholding, reciting, cultivating, contemplating, and explaining that profound Prajñāpāramitā Sūtra, to encounter no demonic obstacles.