THE GREAT PRAJÑĀPĀRAMITĀ SŪTRA
VOLUME 303
Chapter 40: DEMONIC OBSTRUCTIONS (1)
At that time, the Venerable Subhūti addressed the Buddha:
“World-Honored One, the Buddha has praised the merits attained by the good men and good women who, seeking realization of the highest unsurpassed Enlightenment, diligently cultivate the six pāramitās, accomplish the complete fulfillment of sentient beings, and adorn and purify the Buddha realms.
World-Honored One, why is it that those good men and good women, while seeking realization of the highest unsurpassed Enlightenment and practicing the path, are hindered by demonic obstructions?”
The Buddha said:
“Subhūti, if a Great Bodhisattva delights in explaining essential teachings but eloquence does not immediately arise, you should know that this is a demonic obstruction of a Bodhisattva.
World-Honored One, why is it that when that Great Bodhisattva delights in explaining essential teachings but eloquence does not arise, this is called a demonic obstruction?
Subhūti, when that Great Bodhisattva practices the Prajñāpāramitā, the cultivation of Prajñāpāramitā is difficult to bring to perfection; the cultivation of the Dhyāna pāramitā, Vigor pāramitā, Patience pāramitā, Pure Precepts pāramitā, and Giving pāramitā is difficult to bring to perfection. Because of these causes and conditions, that Great Bodhisattva delights in explaining important teachings but eloquence does not arise. You should know that this is a demonic obstruction of a Bodhisattva.
Furthermore, Subhūti, if a Great Bodhisattva delights in cultivating superior practices but eloquence arises slowly, you should know that this is a demonic obstruction of a Bodhisattva.
World-Honored One, why is it that when that Great Bodhisattva delights in cultivating superior practices but eloquence arises slowly, this is a demonic obstruction?
Subhūti, that Great Bodhisattva practices the Giving pāramitā, the Pure Precepts pāramitā, the Patience pāramitā, the Vigor pāramitā, the Dhyāna pāramitā, and the Prajñāpāramitā, but because there is no skillful means, eloquence arises slowly. Because of this cause and condition, that Great Bodhisattva delights in cultivating superior practices but eloquence arises slowly. You should know that this is a demonic obstruction of a Bodhisattva.
Furthermore, Subhūti, when copying this profound Prajñāpāramitā scripture and appearing weary and exhausted, you should know that this is a demonic obstruction of a Bodhisattva.
Furthermore, Subhūti, when copying this profound Prajñāpāramitā scripture and suddenly laughing and joking, you should know that this is a demonic obstruction of a Bodhisattva.
Furthermore, Subhūti, when copying this profound Prajñāpāramitā scripture and giving rise to contempt toward one another, you should know that this is a demonic obstruction of a Bodhisattva.
Furthermore, Subhūti, when copying this profound Prajñāpāramitā scripture and becoming disturbed in body and mind, you should know that this is a demonic obstruction of a Bodhisattva.
Furthermore, Subhūti, when copying this profound Prajñāpāramitā scripture and giving rise to mistaken understanding, with the phrases and sentences becoming inverted, you should know that this is a demonic obstruction of a Bodhisattva.
Furthermore, Subhūti, when copying this profound Prajñāpāramitā scripture and suddenly some event occurs causing it to be impossible to complete it, that is a demonic obstruction of a Bodhisattva.
Furthermore, Subhūti, when copying this profound Prajñāpāramitā scripture and suddenly thinking: “I do not gain any benefit from this scripture, so why should I copy it?”, and then abandoning it, you should know that this is a demonic obstruction of a Bodhisattva.
Furthermore, Subhūti, when receiving, upholding, reading, reciting, contemplating, cultivating, and explaining this profound Prajñāpāramitā scripture and appearing weary and exhausted, you should know that this is a demonic obstruction of a Bodhisattva.
Furthermore, Subhūti, when receiving, upholding, reading, reciting, contemplating, cultivating, and explaining this profound Prajñāpāramitā scripture and suddenly laughing and joking, you should know that this is a demonic obstruction of a Bodhisattva.
Furthermore, Subhūti, when receiving, upholding, reading, reciting, contemplating, cultivating, and explaining this profound Prajñāpāramitā scripture and giving rise to contempt toward one another, you should know that this is a demonic obstruction of a Bodhisattva.
Furthermore, Subhūti, when receiving, upholding, reading, reciting, contemplating, cultivating, and explaining this profound Prajñāpāramitā scripture and becoming disturbed in body and mind, you should know that this is a demonic obstruction of a Bodhisattva.
Furthermore, Subhūti, when receiving, upholding, reading, reciting, contemplating, cultivating, and explaining this profound Prajñāpāramitā scripture and giving rise to mistaken understanding, with the phrases and sentences becoming inverted, you should know that this is a demonic obstruction of a Bodhisattva.
Furthermore, Subhūti, when receiving, upholding, reading, reciting, contemplating, cultivating, and explaining this profound Prajñāpāramitā scripture and suddenly some event occurs causing it to be impossible to complete it, that is a demonic obstruction of a Bodhisattva.
Furthermore, Subhūti, when receiving, upholding, reading, reciting, contemplating, cultivating, and explaining this profound Prajñāpāramitā scripture and suddenly thinking: “I do not gain any benefit from this scripture, so why should I endure such hardship?”, and then abandoning it, you should know that this is a demonic obstruction of a Bodhisattva.
At that time, the Venerable Subhūti addressed the Buddha:
“World-Honored One, what causes these good men and good women, upon not gaining any benefit from this profound scripture, to immediately abandon it?”
The Buddha said:
“Subhūti, because those good men and good women in their past lives, from long ago until now, have not cultivated the Prajñāpāramitā, Dhyāna, Vigor, Patience, Pure Precepts, and Giving pāramitās, therefore they do not gain any benefit from this profound Prajñāpāramitā, and thus immediately abandon it.
Furthermore, Subhūti, if those good men and good women hear this profound Prajñāpāramitā being spoken of and immediately think: ‘We have not received a prediction of attainment regarding this Dharma, so why should we listen?’, and their minds become impure, they then leave their seats and depart. You should know that this is a demonic obstruction of a Bodhisattva.”
Elder Subhūti said to the Buddha:
“World-Honored One, for what reason, regarding this profound Prajñāpāramitā Sūtra, are they not given predictions of realization, causing them to leave?”
The Buddha said:
“Subhūti, Bodhisattvas who have not yet entered the Dharma of the True Nature of Separation from Arising should not be given predictions that they will accomplish the state of Great Enlightenment.
Furthermore, Subhūti, if those virtuous sons and daughters, upon hearing this profound Prajñāpāramitā, think: ‘This does not mention our names, so why should we listen?’ and their minds become impure, causing them to leave their seats and depart, you should know that this is a demonic deed obstructing Bodhisattvas.
Elder Subhūti said to the Buddha:
“World-Honored One, for what reason, within this profound Prajñāpāramitā Sūtra, are the names of those Bodhisattvas not mentioned?”
The Buddha said:
“Subhūti, Bodhisattvas who have not yet received a prediction of the state of Great Bodhi should naturally not have their minds spoken of.
Furthermore, Subhūti, if those virtuous sons and daughters, upon hearing this profound Prajñāpāramitā, give rise to the thought: ‘Within it, the places where we were born, our cities, towns, and villages are not mentioned, so why should we listen?’ and their minds become impure, causing them to leave their seats and depart, you should know that this is a demonic deed obstructing Bodhisattvas.
Elder Subhūti said to the Buddha:
“World-Honored One, for what reason, within this profound Prajñāpāramitā Sūtra, are the places of birth, cities, towns, and villages of those Bodhisattvas not mentioned?”
The Buddha said:
“Subhūti, if Bodhisattvas have not yet been recorded by name, then the differences in the places of their birth should not be spoken of.
Furthermore, Subhūti, if Great Bodhisattvas, upon hearing the exposition of Prajñāpāramitā, develop impure minds and leave, then according to the extent of their impure minds, the amount of aversion they have generated toward this sūtra and their abandoning of it—whether great or small—the number of kalpas of merit they lose will correspondingly diminish, and they must bear the offense of having obstacles to the path of enlightenment for a corresponding number of kalpas. Having undergone that offense, they must again, for a corresponding period of time, arouse diligent effort in seeking the highest Enlightenment before they can return to their former state. Therefore, Bodhisattvas who wish to quickly realize the highest Enlightenment should not become weary of the profound Prajñāpāramitā.
Furthermore, Subhūti, those virtuous sons and daughters abiding in the Bodhisattva vehicle who abandon the profound Prajñāpāramitā scriptures and seek to study other scriptures should be understood to be committing a demonic deed obstructing Bodhisattvas. Why is this, Subhūti? Because those virtuous sons and daughters abandon the profound Prajñāpāramitā, the root of the wisdom of omniscience, and cling instead to the branches and leaves, which are other scriptures; therefore, in the end they cannot attain the state of Great Enlightenment.
Elder Subhūti said to the Buddha:
“World-Honored One, which scriptures are like branches and leaves and cannot give rise to the wisdom of omniscience?”
The Buddha said:
“Subhūti, there are scriptures that expound teachings corresponding to the Two Vehicles, such as 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 eightfold Noble Path, and the liberation doors of Emptiness, Signlessness, and Wishlessness. If those virtuous sons and daughters cultivate these teachings and attain the fruits of Stream-enterer, Once-returner, Non-returner, Arhat, or Pratyekabuddha, but do not attain the highest Enlightenment, then these are called other scriptures, like branches and leaves, which cannot give rise to the wisdom of omniscience. The profound Prajñāpāramitā, however, is like the root, possessing great marvelous power and certainly being capable of giving rise to the wisdom of omniscience. Those virtuous sons and daughters who abandon the profound Prajñāpāramitā scriptures and seek to study other scriptures will certainly not attain the wisdom of omniscience. Why is this, Subhūti? Because this profound Prajñāpāramitā is the place from which arise all worldly and supramundane meritorious dharmas of all Great Bodhisattvas.
Subhūti, if Great Bodhisattvas cultivate Prajñāpāramitā, then they are cultivating all worldly and supramundane dharmas.
Furthermore, Subhūti, it is like a hungry dog abandoning the food given by its master and instead following servants to search for food. In the future world, there will be virtuous sons and daughters abiding in the Bodhisattva vehicle who abandon the profound Prajñāpāramitā, the root of all Buddha-dharmas, and seek to study scriptures corresponding to the Two Vehicles; this should be understood in the same way, and is a demonic deed obstructing Bodhisattvas.
Furthermore, Subhūti, it is like a person who wishes to find an elephant. After finding the elephant, he abandons it and follows footprints. What do you think? Does that person possess wisdom?”
Subhūti replied:
“That person truly has no wisdom.”
The Buddha said:
“In the future world, there will be virtuous sons and daughters abiding in the Bodhisattva vehicle who abandon the profound Prajñāpāramitā, the foundation of all Buddha-dharmas, and seek instead to study scriptures corresponding to the Two Vehicles. This is the same, and you should know that it is a demonic deed obstructing Bodhisattvas.
Furthermore, Subhūti, it is like a person wishing to see the great ocean. Having arrived at the shore of the ocean, he turns back to look at water in the footprint of an ox, thinking: ‘The water in the great ocean—its depth, shallowness, abundance, and scarcity—could it possibly be equal to this?’ What do you think? Does that person possess wisdom?”
Subhūti replied:
“That person truly has no wisdom.”
The Buddha said:
“In the future world, there will be virtuous sons and daughters abiding in the Bodhisattva vehicle who abandon the profound Prajñāpāramitā, the foundation of all Buddha-dharmas, and seek instead to study scriptures corresponding to the Two Vehicles. This is the same, and you should know that it is a demonic deed obstructing Bodhisattvas.
Furthermore, Subhūti, it is like a craftsman or his apprentice who wishes to build a great palace as large as the supreme palace of Śakra, Lord of the Gods. After seeing that palace, he instead measures according to the model of a solar palace. What do you think? Can that craftsman or his apprentice build a palace as large as Śakra’s supreme palace?”
Subhūti replied:
“World-Honored One, it is impossible.”
The Buddha said:
“Subhūti, what do you think? Does that person possess wisdom?”
Subhūti replied:
“That person is truly foolish and without wisdom.”
The Buddha said:
“In the future world, there will be virtuous sons and daughters abiding in the Bodhisattva vehicle who wish to seek the highest Enlightenment but abandon this profound Prajñāpāramitā and instead seek to study scriptures corresponding to the Two Vehicles. This is the same. What do you think? Can those virtuous sons and daughters attain the highest Enlightenment of the Buddha?”
Subhūti replied:
“World-Honored One, it is impossible.”
The Buddha said:
“Subhūti, it is so, it is so. You should know that this is a demonic deed obstructing Bodhisattvas.
Furthermore, Subhūti, it is like a person seeking to see a Wheel-Turning Sage King. After seeing one but not recognizing him, he leaves and goes elsewhere, sees an ordinary petty king, becomes attached to his appearance, and thinks: ‘The appearance and majestic virtue of the Wheel-Turning Sage King—how is it different from this one?’ What do you think? Is that person wise?”
Subhūti replied:
“That person is without wisdom.”
The Buddha said:
“In the future world, there will be virtuous sons and daughters abiding in the Bodhisattva vehicle who wish to seek the highest Enlightenment but abandon this profound Prajñāpāramitā and seek to study scriptures corresponding to the Two Vehicles. This is the same. What do you think? Can those virtuous sons and daughters realize the path and fruit of Great Bodhi?”
Subhūti replied:
“World-Honored One, it is impossible.”
The Buddha said:
“Subhūti, what do you think? Are those virtuous sons and daughters people of wisdom?”
Subhūti replied:
“They are foolish people.”
The Buddha said:
“Subhūti, it is so, it is so. You should know that this is a demonic deed obstructing Bodhisattvas.
Furthermore, Subhūti, it is like a hungry person who receives food of a hundred flavors but abandons it to seek rice made from two-month-old grain. What do you think? Is that person wise?”
Subhūti replied:
“That person is without wisdom.”
The Buddha said:
“Subhūti, in the future world, there will be virtuous sons and daughters abiding in the Bodhisattva vehicle who abandon the profound Mahā-Prajñāpāramitā scriptures and seek to study scriptures corresponding to the Two Vehicles; wishing to seek the wisdom of omniscience through those scriptures is likewise the same. What do you think? Are those virtuous sons and daughters people of wisdom?”
Subhūti replied:
“They are foolish people.”
The Buddha said:
“Subhūti, it is so, it is so. You should know that this is a demonic deed obstructing Bodhisattvas.
The Buddha said:
“Subhūti, in the future world, there will be virtuous sons and daughters abiding in the Bodhisattva vehicle who abandon the profound Mahā-Prajñāpāramitā scriptures and seek to study scriptures corresponding to the Two Vehicles; wishing to seek the wisdom of omniscience through those scriptures is likewise the same. What do you think? Are those virtuous sons and daughters people of wisdom?”
Subhūti replied:
“They are foolish people.”
The Buddha said:
“Subhūti, it is so, it is so. You should know that this is a demonic deed obstructing Bodhisattvas.
Furthermore, Subhūti, those virtuous sons and daughters abiding in the Bodhisattva vehicle, when copying the profound Mahā-Prajñāpāramitā scripture, have various eloquent abilities continuously arise and thus delight in explaining various different Dharma teachings, causing the copying of the profound Prajñāpāramitā not to be completed. You should know that this is a demonic deed obstructing Bodhisattvas.
What teachings are called those they delight in explaining? They are delighting in explaining generosity, pure morality, patience, diligence, meditative concentration, and wisdom; delighting in explaining the Desire Realm, Form Realm, and Formless Realm; delighting in explaining matters of receiving, maintaining, reciting, and proclaiming; delighting in explaining caring for the sick and cultivating other meritorious practices; delighting in explaining form, and delighting in explaining feeling, perception, formations, and consciousness; delighting in explaining the eye faculty, and delighting in explaining the ear, nose, tongue, body, and mind faculties; delighting in explaining the form domain, and delighting in explaining sound, smell, taste, touch, and dharma domains; delighting in explaining the eye element, form element, eye consciousness element, eye contact, and the feelings arising conditioned by eye contact; delighting in explaining the ear element, sound element, ear consciousness element, ear contact, and the feelings arising conditioned by ear contact; delighting in explaining the nose element, smell element, nose consciousness element, nose contact, and the feelings arising conditioned by nose contact; delighting in explaining the tongue element, taste element, tongue consciousness element, tongue contact, and the feelings arising conditioned by tongue contact; delighting in explaining the body element, touch element, body consciousness element, body contact, and the feelings arising conditioned by body contact; delighting in explaining the mind element, dharma element, mind consciousness element, mind contact, and the feelings arising conditioned by mind contact; delighting in explaining the earth element, and delighting in explaining the water, fire, wind, space, and consciousness elements; delighting in explaining ignorance, formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, grasping, existence, birth, aging and death, sorrow, grief, suffering, distress, and affliction; delighting in explaining the perfection of generosity, the perfection of morality, patience, diligence, meditation, and wisdom; delighting in explaining internal emptiness, external emptiness, internal-and-external emptiness, emptiness of emptiness, great emptiness, ultimate truth emptiness, conditioned emptiness, unconditioned emptiness, ultimate emptiness, emptiness without boundaries, scattered emptiness, unchanging emptiness, original nature emptiness, characteristic emptiness, common characteristic emptiness, emptiness of all dharmas, emptiness that cannot be apprehended, emptiness of nonexistence, self-nature emptiness, and emptiness of the self-nature of emptiness; delighting in explaining suchness, the Dharma realm, Dharma nature, the non-false nature, the unchanging nature, the equal nature, the nature free from arising, the fixed Dharma, the abiding Dharma, ultimate reality, the realm of space, and the inconceivable realm; delighting in explaining the Noble Truth of suffering, the Noble Truth of origin, cessation, and path; delighting in explaining the four meditations, the four immeasurables, and the four formless concentrations; delighting in explaining the eight liberations, the eight spheres of mastery, the nine successive concentrations, and the ten universal bases; delighting in explaining 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, and the eightfold Noble Path; delighting in explaining the liberation door of emptiness, the liberation door of signlessness, and the liberation door of wishlessness; delighting in explaining the ten Bodhisattva grounds; delighting in explaining the five types of eyes and the six supernatural powers; delighting in explaining the ten powers of the Buddha, the four fearlessnesses, the four unobstructed knowledges, great loving-kindness, great compassion, great joy, great equanimity, and the eighteen unique Buddha qualities; delighting in explaining the dharma of never losing mindfulness and the nature of always renouncing; delighting in explaining the wisdom of all, the wisdom of paths, and the wisdom of all aspects; delighting in explaining all dhāraṇī teachings and all samādhi teachings; delighting in explaining the fruit of Stream-entry, Once-returning, Non-returning, and Arhatship; delighting in explaining the fruit of Pratyekabuddhahood; delighting in explaining all practices of Great Bodhisattvas; delighting in explaining the highest Enlightenment of all Buddhas.
Why is this, Subhūti? Because the profound Prajñāpāramitā is difficult to conceive and beyond all thought; because the profound Prajñāpāramitā neither arises nor ceases; because the profound Prajñāpāramitā is neither defiled nor pure; because the profound Prajñāpāramitā is neither concentration nor distraction; because the profound Prajñāpāramitā is always free from verbal designation; because the profound Prajñāpāramitā cannot be expressed; because the profound Prajñāpāramitā cannot be apprehended. Why is this, Subhūti? Because, as previously explained in this profound Prajñāpāramitā, all dharmas have no possession whatsoever and are completely impossible to apprehend. When those virtuous sons and daughters abiding in the Bodhisattva vehicle, while copying the profound Prajñāpāramitā, have such dharmas disturb their minds and cause their work not to be completed, you should know that this is a demonic deed obstructing Bodhisattvas.
At that time, Elder Subhūti said to the Buddha:
“World-Honored One, can the profound Prajñāpāramitā be copied?”
The Buddha taught:
“O Subhūti, the profound Prajñāpāramitā cannot be copied. Why? O Subhūti, because in this profound Prajñāpāramitā scripture, the intrinsic nature of form is without possession and cannot be apprehended; the intrinsic nature of feeling, perception, formations, and consciousness is without possession and cannot be apprehended; the intrinsic nature of the eye base is without possession and cannot be apprehended; the intrinsic nature of the ear, nose, tongue, body, and mind bases is without possession and cannot be apprehended; the intrinsic nature of the form base is without possession and cannot be apprehended; the intrinsic nature of sound, smell, taste, touch, and dharma bases is without possession and cannot be apprehended; the intrinsic nature of the eye element is without possession and cannot be apprehended; the intrinsic nature of the form element, eye-consciousness element, eye contact, and the feelings arising dependent upon eye contact is without possession and cannot be apprehended; the intrinsic nature of the ear element is without possession and cannot be apprehended; the intrinsic nature of the sound element, ear-consciousness element, ear contact, and the feelings arising dependent upon ear contact is without possession and cannot be apprehended; the intrinsic nature of the nose element is without possession and cannot be apprehended; the intrinsic nature of the smell element, nose-consciousness element, nose contact, and the feelings arising dependent upon nose contact is without possession and cannot be apprehended; the intrinsic nature of the tongue element is without possession and cannot be apprehended; the intrinsic nature of the taste element, tongue-consciousness element, tongue contact, and the feelings arising dependent upon tongue contact is without possession and cannot be apprehended; the intrinsic nature of the body element is without possession and cannot be apprehended; the intrinsic nature of the touch element, body-consciousness element, body contact, and the feelings arising dependent upon body contact is without possession and cannot be apprehended; the intrinsic nature of the mind element is without possession and cannot be apprehended; the intrinsic nature of the dharma element, mind-consciousness element, mind contact, and the feelings arising dependent upon mind contact is without possession and cannot be apprehended; the intrinsic nature of the earth element is without possession and cannot be apprehended; the intrinsic nature of the water, fire, wind, space, and consciousness elements is without possession and cannot be apprehended; the intrinsic nature of ignorance is without possession and cannot be apprehended; the intrinsic nature of formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, grasping, becoming, birth, aging-and-death, sorrow, lamentation, pain, grief, and distress is without possession and cannot be apprehended; the intrinsic nature of the perfection of generosity is without possession and cannot be apprehended; the intrinsic nature of the perfection of pure morality, patience, diligence, meditative absorption, and Prajñāpāramitā is without possession and cannot be apprehended; the intrinsic nature of the emptiness of inner phenomena is without possession and cannot be apprehended; the intrinsic nature of the emptiness of outer phenomena, the emptiness of both inner and outer phenomena, the emptiness of emptiness, great emptiness, ultimate emptiness, conditioned emptiness, unconditioned emptiness, emptiness of the ultimate, emptiness without boundaries, dispersed emptiness, emptiness of non-transformation, emptiness of intrinsic nature, emptiness of own characteristics, emptiness of common characteristics, emptiness of all phenomena, emptiness that cannot be apprehended, emptiness of emptiness-nature, emptiness of intrinsic nature, and emptiness of the intrinsic nature of emptiness is without possession and cannot be apprehended; the intrinsic nature of suchness is without possession and cannot be apprehended; the intrinsic nature of the dharma realm, dharma nature, the non-false nature, the unchanging nature, the equal nature, the nature free from arising, the fixed dharma, the abiding dharma, ultimate reality, the realm of space, and the inconceivable realm is without possession and cannot be apprehended; the intrinsic nature of the noble truth of suffering is without possession and cannot be apprehended; the intrinsic nature of the noble truths of origin, cessation, and path is without possession and cannot be apprehended; the intrinsic nature of the four meditative absorptions is without possession and cannot be apprehended; the intrinsic nature of the four immeasurables and the four formless concentrations is without possession and cannot be apprehended; the intrinsic nature of the eight liberations is without possession and cannot be apprehended; the intrinsic nature of the eight bases of mastery, the nine successive absorptions, and the ten totalities is without possession and cannot be apprehended; the intrinsic nature of the four foundations of mindfulness is without possession and cannot be apprehended; the intrinsic nature of 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 is without possession and cannot be apprehended; the intrinsic nature of the liberation door of emptiness is without possession and cannot be apprehended; the intrinsic nature of the liberation doors of signlessness and wishlessness is without possession and cannot be apprehended; the intrinsic nature of the ten bodhisattva grounds is without possession and cannot be apprehended; the intrinsic nature of the five types of eyes is without possession and cannot be apprehended; the intrinsic nature of the six superknowledges is without possession and cannot be apprehended; the intrinsic nature of the ten powers of a Buddha is without possession and cannot be apprehended; the intrinsic nature of the four fearlessnesses, the four unobstructed knowledges, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen unique qualities of a Buddha is without possession and cannot be apprehended; the intrinsic nature of the dharma of non-forgetfulness is without possession and cannot be apprehended; the intrinsic nature of always abiding in equanimity is without possession and cannot be apprehended; the intrinsic nature of omniscient wisdom is without possession and cannot be apprehended; the intrinsic nature of path-aspect wisdom and all-aspect wisdom is without possession and cannot be apprehended; the intrinsic nature of all dhāraṇī gates is without possession and cannot be apprehended; the intrinsic nature of all samādhi gates is without possession and cannot be apprehended; the intrinsic nature of the fruit of stream-entry is without possession and cannot be apprehended; the intrinsic nature of the fruits of once-returning, non-returning, and arhatship is without possession and cannot be apprehended; the intrinsic nature of the state of a solitary buddha is without possession and cannot be apprehended; the intrinsic nature of all practices of great bodhisattvas is without possession and cannot be apprehended; the intrinsic nature of the unsurpassed perfect enlightenment of all Buddhas is without possession and cannot be apprehended.
O Subhūti, because the intrinsic nature of all phenomena is without possession and cannot be apprehended, it is therefore emptiness. And such emptiness itself is Prajñāpāramitā. How could a phenomenon that is empty in nature copy emptiness? Therefore, Prajñāpāramitā cannot be copied.
O Subhūti, if good men and good women dwelling in the Bodhisattva vehicle think thus: ‘In this profound Prajñāpāramitā scripture, emptiness is form; emptiness is feeling, perception, formations, and consciousness; emptiness is the eye base; emptiness is the ear, nose, tongue, body, and mind bases; emptiness is the form base; emptiness is sound, smell, taste, touch, and dharma bases; emptiness is the eye element; emptiness is the form element, eye-consciousness element, eye contact, and the feelings arising dependent upon eye contact; emptiness is the ear element; emptiness is the sound element, ear-consciousness element, ear contact, and the feelings arising dependent upon ear contact; emptiness is the nose element; emptiness is the smell element, nose-consciousness element, nose contact, and the feelings arising dependent upon nose contact; emptiness is the tongue element; emptiness is the taste element, tongue-consciousness element, tongue contact, and the feelings arising dependent upon tongue contact; emptiness is the body element; emptiness is the touch element, body-consciousness element, body contact, and the feelings arising dependent upon body contact; emptiness is the mind element; emptiness is the dharma element, mind-consciousness element, mind contact, and the feelings arising dependent upon mind contact; emptiness is the earth element; emptiness is the water, fire, wind, space, and consciousness elements; emptiness is ignorance; emptiness is formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, grasping, becoming, birth, aging-and-death, sorrow, lamentation, pain, grief, and distress; emptiness is the perfection of generosity; emptiness is pure morality, patience, diligence, meditative absorption, and Prajñāpāramitā; emptiness is the emptiness of inner phenomena; emptiness is the emptiness of outer phenomena, the emptiness of both inner and outer phenomena, the emptiness of emptiness, great emptiness, ultimate emptiness, conditioned emptiness, unconditioned emptiness, emptiness of the ultimate, emptiness without boundaries, dispersed emptiness, emptiness of non-transformation, emptiness of intrinsic nature, emptiness of own characteristics, emptiness of common characteristics, emptiness of all phenomena, emptiness that cannot be apprehended, emptiness of emptiness-nature, emptiness of intrinsic nature, emptiness of the intrinsic nature of emptiness; emptiness is suchness; emptiness is the dharma realm, dharma nature, the non-false nature, the unchanging nature, the equal nature, the nature free from arising, the fixed dharma, the abiding dharma, ultimate reality, the realm of space, and the inconceivable realm; emptiness is the noble truth of suffering; emptiness is the noble truths of origin, cessation, and path; emptiness is the four meditative absorptions; emptiness is the four immeasurables and the four formless concentrations; emptiness is the eight liberations; emptiness is the eight bases of mastery, the nine successive absorptions, and the ten totalities; emptiness is the four foundations of mindfulness; emptiness is 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; emptiness is the liberation door of emptiness; emptiness is the liberation doors of signlessness and wishlessness; emptiness is the ten bodhisattva grounds; emptiness is the five types of eyes; emptiness is the six superknowledges; emptiness is the ten powers of a Buddha; emptiness is the four fearlessnesses, the four unobstructed knowledges, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen unique qualities of a Buddha; emptiness is the dharma of non-forgetfulness; emptiness is always abiding in equanimity; emptiness is omniscient wisdom; emptiness is path-aspect wisdom and all-aspect wisdom; emptiness is all dhāraṇī gates; emptiness is all samādhi gates; emptiness is the fruit of stream-entry; emptiness is the fruits of once-returning, non-returning, and arhatship; emptiness is the state of a solitary buddha; emptiness is all practices of great bodhisattvas; emptiness is the unsurpassed perfect enlightenment of all Buddhas,’ you should know that this is a demonic activity of a bodhisattva.
At that time, Venerable Subhūti said to the Buddha:
“World-Honored One, if good men and good women dwelling in the Bodhisattva vehicle copy that profound Prajñāpāramitā and think: ‘I use written characters to copy Prajñāpāramitā, and I cling to written characters as something that can copy Prajñāpāramitā,’ you should know that this is a demonic activity of a bodhisattva. Why, World-Honored One? Because in this profound Prajñāpāramitā scripture, form has no written characters; feeling, perception, formations, and consciousness have no written characters; the eye base has no written characters; the ear, nose, tongue, body, and mind bases have no written characters; the form base has no written characters; sound, smell, taste, touch, and dharma bases have no written characters; the eye element has no written characters; the form element, eye-consciousness element, eye contact, and the feelings arising dependent upon eye contact have no written characters; the ear element has no written characters; the sound element, ear-consciousness element, ear contact, and the feelings arising dependent upon ear contact have no written characters; the nose element has no written characters; the smell element, nose-consciousness element, nose contact, and the feelings arising dependent upon nose contact have no written characters; the tongue element has no written characters; the taste element, tongue-consciousness element, tongue contact, and the feelings arising dependent upon tongue contact have no written characters; the body element has no written characters; the touch element, body-consciousness element, body contact, and the feelings arising dependent upon body contact have no written characters; the mind element has no written characters; the dharma element, mind-consciousness element, mind contact, and the feelings arising dependent upon mind contact have no written characters; the earth element has no written characters; the water, fire, wind, space, and consciousness elements have no written characters; ignorance has no written characters; formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, grasping, becoming, birth, aging-and-death, sorrow, lamentation, pain, grief, and distress have no written characters; the perfection of generosity has no written characters; pure morality, patience, diligence, meditative absorption, and Prajñāpāramitā have no written characters; the emptiness of inner phenomena has no written characters; the emptiness of outer phenomena, the emptiness of both inner and outer phenomena, the emptiness of emptiness, great emptiness, ultimate emptiness, conditioned emptiness, unconditioned emptiness, emptiness of the ultimate, emptiness without boundaries, dispersed emptiness, emptiness of non-transformation, emptiness of intrinsic nature, emptiness of own characteristics, emptiness of common characteristics, emptiness of all phenomena, emptiness that cannot be apprehended, emptiness of emptiness-nature, emptiness of intrinsic nature, and emptiness of the intrinsic nature of emptiness have no written characters; suchness has no written characters; the dharma realm, dharma nature, the non-false nature, the unchanging nature, the equal nature, the nature free from arising, the fixed dharma, the abiding dharma, ultimate reality, the realm of space, and the inconceivable realm have no written characters; the noble truth of suffering has no written characters; the noble truths of origin, cessation, and path have no written characters; the four meditative absorptions have no written characters; the four immeasurables and the four formless concentrations have no written characters; the eight liberations have no written characters; the eight bases of mastery, the nine successive absorptions, and the ten totalities have no written characters; the four foundations of mindfulness have no written characters; 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 have no written characters; the liberation door of emptiness has no written characters; the liberation doors of signlessness and wishlessness have no written characters; the ten bodhisattva grounds have no written characters; the five types of eyes have no written characters; the six superknowledges have no written characters; the ten powers of a Buddha have no written characters; the four fearlessnesses, the four unobstructed knowledges, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen unique qualities of a Buddha have no written characters; the dharma of non-forgetfulness has no written characters; always abiding in equanimity has no written characters; omniscient wisdom has no written characters; path-aspect wisdom and all-aspect wisdom have no written characters; all dhāraṇī gates have no written characters; all samādhi gates have no written characters; the fruit of stream-entry has no written characters; the fruits of once-returning, non-returning, and arhatship have no written characters; the state of a solitary buddha has no written characters; all practices of great bodhisattvas have no written characters; the unsurpassed perfect enlightenment of all Buddhas has no written characters. Therefore, one should not cling to the idea that written characters can copy Prajñāpāramitā.
World-Honored One, if good men and good women dwelling in the Bodhisattva vehicle give rise to such attachment as this: ‘In the profound Prajñāpāramitā scripture, that which has no written characters is form; that which has no written characters is feeling, perception, formations, and consciousness; that which has no written characters is the eye base; that which has no written characters is the ear, nose, tongue, body, and mind bases; that which has no written characters is the form base; that which has no written characters is sound, smell, taste, touch, and dharma bases; that which has no written characters is the eye element; that which has no written characters is the form element, eye-consciousness element, eye contact, and the feelings arising dependent upon eye contact; that which has no written characters is the ear element; that which has no written characters is the sound element, ear-consciousness element, ear contact, and the feelings arising dependent upon ear contact; that which has no written characters is the nose element; that which has no written characters is the smell element, nose-consciousness element, nose contact, and the feelings arising dependent upon nose contact; that which has no written characters is the tongue element; that which has no written characters is the taste element, tongue-consciousness element, tongue contact, and the feelings arising dependent upon tongue contact; that which has no written characters is the body element; that which has no written characters is the touch element, body-consciousness element, body contact, and the feelings arising dependent upon body contact; that which has no written characters is the mind element; that which has no written characters is the dharma element, mind-consciousness element, mind contact, and the feelings arising dependent upon mind contact; that which has no written characters is the earth element; that which has no written characters is the water, fire, wind, space, and consciousness elements; that which has no written characters is ignorance; that which has no written characters is formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, grasping, becoming, birth, aging-and-death, sorrow, lamentation, pain, grief, and distress; that which has no written characters is the perfection of generosity; that which has no written characters is pure morality, patience, diligence, meditative absorption, and Prajñāpāramitā; that which has no written characters is the emptiness of inner phenomena; that which has no written characters is the emptiness of outer phenomena, the emptiness of both inner and outer phenomena, the emptiness of emptiness, great emptiness, ultimate emptiness, conditioned emptiness, unconditioned emptiness, emptiness of the ultimate, emptiness without boundaries, dispersed emptiness, emptiness of non-transformation, emptiness of intrinsic nature, emptiness of own characteristics, emptiness of common characteristics, emptiness of all phenomena, emptiness that cannot be apprehended, emptiness of emptiness-nature, emptiness of intrinsic nature, emptiness of the intrinsic nature of emptiness; that which has no written characters is suchness; that which has no written characters is the dharma realm, dharma nature, the non-false nature, the unchanging nature, the equal nature, the nature free from arising, the fixed dharma, the abiding dharma, ultimate reality, the realm of space, and the inconceivable realm; that which has no written characters is the noble truth of suffering; that which has no written characters is the noble truths of origin, cessation, and path; that which has no written characters is the four meditative absorptions; that which has no written characters is the four immeasurables and the four formless concentrations; that which has no written characters is the eight liberations; that which has no written characters is the eight bases of mastery, the nine successive absorptions, and the ten totalities; that which has no written characters is the four foundations of mindfulness; that which has no written characters is 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; that which has no written characters is the liberation door of emptiness; that which has no written characters is the liberation doors of signlessness and wishlessness; that which has no written characters is the ten bodhisattva grounds; that which has no written characters is the five types of eyes; that which has no written characters is the six superknowledges; that which has no written characters is the ten powers of a Buddha; that which has no written characters is the four fearlessnesses, the four unobstructed knowledges, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen unique qualities of a Buddha; that which has no written characters is the dharma of non-forgetfulness; that which has no written characters is always abiding in equanimity; that which has no written characters is omniscient wisdom; that which has no written characters is path-aspect wisdom and all-aspect wisdom; that which has no written characters is all dhāraṇī gates; that which has no written characters is all samādhi gates; that which has no written characters is the fruit of stream-entry; that which has no written characters is the fruits of once-returning, non-returning, and arhatship; that which has no written characters is the state of a solitary buddha; that which has no written characters is all practices of great bodhisattvas; that which has no written characters is the unsurpassed perfect enlightenment of all Buddhas,’ you should know that this is a demonic activity of a bodhisattva.
Furthermore, Subhūti, when good men and good women dwelling in the Bodhisattva vehicle copy, uphold, recite, cultivate, contemplate, and explain that profound Prajñāpāramitā scripture, if they give rise to thoughts of a country, or thoughts of a city, or thoughts of a capital, or thoughts of a place or direction, you should know that this is a demonic activity of a bodhisattva.
Furthermore, Subhūti, when good men and good women dwelling in the Bodhisattva vehicle copy, uphold, recite, cultivate, contemplate, and explain that profound Prajñāpāramitā scripture, if they give rise to thoughts of a preceptor or teacher, or thoughts of fellow students and companions, or thoughts of parents, spouse, and children, or thoughts of brothers and sisters, or thoughts of friends and relatives, you should know that this is a demonic activity of a bodhisattva.
Furthermore, Subhūti, if good men and good women dwelling in the Bodhisattva vehicle, while copying, upholding, reciting, cultivating, contemplating, and explaining that profound Prajñāpāramitā scripture, give rise to thoughts of evil bandits, wild beasts, evil people, evil spirits, assemblies, entertainment, the pleasures of courtesans, repaying kindness, repaying enmity, or countless other thoughts, all of these arise through the influence of evil Māra and obstruct Prajñāpāramitā; you should know that this is a demonic activity of a bodhisattva.
Furthermore, Subhūti, if good men and good women dwelling in the Bodhisattva vehicle, while copying, upholding, reciting, cultivating, contemplating, and explaining that profound Prajñāpāramitā scripture, gain great reputation and receive offerings and respect in the form of robes, food, bedding, medicine, wealth, and possessions, and they accept and become attached to these, neglecting their cultivation practice, you should know that this is a demonic activity of a bodhisattva.
Furthermore, Subhūti, if evil spirits carrying various worldly books or scriptures corresponding to the Lesser Vehicles disguise themselves as close friends and give them to bodhisattvas, explaining extensively therein the aggregates, sense bases, elements, truths, reality, dependent origination, the thirty-seven factors of enlightenment, the three liberation doors, the four meditative absorptions, and so forth, saying that these are scriptures with profound meaning that must be diligently practiced, and telling them to abandon the scriptures they previously studied, then good men and good women dwelling in the Bodhisattva vehicle should employ skillful means and should not accept the worldly books or Lesser Vehicle scriptures given by evil Māra. Why? Because worldly books and Lesser Vehicle scriptures cannot give rise to omniscient wisdom and are not skillful means leading to unsurpassed perfect enlightenment.
O Subhūti, in this profound Prajñāpāramitā scripture, I have extensively explained the path of cultivation of great bodhisattvas and skillful means. If one diligently cultivates according to it, one will quickly attain unsurpassed perfect enlightenment. If good men and good women dwelling in the Bodhisattva vehicle abandon the Prajñāpāramitā scriptures and study worldly books or scriptures corresponding to the Lesser Vehicle given by evil Māra, you should know that this is a demonic activity of a bodhisattva.
Furthermore, Subhūti, if a person who understands the Dharma delights in listening to, copying, upholding, reciting, and cultivating profound Prajñāpāramitā, but the Dharma teacher delights in pleasure and is lazy and unwilling to explain the Dharma, you should know that this is a demonic activity of a bodhisattva.
Furthermore, Subhūti, if the Dharma teacher is not attached to pleasure, is not lazy, delights in explaining profound Prajñāpāramitā for others, and uses skillful means to encourage copying, upholding, reciting, and cultivating it, but the listener is lazy, delights in pleasure, and does not wish to understand, you should know that this is a demonic activity of a bodhisattva.
Furthermore, Subhūti, if the listener delights in listening to, copying, upholding, reciting, and cultivating profound Prajñāpāramitā, but the Dharma teacher delights in discussing unrelated matters and does not explain it for the listener, you should know that this is a demonic activity of a bodhisattva.
Furthermore, Subhūti, if the Dharma teacher enjoys explaining profound Prajñāpāramitā for others and uses skillful means to encourage copying, upholding, reciting, and cultivating it, but the listener enjoys unrelated matters and does not wholeheartedly listen and receive it, you should know that this is a demonic activity of a bodhisattva.
Furthermore, Subhūti, if the Dharma teacher is filled with evil greed and excessively desires fame, gain, robes, food, bedding, medicine, offerings, and wealth, while the listener has few desires, knows contentment, practices seclusion, is courageously diligent, and possesses mindfulness, concentration, and wisdom, fearing all gains and reverence connected with reputation; if the two do not harmonize and do not create the complete meaning of explaining, listening, copying, upholding, reciting, and cultivating profound Prajñāpāramitā, you should know that this is a demonic activity of a bodhisattva.
Furthermore, Subhūti, if the Dharma teacher has few desires, knows contentment, practices seclusion, is courageously diligent, possesses mindfulness, concentration, and wisdom, and fears all gains and reverence connected with reputation, while the listener is filled with evil greed and excessively desires fame, gain, robes, food, bedding, medicine, offerings, and wealth; if the two do not harmonize and do not create the complete meaning of explaining, listening, copying, upholding, reciting, and cultivating profound Prajñāpāramitā, you should know that this is a demonic activity of a bodhisattva.
Furthermore, Subhūti, if the Dharma teacher practices the twelve ascetic practices of dhūta conduct: first, dwelling in secluded places; second, always going for alms; third, wearing robes made from discarded cloth; fourth, eating one meal a day; fifth, eating only one sitting; sixth, eating only food obtained by alms; seventh, dwelling in charnel grounds; eighth, dwelling in open spaces; ninth, dwelling under trees; tenth, always sitting without lying down; eleventh, using only received sitting mats; twelfth, possessing only the three robes; while the listener does not uphold the twelve ascetic practices, from not dwelling in secluded places up to not possessing only the three robes; if the two do not harmonize and do not create the complete meaning of explaining, listening, copying, upholding, reciting, and cultivating profound Prajñāpāramitā, you should know that this is a demonic activity of a bodhisattva.
Furthermore, Subhūti, if the listener practices the twelve ascetic practices of dhūta conduct, from dwelling in secluded places up to possessing only the three robes, while the Dharma teacher does not uphold the twelve ascetic practices, from not dwelling in secluded places up to not being able to possess the three robes; if the two do not harmonize and do not create the complete meaning of explaining, listening, copying, upholding, reciting, and cultivating profound Prajñāpāramitā, you should know that this is a demonic activity of a bodhisattva.
Furthermore, Subhūti, if the Dharma teacher has faith, morality, good intentions, joy, and wishes to explain profound Prajñāpāramitā for others, using skillful means to encourage copying, upholding, reciting, and cultivating it; while the listener has no faith, no morality, no good intentions, no joy, and does not wish to listen or receive it; if the two do not harmonize and do not create the complete meaning of explaining, listening, copying, upholding, reciting, and cultivating profound Prajñāpāramitā, you should know that this is a demonic activity of a bodhisattva.
Furthermore, Subhūti, if the listener has faith, morality, good intentions, joy, and wishes to seek, listen to, understand, copy, uphold, recite, and cultivate profound Prajñāpāramitā, while the Dharma teacher has no faith, no morality, no good intentions, no joy, and does not wish to explain it for others; if the two do not harmonize and do not create the complete meaning of explaining, listening, copying, upholding, reciting, and cultivating profound Prajñāpāramitā, you should know that this is a demonic activity of a bodhisattva.
Furthermore, Subhūti, if the Dharma teacher’s mind is without stinginess and can give up everything, while the listener’s mind is stingy and cannot give up; if the two do not harmonize and do not create the complete meaning of explaining, listening, copying, upholding, reciting, and cultivating profound Prajñāpāramitā, you should know that this is a demonic activity of a bodhisattva.
Furthermore, Subhūti, if the listener’s mind is without stinginess and can give up everything, while the Dharma teacher’s mind is stingy and cannot give up; if the two do not harmonize and do not create the complete meaning of explaining, listening, copying, upholding, reciting, and cultivating profound Prajñāpāramitā, you should know that this is a demonic activity of a bodhisattva.
Furthermore, Subhūti, if the listener wishes to offer the Dharma teacher robes, food, bedding, medicine, and various other possessions, but the Dharma teacher does not wish to accept them; if the two do not harmonize and do not create the complete meaning of explaining, listening, copying, upholding, reciting, and cultivating profound Prajñāpāramitā, you should know that this is a demonic activity of a bodhisattva.
Furthermore, Subhūti, if the Dharma teacher wishes to provide robes, food, bedding, medicine, and various other possessions to the listener, but the listener does not wish to accept them; if the two do not harmonize and do not create the complete meaning of explaining, listening, copying, upholding, reciting, and cultivating profound Prajñāpāramitā, you should know that this is a demonic activity of a bodhisattva.
Furthermore, Subhūti, if the Dharma teacher has achieved the wisdom of opening explanation and does not delight in speaking much, while the listener has achieved the wisdom of elaboration and does not delight in concise explanation; if the two do not harmonize and do not create the complete meaning of explaining, listening, copying, upholding, reciting, and cultivating profound Prajñāpāramitā, you should know that this is a demonic activity of a bodhisattva.
Furthermore, Subhūti, if the listener has achieved the wisdom of opening explanation and only delights in brief speech, while the Dharma teacher has achieved the wisdom of elaboration and only delights in extensive explanation; if the two do not harmonize and do not create the complete meaning of explaining, listening, copying, upholding, reciting, and cultivating profound Prajñāpāramitā, you should know that this is a demonic activity of a bodhisattva.
Furthermore, Subhūti, if the Dharma teacher especially delights in broadly understanding the sequence and profound meanings of the twelve divisions of the teachings, namely Sutras, Repetitions, Predictions, Verses, Self-proclaimed Discourses, Causes and Conditions, Parables, Former Deeds, Former Births, Extensive Teachings, Marvelous Teachings, and Analytical Discussions, while the listener does not delight in broadly knowing the sequence and meanings of the twelve divisions of teachings, from Sutras up to Analytical Discussions; if the two do not harmonize and do not create the complete meaning of explaining, listening, copying, upholding, reciting, and cultivating profound Prajñāpāramitā, you should know that this is a demonic activity of a bodhisattva.
Furthermore, Subhūti, if the listener especially delights in broadly knowing the sequence and meanings of the twelve divisions of teachings, from Sutras up to Analytical Discussions, while the listener does not delight in broadly knowing the sequence and meanings of the twelve divisions of teachings, from Sutras up to Analytical Discussions; if the two do not harmonize and do not create the complete meaning of explaining, listening, copying, upholding, reciting, and cultivating profound Prajñāpāramitā, you should know that this is a demonic activity of a bodhisattva.
Furthermore, Subhūti, if the Dharma teacher has accomplished the six perfections, while the listener has not accomplished the six perfections; if the two do not harmonize and do not create the complete meaning of explaining, listening, copying, upholding, reciting, and cultivating profound Prajñāpāramitā, you should know that this is a demonic activity of a bodhisattva.
Furthermore, Subhūti, if the listener has accomplished the six perfections, while the Dharma teacher has not accomplished the six perfections; if the two do not harmonize and do not create the complete meaning of explaining, listening, copying, upholding, reciting, and cultivating profound Prajñāpāramitā, you should know that this is a demonic activity of a bodhisattva.