大般若波羅蜜多經

XXXX. CHAPTER: DEMONIC INTERFERENCE

02

Furthermore, Subhuti! The Dharma teacher possesses skillful means regarding the six paramitas, while the Dharma listener does not possess skillful means regarding the six paramitas. The two are not in harmony, and therefore the teaching, hearing, copying, upholding, reading, reciting, and cultivation of the profound prajnaparamita cannot be accomplished. You should know that this is demonic interference for a bodhisattva.

Furthermore, Subhuti! The Dharma listener possesses skillful means regarding the six paramitas, while the Dharma teacher does not possess skillful means regarding the six paramitas. The two are not in harmony, and therefore the teaching, hearing, copying, upholding, reading, reciting, and cultivation of the profound prajnaparamita cannot be accomplished. You should know that this is demonic interference for a bodhisattva.

Furthermore, Subhuti! The Dharma teacher has attained dharani, while the Dharma listener has not attained dharani. The two are not in harmony, and therefore the teaching, hearing, copying, upholding, reading, reciting, and cultivation of the profound prajnaparamita cannot be accomplished. You should know that this is demonic interference for a bodhisattva.

Furthermore, Subhuti! The Dharma listener has attained dharani, while the Dharma teacher has not attained dharani. The two are not in harmony, and therefore the teaching, hearing, copying, upholding, reading, reciting, and cultivation of the profound prajnaparamita cannot be accomplished. You should know that this is demonic interference for a bodhisattva.

Furthermore, Subhuti! The Dharma teacher wishes reverently to copy, uphold, read, recite, and cultivate the profound prajnaparamita, while the Dharma listener does not wish reverently to copy, uphold, read, recite, and cultivate the profound prajnaparamita. The two are not in harmony, and therefore the teaching, hearing, copying, upholding, reading, reciting, and cultivation of the profound prajnaparamita cannot be accomplished. You should know that this is demonic interference for a bodhisattva.

Furthermore, Subhuti! The Dharma listener wishes reverently to copy, uphold, read, recite, and cultivate the profound prajnaparamita, while the Dharma teacher does not wish reverently to copy, uphold, read, recite, and cultivate the profound prajnaparamita. The two are not in harmony, and therefore the teaching, hearing, copying, upholding, reading, reciting, and cultivation of the profound prajnaparamita cannot be accomplished. You should know that this is demonic interference for a bodhisattva.

Furthermore, Subhuti! The Dharma teacher has abandoned sensual desire, ill will, sloth and torpor, restlessness and remorse, and the hindrance of doubt, while the Dharma listener has not abandoned sensual desire, ill will, sloth and torpor, restlessness and remorse, and the hindrance of doubt. The two are not in harmony, and therefore the teaching, hearing, copying, upholding, reading, reciting, and cultivation of the profound prajnaparamita cannot be accomplished. You should know that this is demonic interference for a bodhisattva.

Furthermore, Subhuti! The Dharma listener has abandoned sensual desire, ill will, sloth and torpor, restlessness and remorse, and the hindrance of doubt, while the Dharma teacher has not abandoned sensual desire, ill will, sloth and torpor, restlessness and remorse, and the hindrance of doubt. The two are not in harmony, and therefore the teaching, hearing, copying, upholding, reading, reciting, and cultivation of the profound prajnaparamita cannot be accomplished. You should know that this is demonic interference for a bodhisattva.

Furthermore, Subhuti! Suppose that, while someone is copying, upholding, reading, reciting, cultivating, contemplating, and expounding the profound Prajnaparamita Sutra, another person comes and speaks of the sufferings of the three evil destinies, and then says: “With regard to this very body, you should diligently exert yourself so that you may swiftly bring suffering to an end and enter nirvana. Why remain in the great ocean of birth and death, enduring hundreds of thousands of unbearable sufferings in quest of unsurpassed awakening?” Because of these words, that person is unable to complete the copying, upholding, reading, reciting, cultivation, contemplation, and exposition of the profound Prajnaparamita Sutra. You should know that this is demonic interference for a bodhisattva.

Furthermore, Subhuti! Suppose that, while someone is copying, upholding, reading, reciting, cultivating, contemplating, and expounding the profound Prajnaparamita Sutra, another person comes and praises the excellent things of the human realm; praises the sublime and wondrous things of the heavens of the Four Great Kings, the Thirty-Three, Yama, Tushita, Delight in Creation, and Mastery over Others’ Creations; praises the sublime and wondrous things of the heavens of the Brahma Host, Brahma’s Ministers, Brahma’s Assembly, and Great Brahma; praises the sublime and wondrous things of the heavens of Light, Limited Light, Measureless Light, and Utmost Purity of Light; praises the sublime and wondrous things of the heavens of Purity, Limited Purity, Measureless Purity, and Pervasive Purity;

praises the sublime and wondrous things of the heavens of Vastness, Limited Vastness, Measureless Vastness, and Abundant Fruit; praises the sublime and wondrous things of the heavens of No Affliction, No Heat, Excellent Manifestation, Excellent Vision, and the Ultimate Form Realm; and praises the sublime and wondrous things of the spheres of Infinite Space, Infinite Consciousness, Nothingness, and Neither Perception nor Non-Perception.

He then says: “Although beings in the desire realm experience sensual pleasures, those in the form realm experience the bliss of meditative concentration, and those in the formless realm experience the bliss of serene absorption, all these are impermanent, suffering, empty, without self, impure, and subject to change and decay. They are phenomena of cessation, decline, separation, and destruction. With this very body, why need you exert yourself further?

Simply realize 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 the ultimate peace and bliss of nirvana. Why remain for such a long time in the cycle of birth and death, enduring futile sufferings and afflictions for the sake of others in quest of unsurpassed awakening?” If, because of these words, that person is unable to complete the copying, upholding, reading, reciting, cultivation, contemplation, and exposition of the profound Prajnaparamita Sutra, you should know that this is demonic interference for a bodhisattva.

Furthermore, Subhuti! The Dharma teacher is alone, free from entanglements, unobstructed, and at ease, while the Dharma listener is involved with many people and is constrained and bound by them. The two are not in harmony, and therefore the teaching, hearing, copying, upholding, reading, reciting, and cultivation of the profound prajnaparamita cannot be accomplished. You should know that this is demonic interference for a bodhisattva.

Furthermore, Subhuti! The Dharma listener is alone, free from entanglements, unobstructed, and at ease, while the Dharma teacher is involved with many people and is constrained and bound by them. The two are not in harmony, and therefore the teaching, hearing, copying, upholding, reading, reciting, and cultivation of the profound prajnaparamita cannot be accomplished. You should know that this is demonic interference for a bodhisattva.

Furthermore, Subhuti! The Dharma teacher does not delight in large gatherings, while the listener likes to dwell among crowds. The two are not in harmony, and therefore the teaching, hearing, copying, upholding, reading, reciting, and cultivation of the profound prajnaparamita cannot be accomplished. You should know that this is demonic interference for a bodhisattva.

Furthermore, Subhuti! The Dharma listener does not delight in large gatherings, while the Dharma teacher likes to dwell among crowds. The two are not in harmony, and therefore the teaching, hearing, copying, upholding, reading, reciting, and cultivation of the profound prajnaparamita cannot be accomplished. You should know that this is demonic interference for a bodhisattva.

Furthermore, Subhuti! The Dharma teacher wishes the listener to rejoice in and support everything he does, but the listener does not comply with that wish. The two are not in harmony, and therefore the teaching, hearing, copying, upholding, reading, reciting, and cultivation of the profound prajnaparamita cannot be accomplished. You should know that this is demonic interference for a bodhisattva.

Furthermore, Subhuti! The listener to the Dharma wishes to rejoice in and support all the actions of the Dharma teacher, but the Dharma teacher does not accord with that wish. Because the two are not in harmony, the teaching, hearing, copying, receiving and retaining, reading and reciting, and cultivating of the profound prajnaparamita cannot be accomplished. You should know that this is a demonic deed obstructing a bodhisattva.

Furthermore, Subhuti! For the sake of material gain, the Dharma teacher wishes to teach the profound prajnaparamita to another and also wishes that person to copy, receive and retain, read and recite, and cultivate it. However, the listener to the Dharma recognizes this motive and does not wish to comply. Because the two are not in harmony, the teaching, hearing, copying, receiving and retaining, reading and reciting, and cultivating of the profound prajnaparamita cannot be accomplished. You should know that this is a demonic deed obstructing a bodhisattva.

Furthermore, Subhuti! For the sake of material gain, the listener to the Dharma wishes to invite another to teach the profound prajnaparamita and also wishes, through skillful means, to copy, receive and retain, read and recite, and cultivate it. However, the Dharma teacher recognizes this motive and does not accept the invitation. Because the two are not in harmony, the teaching, hearing, copying, receiving and retaining, reading and reciting, and cultivating of the profound prajnaparamita cannot be accomplished. You should know that this is a demonic deed obstructing a bodhisattva.

Furthermore, Subhuti! The Dharma teacher wishes to travel to another region where life and limb are endangered, while the listener fears losing his life and dares not accompany him. Because the two are not in harmony, the teaching, hearing, copying, receiving and retaining, reading and reciting, and cultivating of the profound prajnaparamita cannot be accomplished. You should know that this is a demonic deed obstructing a bodhisattva.

Furthermore, Subhuti! The listener to the Dharma wishes to travel to another region where life and limb are endangered, while the Dharma teacher fears losing his life and does not wish to accompany him. Because the two are not in harmony, the teaching, hearing, copying, receiving and retaining, reading and reciting, and cultivating of the profound prajnaparamita cannot be accomplished. You should know that this is a demonic deed obstructing a bodhisattva.

Furthermore, Subhuti! The Dharma teacher wishes to travel to another region where food and drink are scarce, while the listener to the Dharma fears the hardships there and does not wish to accompany him. Because the two are not in harmony, the teaching, hearing, copying, receiving and retaining, reading and reciting, and cultivating of the profound prajnaparamita cannot be accomplished. You should know that this is a demonic deed obstructing a bodhisattva.

Furthermore, Subhuti! The listener to the Dharma wishes to travel to another region where food and drink are scarce, while the Dharma teacher fears the hardships there and therefore does not accompany him. Because the two are not in harmony, the teaching, hearing, copying, receiving and retaining, reading and reciting, and cultivating of the profound prajnaparamita cannot be accomplished. You should know that this is a demonic deed obstructing a bodhisattva.

Furthermore, Subhuti! The Dharma teacher wishes to travel to another region that is prosperous and pleasant, and the listener to the Dharma wishes to accompany him. The Dharma teacher then skillfully admonishes him: “Although you wish to accompany me for the sake of gain, how can you be certain that things there will be to your liking?

You should consider this carefully, lest you regret it afterward.” Having heard this, the listener to the Dharma thinks: “This person does not want me to accompany him. Even if I insist on following him, there is no certainty that I shall hear the Dharma.” For this reason, he does not accompany that person. Because the two are not in harmony, the teaching, hearing, copying, receiving and retaining, reading and reciting, and cultivating of the profound prajnaparamita cannot be accomplished.

You should know that this is a demonic deed obstructing a bodhisattva.

Furthermore, Subhuti! The Dharma teacher wishes to travel to another region, but the road he must traverse passes through a wilderness fraught with dangers. There are many perils posed by bandits, chandalas, hunters, savage beasts, venomous snakes, and other such threats.

The listener to the Dharma wishes to accompany him. The Dharma teacher then skillfully admonishes him: “Why, when you have no business there, would you accompany me and seek to pass through a place beset by so many dangers? You should consider this carefully, lest you regret it afterward.” Having heard this, the listener to the Dharma thinks: “This person does not want me to accompany him.

Even if I insist on following him, there is no certainty that I shall hear the Dharma.” For this reason, he does not accompany that person. Because the two are not in harmony, the teaching, hearing, copying, receiving and retaining, reading and reciting, and cultivating of the profound prajnaparamita cannot be accomplished. You should know that this is a demonic deed obstructing a bodhisattva.

Furthermore, Subhuti! The Dharma teacher is constantly accompanied by many benefactors. When the listener to the Dharma comes to request a teaching on the profound prajnaparamita, the teacher is hindered by other matters and has no leisure to teach it immediately. The listener consequently becomes resentful, and even when the teacher later gives the teaching, he refuses to listen. Because the two are not in harmony, the teaching, hearing, copying, receiving and retaining, reading and reciting, and cultivating of the profound prajnaparamita cannot be accomplished. You should know that this is a demonic deed obstructing a bodhisattva.

Furthermore, Subhuti! Some evil maras assume the guise of bhiksus, approach bodhisattvas, and contrive to cause disruption, preventing them from copying, receiving and retaining, reading and reciting, cultivating, contemplating, and expounding to others the sutra of the profound prajnaparamita.

The Venerable Subhuti then addressed the Buddha: “Blessed One! How do evil maras assume the guise of bhiksus, approach bodhisattvas, and contrive to cause disruption, preventing them from copying, receiving and retaining, reading and reciting, cultivating, contemplating, and expounding to others the sutra of the profound prajnaparamita?”

The Buddha said: “Subhuti! Some evil maras assume the guise of bhiksus, approach bodhisattvas, and contrive to cause disruption, making them grow weary of the profound prajnaparamita. The evil maras say: ‘The signless scripture that you have cultivated, read, and recited is not the true prajnaparamita.

The scripture characterized by signs that I have cultivated, read, and recited is the true prajnaparamita.’ Upon hearing such words, some bodhisattvas who have not yet received the prediction of buddhahood develop doubts about the prajnaparamita. Because of their doubts, they grow weary of the prajnaparamita. Because they grow weary of it, they cease copying, receiving and retaining, reading and reciting, cultivating, contemplating, and expounding to others the sutra of the profound prajnaparamita.

You should know that this is a demonic deed obstructing a bodhisattva.

“Furthermore, Subhuti! Some evil maras assume the guise of bhiksus, approach bodhisattvas, and say to them: ‘If bodhisattvas cultivate this prajnaparamita, they will attain only the true limit of the fruit of stream-entry, the fruit of once-returning, the fruit of non-returning, the fruit of arhatship, or the fruit of a pratyekabuddha, and will never be able to attain the unsurpassed fruit of buddhahood. Why, then, labor fruitlessly over this prajnaparamita?’ Having heard this, the bodhisattvas cease copying, receiving and retaining, reading and reciting, cultivating, contemplating, and expounding to others the profound prajnaparamita. You should know that this is a demonic deed obstructing a bodhisattva.

“Furthermore, Subhuti! When the profound prajnaparamita is being taught and heard, many demonic deeds create obstacles. Bodhisattvas must remain vigilant and keep far away from them.”

The Venerable Subhuti then addressed the Buddha: “Blessed One! What are the obstructive demonic deeds that bodhisattvas must remain vigilant against and keep far away from?”

The Buddha said: “Subhuti! When the profound prajnaparamita is being taught and heard, many semblances of the paramitas of prajna, meditative concentration, vigor, patient endurance, pure morality, and generosity are demonic deeds that create obstacles. Bodhisattvas must remain vigilant and keep far away from them.”

Furthermore, Subhuti! When the profound prajnaparamita is being expounded and heard, many semblances of the emptiness of the internal, the emptiness of the external, the emptiness of the internal and external, the emptiness of emptiness, great emptiness, the emptiness of ultimate meaning, the emptiness of the conditioned, the emptiness of the unconditioned, ultimate emptiness, boundless emptiness, the emptiness of dispersion, the emptiness of non-change, the emptiness of intrinsic nature, the emptiness of individual characteristics, the emptiness of common characteristics, the emptiness of all dharmas, the emptiness of the unattainable, the emptiness of nonexistence, the emptiness of self-nature, and the emptiness of the nonexistence of self-nature are obstructive works of Mara;

bodhisattvas should remain vigilant and keep far away from them.

Furthermore, Subhuti! When the profound prajnaparamita is being expounded and heard, many semblances of suchness, the Dharma realm, Dharma-nature, the nature free from falsity, the unchanging nature, the nature of equality, the nature free from arising, the certainty of dharmas, the abiding of dharmas, the true limit, the realm of space, and the inconceivable realm are obstructive works of Mara; bodhisattvas should remain vigilant and keep far away from them.

Furthermore, Subhuti! When the profound prajnaparamita is being expounded, heard, and so forth, some evil Maras assume the guise of bhiksus, approach bodhisattvas, and proclaim teachings corresponding to the Two Vehicles, namely, the Four Noble Truths, the four dhyanas, the four immeasurables, the four formless concentrations, the eight liberations, the eight spheres of mastery, the nine successive concentrations, the ten universal spheres, the four foundations of mindfulness, the four right efforts, the four bases of supernormal power, the five faculties, the five powers, the seven factors of awakening, the eightfold noble path, the three gateways to liberation, and the six superknowledges.

Having taught these dharmas, they say to the bodhisattvas: “Great Beings! You should know that you ought to rely upon these dharmas, diligently cultivate and train in them, and 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, thereby becoming forever free from all birth, aging, sickness, and death. What need is there for unsurpassed awakening?” These are works of Mara that obstruct prajnaparamita; bodhisattvas should remain vigilant and keep far away from them.

Furthermore, Subhuti! Some evil Maras assume the guise of bhiksus whose deportment is stately and whose appearance is dignified and handsome. When bodhisattvas see them, attachment and craving arise in their minds. Consequently, their knowledge of all-knowingness diminishes, and they fail to hear, question, copy, accept and retain, read and recite, cultivate, contemplate, and expound the profound prajnaparamita. You should know that these are works of Mara affecting bodhisattvas.

Furthermore, Subhuti! Some evil Maras assume the guise of Buddhas, with bodies entirely golden in color, halos extending one fathom, and the thirty-two marks of a great person and the eighty minor characteristics adorning them. When bodhisattvas see them, attachment and craving arise in their minds. Consequently, their knowledge of all-knowingness diminishes, and they fail to hear, question, copy, accept and retain, read and recite, cultivate, contemplate, and expound the profound prajnaparamita. You should know that these are works of Mara affecting bodhisattvas.

Furthermore, Subhuti! Some evil Maras conjure the forms of Buddhas surrounded by bhiksus and proclaiming the essential Dharma. When bodhisattvas see them, attachment and craving arise in their minds, and they think: “I vow that in a future life I too shall be like this.” Consequently, their knowledge of all-knowingness diminishes, and they fail to hear, question, copy, accept and retain, read and recite, cultivate, contemplate, and expound the profound prajnaparamita. You should know that these are works of Mara affecting bodhisattvas.

Furthermore, Subhuti! Some evil Maras conjure the forms of great bodhisattvas, whether a hundred, a thousand, or even an immeasurable number, practicing the perfection of generosity, or practicing the perfections of pure ethical discipline, patience, diligence, dhyana, and prajnaparamita. When bodhisattvas see them, attachment and craving arise in their minds.

Consequently, their knowledge of all-knowingness diminishes, and they fail to hear, question, copy, accept and retain, read and recite, cultivate, contemplate, and expound the profound prajnaparamita. You should know that these are works of Mara affecting bodhisattvas. Why is this?

Subhuti! Because within the profound prajnaparamita, form has no existence, and feeling, perception, formations, and consciousness have no existence. If within this Dharma form has no existence, and feeling, perception, formations, and consciousness have no existence, then within this Dharma Buddhas also have no existence, and bodhisattvas, sravakas, and pratyekabuddhas likewise have no existence.

Why is this? Because the self-nature of all dharmas is empty.

Subhuti! Within the profound prajnaparamita, the eye ayatana has no existence, and the ear, nose, tongue, body, and mind ayatanas have no existence. If within this Dharma the eye ayatana has no existence, and the ear, nose, tongue, body, and mind ayatanas have no existence, then within this Dharma Buddhas also have no existence, and bodhisattvas, sravakas, and pratyekabuddhas likewise have no existence. Why is this? Because the self-nature of all dharmas is empty.

Subhuti! Within the profound prajnaparamita, the form ayatana has no existence, and the sound, odor, taste, tangible-object, and dharma ayatanas have no existence. If within this Dharma the form ayatana has no existence, and the sound, odor, taste, tangible-object, and dharma ayatanas have no existence, then within this Dharma Buddhas also have no existence, and bodhisattvas, sravakas, and pratyekabuddhas likewise have no existence. Why is this? Because the self-nature of all dharmas is empty.

Subhuti! Within the profound prajnaparamita, the eye dhatu has no existence, and the form dhatu, the eye-consciousness dhatu, eye-contact, and the feelings arising with eye-contact as condition have no existence. If within this Dharma the eye dhatu has no existence, and the form dhatu through to the feelings arising with eye-contact as condition have no existence, then within this Dharma Buddhas also have no existence, and bodhisattvas, sravakas, and pratyekabuddhas likewise have no existence. Why is this? Because the self-nature of all dharmas is empty.

Subhuti! Within the profound prajnaparamita, the ear dhatu has no existence; the sound dhatu, the ear-consciousness dhatu, ear-contact, and the feelings arising with ear-contact as condition have no existence. If within this Dharma the ear dhatu has no existence, and the sound dhatu through to the feelings arising with ear-contact as condition have no existence, then within this Dharma Buddhas also have no existence, and bodhisattvas, sravakas, and pratyekabuddhas likewise have no existence. Why is this? Because the self-nature of all dharmas is empty.

Subhuti! Within the profound prajnaparamita, the nose dhatu has no existence; the odor dhatu, the nose-consciousness dhatu, nose-contact, and the feelings arising with nose-contact as condition have no existence. If within this Dharma the nose dhatu has no existence, and the odor dhatu through to the feelings arising with nose-contact as condition have no existence, then within this Dharma Buddhas also have no existence, and bodhisattvas, sravakas, and pratyekabuddhas likewise have no existence. Why is this? Because the self-nature of all dharmas is empty.

Subhuti! Within the profound prajnaparamita, the tongue dhatu has no existence; the taste dhatu, the tongue-consciousness dhatu, tongue-contact, and the feelings arising with tongue-contact as condition have no existence. If within this Dharma the tongue dhatu has no existence, and the taste dhatu through to the feelings arising with tongue-contact as condition have no existence, then within this Dharma Buddhas also have no existence, and bodhisattvas, sravakas, and pratyekabuddhas likewise have no existence. Why is this? Because the self-nature of all dharmas is empty.

Subhuti! Within the profound prajnaparamita, the body dhatu has no existence; the tangible-object dhatu, the body-consciousness dhatu, body-contact, and the feelings arising with body-contact as condition have no existence. If within this Dharma the body dhatu has no existence, and the tangible-object dhatu through to the feelings arising with body-contact as condition have no existence, then within this Dharma Buddhas also have no existence, and bodhisattvas, sravakas, and pratyekabuddhas likewise have no existence. Why is this? Because the self-nature of all dharmas is empty.

Subhuti, within profound prajnaparamita, the element of mind does not exist; the element of dharmas, the element of mind-consciousness, mental contact, and the feelings produced in dependence upon mental contact do not exist. If, within that Dharma, the element of mind does not exist, and the element of dharmas through to the feelings produced in dependence upon mental contact do not exist, then within that Dharma the Buddha also does not exist, and bodhisattvas, shravakas, and pratyekabuddhas also do not exist. Why? Because the intrinsic nature of all dharmas is empty.

Subhuti, within profound prajnaparamita, the earth element does not exist; the water, fire, wind, space, and consciousness elements do not exist. If, within that Dharma, the earth element does not exist, and the water, fire, wind, space, and consciousness elements do not exist, then within that Dharma the Buddha also does not exist, and bodhisattvas, shravakas, and pratyekabuddhas also do not exist. Why? Because the intrinsic nature of all dharmas is empty.

Subhuti, within profound prajnaparamita, ignorance does not exist; volitional formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, grasping, becoming, birth, aging and death, sorrow, lamentation, pain, grief, and distress do not exist. If, within that Dharma, ignorance does not exist, and volitional formations through to aging and death, sorrow, lamentation, pain, grief, and distress do not exist, then within that Dharma the Buddha also does not exist, and bodhisattvas, shravakas, and pratyekabuddhas also do not exist. Why? Because the intrinsic nature of all dharmas is empty.

Subhuti, within profound prajnaparamita, the perfection of generosity does not exist; the perfections of pure ethical discipline, patient forbearance, diligence, meditative concentration, and prajnaparamita do not exist. If, within that Dharma, the perfection of generosity does not exist, and the perfection of pure ethical discipline through to prajnaparamita do not exist, then within that Dharma the Buddha also does not exist, and bodhisattvas, shravakas, and pratyekabuddhas also do not exist. Why? Because the intrinsic nature of all dharmas is empty.

Subhuti, within profound prajnaparamita, the emptiness of internal dharmas does not exist; the emptiness of external dharmas, the emptiness of internal and external dharmas, the emptiness of emptiness, great emptiness, the emptiness of ultimate meaning, the emptiness of conditioned dharmas, the emptiness of unconditioned dharmas, ultimate emptiness, boundless emptiness, the emptiness of dispersion, the emptiness of nonchange, the emptiness of intrinsic nature, the emptiness of individual characteristics, the emptiness of common characteristics, the emptiness of all dharmas, the emptiness of the unapprehensible, the emptiness of nonexistence, the emptiness of self-nature, and the emptiness of the self-nature of nonexistence do not exist.

If, within that Dharma, the emptiness of internal dharmas does not exist, and the emptiness of external dharmas through to the emptiness of the self-nature of nonexistence do not exist, then within that Dharma the Buddha also does not exist, and bodhisattvas, shravakas, and pratyekabuddhas also do not exist. Why? Because the intrinsic nature of all dharmas is empty.

Subhuti, within profound prajnaparamita, suchness does not exist; the dhatu of Dharma, the nature of dharmas, the nature free from falsity, the unchanging nature, the nature of equality, the nature apart from arising, the fixed order of dharmas, the abiding order of dharmas, the limit of reality, the realm of space, and the inconceivable realm do not exist. If, within that Dharma, suchness does not exist, and the dhatu of Dharma through to the inconceivable realm do not exist, then within that Dharma the Buddha also does not exist, and bodhisattvas, shravakas, and pratyekabuddhas also do not exist. Why? Because the intrinsic nature of all dharmas is empty.

Subhuti, within profound prajnaparamita, the Noble Truth of suffering does not exist; the Noble Truths of its origin, cessation, and the path do not exist. If, within that Dharma, the Noble Truth of suffering does not exist, and the Noble Truths of its origin, cessation, and the path do not exist, then within that Dharma the Buddha also does not exist, and bodhisattvas, shravakas, and pratyekabuddhas also do not exist. Why? Because the intrinsic nature of all dharmas is empty.

Subhuti, within profound prajnaparamita, the four meditative absorptions do not exist; the four immeasurables and the four formless attainments do not exist. If, within that Dharma, the four meditative absorptions do not exist, and the four immeasurables and the four formless attainments do not exist, then within that Dharma the Buddha also does not exist, and bodhisattvas, shravakas, and pratyekabuddhas also do not exist. Why? Because the intrinsic nature of all dharmas is empty.

Subhuti, within profound prajnaparamita, the eight liberations do not exist; the eight spheres of mastery, the nine successive attainments, and the ten totalities do not exist. If, within that Dharma, the eight liberations do not exist, and the eight spheres of mastery, the nine successive attainments, and the ten totalities do not exist, then within that Dharma the Buddha also does not exist, and bodhisattvas, shravakas, and pratyekabuddhas also do not exist. Why? Because the intrinsic nature of all dharmas is empty.

Subhuti, within profound prajnaparamita, the four establishments of mindfulness do not exist; the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of awakening, and the eightfold Noble Path do not exist. If, within that Dharma, the four establishments of mindfulness do not exist, and the four right efforts through to the eightfold Noble Path do not exist, then within that Dharma the Buddha also does not exist, and bodhisattvas, shravakas, and pratyekabuddhas also do not exist. Why? Because the intrinsic nature of all dharmas is empty.

Subhuti, within profound prajnaparamita, the liberation gateway of emptiness does not exist; the liberation gateways of signlessness and wishlessness do not exist. If, within that Dharma, the liberation gateway of emptiness does not exist, and the liberation gateways of signlessness and wishlessness do not exist, then within that Dharma the Buddha also does not exist, and bodhisattvas, shravakas, and pratyekabuddhas also do not exist. Why? Because the intrinsic nature of all dharmas is empty.

Subhuti, within profound prajnaparamita, the ten bodhisattva bhumis do not exist. If, within that Dharma, the ten bodhisattva bhumis do not exist, then within that Dharma the Buddha also does not exist, and bodhisattvas, shravakas, and pratyekabuddhas also do not exist. Why? Because the intrinsic nature of all dharmas is empty.

Subhuti, within profound prajnaparamita, the five kinds of eyes do not exist, and the six superknowledges do not exist. If, within that Dharma, the five kinds of eyes do not exist, and the six superknowledges do not exist, then within that Dharma the Buddha also does not exist, and bodhisattvas, shravakas, and pratyekabuddhas also do not exist. Why? Because the intrinsic nature of all dharmas is empty.

Subhuti, within profound prajnaparamita, the ten powers of a Buddha do not exist; the four fearlessnesses, the four unobstructed knowledges, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen distinctive qualities of a Buddha do not exist. If, within that Dharma, the ten powers of a Buddha do not exist, and the four fearlessnesses through to the eighteen distinctive qualities of a Buddha do not exist, then within that Dharma the Buddha also does not exist, and bodhisattvas, shravakas, and pratyekabuddhas also do not exist. Why? Because the intrinsic nature of all dharmas is empty.

Subhuti, within profound prajnaparamita, the Dharma of nonforgetfulness does not exist, and the nature of perpetual equanimity does not exist. If, within that Dharma, the Dharma of nonforgetfulness does not exist, and the nature of perpetual equanimity does not exist, then within that Dharma the Buddha also does not exist, and bodhisattvas, shravakas, and pratyekabuddhas also do not exist. Why? Because the intrinsic nature of all dharmas is empty.

Subhuti, within the profound prajnaparamita, the knowledge of all things is not to be found, the knowledge of the aspects of the path is not to be found, and the knowledge of all aspects is not to be found. If, within that Dharma, the knowledge of all things is not to be found, the knowledge of the aspects of the path is not to be found, and the knowledge of all aspects is not to be found, then within that Dharma the Buddha is also not to be found, and bodhisattvas, shravakas, and pratyekabuddhas are likewise not to be found. Why is this? Because the intrinsic nature of all dharmas is empty.

Subhuti, within the profound prajnaparamita, none of the dharani gateways are to be found, and none of the samadhi gateways are to be found. If, within that Dharma, none of the dharani gateways are to be found and none of the samadhi gateways are to be found, then within that Dharma the Buddha is also not to be found, and bodhisattvas, shravakas, and pratyekabuddhas are likewise not to be found. Why is this? Because the intrinsic nature of all dharmas is empty.

Subhuti, within the profound prajnaparamita, the fruit of stream-entry is not to be found, and the fruits of once-returning, non-returning, and arhatship are not to be found. If, within that Dharma, the fruit of stream-entry is not to be found, and the fruits of once-returning, non-returning, and arhatship are not to be found, then within that Dharma the Buddha is also not to be found, and bodhisattvas, shravakas, and pratyekabuddhas are likewise not to be found. Why is this? Because the intrinsic nature of all dharmas is empty.

Subhuti, within the profound prajnaparamita, the fruition of a pratyekabuddha is not to be found. If, within that Dharma, the fruition of a pratyekabuddha is not to be found, then within that Dharma the Buddha is also not to be found, and bodhisattvas, shravakas, and pratyekabuddhas are likewise not to be found. Why is this? Because the intrinsic nature of all dharmas is empty.

Subhuti, within the profound prajnaparamita, none of the practices of great bodhisattvas are to be found. If, within that Dharma, none of the practices of great bodhisattvas are to be found, then within that Dharma the Buddha is also not to be found, and bodhisattvas, shravakas, and pratyekabuddhas are likewise not to be found. Why is this? Because the intrinsic nature of all dharmas is empty.

Subhuti, within the profound prajnaparamita, even the fruition of the supreme awakening of the Buddhas is not to be found. If, within that Dharma, even the fruition of the supreme awakening of the Buddhas is not to be found, then within that Dharma the Buddha is also not to be found, and bodhisattvas, shravakas, and pratyekabuddhas are likewise not to be found. Why is this? Because the intrinsic nature of all dharmas is empty.

Furthermore, Subhuti, when good men and good women who abide in the bodhisattva vehicle hear, inquire into, copy, accept and uphold, read and recite, cultivate, contemplate, or expound to others this profound prajnaparamita sutra, many obstacles and calamities arise, preventing those of little merit from accomplishing these deeds. It is like the precious substances found in Jambudvipa—vaidurya, conch shells, jade, coral, stone treasures, mani jewels, pearls, indranila, mahanila, gold, silver, and so forth.

Because many bandits obstruct and inflict harm, people of meager merit cannot obtain these treasures when they seek them. The priceless jewel of profound prajnaparamita is likewise so: when people of little merit hear, inquire into it, and so forth, many evil maras create obstacles for them.

The Venerable Subhuti then addressed the Buddha: “Blessed One, so it is! Sugata, so it is! Just as treasures such as vaidurya and the like in Jambudvipa are subject to many obstacles, so that people of meager merit cannot obtain them when they seek them, likewise, because good men and good women who abide in the bodhisattva vehicle possess little merit, many obstacles arise when they hear, inquire into, and so forth, this profound prajnaparamita sutra.

Although they delight in it, they cannot bring these deeds to accomplishment. Why is this? Because foolish people, driven by Mara, create obstacles when good men and good women who abide in the bodhisattva vehicle hear, inquire into, copy, accept and uphold, read and recite, cultivate, contemplate, or expound to others this profound prajnaparamita sutra.

“Blessed One, those foolish people, being deficient in wisdom, do not themselves hear, inquire into, copy, accept and uphold, read and recite, cultivate, contemplate, or expound this profound prajnaparamita sutra; moreover, they delight in hindering others from hearing, inquiring into, copying, accepting and upholding, reading and reciting, cultivating, contemplating, or expounding to others this profound prajnaparamita sutra.

“Blessed One, those foolish people do not delight in the great Dharma. They themselves do not delight in hearing, inquiring into, copying, accepting and upholding, reading and reciting, cultivating, contemplating, or expounding the scriptures of profound prajnaparamita; and when others hear, inquire into, copy, accept and uphold, read and recite, cultivate, contemplate, or expound this profound prajnaparamita sutra, they create obstacles for them.”

The Buddha said: “Subhuti, so it is! So it is! There are foolish people who, driven by Mara, have not planted roots of virtue, are deficient in merit and wisdom, have not made vast vows in the presence of the Buddhas, and have not been embraced and guided by spiritual friends. Therefore, they themselves are unable to hear, inquire into, copy, accept and uphold, read and recite, cultivate, contemplate, or expound the scriptures of profound prajnaparamita; and when good men and good women newly training in the Mahayana hear, inquire into, copy, accept and uphold, read and recite, cultivate, contemplate, or expound to others this profound prajnaparamita sutra, they create obstacles for them.

“Subhuti, in future times there will be good men and good women who are deficient in wisdom and possess but few roots of virtue. Their minds will take no delight in the great merit of the Tathagatas. Therefore, they themselves will be unable to hear, inquire into, copy, accept and uphold, read and recite, cultivate, contemplate, or extensively expound the scriptures of profound prajnaparamita. On the contrary, they will delight in hindering others from hearing, inquiring into, copying, accepting and upholding, reading and reciting, cultivating, contemplating, or expounding to others the profound prajnaparamita.

“Furthermore, Subhuti, when good men and good women who abide in the bodhisattva vehicle hear, inquire into, copy, accept and uphold, read and recite, cultivate, contemplate, or expound to others this profound prajnaparamita sutra, many deeds of Mara arise.”

Subhuti! If, when hearing, inquiring into, copying, accepting and upholding, reading and reciting, cultivating, contemplating, and expounding to others this profound prajnaparamita sutra, good men and good women encounter no demonic hindrances, and are also able to perfect the prajnaparamita, dhyana, vigor, patience, pure precepts, and generosity paramitas;

are also able to perfect the emptiness of the internal, the emptiness of the external, the emptiness of the internal and external, the emptiness of emptiness, great emptiness, the emptiness of ultimate meaning, the emptiness of the conditioned, the emptiness of the unconditioned, ultimate emptiness, boundless emptiness, the emptiness of dispersion, the emptiness of nonchange, the emptiness of intrinsic nature, the emptiness of individual characteristics, the emptiness of common characteristics, the emptiness of all dharmas, the emptiness of the ungraspable, the emptiness of nonexistence, the emptiness of self-nature, and the emptiness of the self-nature of nonexistence;

are also able to perfect suchness, the dharma realm, dharma-nature, the nature free from falsity, the nature free from change, the nature of equality, the nature of freedom from arising, the certainty of dharmas, the abiding of dharmas, the limit of reality, the realm of space, and the inconceivable realm; are also able to perfect the Noble Truth of suffering, the Noble Truth of its origin, cessation, and the path; are also able to perfect the four dhyanas, the four immeasurables, and the four formless concentrations; are also able to perfect the eight liberations, the eight spheres of mastery, the nine successive concentrations, and the ten totalities;

are also able to perfect the four foundations of mindfulness, the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of enlightenment, and the eightfold Noble Path; are also able to perfect the liberation gateways of emptiness, signlessness, and wishlessness; are also able to perfect the ten bodhisattva grounds; are also able to perfect the five kinds of eyes and the six superknowledges; are also able to perfect the Buddha’s ten powers, four fearlessnesses, four unobstructed analytical knowledges, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen unique qualities of a Buddha; are also able to perfect the Dharma of never forgetting and the nature of constant equanimity;

are also able to perfect the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects; are also able to perfect all dharani gateways and all samadhi gateways; are also able to perfect all the practices of great bodhisattvas; and are also able to perfect the supreme enlightenment of all Buddhas—then, Subhuti, you should know that all this is due to the empowering blessing of the Buddha’s majestic spiritual power upon those good men and good women.

It ensures that, when they hear, inquire into, copy, accept and uphold, read and recite, cultivate, contemplate, and expound this profound prajnaparamita sutra, demonic hindrances do not arise; it also enables them to perfect the prajnaparamita, dhyana, vigor, patience, pure precepts, and generosity paramitas;

it also enables them to perfect the emptiness of the internal, the emptiness of the external, the emptiness of the internal and external, the emptiness of emptiness, great emptiness, the emptiness of ultimate meaning, the emptiness of the conditioned, the emptiness of the unconditioned, ultimate emptiness, boundless emptiness, the emptiness of dispersion, the emptiness of nonchange, the emptiness of intrinsic nature, the emptiness of individual characteristics, the emptiness of common characteristics, the emptiness of all dharmas, the emptiness of the ungraspable, the emptiness of nonexistence, the emptiness of self-nature, and the emptiness of the self-nature of nonexistence;

it also enables them to perfect suchness, the dharma realm, dharma-nature, the nature free from falsity, the nature free from change, the nature of equality, the nature of freedom from arising, the certainty of dharmas, the abiding of dharmas, the limit of reality, the realm of space, and the inconceivable realm; it also enables them to perfect the Noble Truth of suffering, the Noble Truth of its origin, cessation, and the path; it also enables them to perfect the four dhyanas, the four immeasurables, and the four formless concentrations; it also enables them to perfect the eight liberations, the eight spheres of mastery, the nine successive concentrations, and the ten totalities;

it also enables them to perfect the four foundations of mindfulness, the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of enlightenment, and the eightfold Noble Path; it also enables them to perfect the liberation gateways of emptiness, signlessness, and wishlessness; it also enables them to perfect the ten bodhisattva grounds; it also enables them to perfect the five kinds of eyes and the six superknowledges; it also enables them to perfect the Buddha’s ten powers, four fearlessnesses, four unobstructed analytical knowledges, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen unique qualities of a Buddha;

it also enables them to perfect the Dharma of never forgetting and the nature of constant equanimity; it also enables them to perfect the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects; it also enables them to perfect all dharani gateways and all samadhi gateways; it also enables them to perfect all the practices of great bodhisattvas; and it also enables them to perfect the supreme enlightenment of all Buddhas.

Furthermore, Subhuti! All Tathagatas, Arhats, Perfectly Enlightened Ones throughout the worlds of the ten directions who are presently teaching the Dharma for sentient beings likewise employ their spiritual power to empower and bless those good men and good women, ensuring that, when they hear, inquire into, copy, accept and uphold, read and recite, cultivate, contemplate, and expound this profound prajnaparamita sutra, they encounter no demonic hindrances.

Subhuti! All assemblies of great bodhisattvas dwelling on the Stage of Nonretrogression throughout the worlds of the ten directions likewise employ their spiritual power to empower and bless those good men and good women, ensuring that, when they hear, inquire into, copy, accept and uphold, read and recite, cultivate, contemplate, and expound this profound prajnaparamita sutra, they encounter no demonic hindrances.

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