Wednesday, June 15, 2022

Prajnaparamita-18K - Chapter 39 - Deep, hard to understand, inconceivable but still a heap of pure jewels - 339

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The Transcendent Perfection of Wisdom
in Eighteen Thousand Lines - 339
Daśa­sāhasrikā­prajñā­pāramitā

– Chapter 39 -
Deep, hard to understand, inconceivable but still a heap of pure jewels –

Source: https://read.84000.co/translation/toh10.html

More Analysis of Mahayana Sutras : https://www.gilehtblog.com/2022/07/toc-400.html

[Note: The two truths are:
T1: conventionally dependently co-arisen (interdependent) relatively functional ever-changing impermanent appearances / tools / adapted skillful means, merely labeled / imputed / imagined / created by the mind in dependence of its conditioning / karma (in cycle), not completely non-existence;
T2: emptiness of inherent existence, not real existence;
U2T: those two truths, like any other pair of apparent opposites, are inseparable, interdependent, co-defined, co-relative, co-dependent, co-emergent, co-evolving, co-ceasing / co-transcended, in harmony, in 'Union' <==> thus empty of inherent existence.
They are tools to help us to get to the 'inconceivable' by refuting what 'Reality as it is' is not:
all extreme views like: existence / dharma / causality / functionality, non-existence / non-dharma / non-causality / non-functionality, both together, neither; difference / manyness / diversity / duality, identity / oneness / sameness / non-duality, both together, neither; permanence / continuity / eternity, impermanence / discontinuity / annihilation, both together, neither; individuality, collectivity, universality, a combination of those, none of those; subjectivity, relation / action / process, objectivity, a combination of those, none of those; the 1st truth alone / dependent origination [T1], the 2nd truth alone / mere-emptiness [T2], both two truths together as if different and in opposition [2T], neither of the two truths as if identical and one [1T,]; ‘this’, ‘non-this’, both together, neither – for whatever ‘this’ is.
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The three spheres: ex.
i. The subject / actor / goer / perceiver / knower / acquirer / owner,
ii. The relation / action / going / perceiving / knowing / acquiring / having
iii. The object / result / destination / perceived / known / acquired / possessions / karma / 5 aggregates / body & speech & mind.
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Generalisations:
Whenever it is possible the comments of each section are expressed into a more global context. So they always cover more than just what is said in the various translations. The goal is to make the Big Picture more evident.
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Note: All comments within (i.e. …) or [...] are from the commentator (me), not the translators.)


[Back to Résumés of chapters 1-41]

39. THE NORTHERN REGION – This perfection of wisdom is deep, hard to fathom, hard to understand, immeasurable, inconceivable, but still a heap of jewels, a dharma-wheel turner, an aggregate of the purity of all dharmas. But do not grasp at those marks either.

(i.e. Résumé: This perfection of wisdom is deep, hard to fathom, hard to understand, immeasurable, inconceivable, but still a heap of jewels, a dharma-wheel turner, an aggregate of the purity of all dharmas. But do not grasp at those marks either.
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Practicing without practicing the perfection of wisdom, without any attachment / fixation / absolutes.
Because the true nature & dynamic as it is of all dharmas is the Union of the Two Truths [U2T], the Union of existence & non-existence; the Union of the three spheres [U3S / U2T-3S], the Union of apparent opposites [Uopp / U2T-opp], the Union of the Two Truths about the two truths [U2T-2T]. Because all dharmas are extremely pure.
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This perfection of wisdom is deep.
Because the suchness of all dharmas is deep, the perfection of wisdom is deep.
Note: Suchness: the inconceivable unique all-pervading timeless unborn unconditioned unchanging pristine true nature & dynamic as it is of all dharmas [U2T].
Bodhisattvas practicing the perfection of wisdom do not stand [T2] in any dharma [T1] [U2T],
and when they do not stand [T2] in any dharma they practice the yoga of dharmas [T1] [U2T].
Because they cannot apprehend [T2] any dharma [T1] [U2T] that they might stand in or the application to it that they might practice.
If bodhisattva great beings do not practice with the idea 'dharmas are deep [in absolute terms],' they practice the perfection of wisdom.
But do not grasp at this mark either:
All dharmas are not 'deep / pure', not 'obvious / impure', not both together, not neither and there is no fifth;
not 'this', not 'non-this', not both together, not neither, and there is no fifth – for whatever 'this' is.
Meaning beyond all extremes & middle, beyond all dualistic conceptual proliferation, beyond all defining limitations, beyond all conditioning / karma; beyond all laws / causality / production / activity, form / matter-energy, space & time. Where beyond means:
So there is nothing to accept / affirm / seek / add / produce / do in absolute terms, nothing to reject / negate / abandon / eliminate / subtract / cease / stop / not-do in absolute terms, nothing to change / increase / diminish / purify / liberate in absolute terms, just conventionally / relatively / inter-subjectively if it helps someone to get relatively closer to the inconceivable liberating Truth [U2T].)
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The perfection of wisdom is hard to fathom.
Because the suchness of dharmas are hard to fathom, the perfection of wisdom is hard to fathom.
If bodhisattva great beings do not practice with the idea 'dharmas are hard to fathom [in absolute terms],' they practice the perfection of wisdom.
But do not grasp at this mark either:
All dharmas are not 'hard to fathom', not 'easy to fathom', not both together, not neither and there is no fifth;
not 'this', not 'non-this', not both together, not neither, and there is no fifth – for whatever 'this' is.
Meaning beyond all extremes & middle, beyond all dualistic conceptual proliferation, beyond all defining limitations, beyond all conditioning / karma; beyond all laws / causality / production / activity, form / matter-energy, space & time. Where beyond means:
So there is nothing to accept / affirm / seek / add / produce / do in absolute terms, nothing to reject / negate / abandon / eliminate / subtract / cease / stop / not-do in absolute terms, nothing to change / increase / diminish / purify / liberate in absolute terms, just conventionally / relatively / inter-subjectively if it helps someone to get relatively closer to the inconceivable liberating Truth [U2T].)
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The perfection of wisdom is hard to understand.
Because the suchness of dharmas are hard to understand, the perfection of wisdom is hard to understand.
If bodhisattva great beings do not practice with the idea 'dharmas are hard to understand [in absolute terms],' they practice the perfection of wisdom.
But do not grasp at this mark either:
All dharmas are not 'hard to understand, not 'easy to understand', not both together, not neither and there is no fifth;
not 'this', not 'non-this', not both together, not neither, and there is no fifth – for whatever 'this' is.
Meaning beyond all extremes & middle, beyond all dualistic conceptual proliferation, beyond all defining limitations, beyond all conditioning / karma; beyond all laws / causality / production / activity, form / matter-energy, space & time. Where beyond means:
So there is nothing to accept / affirm / seek / add / produce / do in absolute terms, nothing to reject / negate / abandon / eliminate / subtract / cease / stop / not-do in absolute terms, nothing to change / increase / diminish / purify / liberate in absolute terms, just conventionally / relatively / inter-subjectively if it helps someone to get relatively closer to the inconceivable liberating Truth [U2T].)
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The perfection of wisdom is hard to immeasurable.
Because the suchness of dharmas are immeasurable, the perfection of wisdom is immeasurable.
If bodhisattva great beings do not practice with the idea 'dharmas are immeasurable [in absolute terms],' they practice the perfection of wisdom.
But do not grasp at this mark either:
All dharmas are not 'measurable', not 'immeasurable', not both together, not neither and there is no fifth;
not 'this', not 'non-this', not both together, not neither, and there is no fifth – for whatever 'this' is.
Meaning beyond all extremes & middle, beyond all dualistic conceptual proliferation, beyond all defining limitations, beyond all conditioning / karma; beyond all laws / causality / production / activity, form / matter-energy, space & time. Where beyond means:
So there is nothing to accept / affirm / seek / add / produce / do in absolute terms, nothing to reject / negate / abandon / eliminate / subtract / cease / stop / not-do in absolute terms, nothing to change / increase / diminish / purify / liberate in absolute terms, just conventionally / relatively / inter-subjectively if it helps someone to get relatively closer to the inconceivable liberating Truth [U2T].)
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The perfection of wisdom is inconceivable.
It is a teaching of the inconceivable because all dharmas are inconceivable.
If bodhisattva great beings do not practice with the idea 'dharmas are inconceivable [in absolute terms],' they practice the perfection of wisdom.
But do not grasp at this mark either:
All dharmas are not 'describable / conceivable', not 'indescribable / inconceivable', not both together, not neither and there is no fifth;
not 'this', not 'non-this', not both together, not neither, and there is no fifth – for whatever 'this' is.
Meaning beyond all extremes & middle, beyond all dualistic conceptual proliferation, beyond all defining limitations, beyond all conditioning / karma; beyond all laws / causality / production / activity, form / matter-energy, space & time. Where beyond means:
So there is nothing to accept / affirm / seek / add / produce / do in absolute terms, nothing to reject / negate / abandon / eliminate / subtract / cease / stop / not-do in absolute terms, nothing to change / increase / diminish / purify / liberate in absolute terms, just conventionally / relatively / inter-subjectively if it helps someone to get relatively closer to the inconceivable liberating Truth [U2T].)
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This perfection of wisdom is just as deep as that, just as hard to fathom as that,
just as hard to understand as that, just as immeasurable as that, just as inconceivable as that
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When bodhisattva great beings practicing the perfection of wisdom
do not see an increase or decline in any dharma,
do not see 'past,' do not see 'future,' and do not see 'present';
do not see 'wholesome, unwholesome, neutral, and not neutral';
do not see 'compounded and uncompounded';
do not see 'the desire realm,' do not see 'the form realm,' and do not see 'the formless realm';
do not see 'the perfection of giving' and
do not see 'the perfection of morality, patience, perseverance, concentration, or wisdom';
up to do not see 'the knowledge of all aspects,'
.. do not mentally construct and do not conceive of any dharma or non-dharma
because all dharmas, their marks and their names are inconceivable …
then the meditation on the perfection of wisdom of bodhisattva great beings is completed.
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The perfection of wisdom is deep because form is deep.
The perfection of wisdom is a heap of jewels.
This perfection of wisdom turns the wheel of the Dharma.
The perfection of wisdom is an aggregate of the purity of all dharmas.
Because of the purity of all dharmas.
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With the passing away of the Tathāgata this perfection of wisdom will circulate in the southern region.
From the southern region this deep perfection of wisdom will circulate into the country of Vartani.
From the country of Vartani [east region] this deep perfection of wisdom will circulate into the northern region.
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From Chapter 37: Teaching / learning without teaching / learning this inconceivable perfection of wisdom that is perfectly pure, like all dharmas are perfectly pure, and are like space interacting with space.
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Nobody really teaches / receives / realises / completes this perfection of wisdom that is perfectly pure – because nothing can be apprehended in absolute terms [T2], just conventionally / relatively / inter-subjectively [T1] [U2T].
Nobody really leaves, or has to leave, samsara for nirvana – just conventionally / relatively / inter-subjectively.
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Those bodhisattva great beings who practice the perfection of wisdom … are those who do what is difficult.
The cultivation of the perfection of wisdom is the cultivation of space. It is without any real subject, relation / actions, objects.
Nothing really exists and changes, being 'this' or 'not-this', being complete or incomplete, being attached or not-attached, improving or declining.
For the sake of beings Bodhisattvas want to strive, want to try, want to make an effort for the sake of space; for the sake of beings want to liberate space; for the sake of all space-like dharmas want great armor; for the sake of beings want to lift up space into the sky.
Because, although, all dharmas are empty of inherent existence [T2][, not really arising / existing / changing / functioning / ceasing <==> and yet they still dependently appear and are relatively functional – with relative origination / existence / change / functionality / cessation. [T1] [U2T].
Practicing while being fully aware of this is practicing the perfection of wisdom – in accord with the inconceivable Union of the Two truths [U2T]. Practicing without practicing, without any attachment / fixation / absolutes.
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MORE ABOUT PURITY:]
He [Maitreya] will teach the extremely pure Dharma 'all dharmas are extremely pure.'
The perfection of wisdom is pure.
The perfection of wisdom is pure because all dharmas are pure.
Dharmas that are unproduced and unceasing, without defilement and without purification, are pure dharmas.
The perfection of wisdom is pure because space is pure.
Space is pure because it is unproduced and unceasing, without defilement and without purification.
The perfection of wisdom is pure because space is untainted.
The perfection of wisdom is pure because space cannot be grasped.
The perfection of wisdom is pure because space does not say anything.
The perfection of wisdom is pure because, just like the two sounds of an echo, to give an analogy, so too space does not say anything.
The perfection of wisdom is pure because space does not converse about anything.
The perfection of wisdom is pure because space cannot be apprehended.
In space there is nothing at all that can be apprehended.
The perfection of wisdom is pure because all dharmas are extremely pure, cannot be apprehended, are unproduced and unceasing, and without defilement and without purification.
The perfection of wisdom is pure because all dharmas are extremely pure.
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Those sons of a good family or daughters of a good family who are preaching the perfection of wisdom
create a lot of merit‍ — create infinite, countless, inconceivable, immeasurable amounts of merit.
Because this‍ — namely, the perfection of wisdom‍ — is a great jewel. Everything good comes from it.
In the perfection of wisdom there is no dharma that is produced or ceases, is defiled or purified, or is appropriated or rejected at all.
Because those dharmas that could be produced or cease, or could be defiled or purified, or could be appropriated or rejected [T1] do not exist [in absolute terms] [T2] [U2T].
One cannot apprehend [T2] any dharma that is wholesome or unwholesome, with outflows or without outflows, a basic immorality or not a basic immorality, with afflictions or without afflictions, ordinary or extraordinary, compounded or uncompounded [T1] [U2T] in this perfection of wisdom jewel at all.
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The perfection of wisdom is not tainted by any dharma.
Because you cannot apprehend that dharma on account of which it might become tainted.
The perfection of wisdom does not add anything, remove anything, or change anything in absolute terms [T2], just conventionally / relatively / inter-subjectively [T1] [U2T]
because not such things really exist [in absolute terms, just conventionally / relatively / inter-subjectively],
because the inconceivable true nature & dynamic of Reality as it is here & now, the Union of the Two Truths [U2T], the Ground / Basis / Source, does not change.
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This‍ is a great perfection [U2T].
All dharmas are empty of the intrinsic nature of all dharmas [T2],
but still bodhisattva great beings, thanks to this perfection of wisdom,
will fully awaken to unsurpassed, perfect, complete awakening [T1] without fully awakening to any dharma at all [T2],
will turn the wheel of the Dharma [T1] even though any Dharma that has to be engaged in or backed away from does not exist [T2],
will not see any Dharma at all [T2], and will not not see any Dharma at all either [T1] [U2T].
Because a dharma that engages or backs away [T1] cannot be apprehended [T2] [U2T],
because all dharmas absolutely do not come into being,
so emptiness does not engage, nor does it back away;
the signless and the wishless also do not engage, nor do they back away.
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From Chapter 36: The perfection of wisdom is deep, hard to realise, inconceivable because of our conditioning / karma.
The perfection of wisdom is deep, hard to realise, indescribable / inconceivable for our flawed dualistic conceptual conditioned ordinary mind(s).
The inconceivable true nature & dynamic as it is of all dharmas is like an inconceivable Union of being conventionally dependently co-arisen (interdependent) relatively functional ever-changing impermanent appearances / tools / adapted skillful means, merely labeled / imputed by the mind, not completely non-existent / non-caused / non-functional <==> and being empty of inherent existence, nor really existent / caused / functional. One aspect / truth implies / proves / enables the other (<==>) [U2T]. They are like illusions, reflections, mirages, dreams, echos, magical tricks: 'There, but not there." [U2T].
So,there are no real three stages of becoming for anything: origination, duration & change, cessation.
So, there is no independent / objective / universal / absolute / inherently existing basis for any discrimination / differentiation in absolute terms, just conventionally / relatively / inter-subjectively.
So, there is nothing to accept, nothing to reject in absolute terms, just conventionally / relatively / inter-subjectively.
So, in a sense, everything is primordially spaceless, timeless, equal, pure, perfect, divine, complete, free, enlightened, the inseparable three kayas, the true Buddha – in the non-dual sense of those terms: not 'this', not 'non-this', not both together, not neither, and there is no fifth – for whatever 'this' is.
It is more and more obvious when one starts to get it.
Then one needs to solidify this realisation until it becomes a certainty, and until one can act in accord with it all the time.
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From Chapter 35: It is hard to believe in this perfection of wisdom.
For many, it is hard to believe in this perfection of wisdom – because it is indescribable / inconceivable.
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Those persons who spoil the perfection of wisdom are those who spoil the Dharma …
They pass on from great hells to great hells
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"It is hard for those who do not work hard, who are without wholesome roots, and who have fallen into the clutches of bad friends to believe in this perfection of wisdom."
"Deep is this perfection of wisdom in which it is so hard for them to believe."
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It is indescribable / inconceivable of our flawed dualistic conceptual conditioned ordinary mind(s); it is beyond all extremes & middle, beyond all dualistic conceptual proliferations, beyond all defining limitations, beyond all conditioning / karma..
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"It is hard for those who do not work hard, have not planted wholesome roots, have fallen into the clutches of bad friends, are under the control of Māra, and are lazy, deficient in perseverance, forgetful, and without introspection to believe in this perfection of wisdom."

Everything is primordially equal, pure, perfect, divine, complete, free, enlightened, the inseparable three kayas, the true Buddha – in the non-dual sense of those terms: not 'this', not 'non-this', not both together, not neither, and there is no fifth – for whatever 'this' is.
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i.­101 – "There is no saṃsāra or nirvāṇa. Everything is pure.
The purity of the final result, the knowledge of all aspects, and the purity of the suffering aggregates is the same purity."
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i.102 – Purity is deep, illuminating, does not go from one form of life to the next, is undefiled, knows no attainment or clear realization, does not come into being anywhere, and does not help or hinder anything or take hold of any truth. Some apprehend this Perfection of Wisdom through a causal sign and make it into an absolute truth. They are far from the Perfection of Wisdom. If they apprehend even the finest qualities of a buddha, they have attachment. The attachment happens when they perceive the thought of awakening, the path, what knowledge comprehends, the results of the training ‍— all the buddhas of the three time periods and their qualities ‍— and, rejoicing in it for the sake of all beings, turn it over to the knowledge of all aspects. It is attachment because all these have no basic nature. To teach others the Perfection of Wisdom they must practice the Perfection of Wisdom [T1] without any perception of it [T2] [U2T]. To entertain any notion of tathāgatas, wholesome roots growing into awakening, or complete nirvāṇa is to have attachment.
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From Chapter 9: Causal Signs
The purity of all dharmas:
Because of the state of absolute purity bodhisattvas do not apprehend (reify, objectify) any dharma [T2] [U2T].
Not being produced, not stopping, not being defilement, not being purification, not appearing, not being apprehended, and not occasioning anything [in absolute terms] is called the purity of all dharmas.
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From Chapter 21: Subhūti
Because of absolute purity bodhisattvas then view the non [real] production [T2] of all dharmas [T1] [U2T].
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From Chapter 14: Neither Bound nor Freed
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i.­48 – "Everything is in the state of absolute natural purity where there is no production or defilement, where nothing appears or is enacted."
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All dharmas are not bound (tainted / samsara) and are not freed (purified / nirvana).
And why? Because all dharmas do not exist inherently [T2] [do not exist objectively / independently of the subject / mind].
That is why they are not bound and are not freed. [not 'this', not 'non-this', not both together, not neither – for whatever 'this' is.]
Similarly, because they are isolated and so on, they are not bound and are not freed.
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Because all dharmas are like illusions, reflections, mirages, dreams, magical tricks: 'There, but not there.',
then they are not bound and are not freed.
Because all dharmas do not exist inherently, all dharmas are not bound and are not freed.
It is because all dharmas are isolated (from the words and signs for things?), calm, empty, signless, wishless, do not occasion anything, and are not produced that they are not bound and are not freed. (see 10.30)
A form… that is wholesome, unwholesome, with afflictions, without afflictions, with basic immorality, without basic immorality, with outflows, without outflows, ordinary, extraordinary, defiled, and purified is not bound and is not freed. Because form… does not exist inherently.
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Logic: Because of being empty of inherent existence <==> because dependently co-arisen / interdependent, then all dharmas – including the Great Vehicle and Suchness – are not 'this', not 'non-this', not both together, not neither – for whatever 'this' is; and vice versa. Meaning not describable / conceivable / understood by our flawed dualistic conceptual conditioned ordinary mind(s), not indescribable / inconceivable / misunderstood, not both together, not neither.
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Résumé of Madhyamaka Logic: Because all dharmas – physical, conceptual, mental; pure or impure; including the three spheres of any type of relation / action, the apparent opposites of any duality / triad / quad, even the two truths themselves – are conventionally dependently co-arise (interdependent) relatively functional ever-changing impermanent appearances / tools / adapted skillful means [T1], merely labeled / imputed by the mind [U3S] in dependence of its conditioning / karma, not completely non-existent / non-caused / non-functional / useless / meaningless, <==> Then all dharmas are empty of inherent existence [T2], not really existent / caused / functional <==> then all dharmas are like illusions, reflections, mirages, dreams, echos, magical tricks: 'There, but not there.' [U2T] <==> Then there are no real three stages of becoming or three times, or complete absence of those – origination / beginning / birth / coming / before / past, duration / middle / life / during / present, cessation / ending / death / going / after / future -- for any dharma; and there are no real relation or non-relation / opposition or non-opposition / separation or union / differentiation or identity … between dharmas <==> Then all dharmas are not existent / caused / functional, not non-existent / non-caused / non-functional, not both together, not neither, and there is no fifth; not different / separate / multiple / dual, not identical / united / one / non-dual, not both together, not neither, and there is no fifth; not permanent / continuous / eternal, not impermanent / discontinuous / annihilated, not both together, not neither, and there is no fifth; not dependent / related / caused / produced, not independent / unrelated / non-caused / non-produced / spontaneous, not both together, not neither, and there is no fifth; not empty, not non-empty, not both together, not neither, and there is no fifth; not dependently co-arisen [T1-only], not empty of inherent existence [T2-only], not both truths together as if different and opposite [2T], not neither of the two truths as if the same and one [1T]; not equal / pure / perfect / divine / complete / free / enlightened, not unequal / impure / imperfect / ordinary / incomplete / bounded / unenlightened, not both together, not neither, and there is no fifth; not isolated / calm / empty / signless / wishness / unoriginated / unarisen / unproduced / unconditioned / unchanging / unceasing, not non-isolated / non-calm / non-empty / non-signless / non-wishless / originated / arisen / produced / conditioned / changing / ceasing, not both together, not neither, and there is no fifth; not bound (tainted / samsara), not free (purified / nirvana), not both together, not neither, and there is no fifth; not 'this', not 'non-this', not both together, not neither, and there is no fifth– for whatever 'this is'. Meaning the true nature & dynamic of all dharmas is indescribable / inconceivable for our flawed dualistic conceptual conditioned ordinary mind(s); beyond all extremes & middle, beyond all dualistic conceptual proliferations, beyond all defining limitations, beyond all conditioning / karma; beyond causality, matter-energy, space & time, beyond being describable or undescribable, beyond being conceivable or inconceivable. <==> Then there is no independent / universal / absolute / inherently existing basis for anything, for any judgment, for any discrimination / differentiation / ranking, for any activity in absolute terms, just conventionally / relatively / intersubjectively. <==> Then there is nothing to accept / affirm / seek / add / do in absolute terms, nothing to reject / negate / abandon / eliminate / subtract / not-do in absolute terms, just conventionally / relatively / inter-subjectively if it help someone to get closer to the inconceivable liberating Truth [U2T].)

Then it occurred to Śatakratu, head of the gods, to think,

  • "Those sons of a good family or daughters of a good family
    must have served the earlier victors well for the proclamation of this perfection of wisdom to be within their range of hearing;
    their wholesome roots must be sprung from the Tathāgata,
    and they must have been assisted by spiritual friends for the proclamation of this perfection of wisdom to be within their range of hearing too,
    so what need is there to say more about those who take up, bear in mind, read aloud, and master it,
    and about those who, having taken it up and borne it in mind, read it aloud, and mastered it,
    also practice it for suchness? 474
    Those sons of a good family or daughters of a good family who take up, bear in mind, read aloud, and master this perfection of wisdom, and who, having taken it up and borne it in mind, read it aloud and mastered it,
    also practice it for suchness, have attended on many buddhas.
    Those sons of a good family or daughters of a good family who do not tremble, feel frightened, or become terrified even when they have listened to this deep perfection of wisdom have also made inquiries about it with earlier tathāgatas, worthy ones, perfectly complete buddhas.
    Those sons of a good family or daughters of a good family who do not tremble, feel frightened, or become terrified even when they have listened to this deep perfection of wisdom have also practiced the perfection of giving and practiced the perfection of morality, patience, perseverance, concentration, and wisdom for many hundred millions of eons."

Then venerable Śāriputra said to the Lord,

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

Then Śatakratu, head of the gods, said to venerable Śāriputra,

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

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

Then the Lord said to Śatakratu, head of the gods,

  • "Exactly so, Kauśika, exactly so!
    One who bows down to this deep perfection of wisdom bows down to the knowledge of a knower of all aspects.
    And why?
    Kauśika, it is
    because the knowledge of all aspects has come forth from this perfection of wisdom,
    and a knower of the knowledge of all aspects generates 475 the perfection of wisdom,
    so a son of a good family or daughter of a good family who wants to stand in the knowledge of all aspects should stand in the perfection of wisdom.
    Similarly, a son of a good family or daughter of a good family who wants to produce the knowledge of a knower of all aspects;
    who wants to destroy all residual impressions, connections, and afflictions;
    who wants to fully awaken to unsurpassed, perfect, complete awakening;
    and who wants to turn the wheel of the Dharma
    should stand in the perfection of wisdom.
    -
    Similarly, bodhisattva great beings who want to establish beings in the result of stream enterer;
    who want to establish them in the result of once-returner, the result of non-returner, and the result of a worthy one;
    who want to establish them in a pratyekabuddha's awakening;
    who want to establish beings in unsurpassed, perfect, complete awakening;
    and who want to draw together a community of monks
    should practice the yoga of the perfection of wisdom."

The Lord having said that, Śatakratu, head of the gods, inquired of him,
"Lord, how do those bodhisattva great beings stand 476 in the perfection of wisdom?
How do they practice the yoga?
How do they stand in the perfection of concentration, perseverance, patience, morality, and giving?
How do they practice the yoga?
How, practicing the perfection of wisdom, do they practice the yoga of inner emptiness, up to how do they practice the yoga of the emptiness that is the non-existence of an intrinsic nature?
Lord, how do bodhisattva great beings practicing the perfection of wisdom practice the yoga of the thirty-seven dharmas on the side of awakening?
Similarly, how do bodhisattva great beings practicing the perfection of wisdom practice the yoga of the ten tathāgata powers, the four fearlessnesses, the four detailed and thorough knowledges, the five clairvoyances, and the eighteen distinct attributes of a buddha?"

Śatakratu, head of the gods, having thus inquired, the Lord replied to him,

  • "Excellent, Kauśika, excellent that you have it in mind to inquire of the Tathāgata about this topic!
    Kauśika, your confidence giving a readiness to speak has arisen through the power of the Buddha,
    so listen well and hard and pay attention, and I will speak to you about it.

  • "Here, Kauśika, bodhisattva great beings practicing the perfection of wisdom
    ___________________________________________________________
    do not stand in form, and when they do not stand [T2] in form
    they practice the yoga of form [T1] [U2T]. 477________________
    ___________________________________________________________
    -
    Similarly, they do not stand in feeling . . . , they do not stand in perception . . . ,
    they do not stand in volitional factors . . . ,
    and they do not stand in consciousness,
    and when they do not stand in consciousness they practice the yoga of consciousness.
    Similarly, they do not stand in the eyes . . . ,
    and they do not stand in the ears, the nose, the tongue, the body, or the thinking mind, and thus they practice the yoga of the perfection of wisdom.
    Similarly, they do not stand in a form,
    and they do not stand in a sound, a smell, a taste, a feeling, or dharmas, and thus they practice the yoga of the perfection of wisdom.
    Similarly, they do not stand in the perfection of giving and thus practice the yoga of the perfection of wisdom.
    Similarly, they do not stand in the perfection of morality, patience, perseverance, concentration, or wisdom, and thus practice the yoga of the perfection of wisdom.
    They do not stand in inner emptiness and thus practice the yoga of the perfection of wisdom.
    They do not stand in . . . up to the emptiness that is the non-existence of an intrinsic nature and thus practice the yoga of the perfection of wisdom.
    They do not stand in the applications of mindfulness and thus practice the yoga of the perfection of wisdom.
    Similarly, they do not stand in the right efforts, legs of miraculous power, faculties, powers, limbs of awakening, or paths and thus practice the yoga of the perfection of wisdom.
    They do not stand in the four immeasurables and thus practice the yoga of the perfection of wisdom.
    They do not stand in the four concentrations, four formless absorptions, or five clairvoyances;
    and they do not stand in the ten tathāgata powers, four fearlessnesses, four detailed and thorough knowledges, or eighteen distinct attributes of a buddha
    and thus they practice the yoga of the perfection of wisdom.

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

  • "Furthermore, Kauśika, bodhisattva great beings
    do not apply themselves to form, 478 and because they do not apply themselves to form like that, they practice the yoga of form.
    Similarly, they do not apply themselves to feeling . . . , perception . . . , volitional factors . . . , or consciousness, and because they do not apply themselves to consciousness like that, they practice the yoga of consciousness.
    Similarly, they do not apply themselves to the constituents . . . , the sense fields . . . , dependent origination . . . , the perfections . . . , the thirty-seven dharmas on the side of awakening . . . , all the emptinesses . . . , the ten powers . . . , the fearlessnesses . . . , the detailed and thorough knowledges . . . , or the eighteen distinct attributes of a buddha, and
    because they do not apply themselves to the eighteen distinct attributes of a buddha like that,
    they practice the yoga of the eighteen distinct attributes of a buddha.

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

Venerable Śāriputra then said to the Lord, "Lord,
_________________________________
the perfection of wisdom is deep."
_________________________________

"Śāriputra," replied the Lord,

  • "because the suchness of form is deep, the perfection of wisdom is deep.
    (i.e Suchness: the inconceivable unique all-pervading timeless unborn unconditioned unchanging pristine true nature & dynamic as it is of all dharmas [U2T].)
    Śāriputra, similarly, because the suchness of feeling, perception, volitional factors, and consciousness is deep, the perfection of wisdom is deep.
    Śāriputra, similarly, because the suchness of the constituents, the sense fields, dependent origination, the perfections, the thirty-seven dharmas on the side of awakening, all the emptinesses, the ten powers, the fearlessnesses, the detailed and thorough knowledges, and the distinct attributes of a buddha are deep, the perfection of wisdom is deep."

"Lord,
__________________________________________
the perfection of wisdom is hard to fathom,"
__________________________________________
said Śāriputra.

"Śāriputra," replied the Lord,

  • "because the suchness of form is hard to fathom, the perfection of wisdom is hard to fathom.
    (i.e Suchness: the inconceivable unique all-pervading timeless unborn unconditioned unchanging pristine true nature & dynamic as it is of all dharmas [U2T].)
    Śāriputra, similarly, because the suchness of feeling, perception, volitional factors, and consciousness is hard to fathom, the perfection of wisdom is hard to fathom.
    Śāriputra, similarly, because the suchness of the constituents, the sense fields, dependent origination, the perfections, the thirty-seven dharmas on the side of awakening, all the emptinesses, the ten powers, the fearlessnesses, the detailed and thorough knowledges, and the distinct attributes of a buddha is hard to fathom, the perfection of wisdom is hard to fathom.

"Lord,
__________________________________________
the perfection of wisdom is immeasurable,"
__________________________________________
said Śāriputra.

"Śāriputra," replied the Lord,

  • "because the suchness of form is immeasurable, the perfection of wisdom is immeasurable.
    (i.e Suchness: the inconceivable unique all-pervading timeless unborn unconditioned unchanging pristine true nature & dynamic as it is of all dharmas [U2T].)
    Śāriputra, similarly, because the suchness of feeling, perception, volitional factors, and consciousness is immeasurable, the perfection of wisdom is immeasurable.
    Śāriputra, similarly, because the suchness of the constituents, the sense fields, dependent origination, the perfections, the thirty-seven dharmas on the side of awakening, all the emptinesses, the ten powers, the fearlessnesses, the detailed and thorough knowledges, and the distinct attributes of a buddha is immeasurable, the perfection of wisdom is immeasurable.

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

"Śāriputra," replied the Lord, "if bodhisattva great beings

  • _________________________________________
    do not practice with the idea 'form is deep,'
    they practice the perfection of wisdom.____
    _________________________________________
    Similarly, if they do not practice with the idea 'feeling . . . ,' 'perception . . . ,' 'volitional factors . . . ,' or 'consciousness is deep,' they practice the perfection of wisdom. Similarly, if they do not practice with the idea 'the constituents . . . ,' 'the sense fields . . . ,' 'dependent origination . . . ,' 'the perfections . . . ,' 'the thirty-seven dharmas on the side of awakening . . . ,' 'all the emptinesses . . . ,' 'the ten powers . . . ,' 'the fearlessnesses . . . ,' 'the detailed and thorough knowledges . . . ,' or 'the distinct attributes of a buddha are deep,'
    they practice the perfection of wisdom.

  • "And why? Śāriputra, it is because if they also
    _____________________________________________________________________
    do not practice with the idea 'it is because the depth of form is not form'
    [they thus practice the perfection of wisdom.]__________________________
    _____________________________________________________________________
    and 'the depth of feeling . . . , perception . . . , volitional factors . . . , and consciousness is not consciousness';
    and similarly 'the depth of the constituents . . . , the sense fields . . . , dependent origination . . . , the perfections . . . , the thirty-seven dharmas on the side of awakening . . . , all the emptinesses . . . , the ten powers . . . , the fearlessnesses . . . , the detailed and thorough knowledges . . . , and the distinct attributes of a buddha is not the buddha-dharmas,'
    they thus practice the perfection of wisdom. 479

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

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

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

Śāriputra said,

  • _____________________________________________________
    "Lord, this perfection of wisdom is just as deep as that, 480
    just as hard to fathom as that,________________________
    just as hard to understand as that,____________________
    and just as immeasurable as that, ____________________
    _____________________________________________________
    -
    so an exposition of it should not be given in the presence of bodhisattva great beings
    who have newly set out in the vehicle,
    because they will tremble, feel frightened, and become terrified when they hear this perfection of wisdom.
    -
    An exposition of it should be given in the presence of bodhisattva great beings irreversible from awakening because they do not tremble, feel frightened, or become terrified, do not feel unsure, and do not harbor doubt when they hear this perfection of wisdom, and on top of that they also believe it when they hear it."

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

"Kauśika," replied Śāriputra,

  • "when an exposition of this deep perfection of wisdom is given in the presence of bodhisattva great beings who have newly set out in the vehicle, they tremble, feel frightened, become terrified, reject it, and do not believe in it.
    Kauśika, because those bodhisattva great beings who have newly set out in the vehicle reject this deep perfection of wisdom when they hear it and amass the karma of those headed to a blunder, 481 they are hard-pressed to fully awaken to unsurpassed, perfect, complete awakening even for a very long time."

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

"Kauśika," replied Śāriputra,

  • "those bodhisattva great beings who do not tremble, feel frightened, or become terrified when they hear this deep perfection of wisdom obtain a prophecy before long of their unsurpassed, perfect, complete awakening.
    They obtain a prophecy of unsurpassed, perfect, complete awakening before they have passed beyond more than one or two tathāgatas." 482

Then the Lord said to venerable Śāriputra,

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

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

  • "Be confident in your readiness to speak then, Śāriputra," replied the Lord.

Śāriputra said,

  • "To illustrate, Lord, sons of a good family or daughters of a good family who have set out in the Great Vehicle might dream in a dream they are cultivating the perfection of wisdom and are cultivating the perfection of concentration, perfection of perseverance, perfection of patience, perfection of morality, and perfection of giving, up to 483 going to the site of awakening.
    Lord, if those sons of a good family or daughters of a good family are known to be approaching unsurpassed, perfect, complete awakening, Lord, when it comes to those sons of a good family or daughters of a good family who, having woken up, intend 484 to cultivate the perfection of wisdom, and cultivate the perfection of concentration, perfection of perseverance, perfection of patience, perfection of morality, and perfection of giving, to fully awaken to unsurpassed, perfect, complete awakening, and, having fully awakened, to go to the site of awakening and turn the wheel of the Dharma, what need is there to say that they are approaching unsurpassed, perfect, complete awakening?
    Lord, those sons of a good family or daughters of a good family who get to hear this deep perfection of wisdom and then practice it exactly as 485 they have heard it have wholesome roots that have matured.
    Lord, those sons of a good family or daughters of a good family who, having heard this perfection of wisdom, take it up, bear it in mind, read it aloud, master it, and properly pay attention to it have long set out in the vehicle, have planted wholesome roots, have served many buddhas, and have been assisted by spiritual friends.

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

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

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

Venerable Śāriputra having said this, the Lord said to him,

  • "Excellent, Śāriputra, excellent. Be even more confident in your readiness to speak, Śāriputra, through the power of the Buddha."

Śāriputra said,

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

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

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

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

  • "Similarly, Lord, when bodhisattva great beings get to view and hear this deep perfection of wisdom, and having heard it take it up, bear it in mind, read it aloud, master it, and properly pay attention to it,
    Lord, those bodhisattva great beings can know that their wholesome roots have matured.
    Lord, those sons of a good family or daughters of a good family can know that they have attended again and again on many buddhas.
    Lord, those bodhisattva great beings 486 also can know, 'We are close to unsurpassed, perfect, complete awakening because we have found this deep perfection of wisdom and have seen, heard, bowed down to, and practiced the perfection of wisdom as it has been explained, because of those earlier wholesome roots.'
    There the gods who have seen buddhas before think, 'Earlier bodhisattvas also had such signs as these presaging their prophecy, so it will not be long before the prophecy of the unsurpassed, perfect, complete awakening of these bodhisattva great beings happens too.'
    They rejoice and feel joy; a joy and mental happiness arise.

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

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

The Lord responded,

  • "This confidence giving a readiness to speak that you had, Śāriputra, through the power of the Buddha, is excellent, Śāriputra, excellent."

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

"Subhūti," replied the Lord,

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

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

"Subhūti," replied the Lord,

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

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

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

________________________________________
"Lord, the inconceivable is being taught,"
________________________________________
said Subhūti.

"Subhūti," continued the Lord,

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

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

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

"Subhūti," replied the Lord,

  • "bodhisattva great beings who have earlier practiced the practice of the six perfections, planted wholesome roots sprung from the Tathāgata, 487 served many buddhas with their service, and been assisted by spiritual friends will come to believe in this deep perfection of wisdom."

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

The Lord replied,

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

Subhūti responded, "Lord,

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

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

  • "Lord, this perfection of wisdom turns the wheel of the Dharma.

  • Lord, the perfection of wisdom is an aggregate of the purity of all dharmas."

"Subhūti," replied the Lord,

  • "it is because of the purity of form,
    the purity of feeling, perception, volitional factors, and consciousness, and
    the purity of the constituents, the sense fields, dependent origination, the perfections, all the emptinesses, the thirty-seven dharmas on the side of awakening, the ten powers, the fearlessnesses, the detailed and thorough knowledges, the distinct attributes of a buddha, and the knowledge of all aspects."

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

"Exactly so, Subhūti, exactly so!" replied the Lord.

  • "There are many hindrances to this deep perfection of wisdom.
    Sons of a good family or daughters of a good family copying out, teaching, reading aloud, explaining, properly paying attention to, and cultivating this deep perfection of wisdom
    should quickly write it out and quickly cultivate it before hindrances to copying out, reading aloud, teaching, explaining, up to properly paying attention to this deep perfection of wisdom arise. 488
    And why?
    Because even if those sons of a good family or daughters of a good family are copying for a month,
    they should do the copying accordingly;
    even if they are copying for two, or three, or four, or five, or six, or seven months, or for up to a year,
    they should do the copying accordingly;
    and even if they are explaining, reciting from memory, illuminating, properly paying attention to, and cultivating this deep perfection of wisdom for up to a year,
    they should do the cultivation accordingly.
    And why?
    Subhūti, it is because this great jewel gives rise to many hindrances."

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

"Subhūti," replied the Lord,

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

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

"Śāriputra," replied the Lord,

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

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

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

"Exactly so, Śāriputra, exactly so!" replied the Lord.

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

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

"Exactly so, Śāriputra, exactly so!" replied the Lord.

  • "You should know that all those tathāgatas, worthy ones, perfectly complete buddhas in all the ten directions know about those sons of a good family or daughters of a good family copying out, reading aloud, clearly articulating, reciting from memory, explaining, teaching, cultivating, and properly paying attention to this deep perfection of wisdom, as well as practicing it for suchness.
    (i.e Suchness: the inconceivable unique all-pervading timeless unborn unconditioned unchanging pristine true nature & dynamic as it is of all dharmas [U2T].)
    Those lord buddhas see with the buddha eye and are aware of those bodhisattva great beings.

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

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

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

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

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

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

  • "Śāriputra, from the southern region this deep perfection of wisdom will circulate into the country of Vartani. 489
    There too the monks and nuns, laymen and laywomen will write out, take up, bear in mind, read aloud, master, and properly pay attention to this deep perfection of wisdom and respect, revere, honor, and worship it with flowers, incense, perfumes, garlands, creams, powders, robes, parasols, flags, and banners.
    On account of that wholesome root they will not blunder into terrible forms of life, they will experience everything perfect as gods and humans, and they will ennoble themselves with the six perfections, will worship the lord buddhas, and will gradually go forth 490 in the three vehicles‍ — the Śrāvaka Vehicle, Pratyekabuddha Vehicle, and Great Vehicle.

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

  • "Therefore, Śāriputra, they 491 do the work of the Buddha, this deep perfection of wisdom, at a time in the future, during the last of the 'five hundreds.' 492
    And why?
    Śāriputra, it is because when the Dharma and Vinaya have become the site [of awakening], 493 the good Dharma does not disappear.

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

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

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

"Exactly so, Śāriputra, exactly so!" replied the Lord.

  • "Śāriputra, at a later time, at a later period, this deep perfection of wisdom will spread widely in the northern region.
    Śāriputra, there at a later time, during a later period, those sons of a good family and daughters of a good family will hear this deep perfection of wisdom and, having heard it, will write out, take up, bear in mind, read aloud, master, and properly pay attention to this deep perfection of wisdom, and practice it for suchness.
    (i.e Suchness: the inconceivable unique all-pervading timeless unborn unconditioned unchanging pristine true nature & dynamic as it is of all dharmas [U2T].)
    Those sons of a good family and daughters of a good family who hear this deep perfection of wisdom, and, having heard it, take up, bear in mind, read aloud, master, and properly pay attention to this deep perfection of wisdom and practice it for suchness have long set out in the vehicle, have served many buddhas, and have planted wholesome roots sprung from the Tathāgata."

"Lord, at a later time, during a later period, how many sons of a good family and daughters of a good family in the region to the north will there be who hear this deep perfection of wisdom and, having heard it, take up, bear in mind, read aloud, master, and properly pay attention to this deep perfection of wisdom and practice it for suchness?" asked Śāriputra.

"Śāriputra," replied the Lord,

  • "at a later time, during a later period, there will be many bodhisattva great beings in the region to the north,
    but still there will not be many bodhisattva great beings or sons of a good family or daughters of a good family,
    Śāriputra, who will hear this deep perfection of wisdom and, having heard it, will write out, take up, bear in mind, read aloud, master, and properly pay attention to this deep perfection of wisdom and practice it for suchness.
    (i.e Suchness: the inconceivable unique all-pervading timeless unborn unconditioned unchanging pristine true nature & dynamic as it is of all dharmas [U2T].)
    Those bodhisattva great beings and sons of a good family and daughters of a good family, when they hear an exposition of this deep perfection of wisdom, will not tremble, feel frightened, or become terrified.
    And why?
    Because those sons of a good family and daughters of a good family will have
    followed after the tathāgatas, worthy ones, perfect complete buddhas and questioned them and made inquiries.
    And why?
    Because those sons of a good family and daughters of a good family
    will have completed the perfection of wisdom,
    and similarly, those sons of a good family and daughters of a good family will have completed the perfection of concentration, perfection of perseverance, perfection of patience, perfection of morality, and perfection of giving;
    those sons of a good family and daughters of a good family will have completed inner emptiness, up to the emptiness that is the non-existence of an intrinsic nature;
    those sons of a good family and daughters of a good family will have completed the applications of mindfulness; those sons of a good family and daughters of a good family will have completed the right efforts, legs of miraculous power, faculties, powers, limbs of awakening, and path;
    and those sons of a good family and daughters of a good family
    will have completed the ten tathāgata powers, the fearlessnesses, the detailed and thorough knowledges, and the distinct attributes of a buddha. Śāriputra, those sons of a good family and daughters of a good family are firmly planted on wholesome roots and, taking unsurpassed, perfect, complete awakening as their point of departure, will work for the welfare of many beings.

  • "And why?
    Śāriputra, it is because I have had conversations that concerned just the knowledge of all aspects with those sons of a good family and daughters of a good family;
    and those tathāgatas, worthy ones, perfect complete buddhas who were there in times gone by, those lord buddhas have also had conversations that concerned just the knowledge of all aspects with those sons of a good family and daughters of a good family as well, so, even after they have exchanged lives they again behave like this, namely, they take unsurpassed, complete awakening as their point of departure and have those sorts of conversations concerned with just the knowledge of all aspects.

  • "Even Māra and the Māra class of gods cannot split those sons of a good family and daughters of a good family from unsurpassed, perfect, complete awakening, so what need is there to say more about the others who forsake this deep perfection of wisdom, who admire wrongdoing, and who habitually do wrong not being able to split them?

  • "Śāriputra, when those bodhisattva great beings and sons of a good family and daughters of a good family hear this deep perfection of wisdom, they obtain immense joy from, and feel great delight in, the fact that many beings will be established on wholesome roots that have to do with unsurpassed, perfect, complete awakening. 494

  • "Those sons of a good family and daughters of a good family declare to me, face to face, 'Lord, when we practice the practice of the perfection of wisdom we will establish many hundreds of creatures, many thousands of creatures, many hundreds of thousands of creatures in the wholesome dharmas; that is, taking unsurpassed, perfect, complete awakening as our point of departure, we will establish them in awakening‍ — we will teach them, inspire them to take it up, motivate them, and excite them about it, and we prophesy their irreversibility.'
    And why?
    It is because the tathāgatas, worthy ones, perfectly complete buddhas see in their hearts the thought those sons of a good family and daughters of a good family in the Bodhisattva Vehicle have‍ — the thought to make that declaration, and rejoice‍ — and I too, Śāriputra, have rejoiced, when those bodhisattva great beings are practicing for awakening, in their declaration, 'We will teach many hundreds of creatures, many thousands of creatures, many hundreds of thousands of creatures unsurpassed, perfect, complete awakening. We will inspire them to take it up, motivate them, and excite them about it. We will establish them in unsurpassed, perfect, complete awakening.'

  • "Also in the presence of past tathāgatas, worthy ones, perfectly complete buddhas, those sons of a good family and daughters of a good family have declared, 'When we practice the practice of the perfection of wisdom we will establish many hundreds of creatures, many thousands of creatures, many hundreds of thousands of creatures in unsurpassed, perfect, complete awakening‍ — we will teach them, inspire them to take it up, motivate them, and excite them about it, and we prophesy their irreversibility.'
    And why?
    Because the past tathāgatas, worthy ones, perfectly complete buddhas saw in their hearts the intention of those bodhisattva great beings and sons of a good family and daughters of a good family to make that declaration, and rejoiced. And I too, Śāriputra, have rejoiced, when those bodhisattva great beings are practicing for awakening, in their declaration, 'We will teach many hundreds of creatures, many thousands of creatures, many hundreds of thousands of creatures unsurpassed, perfect, complete awakening‍ — we will inspire them to take it up, motivate them, and excite them about it. We will establish them in unsurpassed, perfect, complete awakening.'

  • "Śāriputra, those sons of a good family and daughters of a good family will have a greater admiration for form, sound, smell, taste, feeling, and dharmas, and they will give away greater gifts.
    Because of giving away greater gifts they will make an occasion for greater wholesome roots.
    Because they have made an occasion for greater wholesome roots they will appropriate a greater maturation. 495
    Because they appropriate a greater maturation, from that maturation they will, for the welfare of just those beings, appropriate a greater maturation;
    they will give away everything inner and outer to just those beings; and on account of that wholesome root they will reach other buddhafields and come face to face with tathāgatas, worthy ones, perfectly complete buddhas wherever those buddhas are teaching the Dharma.
    In those buddhafields they will hear just this perfection of wisdom and again inspire many hundreds of creatures, many thousands of creatures, many hundreds of thousands of creatures to take up unsurpassed, perfect, complete awakening‍ — they will teach it, motivate them, and excite them about it."

"Lord," said Śāriputra,

  • "it is amazing that there is thus not any dharma the tathāgata, worthy one, perfectly complete Buddha does not know,
    there is not any true nature of dharmas and suchness he does not know,
    (i.e Suchness: the inconceivable unique all-pervading timeless unborn unconditioned unchanging pristine true nature & dynamic as it is of all dharmas [U2T].)
    there is not any Dharma teaching he does not know, and
    there is not any behavior of beings he does not know;
    and that he thus knows as well past bodhisattvas, knows as well past buddhafields; knows as well the śrāvakas of past tathāgatas;
    knows as well the bodhisattvas of future tathāgatas, knows as well the buddhafields and śrāvakas of future tathāgatas, knows as well the bodhisattvas of present tathāgatas, knows as well the buddhafields and śrāvakas of present tathāgatas, knows as well the tathāgatas, worthy ones, perfectly complete buddhas dwelling and maintaining themselves in vast world systems in the ten directions, knows as well the bodhisattvas of those tathāgatas, worthy ones, perfectly complete buddhas, and knows as well their buddhafields and their śrāvakas.

  • "Lord, when any bodhisattva great beings strive at these six perfections‍ — those who seek and search for these six perfections, those sons of a good family and daughters of a good family who seek and search for these six perfections‍ — some of them seek and find these six perfections, and some of them seek and do not find these six perfections."

"It is not so, Śāriputra, it is not so," said the Lord.

  • "In general, all the sons of a good family and daughters of a good family who do not give up striving find these six perfections.
    And why?
    Śāriputra, it is because those sons of a good family and daughters of a good family are striving at these six perfections." 496

"Lord, will those sons of a good family or daughters of a good family find these deep sūtras connected with the six perfections?" asked Śāriputra.

"Śāriputra," replied the Lord,

  • "those sons of a good family and daughters of a good family who,
    without any concern for body and life,
    strive for the six perfections with a burning desire to practice and with great faith do find them.
    And why?
    Śāriputra, it is because it happens like that for those who mature beings for unsurpassed, perfect, complete awakening‍ — who teach it, inspire them to take it up, motivate them, excite them, cause them to enter into it, and establish them in it.
    Śāriputra, even after those sons of a good family and daughters of a good family have exchanged lives
    they find these six perfections,
    they practice these six perfections as they have been expounded, and
    they persevere without letting up until they have purified the buddhafields,
    until they have brought beings to maturity,
    and until they fully awaken to unsurpassed, perfect, complete awakening."

This was the thirty-ninth chapter, "The Northern Region," of "The Perfection of Wisdom in Eighteen Thousand Lines."




Access to other chapters on the Blog:
(Work in progress. Empty files means they are not done yet.)

  1. Chapter 0 – Introduction to the Sutra

  2. Chapter 1 – Introduction / the Assembly

  3. Chapter 2 – Production of the Thought

  4. Chapter 3 – designation [U2T]

  5. Chapter 4 – Equal to the Unequal

  6. Chapter 5 – Tongue

  7. Chapter 6 – Subhūti

  8. Chapter 7 – Entry into flawlessness

  9. Chapter 8 – The Religious Mendicant Śreṇika

  10. Chapter 9 – Causal Signs

  11. Chapter 10 – Illusion-like

  12. Chapter 11 – Embarrassment

  13. Chapter 12 – Elimination of Views

  14. Chapter 13 – The Six Perfections

  15. Chapter 14 – Neither Bound nor Freed

  16. Chapter 15 – Meditative Stabilization

  17. Chapter 16 – Dhāraṇī Gateway

  18. Chapter 17 – Level Purification

  19. Chapter 18 – The Exposition of Going Forth in the Great Vehicle [cause / path]

  20. Chapter 19 – Surpassing

  21. Chapter 20 – Not Two

  22. Chapter 21 – Subhūti

  23. Chapter 22 – Śatakratu

  24. Chapter 23 – Hard to Understand

  25. Chapter 24 – Unlimited

  26. Chapter 25 – Second Śatakratu

  27. Chapter 26 – Getting Old

  28. Chapter 27 – Reliquary

  29. Chapter 28 – Declaration of the Good Qualities of the Thought of Awakening

  30. Chapter 29 – Different Tīrthika Religious Mendicants

  31. Chapter 30 – The Benefits of Taking Up and Adoration

  32. Chapter 31 – Physical Remains

  33. Chapter 32 – The Superiority of Merit

  34. Chapter 33 – Dedication

  35. Chapter 34 – Perfect Praise of the Quality of Accomplishment

  36. Chapter 35 – Hells

  37. Chapter 36 – Teaching The Purity of all Dharmas

  38. Chapter 37 – Nobody

  39. Chapter 38 – Cannot Be Apprehended

  40. Chapter 39 – The Northern Region

  41. Chapter 40 – The Work of Māra

  42. Chapter 41 – Not Complete Because of Māra

  43. Chapter 42 – Revealing the World

  44. Chapter 43 – Inconceivable

  45. Chapter 44 – Made Up

  46. Chapter 45 – A Boat

  47. Chapter 46 – Teaching the Intrinsic Nature of All Dharmas

  48. Chapter 47 – Taming Greed

  49. Chapter 48 – A Presentation of the Bodhisattvas' Training

  50. Chapter 49 – Irreversibility

  51. Chapter 50 – Teaching the Signs of Irreversibility

  52. Chapter 51 – Skillful means

  53. Chapter 52 – Completion of the Means

  54. Chapter 53 – The Prophecy about Gaṅgadevī

  55. Chapter 54 – Teaching the Cultivation of Skillful Means

  56. Chapter 55 – Teaching the Stopping of Thought Construction [in absolute terms]

  57. Chapter 56 – Equal Training

  58. Chapter 57 – Practice

  59. Chapter 58 – Exposition of the Absence of Thought Construction [in absolute terms]

  60. Chapter 59 – non-attachment

  61. Chapter 60 – Entrusting

  62. Chapter 61 – Inexhaustible

  63. Chapter 62 – Leaping Above Absorption

  64. Chapter 63 – Many Inquiries about the Two Dharmas

  65. Chapter 64 – Perfectly Displayed

  66. Chapter 65 – Worshiping, Serving, and Attending on Spiritual Friends as Skillful Means

  67. Chapter 66 – A Demonstration of Skillful Means

  68. Chapter 67 – Morality

  69. Chapter 68 – Growing and Flourishing

  70. Chapter 69 – An Explanation of Meditation on The Path

  71. Chapter 70 – An Explanation of Serial Action, Training, and Practice

  72. Chapter 71 – The True Nature of Dharmas That Cannot Be Apprehended

  73. Chapter 72 – Teaching the Absence of Marks

  74. Chapter 73 – Exposition of the Major Marks and Minor Signs and the Completion of Letters

  75. Chapter 74 – Exposition of the Sameness of Dharmas

  76. Chapter 75 – Exposition of non-complication –

  77. Chapter 76 – The Armor for Bringing Beings to Maturity

  78. Chapter 77 – Teaching the Purification of a Buddhafield

  79. Chapter 78 – Teaching the Skillful Means for the Purification of a Buddhafield

  80. Chapter 79 – Teaching the non- Existence of an Intrinsic Nature

  81. Chapter 80 – Teaching that there is No Defilement or Purification

  82. Chapter 81 – Yogic Practice of the Ultimate

  83. Chapter 82 – The Unchanging True Nature of Dharmas

  84. Chapter 83 – Categorization of a Bodhisattva's Training

  85. Chapter 84 – Collection

  86. Chapter 85 – Sadāprarudita

  87. Chapter 86 – Dharmodgata

  88. Chapter 87 – Entrusting

  89. Résumés in bullet points of all chapters.




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