At that time, the Venerable Subhūti then addressed the Buddha, saying: “O Bhagavān! Rare is the Tathāgata, Arhat, Samyak-saṃbuddha, who skilfully explains in detail the affairs of the bodhisattvas.”

The Buddha addressed Subhūti: “Thus it is! Thus it is! Why is that so? The bodhisattva mahāsattvas, wishing to benefit and bring joy to the multitude of sentient beings, out of compassion for the world’s great multitude of beings, and out of compassion for humans and devas, causing them to obtain matters of great benefit and joy, seek to realise unexcelled perfect bodhi, and proclaim the unexcelled Dharma for sentient beings.”

At that time, Subhūti again addressed the Buddha, saying: “The bodhisattva mahāsattvas accomplish a boundless heap of great merit, and, wishing to bring abundant benefit to sentient beings, practise the profound Prajñā Pāramitā. How does a bodhisattva mahāsattva’s cultivation of the Prajñā Pāramitā swiftly come to perfection?”

The Buddha addressed Subhūti: “When a bodhisattva mahāsattva practises the profound Prajñā Pāramitā, they do not apprehend form as increasing while practising the Prajñā Pāramitā, they do not apprehend feeling, perception, formations, and consciousness as increasing while practising the Prajñā Pāramitā; they do not apprehend form as decreasing while practising the Prajñā Pāramitā, they do not apprehend feeling, perception, formations, and consciousness as decreasing while practising the Prajñā Pāramitā; they do not apprehend existing dharmas while practising the Prajñā Pāramitā, they do not apprehend non-dharmas while practising the Prajñā Pāramitā; this is a bodhisattva mahāsattva’s cultivation of the Prajñā Pāramitā swiftly coming to perfection.”

The Venerable Subhūti again addressed the Buddha, saying: “That which the Tathāgata proclaims is inconceivable.”

The Buddha addressed Subhūti: “Thus it is! Thus it is! Because form is inconceivable, that which the Tathāgata proclaims is inconceivable; because feeling, perception, formations, and consciousness are inconceivable, that which the Tathāgata proclaims is inconceivable. When a bodhisattva mahāsattva practises the profound Prajñā Pāramitā, although they truly know that form is inconceivable, they do not give rise to the perception of inconceivability, while cultivating the Prajñā Pāramitā; although they truly know that feeling, perception, formations, and consciousness are inconceivable, they do not give rise to the perception of inconceivability, while practising the Prajñā Pāramitā; this is a bodhisattva mahāsattva’s cultivation of the Prajñā Pāramitā swiftly coming to perfection.”

Then, Śāriputra addressed the Buddha, saying: “The meaning of this Prajñā Pāramitā is most profound. Who is able to have faith in and understand this?”

At that time, the Buddha addressed Śāriputra, saying: “If a bodhisattva mahāsattva has cultivated the great practices for a long time, they can give rise to faith and understanding regarding the profound Prajñā Pāramitā.”

Then, Śāriputra again addressed the Buddha, saying: “To what extent should one know that this bodhisattva mahāsattva has cultivated the great practices for a long time, and thereby obtains the title of one who has cultivated the great practices for a long time?”

At that time, the Buddha addressed Śāriputra, saying: “When a bodhisattva mahāsattva practises the profound Prajñā Pāramitā, they do not discriminate the Tathāgata’s ten powers, do not discriminate the four fearlessnesses, do not discriminate the eighteen uncommon dharmas of a buddha, do not discriminate all knowledge, and do not discriminate the knowledge of all aspects. Why is that so? The Tathāgata’s ten powers, the four fearlessnesses, the eighteen uncommon dharmas of a buddha, all knowledge, and the knowledge of all aspects are all inconceivable, and all dharmas are also inconceivable. O Śāriputra! If a bodhisattva mahāsattva practises in this way, there is no place to practise; this is practising the Prajñā Pāramitā. O Śāriputra! To this extent, one should know that this bodhisattva mahāsattva has cultivated the great practices for a long time, and thus obtains the title of one who has cultivated the great practices for a long time.”

The Venerable Subhūti then addressed the Buddha, saying: “This Prajñā Pāramitā is the most profound, this Prajñā Pāramitā is a great heap of jewels, this Prajñā Pāramitā is a pure heap, because it is exceedingly pure like great space.”

The Buddha addressed Subhūti: “Thus it is! Thus it is!”

At that time, Subhūti again addressed the Buddha, saying: “It’s extraordinary! O Bhagavān! This Prajñā Pāramitā, being the most profound, has many obstacles, yet now, as it is widely proclaimed, obstacles do not arise.”

The Buddha addressed Subhūti: “Thus it is! Thus it is! It is due to the Buddha’s supernormal power that obstacles do not arise. Therefore, sons of good family and others of the Mahāyāna, regarding the profound Prajñā Pāramitā, if they wish to write and copy, take it up and bear it, read and recite it, cultivate it, contemplate it, or expound it for others, they should swiftly write, copy, and expound it. Why is that so? The profound Prajñā Pāramitā has many obstacles; do not let writing, copying, and expounding it fail to reach completion. Subhūti, you should know! If such sons of good family and others of the Mahāyāna wish, for a month or up to a year, to write and copy, take it up and bear it, read and recite it, cultivate it, contemplate it, and expound the profound Prajñā Pāramitā, and are able to complete it, they should diligently persevere and concentrate their minds on writing, copying, and expounding it, passing that amount of time to bring it to completion. Why is it so? Because the great precious, divine jewel of the profound Prajñā Pāramitā has many obstacles.”

At that time, Subhūti again addressed the Buddha, saying: “It’s extraordinary! O Bhagavān! The great precious, divine jewel of the profound Prajñā Pāramitā has many obstacles, yet there are those who write and copy it, take it up and bear it, read and recite it, cultivate it, contemplate it, and expound it for others; evil māras create obstacles for them, preventing them from writing, copying, and expounding it.”

The Buddha addressed Subhūti: “Evil māras, regarding this profound Prajñā Pāramitā, although they constantly seek opportunities wishing to create obstacles, to prevent writing, copying, and expounding it, are yet powerless to create obstacles, and cause those bodhisattvas’ endeavours to be unsuccessful.”

Then, Śāriputra addressed the Buddha, saying: “Whose supernormal power is it that makes those evil māras unable to obstruct those bodhisattvas’ matters of writing, copying, and so forth?”

At that time, the Buddha addressed Śāriputra, saying: “It is the Buddha’s supernormal power that makes those evil māras unable to obstruct those bodhisattvas’ matters of writing, copying, and so forth. But, O Śāriputra! It is also the supernormal power of the buddhas of all worlds in the ten directions that makes those evil māras unable to obstruct those bodhisattvas’ matters of writing, copying, and so forth. But, O Śāriputra! All the tathāgatas, arhats, and samyak-saṃbuddhas all together protect and be mindful of the bodhisattvas practising the profound Prajñā Pāramitā, making those evil māras unable to obstruct them. Why is it so? O Śāriputra! The buddha-bhagavāns all together protect and are mindful of the wholesome karma created by the multitude of bodhisattvas practising the profound Prajñā Pāramitā, making those evil māras unable to obstruct them. But, O Śāriputra! If bodhisattvas, regarding the profound Prajñā Pāramitā, write and copy it, take it up and bear it, read and recite it, cultivate it, contemplate it, and expound it, they will naturally be protected and kept in mind by all tathāgatas in the worlds of the ten directions, all arhats and samyak-saṃbuddhas who are currently expounding the Dharma; and if they are protected and kept in mind by the buddhas, evil māras will naturally be unable to obstruct them. But, O Śāriputra! If there are sons of good family and others with pure faith, who, regarding the profound Prajñā Pāramitā, write and copy it, take it up and bear it, read and recite it, cultivate it, contemplate it, and expound it, they should think: ‘My current writing, copying, and expounding of the profound Prajñā Pāramitā is all due to the protective mindfulness and supernormal power of the buddha-bhagavāns in all worlds of the ten directions.’”

Then, Śāriputra again addressed the Buddha, saying: “If sons of good family riding on the bodhisattvayāna, who, regarding the profound Prajñā Pāramitā, write and copy it, take it up and bear it, read and recite it, cultivate it, contemplate it, and expound it, it is all due to the compassionate protective mindfulness and supernormal power of the buddhas of the ten directions, ensuring that the supreme wholesome karma they create cannot be obstructed by evil māras and their retinues.”

At that time, the Buddha addressed Śāriputra, saying: “Thus it is! Thus it is! It is just as you have said.”

Then, Śāriputra again addressed the Buddha, saying: “If sons of good family riding on the bodhisattvayāna, who, regarding the profound Prajñā Pāramitā, write and copy it, take it up and bear it, read and recite it, cultivate it, contemplate it, and expound it, the buddha-bhagavāns of the worlds in the ten directions will all recognise, know, rejoice in, and protectively be mindful of them. The buddha-bhagavāns of the worlds in the ten directions will constantly observe them with their buddha-eye and compassionately protect and be mindful of them, ensuring that whatever they cultivate will not fail to be accomplished.”

At that time, the Buddha addressed Śāriputra, saying: “Thus it is! Thus it is! It is just as you have said. If sons of good family riding on the bodhisattvayāna, regarding the profound Prajñā Pāramitā, write and copy it, take it up and bear it, read and recite it, cultivate it, contemplate it, and expound it, they will constantly be observed by the buddha-eye of the buddha-bhagavāns of all worlds in the ten directions, recognised, known, and protectively kept in mind, making evil māras unable to harass them, and all the wholesome karma they create will swiftly be accomplished. But, O Śāriputra! Those sons of good family, and so forth, who are abiding on the bodhisattvayāna, if they are able, in regard to this profound Prajñā Pāramitā, to write and copy it, take it up and bear it, read and recite it, cultivate it, contemplate it, and expound it, one should know they are already near to unexcelled bodhi and all evil māras and enemies cannot obstruct them. But, O Śāriputra! Those sons of good family, and so forth, who are abiding on the bodhisattvayāna, if they can write and copy the profound Prajñā Pāramitā, adorn it in various ways, take it up and bear it, read and recite it, make offerings and pay reverence, they will constantly be observed by the Tathāgata’s buddha-eye, recognised, known, and protectively kept in mind. By this cause and condition, they will definitely obtain great wealth, great benefit, great fruit, and great retribution, and up to obtaining the stage of non-retrogression; they are never far from the buddhas and bodhisattvas, they will constantly hear the true Dharma and not fall into the unfortunate realms, and will be born among devas and humans to experience various wondrous joys. Why is it so? O Śāriputra! The profound Prajñā Pāramitā enables sentient beings to truly penetrate the ultimate meaning of all dharmas in the present and in the future, and it can bring about various matters of benefit and joy.

“Moreover, O Śāriputra! The sūtras corresponding to the profound Prajñā Pāramitā, after my parinirvāṇa, will gradually flourish in the southeast. In that direction, there will be many sons of good family and others abiding in the bodhisattvayāna, who are able to deeply believe and delight in the sūtras corresponding to such a profound Prajñā Pāramitā, write and copy them, take them up and bear them, read and recite them, cultivate them, contemplate them, and expound them, making offerings and venerating, respecting and praising them. Such a sūtra after my parinirvāṇa, moving from the southeast to the south, will gradually flourish. In that direction, there will be many sons of good family and others abiding in the bodhisattvayāna, who are able to deeply believe and delight in the sūtras corresponding to such a profound Prajñā Pāramitā, write and copy them, take them up and bear them, read and recite them, cultivate them, contemplate them, and expound them, making offerings and venerating, respecting and praising them. Such a sūtra after my parinirvāṇa, moving further from the south to the southwest, will gradually flourish. In that direction, there will be many sons of good family and others abiding in the bodhisattvayāna, who, regarding the sūtras corresponding to such a profound Prajñā Pāramitā, are able to deeply believe and delight in them, write and copy them, take them up and bear them, read and recite them, cultivate them, contemplate them, and expound them, making offerings and venerating, respecting and praising them. Such a sūtra after my parinirvāṇa, moving from the southwest to the northwest, will gradually flourish. In that direction, there will be many sons of good family and others abiding in the bodhisattvayāna, who, regarding the sūtras corresponding to such a profound Prajñā Pāramitā, are able to deeply believe and delight in them, write and copy them, take them up and bear them, read and recite them, cultivate them, contemplate them, and expound them, making offerings and venerating, respecting and praising them. Such a sūtra after my parinirvāṇa, moving from the northwest to the north, will gradually flourish. In that direction, there will be many sons of good family and others abiding in the bodhisattvayāna, who are able to deeply believe and delight in the sūtras corresponding to such a profound Prajñā Pāramitā, write and copy them, take them up and bear them, read and recite them, cultivate them, contemplate them, and expound them, making offerings and venerating, respecting and praising them. Such a sūtra after my parinirvāṇa, moving further from the north to the northeast, will gradually flourish. In that direction, there will be many sons of good family and others abiding in the bodhisattvayāna, who, regarding the sūtras corresponding to such a profound Prajñā Pāramitā, are able to deeply believe and delight in them, write and copy them, take them up and bear them, read and recite them, cultivate them, contemplate them, and expound them, making offerings and venerating, respecting and praising them.

“Moreover, O Śāriputra! After my parinirvāṇa, in the latter age, in the latter period, in the latter five hundred years, the sūtras corresponding to the profound Prajñā Pāramitā will extensively perform the Buddha’s work in the northeast. Why is it so? O Śāriputra! The sūtras corresponding to the profound Prajñā Pāramitā are respected by all tathāgatas together, are protectively kept in mind by all tathāgatas together, ensuring they do not perish in that direction for a long time. But, O Śāriputra! The unexcelled true Dharma, the Dharma and Vinaya attained by the Buddha, does not have the characteristic of perishing; the unexcelled true Dharma, the Dharma and Vinaya attained by all buddhas, is precisely the sūtras corresponding to the Prajñā Pāramitā. But, O Śāriputra! Those sons of good family and others abiding in the bodhisattvayāna in the northeast, who are able to deeply believe and delight in the sūtras corresponding to this profound Prajñā Pāramitā, write and copy them, take them up and bear them, read and recite them, cultivate them, contemplate them, and expound them, making offerings and venerating, respecting and praising them—we buddhas will constantly observe them with the buddha-eye and protectively keep them in mind, ensuring they have no harm or affliction; in the present and in the future, their bodies and minds will be peaceful and joyful.”

Then, Śāriputra addressed the Buddha, saying: “Will the sūtras corresponding to the profound Prajñā Pāramitā, after the Buddha’s parinirvāṇa, in the latter age, in the latter period, in the latter five hundred years, be widely disseminated in the northeast?”

At that time, the Buddha addressed Śāriputra, saying: “Thus it is! Thus it is! O Śāriputra! After my parinirvāṇa, in the latter age, in the latter period, in the latter five hundred years, those sons of good family and others abiding in the bodhisattvayāna in the northeast, if they get to hear the sūtras corresponding to this profound Prajñā Pāramitā, deeply believe and delight in them, write and copy them, take them up and bear them, read and recite them, cultivate them, contemplate them, and expound them, making offerings and venerating, respecting and praising them—one should know that those people aroused the aspiration for unexcelled perfect awakening a long time ago, and cultivated the practices of a bodhisattva mahāsattva a long time ago. They made offerings to many buddhas, served many wholesome friends, have long cultivated body, precepts, mind, and wisdom in abundance, and the wholesome roots they have planted are all already mature. Due to the power of this merit, they are able to hear the sūtras corresponding to such a profound Prajñā Pāramitā, deeply believe and delight in them, and are further able to write and copy them, take them up and bear them, read and recite them, diligently cultivate and train, contemplate them according with its principles, and extensively reveal and analyse them for sentient beings.”

Then, Śāriputra again addressed the Buddha, saying: “After the Buddha’s parinirvāṇa, in the latter age, in the latter period, in the last five hundred years before the Dharma is about to disappear, how many sons of good family and others abiding in the bodhisattvayāna will there be in the northeast who get to hear the sūtras corresponding to such a profound Prajñā Pāramitā, deeply believe and delight in them, and are further able to write and copy them, take them up and bear them, read and recite them, cultivate them, contemplate them, and expound them for others, making offerings and venerating, revering and praising them?”

At that time, the Buddha addressed Śāriputra, saying: “After my parinirvāṇa, in the latter age, in the latter period, in the last five hundred years before the Dharma is about to disappear, although there will be innumerable sons of good family and others abiding in the bodhisattvayāna in the northeast, few will get to hear the sūtras corresponding to the profound Prajñā Pāramitā, deeply believe and delight in them, and be further able to write and copy them, take them up and bear them, read and recite them, cultivate them, contemplate them, and expound them for others, making offerings and venerating, respecting and praising them.

“Moreover, O Śāriputra! Those sons of good family, and so forth, who are abiding on the bodhisattvayāna, upon hearing the sūtras corresponding to such a profound Prajñā Pāramitā being expounded, if their mind does not sink, nor are they frightened, nor are they afraid, and they deeply give rise to faith and delight, write and copy them, take them up and bear them, read and recite them, cultivate them, contemplate them, and expound them, making offerings and venerating, respecting and praising them—one should know that this person has already drawn near to, made offerings to and venerated, respected and praised immeasurable tathāgatas, arhats, samyak-saṃbuddhas, and bodhisattvas, and requested the profound meaning of the Prajñā Pāramitā.

“Moreover, O Śāriputra! Those sons of good family, and so forth, of the bodhisattvayāna will certainly soon perfect the path of a bodhisattva mahāsattva, because they are protectively kept in mind by all tathāgatas, because they are embraced by innumerable wholesome friends, because they are sustained by supreme wholesome roots, and because they desire to bring abundant benefit to the multitude of sentient beings, and quickly realise unexcelled perfect bodhi. Why is it so? O Śāriputra! I constantly expound the Dharma corresponding to all knowledge for those sons of good family and others abiding in the bodhisattvayāna, and the past tathāgatas also constantly expounded the Dharma corresponding to all knowledge for them. By this cause and condition, in future lives, they will be constantly able to cultivate and accumulate the correct practices corresponding to the knowledge of all knowledge, swiftly proceed toward unexcelled perfect bodhi, and will also be able to expound the Dharma to others as appropriate, causing them to proceed toward unexcelled perfect bodhi; their body and mind will be peaceful and stable at all times, and even evil māra kings and their retinues will not be able to destroy their mind seeking unexcelled perfect awakening; how much less could other evildoers who slander the Prajñā Pāramitā obstruct their minds, making them not diligently proceed toward unexcelled perfect bodhi! Why is that so? Because their heroic right effort toward unexcelled perfect bodhi is extremely firm.

“Moreover, O Śāriputra! Those sons of good family, and so forth, who are abiding on the bodhisattvayāna hear such a profound Prajñā Pāramitā being taught, their minds obtain vast and pure joy, and they are also able to establish innumerable sentient beings in supreme wholesome dharmas, causing them to proceed toward unexcelled perfect bodhi. Why is it so? O Śāriputra! Those sons of good family, and so forth, of the bodhisattvayāna now in my presence make this great vow: ‘I will establish innumerable hundreds of thousands of sentient beings, causing them to arouse the aspiration for unexcelled perfect awakening, cultivate the conduct of the bodhisattva mahāsattvas, demonstrate, encourage, praise, and cause them to rejoice, up to causing them to receive the prophecy of non-retrogression from unexcelled perfect bodhi.’ I deeply rejoice in their vows. Why is it so? O Śāriputra! I observe that the great vows those people make have their mind and words in correspondence, and in the future, they will definitely be able to establish innumerable hundreds of thousands of sentient beings, causing them to arouse the aspiration for unexcelled perfect awakening, cultivate the conduct of the bodhisattva mahāsattvas, demonstrate, encourage, praise, and cause them to rejoice, up to causing them to receive the prophecy of non-retrogression from unexcelled perfect bodhi.

“Those sons of good family, and so forth, of the bodhisattvayāna also in the past, in the presence of immeasurable buddhas, made this great vow: ‘I will establish innumerable hundreds of thousands of sentient beings, causing them to arouse the aspiration for unexcelled perfect awakening, cultivate the conduct of the bodhisattva mahāsattvas, demonstrate, encourage, praise, and cause them to rejoice, up to causing them to receive the prophecy of non-retrogression from unexcelled perfect bodhi.’ The past tathāgatas, arhats, and samyak-saṃbuddhas also deeply rejoiced in their vows. Why is it so? O Śāriputra! The buddhas of the past also observed that the great vows made by such sons of good family and others abiding in the bodhisattvayāna had their mind and words in correspondence, and in the future, they will definitely be able to establish innumerable hundreds of thousands of sentient beings, causing them to arouse the aspiration for unexcelled perfect awakening, cultivate the conduct of the bodhisattva mahāsattvas, demonstrate, encourage, praise, and cause them to rejoice, up to causing them to receive the prophecy of non-retrogression from unexcelled perfect bodhi.

“Those sons of good family, and so forth, of the bodhisattvayāna possess vast faith and understanding, cultivate vast practices, and vow to be born in other buddhas’ lands where there are currently tathāgatas, arhats, and samyak-saṃbuddhas expounding the unexcelled Dharma of such a profound Prajñā Pāramitā. Having heard the unexcelled Dharma of such a profound Prajñā Pāramitā, they are further able to establish innumerable hundreds of thousands of sentient beings in those buddha-lands, causing them to arouse the aspiration for unexcelled perfect awakening, cultivate the conduct of the bodhisattva mahāsattvas, demonstrate, encourage, praise, and cause them to rejoice; they cause them to attain non-retrogression in unexcelled perfect bodhi.”

Then, Śāriputra addressed the Buddha, saying: “It’s extraordinary! O Bhagavān! The Buddha, regarding all dharmas in the past, future, and present, has nothing that he does not realise and know, and nothing that he does not awaken to and understand; regarding the differences in the mental activities of sentient beings, there is nothing he does not realise and know, and nothing that he does not awaken to and understand; regarding the buddhas of the three times, bodhisattvas, śrāvakas, and buddha-lands and so forth, there is nothing he does not realise and know, and nothing he does not awaken to and understand. O Bhagavān! If a bodhisattva mahāsattva is able, in regard to this profound Prajñā Pāramitā, to single-mindedly listen, take it up and bear it, read and recite it, diligently cultivate and train, contemplate it according with its principles, write and copy it, explain it, and widely cause it to be disseminated, and if this bodhisattva mahāsattva in future lives, regarding the sūtras corresponding to the Prajñā Pāramitā, heroically and diligently seeks them constantly without resting, then, regarding the sūtras corresponding to the Prajñā Pāramitā, will there be a time when they obtain them, and a time when they do not obtain them?”

At that time, the Buddha addressed Śāriputra, saying: “Thus it is! Thus it is! The Buddha, regarding all things, has nothing he does not realise and know, and nothing he does not awaken to and understand. This bodhisattva mahāsattva, constantly, regarding the sūtras corresponding to the Prajñā Pāramitā, heroically and diligently rejoices in seeking them without resting, and obtains them at all times, without a time when they do not obtain them. Why is it so? O Śāriputra! This bodhisattva mahāsattva constantly rejoices in seeking the sūtras corresponding to the Prajñā Pāramitā without resting, because all buddhas and bodhisattvas constantly protectively keep them in mind.”

Then, Śāriputra again addressed the Buddha, saying: “Does this bodhisattva mahāsattva, only regarding the sūtras corresponding to this profound Prajñā Pāramitā, heroically and diligently rejoice in seeking them without resting, and obtain them at all times, without there being a time of not obtaining them, or are they able to constantly obtain the other sūtras as well?”

At that time, the Buddha addressed Śāriputra, saying: “If a bodhisattva mahāsattva, constantly, regarding the sūtras corresponding to the Prajñā Pāramitā, heroically believes in and seeks them without regard for their own body or life, that there would be times when they do not obtain the other sūtras, that is impossible. Why is it so? O Śāriputra! This bodhisattva mahāsattva, for the sake of seeking unexcelled perfect bodhi, demonstrates, encourages, praises, and causes sentient beings to rejoice, causing them, regarding the sūtras corresponding to the Prajñā Pāramitā and other sūtras, to take them up and bear them, read and recite them, contemplate them, and cultivate and train in them; due to these wholesome roots, wherever they are born, they will naturally and constantly obtain the profound Prajñā Pāramitā, sūtras corresponding to emptiness, and other sūtras, and take them up and bear them, read and recite them.”