[Thus] have [I] heard at one time. The Lord was staying at Rājagṛha on Vulture Peak Mountain [with a vast community of monks], 1,250 monks.

There the Lord addressed the venerable Subhūti: “[Subhūti], regarding the [bodhisattva’s], the great being’s, perfection of wisdom, reveal how a bodhisattva, a great being, may become adept in the perfection [of wisdom].”

Then the venerable Śāriputra thought: “Will this Venerable Subhūti expound on this by resorting to his [own] strength or rather by the power of the Buddha?”

Then Venerable Subhūti said to Venerable [Śāriputra]: “Venerable Śāriputra, whatever the Lord’s disciples say is entirely the doing of the Tathāgata. Why is that? Because whatever Dharma is taught by the Tathāgata, it is by training in that Dharma teaching that they realize [its true nature]. Because it is by training themselves in whatever Dharma is taught by the Tathāgata that they realize [its true nature]. This is the outcome of the Tathāgata’s Dharma teaching. Whatever those good men teach, [they do not contradict the essence of that] true nature.”

[Then] Venerable Subhūti said to the Lord: “In saying, ‘Reveal, Subhūti, the perfection of wisdom of a bodhisattva, of a great being,’ when, Venerable Sir, you speak of a bodhisattva, to what object does this term bodhisattva refer? Venerable Sir, I do [not] perceive any [object] that is this object [called] bodhisattva. And not [perceiving] this bodhisattva, not apprehending [this] bodhisattva, and not perceiving the perfection of wisdom, [how can] I teach a bodhisattva about the perfection of wisdom?

“And yet, Venerable Lord, if when [he is spoken to and] taught in this way, a bodhisattva’s mind does not get depressed, does not turn away, and does not feel afraid, this very [bodhisattva, this great being], is to be instructed in the perfection of wisdom. This is the very perfection of wisdom of the bodhisattva, if he thus stands firm. [Moreover], Lord, a bodhisattva, a great being, should be instructed in such a way that, as he is being instructed, [he would] not thereby [fancy himself to be] a bodhisattva. Why is that? That thought, when controlled, is no thought.”

Then Venerable Śāriputra said to Venerable Subhūti: “[Venerable] Subhūti, does there exist any thought such that that thought is no thought?”

Thus addressed, Venerable Subhūti said to Venerable Śāriputra: “[Venerable] Śāriputra, in that state that is the absence of thought, does one there apprehend existence or nonexistence?”

[Śāriputra said:] “No, Venerable Subhūti, this is not the case. For if existence or nonexistence is not apprehended in that state that is the absence of thought, then is this inquiry appropriate?”

Then Venerable Subhūti said to Venerable Śāriputra: “Venerable [Śāriputra], what then is this state of the absence of thought?”

Then Venerable Śāriputra said to Venerable Subhūti: “Well said, well said, Subhūti! You have been designated [by the Lord] as the foremost [of those who dwell in peace]. Such a one [as you] should be considered as . . . and should be known as a bodhisattva who is never without the perfection of wisdom. This same perfection of wisdom should be heard even by one who is being trained [only] at the level of a disciple (śrāvaka). Why is that? [Because in this] perfection of wisdom the miraculous display of the Dharma has been taught as it is to be studied by a bodhisattva.”

Then Venerable Subhūti said: “Since, Venerable Lord, I do not even know, I do not even apprehend this name bodhisattva, then, not knowing it and not apprehending it, which bodhisattva could I instruct in the perfection of wisdom? It [would be] a shame for me to create the name bodhisattva without apprehending it. Moreover, Venerable Lord, [his mind] is not settled, not established. For if, as the perfection of wisdom is being taught, a bodhisattva’s [mind] does not get depressed and does [not] feel afraid, that bodhisattva is established, is settled in the irreversible sphere. Moreover, Venerable Lord, [a bodhisattva] who is engaging in the perfection of wisdom should not establish himself in form. If he establishes himself in form, he engages in the production of form; and similarly [with regard to sensation, perception, and volitional formations]. [And] if he establishes himself in consciousness, he engages in the production of consciousness. [Why] is that? [Because one who engages in production does not] grasp [the perfection of wisdom].”

Then Venerable Śāriputra spoke thus to Venerable Subhūti: “How does [a bodhisattva] grasp the perfection of wisdom?”

Thus addressed, Venerable Subhūti responded to Venerable Śāriputra: “Form, Venerable Śāriputra, is not [grasped in the perfection of wisdom]. And as for the nongrasping of form, this is not [to be taken as] form; and similarly sensation, perception, and volitional formations [are not grasped]. Consciousness is not grasped. That [nongrasping] of consciousness [is not to be taken as] consciousness. This perfection of wisdom too is not grasped. Thus it is [in the perfection of wisdom] that a bodhisattva, a great being, should engage. This is the bodhisattva’s concentration called the ungrasped, which is not shared with, not grasped by solitary buddhas. Omniscience too is not grasped. Why is that? Because it is to be eliminated (?) by an outward appearance. This too, Venerable Lord, is the perfection [of wisdom] of a bodhisattva.

“Moreover, Venerable Lord, a bodhisattva, a great being, who is engaging in the perfection of wisdom should consider, ‘[What is this] perfection of wisdom, whose is this perfection of wisdom? Is a dharma that is not known and is not attained the perfection of wisdom? [If in this way] a bodhisattva does not fear, does [not] feel afraid, he is never without the perfection of wisdom.”

Then [Venerable Śāriputra] said to Subhūti: “For what reason is that bodhisattva never without the perfection of wisdom?”

Thus addressed, Venerable Subhūti said this [to Venerable Śāriputra]: “Form itself, Venerable Śāriputra, is without any essence of form; and similarly for sensation, perception, and volitional formations. Consciousness, [Venerable] Śāriputra, is without any essence of consciousness. And the perfection of wisdom itself, Venerable Śāriputra, is without any [essence] of perfection of wisdom.”

Then [Venerable Śāriputra] said [to Venerable Subhūti]: “Will a bodhisattva [who] trains himself in this [go forth to omniscience]?”

Venerable Subhūti said [to Śāriputra]: “So it is, Venerable Śāriputra, [so it is.] … A bodhisattva who trains himself in this will go forth to omniscience. Why is that? Because dharmas are not gone forth [and] are not born. Omniscience approaches a bodhisattva, a great being [who thus engages]. And this bodhisattva [who thus engages] in the Perfection of Wisdom approaches [omniscience] in the perfection of wisdom.”

Venerable Subhūti spoke further regarding the bodhisattva: “If he engages in form, [he engages in an outward appearance. If he engages in the production of form], he engages in an outward appearance. If he engages in the destruction of form, he engages in an outward appearance. [If he engages in the thought] ‘Form is empty,’ he engages [in an outward appearance. If he engages] in the thought ‘I am engaging,’ he engages in an apprehension; and so on, similarly for sensation, perception, and volitional formations. If he engages in consciousness, [he engages in an outward appearance]. If he engages in the production of consciousness, he engages in an outward appearance. If he engages in the destruction of consciousness, he engages [in an outward appearance. If he engages in the thought ‘Consciousness is empty,’] he engages in an outward appearance. If he engages in the thought ‘I am engaging,’ he engages in an apprehension. Such a bodhisattva, such a great being, [is engaging] in nothing but an outward appearance. [And if he thinks, ‘One who] engages in this way engages in the perfection of wisdom and develops the perfection of wisdom,’ [he is engaging in nothing but] an outward appearance. [This bodhisattva is to be understood as unskilled in means.”]

[Then Venerable] Śāriputra [said to] Venerable [Subhūti: “Engaging in what way, Venerable Subhūti, does a bodhisattva, a great being, engage in the perfection of wisdom?”]

[Venerable Subhūti answered Venerable Śāriputra: “If, Venerable Śāriputra, a bodhisattva, a great being, does not engage in form, does not engage in the outward appearance of form, does not engage in the thought ‘Form is an outward appearance,’ does not engage in the production of form, does not engage in the suppression of form, does not engage in the destruction of form, does not engage in the thought ‘Form is empty,’ does not engage in the thought ‘I am engaging,’ and does not engage in the thought ‘I am a bodhisattva’; and similarly with regard to sensation, perception, and volitional formations; and if he does not engage in consciousness, does not engage in the outward appearance of consciousness, does not engage in the thought ‘Consciousness is an outward appearance,’ does not engage in the production of consciousness, does not engage in the suppression of consciousness, does not engage in the destruction of consciousness, does not engage in the thought ‘Consciousness is empty,’ does not engage in the thought ‘I am engaging,’ and does not engage in the thought ‘I am a bodhisattva’; and if he does not think ‘One who engages in this way engages in the perfection of wisdom, he develops the perfection of wisdom’ — engaging in this way a bodhisattva, a great being, does engage in the perfection of wisdom. For as he engages, he does not think ‘I am engaging,’ he does not think ‘I am not engaging,’ he does not think ‘I am both engaging and not engaging,’ he does not think ‘I am neither engaging nor not engaging,’ he does not think ‘I will engage,’ he does not think ‘I will not engage,’ he does not think ‘I will both engage and not engage,’ and he does not think ‘I will neither engage nor not engage.’ Why is that? He does not think these things because all dharmas are unapproached and unattained. This is called the ‘concentration of the unattainability of all dharmas’ of the bodhisattva, the great being; it is vast, superior, unlimited in scope, not shared by all the disciples and solitary buddhas. Remaining in this very concentration, the bodhisattva, the great being, quickly realizes supreme perfect awakening.”]

[“If a good man or a good woman were to establish in the four meditations each and every being in as many billionfold world systems as there are grains of sand on the banks of the Ganges; what do you think, Kauśika? Would that good man or good woman thereby produce much merit?” Śakra said: “Yes, much, Lord, much, Well-Gone One.” The Lord said: “More merit than that, Kauśika, would that good man or good woman produce if he or she were to set this Perfection of Wisdom down in writing, and having faith in it, give it to one who is faithful in it; being confident of it, give it to one who is confident of it; being devoted to it, give it to one who is devoted to it; being pure of heart toward it, give it to one who is pure of heart toward it; being determined on it, give it to one who is determined on it; and, fixing his or her mind on awakening, give it with the determination of a bodhisattva to one whose mind is fixed on awakening; and similarly, if he or she were to just untiringly furnish it for writing or for recitation, and assiduously offer it, reveal it, excite and stimulate and delight with it, present it verbally and teach it and persuade with it, and clarify its meaning to someone and thereby purify his mind, free him of doubts, and say to him, ‘Come, good man, train yourself in this very bodhisattva path; for as you train in it, engage in it, and exert yourself in it, you will quickly realize supreme complete awakening. And having become awakened, you will lead infinite realms of beings to the complete elimination of the substratum of attachment, that is, to the realization of the summit of existence.’]

[“Furthermore, Kauśika, if a good man or a good woman were to establish as many living beings as there are in Jambudvīpa] in the four infinite sublime states, [or] establish them in the five supernatural knowledges; then what do you think, Kauśika? Would they thereby produce [much merit]?”

[Kauśika] said: “Much, Venerable Lord.”

[The Lord said:] “More than this, Kauśika, is the merit that a good man or good woman [would produce] who would write a book of the Perfection of Wisdom and give it to other people. Furthermore, Kauśika, [if] a good man or a good woman would [recite this Perfection of Wisdom to him- or herself] and write [it as] a book and give it to another person, such a person would thereby [produce] even more [merit. Furthermore], Kauśika, if a good man or good woman would [recite] this Perfection of Wisdom to him- or herself and teach the meaning of [this] Perfection of Wisdom to another person, such a person would thereby produce [still] greater merit.”

[Then Śakra], the king of the gods, said to the Lord: “Venerable Lord, should this Perfection [of Wisdom] also be taught to that good man or good woman?”

[The Lord] said: “[Kauśika], this Perfection [of Wisdom should be taught] even to a good man [or a good woman who does not understand it]. Why is that? There will arise, Kauśika, in [a time] to come, an imitation of [this] Perfection of Wisdom. With reference to that, [one should teach the Perfection of Wisdom even to those who do not understand it,] lest a good man or good woman who wishes to realize supreme perfect awakening go astray upon hearing that imitation.”

Thus addressed, Śakra, [king] of the gods, said [this] to the Lord: “What, [Venerable] Lord, is this imitation of the Perfection of Wisdom?”

Thus addressed, the Lord [said this] to Śakra, king of the gods: “In times to come, Kauśika, [there will be] monks who will say, ‘We will teach the Perfection of Wisdom,’ [but they will teach] the imitation. [And how will they teach the imitation? They will teach that form is impermanent. [They will engage in] the thought that form is impermanent; they will strive after the thought that [form is impermanent]. And they will thus teach: ‘He who will strive in this way will [engage] in the Perfection of Wisdom’; and so on, similarly with regard to sensation, perception, and volitional formations. And they will teach that consciousness is impermanent. [They will engage] in the thought that consciousness is impermanent; [they will strive after the thought that consciousness is impermanent.] And they will thus teach: ‘He who will strive in this way [will engage] in the Perfection of Wisdom.’ [This], Kauśika, is the imitation of the Perfection of Wisdom.

“But really, Kauśika, the impermanence of form [should not be] seen as resulting from the destruction of form; [and similarly with regard to] sensation, perception, volitional formations, and consciousness. Really, Kauśika, the impermanence of consciousness [should not be] seen as resulting from the destruction of consciousness. [If] one sees it in that way, one is engaging in the imitation of the Perfection of Wisdom. And therefore, Kauśika, he who will teach the meaning of the [true] Perfection of Wisdom will thereby produce more merit.

“Furthermore, Kauśika, if some [good man] or good woman were to establish in the fruit of the stream-enterer all the beings in Jambudvīpa — what do you think, [Kauśika]? Would that [good man] or good woman produce much merit?” [Kauśika] said: “Yes, much, Venerable Lord.”

[The Lord said:] “More than this, Kauśika, is the merit that a good man or good woman would produce who would write a book of the Perfection of Wisdom and [give it] to another person. Become one who wins [these] very dharmas, namely, those that are connected with the Perfection of Wisdom! “Why is that? [Because], Kauśika, the fruit of the stream-enterer is produced from it [i.e., the Perfection of Wisdom]. But never mind, Kauśika, about this Jambudvīpa! Suppose, Kauśika, that someone were to establish in the fruit of the stream-enterer as many beings as there are in a billionfold world system; [what do you think,] Kauśika? Would he produce much merit?” [Kauśika] said: “Yes, much, Venerable Lord.”

[The Lord said:] “More than that, Kauśika, is the merit that [a good man] or good woman would produce who would write a book of the Perfection of Wisdom and [give it] to another person. [But never mind,] Kauśika, about a billionfold world system! Suppose, Kauśika, that someone were to establish in the fruit of the stream-enterer as many beings as there are [in world systems equal in number] to the grains of sand in the river Ganges; what do you think, Kauśika? Would [that good man or good woman] produce [much] merit?” [Kauśika] said: “Yes, much, Venerable Lord.”

[The Lord said:] “More than that, Kauśika, is the merit that a good man or good woman would produce who would write a book of the Perfection of Wisdom and give it to another person. Become one who wins these very dharmas, namely, those that are connected with the Perfection of Wisdom! When you shall train yourself in it, [then you] will become one who wins the dharmas of omniscience. [For] you will produce the fruit of the streamenterer from it; and so on with regard to the [fruit of] the once-[returner], the fruit of the nonreturner, and the state of an arhat. Then you will produce individual awakening from it.

[“Furthermore, Kauśika, if] all the beings in Jambudvīpa were to produce the thought of supreme perfect awakening, and if someone were to write this Perfection of Wisdom and give it to those [beings] who had set out toward [supreme] perfect awakening; and if someone else were to write this same Perfection of Wisdom and give it to an irreversible [bodhisattva, thinking that] ‘He [will] train himself in this Perfection of Wisdom, he will apply himself to it, and thus, developing the Perfection of Wisdom to the highest degree, he will attain complete fulfillment of his self-cultivation’ — this [latter] person would produce more merit than that [previous] accumulation of merit.

“Furthermore, Kauśika, if all the beings in the billionfold [world] systems were to produce the thought of supreme perfect awakening, and if someone were to write this Perfection of Wisdom and give it to those beings who had set forth toward supreme perfect awakening; and if someone else were to write this same Perfection of Wisdom and present it to an irreversible bodhisattva [thinking,] ‘He will train himself in this Perfection of Wisdom, [he will apply himself to it], and thus, developing the Perfection of Wisdom to the highest degree, [he will attain complete fulfillment of his self-cultivation]’ — this [latter] person would produce more merit than that previous accumulation of merit.

“Furthermore, Kauśika, if all the beings in world systems equal in number [to the grains of sand in the river Ganges] were to produce the thought of supreme perfect awakening, and if someone were to teach this Perfection of Wisdom in its spirit and its letter to those beings who had set forth toward [supreme] perfect awakening; [and if someone else] were to write this same Perfection of Wisdom and give it to a bodhisattva, a great being — this [latter] person would produce more merit than that [previous] accumulation of merit.

“Moreover, Kauśika, if the beings in Jambudvīpa were to produce the thought of [supreme] perfect awakening and become irreversible [bodhisattvas], and if some good man or good woman were to write this Perfection of Wisdom and present it to those irreversible [bodhisattvas, those great beings, and] were to teach it [in its spirit and] its letter; what do you think, Kauśika? Would that good man or good woman [produce] much merit?” [Kauśika said:] “Yes, much, Venerable Lord.”

[The Lord said:] “If another bodhisattva were to arise [and say], ‘I will attain to supreme perfect awakening more quickly’; and if someone were to advise and instruct in the Perfection of Wisdom this one who wishes to attain to supreme perfect awakening more quickly, that person produces more merit than that previous accumulation of merit.”

Then Śakra, king of the gods, said this to the Lord: “Lord, the closer a bodhisattva, a great being, comes to awakening, all the more does one who advises and instructs [him] in the Perfection of Wisdom and gives him his [requisite] clothing, alms bowl, bedding, and medical needs produce greater merit. Why is that? Thus, venerable sir, one should do. A noble disciple who shows favor to a bodhisattva encourages him, favors him, supports him toward supreme perfect awakening. Thus you should do. For the disciples of the Lord are descended from this (?).”

“If this thought [of awakening] is not aroused, the bodhisattvas would not train themselves in it, and [not training themselves] in the six perfections, they would not attain to supreme perfect awakening. But since [they do train themselves,] they will attain [supreme perfect awakening].”

The first volume of the Perfection of Wisdom, [property] of Buddhamitra, the monastic companion of Indraśava. And by this root of merit, in honor of all beings, of my mother and father …