The Perfection of Wisdom in Twenty-Five Thousand Lines
Chapter 31
Toh 9
Degé Kangyur, vol. 26 (shes phyin, nyi khri, ka), folios 1.b–382.a; vol. 27 (shes phyin, nyi khri, kha), folios 1.b–393.a; and vol. 28 (shes phyin, nyi khri, ga), folios 1.b–381.a
Imprint
Translated by the Padmakara Translation Group
under the patronage and supervision of 84000: Translating the Words of the Buddha
First published 2023
Current version v 1.1.12 (2024)
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Table of Contents
Summary
The Perfection of Wisdom in Twenty-Five Thousand Lines is among the most important scriptures underlying both the “vast” and the “profound” approaches to Buddhist thought and practice. Known as the “middle-length” version, being the second longest of the three long Perfection of Wisdom sūtras, it fills three volumes of the Kangyur. Like the two other long sūtras, it records the major teaching on the perfection of wisdom given by the Buddha Śākyamuni on Vulture Peak, detailing all aspects of the path to enlightenment while at the same time emphasizing how bodhisattvas must put them into practice without taking them—or any aspects of enlightenment itself—as having even the slightest true existence.
Acknowledgements
Translation by the Padmakara Translation Group. A complete draft by Gyurme Dorje was first edited by Charles Hastings, then revised and further edited by John Canti. The introduction was written by John Canti. We are grateful for the advice and help received from Gareth Sparham, Greg Seton, and Nathaniel Rich.
This translation is dedicated to the memory of our late colleague, long-time friend, and vajra brother Gyurme Dorje (1950–2020), who worked assiduously on this translation in his final years and into the very last months of his life. We would also like to express our gratitude to his wife, Xiaohong, for the extraordinary support she gave him on so many levels.
The translation was completed under the patronage and supervision of 84000: Translating the Words of the Buddha.
The generous sponsorship of Kris Yao and Xiang-Jen Yao, which helped make the work on this translation possible, is most gratefully acknowledged.
Text Body
Chapter 31
Then the venerable Subhūti asked the Blessed One, “Blessed Lord, if these are the stated attributes of those noble sons and noble daughters who have entered upon unsurpassed, complete enlightenment, who practice the six perfections, and who bring beings to maturity and refine435 the buddhafields, then, Blessed Lord, what sorts of obstacles will there be for those noble sons and noble daughters who engage in unsurpassed, complete enlightenment?” {Ki.IV: 35}
“Subhūti,” replied the Blessed One, “if inspired speech arises after a very long lapse of time, then, Subhūti, bodhisattva great beings should know that this is the work of Māra.”
“Blessed Lord, for what reason will inspired speech arise after a very long lapse of time? Why should bodhisattva great beings know that this is the work of Māra?”
“In this regard, Subhūti,” replied the Blessed One, “when bodhisattva great beings practice the perfection of wisdom, if they perfect the perfection of wisdom with difficulty, and if they perfect the perfection of meditative concentration, the perfection of perseverance, [F.250.a] the perfection of tolerance, the perfection of ethical discipline, and the perfection of generosity with difficulty, for this reason, Subhūti, their inspired speech will arise after an extremely long lapse of time. Bodhisattva great beings should know that this is the work of Māra.
“Moreover, if their inspired speech arises too quickly, bodhisattva great beings should know that this [also] is the work of Māra.”
“Blessed Lord, for what reason will inspired speech arise too quickly? Why should bodhisattva great beings know that this is the work of Māra?”
“In this regard, Subhūti,” replied the Blessed One, “when bodhisattva great beings practice the perfection of generosity, the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom, if without skillful means their inspired speech arises too quickly and they give rise to conceits about it, for that reason, Subhūti, their inspired speech arises too quickly and bodhisattva great beings should know this to be the work of Māra.
“Moreover, Subhūti, if they commit this perfection of wisdom to writing436 while yawning, bodhisattva great beings should know that this too is the work of Māra. Moreover, Subhūti, if they commit this perfection of wisdom to writing while laughing, bodhisattva great beings should know that this too is the work of Māra. Subhūti, if they commit this perfection of wisdom to writing while sneering at one another, bodhisattva great beings should know that this too is the work of Māra. If they commit this perfection of wisdom to writing with a distracted mind, bodhisattva great beings should know that this too is the work of Māra. [F.250.b] If they commit this perfection of wisdom to writing while being attached to other writings and without understanding the meaning of its words, bodhisattva great beings should know that this too is the work of Māra. {Ki.IV: 36} If they rise from their seats and go away without having relished this [perfection of wisdom], bodhisattva great beings should know that this too is the work of Māra.
“Moreover, Subhūti, if they yawn while conferring its transmission, bodhisattva great beings should know that this too is the work of Māra. If they yawn while disseminating, upholding, reciting, or teaching it, or if they yawn while focusing their attention correctly on it, bodhisattva great beings should know that this too is the work of Māra.
“Moreover, Subhūti, if they laugh at one another while taking up, upholding, reciting, or mastering this [perfection of wisdom], focusing their attention correctly on it, bodhisattva great beings should know that this too is the work of Māra. Moreover, Subhūti, if they sneer at one another while taking up, upholding, reciting, or mastering this [perfection of wisdom], focusing their attention correctly on it, bodhisattva great beings should know that this too is the work of Māra. Moreover, Subhūti, if with distracted minds they take up, uphold, recite, master, and focus their attention correctly [on this perfection of wisdom], bodhisattva great beings should know that this too is the work of Māra. Moreover, Subhūti, if with attachment to other writings they take up, uphold, recite, master, and focus their attention correctly [on this perfection of wisdom], bodhisattva great beings should know that this too is the work of Māra.”
The venerable Subhūti then inquired of the Blessed One, “Blessed Lord, [F.251.a] you said that if they rise from their seats and go away without having relished this [perfection of wisdom], bodhisattva great beings should know that this too is the work of Māra. In that case, Blessed Lord, why would they not have relished it?”
The Blessed One replied, “It is because bodhisattva great beings who have not previously practiced the perfection of wisdom, the perfection of meditative concentration, the perfection of perseverance, the perfection of tolerance, the perfection of ethical discipline, and the perfection of generosity {Ki.IV: 37} will rise from their seats and go away while this profound perfection of wisdom is being taught, their minds lacking faith, and thinking, ‘We have not been prophesied with regard to this perfection of wisdom!’ Subhūti, bodhisattva great beings should know that this too is the work of Māra.”
“Blessed Lord, why do those who have not been prophesied with regard to this perfection of wisdom rise from their seats and go away?”
“Subhūti,” replied the Blessed One, “bodhisattva great beings who have not entered into the maturity [of the bodhisattvas] are not prophesied to attain unsurpassed, complete enlightenment. If they lack faith, thinking, ‘We do not figure in this perfection of wisdom. Even our names are not mentioned in it!’ then, Subhūti, bodhisattva great beings should know that this too is the work of Māra.”
“Blessed Lord, why are the names of those bodhisattva great beings not mentioned in this profound perfection of wisdom?”
“Subhūti,” replied the Blessed One, “the names of bodhisattva great beings who have not been prophesied are not mentioned. [F.251.b] If they think, ‘Even our names do not figure in this [perfection of wisdom]. Nor does the name of the village, city, or market town where we were born figure in it! We should not listen to the perfection of wisdom! We should depart from this assembly!’ then the more those who have set their minds on enlightenment think they should depart and the more they step away, the more eons of time they will continue to be imprisoned [in cyclic existence], and the more they will have to persevere anew. Having discarded the perfection of wisdom, they will think of mastering those sūtras that do not sustain the wisdom of all-aspect omniscience. In this way, those noble sons and noble daughters who follow the vehicle of the bodhisattvas have abandoned the roots of the tree of all-aspect omniscience, and think of holding on to its branches, leaves, and foliage. Subhūti, bodhisattva great beings should know that this too is the work of Māra.”
“Blessed Lord, what are the sūtras that do not sustain the wisdom of all-aspect omniscience and which they think to master?”
“They are the sūtras associated with the śrāvakas and the pratyekabuddhas,” replied the Blessed One, “those that enjoin the four applications of mindfulness, the four correct exertions, the four supports for miraculous ability, the five faculties, the five powers, the seven branches of enlightenment, the noble eightfold path, and the gateways to liberation—emptiness, signlessness, and wishlessness. Abiding in these, {Ki.IV: 38} noble sons and noble daughters will attain the fruit of entering the stream to nirvāṇa, and they will attain the fruit of being destined for only one more rebirth, the fruit of no longer being subject to rebirth, arhatship, [F.252.a] and individual enlightenment, but they will not attain unsurpassed, complete enlightenment. Subhūti, these are the sūtras associated with the śrāvakas and the pratyekabuddhas that they will think of mastering after discarding the perfection of wisdom, and in which the wisdom of all-aspect omniscience is not sustained. If you ask why, Subhūti, bodhisattva great beings who have originated from the perfection of wisdom will attain emancipation through mundane and supramundane attributes. Subhūti, bodhisattva great beings who train in the perfection of wisdom will train in mundane and supramundane attributes.
“Subhūti, just as a dog may well spurn food given by its master, and think of looking for a morsel from a servant, in the same way, Subhūti, in the future noble sons and noble daughters who follow the vehicle of the bodhisattvas will discard this profound the perfection of wisdom, which is the root of all the attributes of the buddhas. They will think of relying on sūtras associated with the śrāvakas and the pratyekabuddhas that resemble branches, leaves, and foliage. Subhūti, bodhisattva great beings should know that this too is the work of Māra.
“Moreover, Subhūti, in the future noble sons and noble daughters who follow the vehicle of the bodhisattvas will discard this profound perfection of wisdom and think of mastering sūtras associated with the śrāvakas and the pratyekabuddhas for the sake of profit and honor. Subhūti, [F.252.b] bodhisattva great beings should know that this too is the work of Māra.
“Subhūti, it is as if some person who wants an elephant, after finding the elephant, were then to think of searching for the tracks of an elephant.437 Subhūti, do you think that this person would be intelligent?”
“No, Blessed Lord!”
“In the same way, Subhūti,” continued the Blessed One, “one should know that those persons who follow the vehicle of the bodhisattvas, who have discarded this profound perfection of wisdom and think of looking for sūtras associated with the śrāvakas and the pratyekabuddhas, are like that. Subhūti, bodhisattva great beings should know that this too is the work of Māra. {Ki.IV: 39}
“Subhūti, it is as if someone wishing to see the great ocean were to think of looking for it in the tracks of a bull, and on seeing the hoofprint of a bull were to wonder whether it is the same size as the great ocean or not. Subhūti, do you think that this person would be intelligent?”
“No, Blessed Lord! No, O Sugata!”
“In the same way, Subhūti,” continued the Blessed One, “one should know that noble sons and noble daughters who follow the vehicle of the bodhisattvas, who, even after finding this profound perfection of wisdom, discard and abandon this profound perfection of wisdom, and think of acquiring and mastering sūtras associated with the śrāvakas and the pratyekabuddhas, are like that. Subhūti, bodhisattva great beings should know that this too is the work of Māra. [F.253.a]
“Subhūti, it is as if a builder438 or a builder’s apprentice wished to build a house the size of [Śakra’s divine] Vaijayanta Palace, and were to think of searching for the celestial palace of the sun and moon and then think of taking his measurements from the celestial palace of the sun and moon. Subhūti, do you think that this person could build a house like that, modeling the dimensions of the Vaijayanta Palace on the dimensions of the celestial palace of the sun and moon?”
“No, Blessed Lord!”
“Subhūti, do you think that this builder or builder’s apprentice would be intelligent?” asked the Blessed One.
“Blessed Lord, that person would be known as a simpleton! He would not be intelligent!”
“In the same way, Subhūti,” continued the Blessed One, “in the future, if there are any noble sons or noble daughters who follow the vehicle of the bodhisattvas, and who, even after hearing and finding this profound perfection of wisdom, were to discard and abandon this profound perfection of wisdom, and think of looking for all-aspect omniscience in sūtras associated with the śrāvakas and the pratyekabuddhas, do you think, Subhūti, that those noble sons or noble daughters who follow the vehicle of the bodhisattvas would be intelligent?”
“No, Blessed Lord! No, O Sugata!”
“Subhūti,” continued the Blessed One, “bodhisattva great beings should know that this too is the work of Māra.
“Subhūti, it is as if someone [F.253.b] wishing to see an imperial monarch were to look upon a regional king, and, thinking him to have a complexion and form similar to that of an imperial monarch, {Ki.IV: 40} were to consider that an imperial monarch would have acquired the marks of complexion and shape to be seen in a regional king, and then say, ‘It seems that the complexion, shape, bearing, and marks of an imperial monarch are similar to those of this earthly ruler.’ Subhūti, do you think that this person would be intelligent?”
“No, Blessed Lord! No, O Sugata!”
“In the same way, Subhūti,” continued the Blessed One, “in the future, if there are any noble sons or noble daughters who follow the vehicle of the bodhisattvas, and who, even after hearing and finding this profound perfection of wisdom, were to discard and abandon this profound perfection of wisdom, and think of looking for all-aspect omniscience in sūtras associated with the śrāvakas and the pratyekabuddhas, do you think, Subhūti, that those noble sons or noble daughters who follow the vehicle of the bodhisattvas would be intelligent?”
“No, Blessed Lord!”
“Subhūti,” continued the Blessed One, “bodhisattva great beings should know that this too is the work of Māra.
“Subhūti, it is as if someone who was extremely hungry, even after finding food with a hundred savors, were to think of looking for food with sixty savors, and, after spurning that food endowed with a hundred savors were to think of eating food with sixty savors. Subhūti, do you think [F.254.a] that this person would be intelligent?”
“No, Blessed Lord!”
“In the same way, Subhūti,” continued the Blessed One, “in the future, if there are any noble sons or noble daughters who follow the vehicle of the bodhisattvas, and who, even after hearing and finding this profound perfection of wisdom, were to discard and abandon this profound perfection of wisdom, and think of looking for all-aspect omniscience in sūtras associated with the śrāvakas and the pratyekabuddhas, do you think, Subhūti, that those noble sons or noble daughters who follow the vehicle of the bodhisattvas would be intelligent?”
“No, Blessed Lord!”
“Subhūti,” continued the Blessed One, “bodhisattva great beings should know that this too is the work of Māra.
“Subhūti, it is as if someone, after finding a priceless precious gem, were to think it comparable to quartz. Subhūti, do you think that this person would be intelligent?”
“No, Blessed Lord!”
“In the same way, Subhūti,” continued the Blessed One, “in the future, if there are any noble sons or noble daughters who follow the vehicle of the bodhisattvas, and who, even after hearing and finding this profound perfection of wisdom, were to discard and abandon this profound perfection of wisdom, and think of looking for all-aspect omniscience in sūtras associated with the śrāvakas and the pratyekabuddhas, [F.254.b] do you think, Subhūti, that those noble sons or noble daughters who follow the vehicle of the bodhisattvas would be intelligent?”
“No, Blessed Lord!”
“Subhūti,” continued the Blessed One, “bodhisattva great beings should know that this too is the work of Māra.
“Moreover, Subhūti, when those noble sons and noble daughters commit this profound perfection of wisdom to writing, the following will arise to disturb their writing of this profound perfection of wisdom: inspired speech associated with sights; inspired speech associated with sounds, odors, tastes, tangibles, and mental phenomena; inspired speech associated with generosity; inspired speech associated with ethical discipline, tolerance, perseverance, meditative concentration, and wisdom; inspired speech associated with the realm of desire; inspired speech associated with the realm of form; inspired speech associated with the realm of formlessness; inspired speech associated with the conferral of transmissions and acts of dissemination; inspired speech associated with acts of service; inspired speech associated with the applications of mindfulness; inspired speech associated with the correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, and the path; inspired speech associated with the meditative concentrations, the aspects of liberation, the meditative stabilities and the formless absorptions; inspired speech associated with the emptiness of internal phenomena; inspired speech associated with [the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities; inspired speech associated with the perfection of generosity; inspired speech associated with the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom; inspired speech associated with the powers [of the tathāgatas], the fearlessnesses, [F.255.a] the kinds of exact knowledge, and the distinct qualities of the buddhas; and inspired speech associated with [the goals], up to and including unsurpassed, complete enlightenment. If you ask why, Subhūti, it is because the perfection of wisdom is purified of inspired speech.
“Subhūti, the perfection of wisdom is inconceivable. Subhūti, the perfection of wisdom is unimaginable. Subhūti, the perfection of wisdom neither arises nor ceases. Subhūti, the perfection of wisdom is neither afflicted nor purified. {Ki.IV: 41} Subhūti, the perfection of wisdom is undisturbed. Subhūti, the perfection of wisdom is inexpressible. Subhūti, the perfection of wisdom is not to be refined. Subhūti, the perfection of wisdom is nonapprehensible. If you ask why, Subhūti, these attributes do not exist and are not apprehended in this profound perfection of wisdom. Subhūti, if, when noble sons or noble daughters who follow the vehicle of the bodhisattvas commit this profound perfection of wisdom to writing, they are disturbed by these attributes, then, Subhūti, those noble sons or noble daughters who follow the vehicle of the bodhisattvas should know that this too is the work of Māra.”
The venerable Subhūti then asked the Blessed One, “Blessed Lord, can the perfection of wisdom be committed to writing?”
“No, Subhūti!” replied the Blessed One. “If you ask why, Subhūti, the essential nature of the perfection of wisdom does not exist, and it is not apprehended. [F.255.b] The essential nature of the perfection of meditative concentration, the perfection of perseverance, the perfection of tolerance, the perfection of ethical discipline, and the perfection of generosity does not exist, and it is not apprehended. The essential nature of all the aspects of emptiness and the thirty-seven factors conducive to enlightenment does not exist, and it is not apprehended. The essential nature of the truths of the noble ones, the meditative concentrations, the immeasurable attitudes, the formless absorptions, the eight aspects of liberation, the nine serial steps of meditative absorption, emptiness, signlessness, wishlessness, and the extrasensory powers does not exist, and it is not apprehended. The essential nature of the meditative stabilities and the dhāraṇī gateways does not exist, and it is not apprehended. The essential nature of the powers of the tathāgatas, the fearlessnesses, the kinds of exact knowledge, and the distinct qualities does not exist, and it is not apprehended. The essential nature of [the goals], up to and including all-aspect omniscience, does not exist, and it is not apprehended. That which is a nonapprehensible essential nature is a nonentity. That which is a nonentity is the perfection of wisdom. A nonentity cannot be committed to writing because it is a nonentity.
“Subhūti, if any noble sons or noble daughters who follow the vehicle of the bodhisattvas perceive that this profound perfection of wisdom is a nonentity, that too should be known as the work of Māra.”
“Blessed Lord, if any noble sons or noble daughters who follow the vehicle of the bodhisattvas, after committing this profound perfection of wisdom to writing, [F.256.a]