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Table of Contents

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Summary

s.­1

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.

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Acknowledgements

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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.


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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

The Translation
The Perfection of Wisdom in Twenty-Five Thousand Lines
32.

Chapter 32

32.­1

“Moreover, Subhūti, if those who listen to the Dharma delight in committing this profound perfection of wisdom to writing, and in transmitting and disseminating it, but [the teachers] who expound the Dharma delay, then, Subhūti, bodhisattva great beings should know that this too is the work of Māra.

32.­2

“Moreover, Subhūti, {Ki.IV: 44} if those who expound the Dharma do not delay in committing this profound perfection of wisdom to writing, and in transmitting and disseminating it, but [the disciples] who listen to the Dharma go away to another land, then, Subhūti, bodhisattva great beings should know that this too is the work of Māra.

32.­3

“Moreover, Subhūti, if [disciples] who listen to the Dharma wish to commit this profound perfection of wisdom to writing, and transmit and disseminate it, but [the teachers] who expound the Dharma go away to another land, then, Subhūti, bodhisattva great beings should know that this too is the work of Māra.

32.­4

“Moreover, Subhūti, if [teachers] who expound the Dharma are interested in profit, honors, and words [of praise], and interested in religious robes, food, bedding, medicines, and utensils, but [the disciples] who listen to the Dharma have few desires, and are withdrawn into their knowledge of the Dharma,439 energetic, mindful, undistracted, one-pointed, wise, and afraid of profit and honors, then, Subhūti, the causes and conditions for committing this profound perfection of wisdom to writing, transmitting it, and disseminating it will not be present. Subhūti, bodhisattva great beings should know that this too is the work of Māra.

32.­5

“Moreover, Subhūti, if [teachers] who expound the Dharma have few desires, and are withdrawn into their knowledge of the Dharma,440 energetic, mindful, undistracted, one-pointed, wise, and afraid of profit and honors, [F.258.b] but [the disciples] who listen to the Dharma have great desires, are attached to evil, and interested in profit, honors, and words [of praise], and interested in religious robes, food, bedding, medicines, and utensils, then, Subhūti, the causes and conditions for committing this profound perfection of wisdom to writing, transmitting it, and disseminating it will not be present. Subhūti, bodhisattva great beings should know that this too is the work of Māra.

32.­6

“Moreover, Subhūti, if [teachers] who expound the Dharma stay in isolation, beg for alms, wear cast-off clothes, restrict eating [after midday], eat their meal in a single sitting, accept just whatever alms have been obtained, frequent charnel grounds, sit in exposed places, sit under trees, sit upright even during sleep, stay wherever they happen to be, and own only three robes, but [the disciples] who listen to the Dharma do not stay in isolation, do not beg for alms, do not wear cast-off clothes, do not restrict eating [after midday], do not eat their meal in a single sitting, do not accept just whatever alms have been obtained, do not frequent charnel grounds, do not sit in exposed places, do not sit under trees, do not sit upright even during sleep, do not stay wherever they happen to be, and do not own only three robes, then, Subhūti, the causes and conditions for committing this profound perfection of wisdom to writing, transmitting it, and disseminating it will not be present. {Ki.IV: 45} Subhūti, bodhisattva great beings should know that this too is the work of Māra.441

32.­7

“Moreover, Subhūti, if [the disciples] who listen to the Dharma stay in isolation, and [observe the other ascetic virtues], up to and including the owning of only three robes, but [the teachers] who expound the Dharma do not stay in isolation, and do not [observe the other ascetic virtues], up to and including the owning of only three robes, then, Subhūti, the causes and conditions for committing this profound perfection of wisdom to writing, transmitting it, and disseminating it will not be present. Subhūti, bodhisattva great beings should know that this too is the work of Māra.

32.­8

“Moreover, Subhūti, if [the disciples] who listen to the Dharma, endowed with faith and virtuous aspirations, wish to commit this profound perfection of wisdom [F.259.a] to writing, wish to transmit it, and wish that it should be disseminated, but [the teachers] who expound the Dharma are faithless, immoral, and evil, do not wish to commit this profound perfection of wisdom to writing, do not wish to transmit it, and do not wish to disseminate it, then, Subhūti, the causes and conditions for committing this profound perfection of wisdom to writing, transmitting it, and disseminating it will not be present. Subhūti, bodhisattva great beings should know that this too is the work of Māra.

32.­9

“Moreover, Subhūti, if [the teachers] who expound the Dharma, endowed with faith and virtuous aspirations, wish to commit this profound perfection of wisdom to writing, disseminate it [and so forth], but [the disciples] who listen to the Dharma are faithless [and so forth], then, Subhūti, the causes and conditions for committing this profound perfection of wisdom to writing, transmitting it, and disseminating it will not be present. Subhūti, bodhisattva great beings should know that this too is the work of Māra.

32.­10

“Moreover, Subhūti, if [the teachers] who expound the Dharma give away all that they possess, and their minds are without attachment, but [the disciples] who listen to the Dharma have minds that are miserly and attached, and are avaricious, then, Subhūti, the causes and conditions for committing this profound perfection of wisdom to writing, transmitting it, and disseminating it will not be present. Subhūti, bodhisattva great beings should know that this too is the work of Māra.

32.­11

“Moreover, Subhūti, if [the disciples] who listen to the Dharma give away all that they possess and their minds are without attachment, but [the teachers] who expound the Dharma have minds that are miserly and attached, and are avaricious, then, Subhūti, the causes and conditions for committing this profound perfection of wisdom to writing, transmitting it, and disseminating it will not be present. Subhūti, bodhisattva great beings [F.259.b] should know that this too is the work of Māra. {Ki.IV: 46}

32.­12

“Moreover, Subhūti, if [the disciples] who listen to the Dharma wish to give away robes, food, bedding, medicines, and utensils to [teachers] who expound the Dharma, but [the teachers] who expound the Dharma do not wish to receive them, then, Subhūti, the causes and conditions for committing this profound perfection of wisdom to writing, transmitting it, and disseminating it will not be present. Subhūti, bodhisattva great beings should know that this too is the work of Māra.

32.­13

“Moreover, Subhūti, if [the teachers] who expound the Dharma understand it simply through the discourse that has been given, but [the disciples] who listen to the Dharma require guidance and are interested in verbal [explanations], then, Subhūti, the causes and conditions for committing this profound perfection of wisdom to writing, transmitting it, and disseminating it will not be present. Subhūti, bodhisattva great beings should know that this too is the work of Māra.

32.­14

“Moreover, Subhūti, if [the disciples] who listen to the Dharma understand it simply through the discourse that has been given, but [the teachers] who expound the Dharma require guidance and are interested in verbal [explanations], then, Subhūti, the causes and conditions for committing this profound perfection of wisdom to writing, transmitting it, and disseminating it will not be present. Subhūti, bodhisattva great beings should know that this too is the work of Māra.

32.­15

“Moreover, Subhūti, if [the teachers] who expound the Dharma understand the doctrinal distinctions between discourses, sayings in prose and verse, prophetic declarations, verses, aphorisms, contexts, quotations, tales of past lives, most extensive teachings, marvelous events, narratives, and established instructions, but [the disciples] who listen to the Dharma do not understand the doctrinal distinctions between discourses, sayings in prose and verse, prophetic declarations, verses, aphorisms, contexts, quotations, tales of past lives, most extensive teachings, marvelous events, narratives, and established instructions, [F.260.a] then, Subhūti, the causes and conditions for committing this profound perfection of wisdom to writing, transmitting it, and disseminating it will not be present. {Ki.IV: 47} Subhūti, bodhisattva great beings should know that this too is the work of Māra.

32.­16

“Moreover, Subhūti, if [the disciples] who listen to the Dharma understand the doctrinal distinctions between discourses, sayings in prose and verse, prophetic declarations, [and the other branches of the scriptures], up to and including established instructions, but [the teachers] who expound the Dharma do not understand the doctrinal distinctions between discourses, sayings in prose and verse, prophetic declarations, [and the other branches of the scriptures], up to and including established instructions, then, Subhūti, the causes and conditions for committing this profound perfection of wisdom to writing, transmitting it, and disseminating it will not be present. Subhūti, bodhisattva great beings should know that this too is the work of Māra.

32.­17

“Moreover, Subhūti, if [the teachers] who expound the Dharma possess the six perfections, but [the disciples] who listen to the Dharma do not possess the six perfections, then, Subhūti, the causes and conditions for committing this profound perfection of wisdom to writing, transmitting it, and disseminating it will not be present. Subhūti, bodhisattva great beings should know that this too is the work of Māra.

32.­18

“Moreover, Subhūti, if [the disciples] who listen to the Dharma possess the six perfections, but [the teachers] who expound the Dharma do not possess the six perfections, then, Subhūti, the causes and conditions for committing this profound perfection of wisdom to writing, transmitting it, and disseminating it will not be present. Subhūti, bodhisattva great beings should know that this too is the work of Māra.

32.­19

“Moreover, Subhūti, if [the teachers] who expound the Dharma are skilled in means with regard to the six perfections, but [the disciples] who listen to the Dharma are not skilled in means with regard to the six perfections, then, Subhūti, the causes and conditions for committing this profound perfection of wisdom to writing, transmitting it, and disseminating it will not be present. Subhūti, great bodhisattva [F.260.b] beings should know that this too is the work of Māra.

32.­20

“Moreover, Subhūti, if [the disciples] who listen to the Dharma are skilled in means with regard to the six perfections, but [the teachers] who expound the Dharma are not skilled in means with regard to the six perfections, then, Subhūti, the causes and conditions for committing this profound perfection of wisdom to writing, transmitting it, and disseminating it will not be present. {Ki.IV: 48} Subhūti, bodhisattva great beings should know that this too is the work of Māra.

32.­21

“Moreover, Subhūti, if [the teachers] who expound the Dharma have obtained the dhāraṇīs, but [the disciples] who listen to the Dharma have not obtained the dhāraṇīs, then, Subhūti, the causes and conditions for committing this profound perfection of wisdom to writing, transmitting it, and disseminating it will not be present. Subhūti, bodhisattva great beings should know that this too is the work of Māra.

32.­22

“Moreover, Subhūti, if [the disciples] who listen to the Dharma have obtained the dhāraṇīs, but [the teachers] who expound the Dharma have not obtained the dhāraṇīs, then, Subhūti, the causes and conditions for committing this profound perfection of wisdom to writing, transmitting it, and disseminating it will not be present. Subhūti, bodhisattva great beings should know that this too is the work of Māra.

32.­23

“Moreover, Subhūti, if [the teachers] who expound the Dharma wish to commit this [perfection of wisdom] to writing, wish to recite it, wish to transmit it, wish to disseminate it, and wish to cultivate it, but [the disciples] who listen to the Dharma do not wish to commit this [perfection of wisdom] to writing, do not wish to recite it, do not wish to transmit it, do not wish to disseminate it, and do not wish to listen to it, then, Subhūti, the causes and conditions for committing this profound perfection of wisdom to writing, transmitting it, and disseminating it will not be present. Subhūti, bodhisattva great beings should know that this too is the work of Māra.

32.­24

“Moreover, Subhūti, if [the disciples] who listen to the Dharma wish to commit this [perfection of wisdom] to writing, wish to listen to it, [and so forth], but [the teachers] who expound the Dharma do not wish to commit it to writing, do not wish to cultivate it, [and so forth], [F.261.a] then, Subhūti, the causes and conditions for committing this profound perfection of wisdom to writing, transmitting it, and disseminating it will not be present. Subhūti, bodhisattva great beings should know that this too is the work of Māra.

32.­25

“Moreover, Subhūti, if [the teachers] who expound the Dharma are free from the craving associated with desire, and are free from malice, apathy, torpor, and agitation, and free from doubt, but [the disciples] who listen to the Dharma have craving associated with desire, have malice, apathy, torpor, and agitation, and have doubt, then, Subhūti, the causes and conditions for committing this profound perfection of wisdom to writing, transmitting it, and disseminating it will not be present. Subhūti, bodhisattva great beings should know that this too is the work of Māra.

32.­26

“Moreover, Subhūti, if [the disciples] who listen to the Dharma are free from craving associated with desire, and are free from malice, apathy, torpor, and agitation, and free from doubt, but [the teachers] who expound the Dharma have craving associated with desire, have malice, apathy, torpor, and agitation, and have doubt, then, Subhūti, the causes and conditions for committing this profound perfection of wisdom to writing, transmitting it, and disseminating it will not be present. {Ki.IV: 49} Subhūti, bodhisattva great beings should know that this too is the work of Māra.

32.­27

“Moreover, Subhūti, when they are committing this profound perfection of wisdom to writing, reciting it, transmitting it, disseminating it, and maintaining it, focusing their attention correctly on it, if someone arrives there, and describes how unpleasant the hells are, describes how unpleasant the animal realm, the world of Yama, and the abodes of anguished spirits are, and says, ‘For the denizens of the hells, the suffering is like this. In the animal realm, the suffering is like this. [F.261.b] In the abodes of anguished spirits, the suffering is like this. You should put an end to suffering here and now! What is the point for your attaining unsurpassed, complete enlightenment in the course of which many thousands of sufferings will be experienced! Long have you roamed in cyclic existence!’ then, Subhūti, the causes and conditions for committing this profound perfection of wisdom to writing, transmitting it, and disseminating it will not be present. Subhūti, bodhisattva great beings should know that this too is the work of Māra.

32.­28

“Moreover, Subhūti, when they are committing this profound perfection of wisdom to writing, reciting it, transmitting it, disseminating it, and maintaining it, focusing their attention correctly on it, if someone arrives there and describes how excellent the gods of the Caturmahā­rāja­kāyika are, describes how excellent the gods of the Trayastriṃśa, Yāma, Tuṣita, Nirmāṇarata, and Para­nirmita­vaśa­vartin realms are, and describes how excellent the gods of [other realms], up to and including the sense field of neither perception nor nonperception are, and says, ‘The realm of desire has happiness like this owing to the enjoyment of desires. The realm of form has happiness like this owing to the meditative concentrations and the absorptions. The realm of formlessness has happiness like this owing to the formless absorptions. But all these are impermanent, imbued with suffering, and without self. Since they are subject to change, subject to extinction, subject to destruction, subject to arising, and subject to cessation, you should attain the fruit of entering the stream to nirvāṇa here and now! You should attain the fruit of being destined for only one more rebirth, the fruit of no longer being subject to rebirth, and arhatship here and now! You should attain individual enlightenment here and now! Henceforth you will not roam within cyclic existence!’ then, Subhūti, [F.262.a] the causes and conditions for committing this profound perfection of wisdom to writing, transmitting it, and disseminating it will not be present. Subhūti, bodhisattva great beings should know that this too is the work of Māra.

32.­29

“Moreover, Subhūti, if [the teachers] who expound the Dharma live alone and do everything by themselves, without a companion, but [the disciples] who listen to the Dharma live in a community, then, Subhūti, the causes and conditions for committing this profound perfection of wisdom to writing, transmitting it, and disseminating it will not be present. Subhūti, bodhisattva great beings should know that this too is the work of Māra.

32.­30

“Moreover, Subhūti, if [the disciples] who listen to the Dharma live alone and do everything by themselves, without a companion, but [the teachers] who expound the Dharma live in a community, then, Subhūti, the causes and conditions for committing this profound perfection of wisdom to writing, transmitting it, and disseminating it will not be present. Subhūti, bodhisattva great beings should know that this too is the work of Māra.

32.­31

“Moreover, Subhūti, if [the teachers] who expound the Dharma live alone and do everything by themselves, without a companion, but [the disciples] who listen to the Dharma gather together, then, Subhūti, the causes and conditions for committing this profound perfection of wisdom to writing, transmitting it, and disseminating it will not be present. Subhūti, bodhisattva great beings should know that this too is the work of Māra.

32.­32

“Moreover, Subhūti, if [the disciples] who listen to the Dharma live alone and do everything by themselves, without a companion, but [the teachers] who expound the Dharma gather together, then, Subhūti, the causes and conditions for committing this profound perfection of wisdom to writing, transmitting it, and disseminating it will not be present. Subhūti, bodhisattva great beings should know that this too is the work of Māra.

32.­33

“Moreover, Subhūti, if [the teachers] who expound the Dharma say, ‘I will give the perfection of wisdom to anyone who follows me here,’ {Ki.IV: 50} but [the disciples] who listen to the Dharma do not follow, [F.262.b] then, Subhūti, the causes and conditions for committing this profound perfection of wisdom to writing, transmitting it, and disseminating it will not be present. Subhūti, bodhisattva great beings should know that this too is the work of Māra.

32.­34

“Moreover, Subhūti, if [the disciples] who listen to the Dharma wish to follow [the teachers] who expound the Dharma, but [the teachers] who expound the Dharma do not give them an opportunity to approach, then, Subhūti, the causes and conditions for committing this profound perfection of wisdom to writing, transmitting it, and disseminating it will not be present. Subhūti, bodhisattva great beings should know that this too is the work of Māra.

32.­35

“Moreover, Subhūti, if [the teachers] who expound the Dharma, for the sake of trifling material things, wish to have this profound perfection of wisdom committed to writing, wish to have it recited, wish to transmit it, wish to have it disseminated, and wish to expound it, but [the disciples] who listen to the Dharma are disinclined to approach them for the sake of trifling material things, then, Subhūti, the causes and conditions for committing this profound perfection of wisdom to writing, transmitting it, and disseminating it will not be present. Subhūti, bodhisattva great beings should know that this too is the work of Māra.

32.­36

“Moreover, Subhūti, if [[the disciples] who listen to the Dharma wish to commit this profound perfection of wisdom to writing, and wish to listen to it, [and so forth], for the sake of trifling material things, but [the teachers] who expound the Dharma do not wish to give the perfection of wisdom and do not wish to have them listen to it, [and so forth], for the sake of trifling material things, then, Subhūti, the causes and conditions for committing this profound perfection of wisdom to writing, transmitting it, and disseminating it will not be present. Subhūti, bodhisattva great beings should know that this too is the work of Māra.

32.­37

“Moreover, Subhūti, if [the teachers] who expound the Dharma wish to go to a place where their lives will be endangered, but [the disciples] who listen to the Dharma do not wish to go there, then, Subhūti, the causes and conditions for committing this profound perfection of wisdom to writing, transmitting it, and disseminating it will not be present. [F.263.a] Subhūti, bodhisattva great beings should know that this too is the work of Māra.

32.­38

“Moreover, Subhūti, if [the disciples] who listen to the Dharma wish to go to a place where their lives will be endangered, but [the teachers] who expound the Dharma do not wish to go there, then, Subhūti, the causes and conditions for committing this profound perfection of wisdom to writing, transmitting it, and disseminating it will not be present. Subhūti, bodhisattva great beings should know that this too is the work of Māra.

32.­39

“Moreover, Subhūti, if [the teachers] who expound the Dharma wish to go to a place where food is scarce and water is scarce, but [the disciples] who listen to the Dharma do not wish to go there, then, Subhūti, the causes and conditions for committing this profound perfection of wisdom to writing, transmitting it, and disseminating it will not be present. Subhūti, bodhisattva great beings should know that this too is the work of Māra.

32.­40

“Moreover, Subhūti, if [the disciples] who listen to the Dharma wish to go to a place where food is scarce and water is scarce, but [the teachers] who expound the Dharma do not wish to go there, then, Subhūti, the causes and conditions for committing this profound perfection of wisdom to writing, transmitting it, and disseminating it will not be present. {Ki.IV: 51} Subhūti, bodhisattva great beings should know that this too is the work of Māra.

32.­41

“Moreover, Subhūti, if [the teachers] who expound the Dharma wish to go to a place where food is abundant and water is abundant, and [the disciples] who listen to the Dharma wish to follow them but [the teachers] say to them, ‘Noble child, why do you think it is a good idea to go there for the sake of material things? Will you not regret doing so for the sake of obtaining food or obtaining alms?’ the teachers who expound the Dharma would indeed refuse the Dharma by a subtle means and the [disciples] would also be disgusted, perceiving that this is not a sign that [the teachers] want to impart [the perfection of wisdom]; rather, it is a sign that they refuse to do so. In that case, Subhūti, the causes and conditions for committing this profound perfection of wisdom to writing, transmitting it, and disseminating it will not be present. [F.263.b] Subhūti, bodhisattva great beings should know that this too is the work of Māra.

32.­42

“Moreover, Subhūti, if monks who expound the Dharma wish to go to a place where there is fear of thieves, fear of robbers, fear of hunters, fear of wild beasts of prey, fear of snakes, and fear of jungle terrain, and [the disciples] who listen to the Dharma follow them for the sake of the Dharma, thirsting for the Dharma, but the monks who expound the Dharma were then to say to those [disciples] who listen to the Dharma, ‘Noble children, why will you go in that place where there is fear of thieves, fear of robbers, fear of hunters, fear of wild beasts of prey, fear of snakes, and fear of jungle terrain?’ those monks who expound the Dharma do not wish to have this perfection of wisdom committed to writing, do not wish to have it recited, do not wish to transmit it, do not wish to have it disseminated, and do not wish to have them hear it because they will not teach the Dharma, and those [disciples], on hearing the words of the monks who expound the scared doctrine, would be disgusted and assume a disgusted demeanor, not wishing to depart for that place where the teachers who expound the Dharma are going. In that case, Subhūti, the causes and conditions for committing this profound perfection of wisdom to writing, transmitting it, and disseminating it will not be present. Subhūti, bodhisattva great beings should know that this too is the work of Māra.

32.­43

“Moreover, Subhūti, if monks who expound the Dharma attach weight to cities that donate alms and think they should go to visit those alms-giving cities repeatedly, and because they visit those places again and again, deter [the disciples] who listen to the Dharma, {Ki.IV: 52} saying, ‘Venerables, I have to visit that alms-giving city. I have to go to that alms-giving city!’ [F.264.a] and [the disciples] who listen to the Dharma are consequently deterred and turn back, then, Subhūti, the causes and conditions for committing this profound perfection of wisdom to writing, transmitting it, and disseminating it will not be present. Subhūti, bodhisattva great beings should know that this too is the work of Māra.

32.­44

“Moreover, Subhūti, the evil Māra will assume the guise of a monk and by whatever means will employ devices so that no one at all will commit this profound perfection of wisdom to writing, transmit it, disseminate it, or focus their attention correctly on it.”

32.­45

The venerable Subhūti then asked the Blessed One, “Blessed Lord, why should the evil Māra assume the guise of a monk? In what way will he employ devices so that no one at all will commit this profound perfection of wisdom to writing, transmit it, disseminate it, or focus their attention correctly on it?”

32.­46

“Subhūti,” replied the Blessed One, “the evil band of Māra will assume the forms of monks and cause dissension, deterring them and dissuading them with the words, ‘This [doctrine] that we understand is the perfection of wisdom! That which you would recite is not the perfection of wisdom!’ Subhūti, when the evil Māra causes dissension in that manner, bodhisattvas who have not been prophesied will hesitate, and having hesitated, they will not commit this profound perfection of wisdom to writing, they will not recite it, they will not transmit it, they will not disseminate it, they will not cultivate it, and they will not focus their attention correctly on it. [F.264.b] Subhūti, the causes and conditions for committing this profound perfection of wisdom to writing, transmitting it, and disseminating it will not be present. Subhūti, bodhisattva great beings should know that this too is the work of Māra.

32.­47

“Moreover, Subhūti, the evil band of Māra will assume the forms of monks and approach bodhisattva great beings, saying, ‘Bodhisattva great beings who practice this profound perfection of wisdom will actualize the very limit of reality. They will attain the fruit of entering the stream to nirvāṇa. They will attain the fruit of being destined for only one more rebirth, the fruit of no longer being subject to rebirth, and arhatship. They will attain individual enlightenment!’ Thereupon, after hearing these words, if they do not practice the perfection of wisdom, then, Subhūti, the causes and conditions for committing this profound perfection of wisdom to writing, transmitting it, and disseminating it will not be present. {Ki.IV: 53} Subhūti, bodhisattva great beings should know that this too is the work of Māra.

32.­48

“Moreover, Subhūti, when this profound perfection of wisdom is being taught, there will arise many deeds of Māra that cause obstacles. Bodhisattva great beings should know that these deeds of Māra are in fact the work of Māra, and on knowing this, reject them.”


32.­49

The venerable Subhūti then asked the Blessed One, “Blessed Lord, what are the deeds of Māra that bodhisattva great beings should know and that they should reject?”

32.­50

“Subhūti,” replied the Blessed One, “the counterfeits of the perfection of wisdom are the deeds of Māra. The counterfeits of the perfection of meditative concentration, the perfection of perseverance, the perfection of tolerance, the perfection of ethical discipline, and [F.265.a] the perfection of generosity are the deeds of Māra. Bodhisattva great beings should know these.

32.­51

“Moreover, Subhūti, bodhisattva great beings should know that sūtras associated with the vehicle of the śrāvakas and associated with the pratyekabuddhas are also the work of Māra, and should then reject them.

32.­53

“Moreover, Subhūti, the evil band of Māra will assume the forms of buddhas with bodies that have a golden complexion, the thirty-two major marks of a great person, and aureoles of light extending a full arm span, and then approach bodhisattva great beings. Bodhisattva great beings will develop devotion to those [illusions], and having developed devotion, they will lapse from [the pursuit of] all-aspect omniscience. [F.265.b] Subhūti, the causes and conditions for committing this profound perfection of wisdom to writing, transmitting it, and disseminating it will not be present. Subhūti, bodhisattva great beings should know that this too is the work of Māra. {Ki.IV: 54}

32.­54

“Moreover, Subhūti, the evil band of Māra will exhibit in front of noble sons or noble daughters a community of monks headed by the Buddha. They will develop attachment to this [illusion], saying, ‘In the future may I too come to resemble this tathāgata, arhat, completely awakened buddha! I too should gather an assembly [of monks] like the assembly gathered by this tathāgata! I too should teach the Dharma in the manner in which this tathāgata teaches the Dharma!’ Consequently, they will lapse from [the pursuit of] all-aspect omniscience. Subhūti, the causes and conditions for committing this profound perfection of wisdom to writing, transmitting it, and disseminating it will not be present. Subhūti, bodhisattva great beings should know that this too is the work of Māra.

32.­55

“Moreover, Subhūti, the evil band of Māra will exhibit many hundreds of bodhisattvas, many thousands of bodhisattvas, many hundred thousands of bodhisattvas practicing the perfection of generosity, and practicing the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom. Those who follow the vehicle of the bodhisattvas will develop attachment to these [illusory bodhisattvas], and having developed attachment to them, they will lapse from [the pursuit of] all-aspect omniscience. Subhūti, [F.266.a] the causes and conditions for committing this profound perfection of wisdom to writing, transmitting it, disseminating it, cultivating it, and focussing their attention correctly on it will not be present. Subhūti, bodhisattva great beings should know that this too is the work of Māra.

32.­58

“Moreover, Subhūti, this perfection of wisdom will bring up many obstacles. Those noble sons or noble daughters who would commit this profound perfection of wisdom to writing, transmitting, teaching, and focusing their attention correctly on it, will also encounter obstacles.443 Subhūti, just as all precious things that are highly valued in Jambudvīpa, including gold, gemstones, pearls, beryl, conch, crystal, coral, silver, and fine gold, will bring up many obstacles and much antagonism, in the same way, Subhūti, those noble sons or noble daughters who would commit this profound perfection of wisdom to writing, reciting, transmitting, disseminating, [F.267.a] teaching, and focusing their attention correctly on it, will also encounter many deeds of Māra. They will encounter many obstacles, and they will encounter much antagonism.”

32.­59

“Blessed Lord, it is so! Sugata, it is so!” said Subhūti. “All the precious things of this Jambudvīpa that are highly valued, including gold, gemstones, pearls, beryl, conch, crystal, coral, silver, and fine gold, will bring up many obstacles and much antagonism. In the same way, Blessed Lord, those noble sons or noble daughters who commit this profound perfection of wisdom to writing, reciting, transmitting, disseminating, teaching, and focusing their attention correctly on it, will also encounter many deeds of Māra. They will encounter many obstacles, and they will encounter much antagonism. If one were to ask why, Blessed Lord, the foolish persons who would make obstacles for those noble sons and noble daughters who commit this profound perfection of wisdom to writing, reciting, transmitting, disseminating, teaching, and focusing their attention correctly on it, are under the influence of Māra. Blessed Lord, those foolish persons are of feeble intelligence and weak intelligence. Blessed Lord, those foolish persons who would make obstacles for noble sons and noble daughters who commit this profound perfection of wisdom to writing, reciting, transmitting, disseminating, teaching, and focusing their attention correctly on it, are extremely small-minded. Their minds do not engage with the magnificent attributes of the buddhas. They themselves will not commit this profound perfection of wisdom to writing. They will not recite it, they will not transmit it, they will not disseminate it, they will not cultivate it, and they will not focus their attention correctly on it. They will also make obstacles for others who would commit it to writing, reciting, transmitting, disseminating, teaching, and focus their attention correctly on it.” [F.267.b]

32.­60

“Subhūti, it is so! It is so!” replied the Blessed One. “Those noble sons or noble daughters who do not commit this profound perfection of wisdom to writing, who do not recite it, do not transmit it, do not disseminate it, do not cultivate it, and do not focus their attention correctly on it, and who make obstacles for others who would commit it to writing, reciting, transmitting, disseminating, teaching, and focusing their attention correctly on it, are under the influence of Māra. They will have newly entered into the vehicle of the bodhisattvas. They will not have developed the roots of virtuous action. Their roots of virtuous action will be extremely feeble. They will not have attained the roots of virtuous action under the conquerors of the past. They will not have been accepted by a spiritual mentor. Those noble sons and noble daughters are of feeble intelligence and weak intelligence. Those noble sons and noble daughters who do not commit this profound perfection of wisdom to writing, {Ki.IV: 56} who do not recite it, do not transmit it, do not disseminate it, do not cultivate it, and do not focus their attention correctly on it, and who make obstacles for others who would commit it to writing, reciting, transmitting, disseminating, teaching, and focusing their attention correctly on it, are extremely small-minded. Their minds do not engage with the magnificent attributes of the buddhas.

32.­61

“Subhūti, although those who commit this profound perfection of wisdom to writing, reciting, transmitting, disseminating, teaching, and focusing their attention correctly on it, will encounter these deeds of Māra, even so, Subhūti, if there are noble sons or noble daughters who do commit this profound perfection of wisdom to writing, reciting, transmitting, disseminating, and focusing their attention correctly on it, and if, in addition, they do perfect the perfection of meditative concentration; if they do perfect the perfection of perseverance, the perfection of tolerance, the perfection of ethical discipline, and the perfection of generosity; [F.268.a] if they do perfect all the aspects of emptiness; if they do perfect the thirty-seven factors conducive to enlightenment; if they do perfect 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, the extrasensory powers, the meditative stabilities, the dhāraṇī gateways, the powers of the tathāgatas, the fearlessnesses, the kinds of exact knowledge, [great loving kindness], great compassion, and the distinct qualities of the buddhas; and if they do perfect knowledge of all the dharmas, knowledge of the path, and all-aspect omniscience, then, Subhūti, you should know that this is the power of the buddhas.

32.­62

“So it is that noble sons and noble daughters commit this profound perfection of wisdom to writing, reciting, transmitting, disseminating, and focusing their attention correctly on it. They perfect this profound perfection of wisdom, and in addition they perfect all [the other] perfections. They perfect all the aspects of emptiness, and they perfect the thirty-seven factors conducive to enlightenment, 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, the gateways of liberation‍—emptiness, signlessness, and wishlessness‍—the extrasensory powers, the meditative stabilities, the dhāraṇī gateways, [F.268.b] the powers of the tathāgatas, the fearlessnesses, the kinds of exact knowledge, [great loving kindness], great compassion, and the eighteen distinct qualities of the buddhas. They perfect [the goals], up to and including all-aspect omniscience. All those lord buddhas of the ten directions who are alive at present also direct their enlightened intention toward noble sons and noble daughters who commit this profound perfection of wisdom to writing, reciting, disseminating, teaching, and focusing their attention correctly on it. All those bodhisattva great beings of the ten directions who are irreversible also accept and make efforts on behalf of noble sons and noble daughters who commit this profound perfection of wisdom to writing, reciting, transmitting, disseminating, teaching, and focusing their attention correctly on it.444 [B45]


32.­63

“Subhūti, it is just as if there were a woman with five children, or with ten, {Ki.IV: 57} twenty, thirty, forty, fifty, one hundred, or one thousand children‍—they would strive by any means to ensure that their mother would not fall ill and they would attend to their mother with excellent acts of service, saying, ‘May this mother of ours by whatever means be free from ill health! May this mother of ours by whatever means be without obstacles! May this mother of ours by whatever means live a long life! May this mother of ours by whatever means be without feelings of physical discomfort! She is the one who has given birth to us! She is the giver of life!’ They would honor her with excellent honors, saying, ‘May her life be free from obstacles!445 May her body be free from frailty! May her body not suffer the discomfort of being stung by mosquitoes, flies, or snakes! [F.269.a] May she not suffer discomfort due to heat, cold, hunger, or thirst!’ They would always serve, honor, and greatly venerate her, with all comforting amenities, saying, ‘She is the one who gave birth to us! She is the one who teaches us about this world!’ In the same way, Subhūti, the tathāgatas, arhats, completely awakened buddhas also see and direct their enlightened intention uninterruptedly toward this profound perfection of wisdom with their buddha eye at all times. If you ask why, they always see and direct their enlightened intention toward this perfection of wisdom, saying, ‘She gives birth to all our buddha attributes. She reveals this world to us!’ All the buddhas, too, the tathāgatas, arhats, completely awakened buddhas who are alive at present in all the realms of the ten directions, numerous as the grains of sand of the river Gaṅgā, and who are teaching the Dharma, also uninterruptedly see this profound perfection of wisdom at all times with their buddha eye and direct their enlightened intention toward her at all times. If you ask why, she is the one who gives birth to the tathāgatas, arhats, completely awakened buddhas. She is the one who reveals this wisdom of all-aspect omniscience. So it is that the tathāgatas, arhats, completely awakened buddhas uninterruptedly see this profound perfection of wisdom at all times with their buddha eye and direct their enlightened intention toward her at all times.

32.­64

“If you ask why, there originate from her the perfection of meditative concentration, the perfection of perseverance, the perfection of tolerance, the perfection of ethical discipline, [F.269.b] and the perfection of generosity, which the tathāgatas, arhats, completely awakened buddhas have. There originate from her the emptiness of internal phenomena, the emptiness of external phenomena, and [all the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities. There originate from her 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, and the noble eightfold path. There originate from her the truths of the noble ones, the meditative concentrations, the immeasurable attitudes, the formless absorptions, and the eight aspects of liberation. There originate from her the nine serial steps of meditative absorption, the gateways to liberation‍—emptiness, signlessness, and wishlessness‍—the extrasensory powers, the meditative stabilities, the dhāraṇī gateways, the ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, [great loving kindness], great compassion, the eighteen distinct qualities of the buddhas, and [all the goals], up to and including all-aspect omniscience. There originate from her those who have entered the stream to nirvāṇa, those who are destined for only one more rebirth, those who are no longer subject to rebirth, arhats, pratyekabuddhas, and the tathāgatas, arhats, completely awakened buddhas. {Ki.IV: 58}

32.­65

“Subhūti, all the tathāgatas, arhats, completely awakened buddhas who have attained consummate buddhahood in unsurpassed, complete enlightenment, all those who will attain consummate buddhahood, and all those who are attaining consummate buddhahood, have attained consummate buddhahood in unsurpassed, complete enlightenment, will attain consummate buddhahood, [F.270.a] and are attaining consummate buddhahood dependent on this profound perfection of wisdom. Subhūti, at all times the tathāgatas, arhats, completely awakened buddhas uninterruptedly see with their buddha eye and direct their enlightened intention toward all those noble sons and noble daughters who follow the vehicle of the bodhisattvas and who commit this profound perfection of wisdom to writing, reciting, transmitting, disseminating, cultivating, and focusing their attention correctly on it. Subhūti, by all means and at all times the tathāgatas, arhats, completely awakened buddhas will uninterruptedly protect those noble sons and noble daughters who follow the vehicle of the bodhisattvas from lapsing from unsurpassed, complete enlightenment.”


32.­66

Subhūti then said, “Blessed Lord, you have said that the perfection of wisdom gives birth to the tathāgatas, arhats, completely awakened buddhas and that the perfection of wisdom reveals the world. Blessed Lord, how does the perfection of wisdom give birth to the tathāgatas, arhats, completely awakened buddhas? Blessed Lord, how does the perfection of wisdom reveal the world? Blessed Lord, how has the Tathāgata been given birth by the perfection of wisdom? What is the world of which the Tathāgata speaks?”

T3808
32.­67

“Subhūti,” replied the Blessed One, “this perfection of wisdom gives birth to the ten powers of the tathāgatas. She gives birth to the four fearlessnesses, the four kinds of exact knowledge, great loving kindness, great compassion, the eighteen distinct qualities of the buddhas, and [F.270.b] [all the goals], up to and including all-aspect omniscience. Subhūti, it is on the basis of these attributes that a tathāgata is designated. So it is, Subhūti, that this profound perfection of wisdom gives birth to the tathāgatas.”

T3808
32.­68

“Blessed Lord, what is the world of which the tathāgatas speak?”

T3808

“Subhūti, the five aggregates are the world of which the tathāgatas speak,” replied the Blessed One.

32.­69

“Blessed Lord, how are the five aggregates revealed by the profound perfection of wisdom? Blessed Lord, how does the perfection of wisdom reveal the five aggregates?”

32.­70

The Blessed One replied, “The perfection of wisdom does not reveal that these five aggregates are perishable. She does not reveal that they are very perishable. She does not reveal that they arise. {Ki.IV: 59} She does not reveal that they cease. She does not reveal that they are afflicted, that they are purified, that they increase, that they decrease, that they are accepted, that they are rejected, that they are past, that they are future, or that they are present. If you ask why, emptiness is not perishable, or very perishable. Signlessness is not perishable, or very perishable. Wishlessness is not perishable, or very perishable. The unconditioned is not perishable, or very perishable. Nonarising is not perishable, or very perishable. Nonentities are not perishable, or very perishable. The lack of inherent existence is not perishable, or very perishable. Subhūti, it is in this way that the tathāgatas speak of the perfection of wisdom revealing the world.

32.­71

“Subhūti, those who know the minds and conduct of immeasurable, countless, and inestimable beings do so dependent on this profound perfection of wisdom. Subhūti, [F.271.a] in this profound perfection of wisdom there are no beings. Nothing designated as a being is apprehended. There are no physical forms. Nothing designated as a physical form is apprehended. There are no feelings, perceptions, formative predispositions, or consciousness. Nothing designated as consciousness [and so forth] is apprehended. There are no eyes, there are no sights, there is no visual consciousness, there is no visually compounded sensory contact, and there are no feelings conditioned by visually compounded sensory contact. Nothing designated as the eyes is apprehended. Nothing designated as sights is apprehended. Nothing designated as visual consciousness is apprehended. Nothing designated as visually compounded sensory contact is apprehended. Nothing designated as feelings conditioned by visually compounded sensory contact is apprehended. There are no ears, there are no sounds, there is no nose, there are no odors, there is no tongue, there are no tastes, there is no body, there are no tangibles, there is no mental faculty, there are no mental phenomena, there is no mental consciousness [and so forth], there is no mentally compounded sensory contact [and so forth], and there are no feelings conditioned by mentally compounded sensory contact [and so forth]. Nothing designated as mental consciousness [and so forth] is apprehended. Nothing designated as mentally compounded sensory contact [and so forth] is apprehended. Nothing designated as feelings conditioned by mentally compounded sensory contact [and so forth] is apprehended.

32.­72

“There are no links of dependent origination. There are no perfections. There are no aspects of emptiness. There are no factors conducive to enlightenment. There are no truths of the noble ones. There are no meditative concentrations. There are no immeasurable attitudes. There are no formless absorptions. There are no eight aspects of liberation. There are no nine serial steps of meditative absorption. There are no gateways of liberation‍—emptiness, signlessness, and wishlessness. There are no extrasensory powers. There are no meditative stabilities. There are no dhāraṇī gateways. There are no powers of the tathāgatas. [F.271.b] There are no fearlessnesses. There are no kinds of exact knowledge. [There is no great loving kindness]. There is no great compassion. There are no distinct qualities of the buddhas. There are no [goals], up to and including all-aspect omniscience. Nothing designated as all-aspect omniscience [and so forth] is apprehended. Subhūti, it is in this way that this profound perfection of wisdom reveals the world to the tathāgatas, That is to say, this profound perfection of wisdom does not reveal physical forms. She does not reveal feelings, perceptions, formative predispositions, or consciousness. She does not reveal [the other attributes and goals], up to and including all-aspect omniscience. If you ask why, Subhūti, if even the perfection of wisdom itself does not exist and is not apprehended in the perfection of wisdom itself, how could physical forms, feelings, perceptions, formative predispositions, and consciousness exist and be apprehended? How could [the other attributes and goals], up to and including all-aspect omniscience exist and be apprehended? {Ki.IV: 60}

T3808
32.­73

“Moreover, Subhūti, the tathāgatas correctly and definitively know the collected and diffused thoughts of all those who are designated as beings, be they with or without physical form, with or without perception, or with neither perception nor nonperception, in this world system and in the world systems of all the ten directions. Subhūti, if you ask how the tathāgatas correctly and definitively know the collected and diffused thoughts of those beings, it is the case, Subhūti, that the tathāgatas correctly and definitively know the collected and diffused thoughts of those beings through reality itself.” [F.272.a]

T3808
32.­74

“Blessed Lord, through what reality do the tathāgatas correctly and definitively know the collected and diffused thoughts of those beings?”

“Subhūti,” replied the Blessed One, “the tathāgatas correctly and definitively know the collected and diffused thoughts of those beings through that reality in which even reality itself is not apprehended, let alone the collected and diffused thoughts [of beings]!

32.­75

“Moreover, Subhūti, the tathāgatas, arhats, completely awakened buddhas correctly and definitively know the collected and diffused thoughts of those beings. Subhūti, if you ask how the tathāgatas, arhats, completely awakened buddhas correctly and definitively know the collected and diffused thoughts of those beings, it is the case, Subhūti, that the tathāgatas, arhats, completely awakened buddhas correctly and definitively know the collected and diffused thoughts of those beings as aspects of the extinction of contaminants. Subhūti, the tathāgatas, arhats, completely awakened buddhas correctly and definitively know the collected and diffused thoughts of those beings as aspects of nonattachment, cessation, and rejection. Subhūti, the tathāgatas, arhats, completely awakened buddhas correctly and definitively know the collected and diffused thoughts of those beings as aspects of peace and voidness. Subhūti, it is in that manner that the tathāgatas, arhats, completely awakened buddhas correctly and definitively know the collected and diffused thoughts of those beings. [F.272.b]

T3808
32.­76

“Moreover, Subhūti, the tathāgatas, arhats, completely awakened buddhas correctly and definitively know that the thoughts of those beings who are afflicted with desire are thoughts afflicted with desire. They correctly and definitively know that the thoughts of those beings who are free from desire are thoughts free from desire. They correctly and definitively know that the thoughts of those beings afflicted with hatred are thoughts afflicted with hatred. They correctly and definitively know that the thoughts of those beings who are free from hatred are thoughts free from hatred. They correctly and definitively know that the thoughts of those beings afflicted with delusion are thoughts afflicted with delusion. {Ki.IV: 61} They correctly and definitively know that the thoughts of those beings who are free from delusion are thoughts free from delusion.”

T3808
32.­77

“Blessed Lord, how do the tathāgatas, arhats, completely awakened buddhas correctly and definitively know that the thoughts of those beings who are afflicted with desire are thoughts afflicted with desire? How do they correctly and definitively know that the thoughts of beings afflicted with hatred and afflicted with delusion are thoughts afflicted with [hatred and] delusion?”

32.­78

“Subhūti,” replied the Blessed One, “thoughts that are afflicted with desire are not the genuine and definitive reality of thought. If you ask why, Subhūti, mind is not apprehensible as genuine and definitive reality. If phenomena that originate from the mind are nonapprehensible, how could thoughts that are afflicted with desire or free from desire possibly be apprehended!

T3808
32.­79

“Subhūti, thoughts that are afflicted with hatred are not the genuine and definitive reality of thought. If you ask why, Subhūti, [F.273.a] thought is not apprehensible as genuine and definitive reality. If phenomena that originate from the mind are nonapprehensible, how could thoughts that are afflicted with hatred or free from hatred possibly be apprehended!

32.­80

“Subhūti, thoughts that are afflicted with delusion are not the genuine and definitive reality of thought. If you ask why, Subhūti, thought is not apprehensible as genuine and definitive reality. If phenomena that originate from the mind are nonapprehensible, how could thoughts that are afflicted with delusion or free from delusion possibly be apprehended!

32.­81

“Subhūti, it is in that manner that the tathāgatas correctly and definitively know, dependent on this perfection of wisdom, that the thoughts of those beings that are afflicted with desire are thoughts afflicted with desire. They correctly and definitively know that thoughts afflicted with hatred are thoughts afflicted with hatred. They correctly and definitively know that thoughts afflicted with delusion are thoughts afflicted with delusion.

32.­82

“Subhūti, if you ask how the tathāgatas correctly and definitively know that the thoughts of those beings that are free from desire are thoughts free from desire, in this case, Subhūti, thoughts that are free from desire constitute neither a state of thought with desire, nor a state [of thought] without desire.446 If you ask why, Subhūti, there is no association and no meeting of two sorts of thought. Subhūti, it is in this manner that the tathāgatas correctly and definitively know that the thoughts of those beings that are free from desire are thoughts free from desire.

T3808
32.­83

“Subhūti, if you ask how the tathāgatas correctly and definitively know that the thoughts of those beings that are free from hatred are thoughts free from hatred, in this case, Subhūti, thoughts that are free from hatred [F.273.b] constitute neither a state of thought with hatred, nor a state of thought without hatred. If you ask why, Subhūti, there is no association and no meeting of two sorts of thought. Subhūti, it is in that manner that the tathāgatas correctly and definitively know that the thoughts of those beings that are free from hatred are thoughts free from hatred.

T3808
32.­84

“Subhūti, if you ask how the tathāgatas correctly and definitively know that the thoughts of those beings that are free from delusion are thoughts free from delusion, in this case, Subhūti, thoughts that are free from delusion constitute neither a state of thought with delusion, nor a state of thought without delusion. If you ask why, Subhūti, there is no association and no meeting of two sorts of thought. Subhūti, it is in that manner that the tathāgatas correctly and definitively know that the thoughts of those beings that are free from delusion are thoughts free from delusion.

32.­85

“Moreover, Subhūti, the tathāgatas correctly and definitively know, dependent on this profound perfection of wisdom, that the extensive thoughts of other beings and other persons are extensive thoughts. Subhūti, if you ask how the tathāgatas correctly and definitively know, dependent on this profound perfection of wisdom, that the extensive thoughts of other beings and other persons are extensive thoughts, in that case, Subhūti, the tathāgatas, arhats, completely awakened buddhas know that the thoughts of other beings and of other persons do not increase and their thoughts do not decrease. Their thoughts are not enhanced and their thoughts are not diminished. Their thoughts do not come and their thoughts do not go. Because they are nonentities, thoughts neither increase nor decrease, [F.274.a] they are neither enhanced nor diminished, and they neither come nor go. {Ki.IV: 62} If you ask why, it is because thoughts are without any essential nature by which they could be increased or decreased, be enhanced or diminished, or come or go. Subhūti, it is in that manner that the tathāgatas, arhats, completely awakened buddhas know this profound perfection of wisdom. They correctly and definitively know that the extensive thoughts of other beings and other persons are extensive thoughts.

T3808
32.­86

“Moreover, Subhūti, the tathāgatas, arhats, completely awakened buddhas correctly and definitively know, dependent on this profound perfection of wisdom, that the grand thoughts of other beings and of other persons are grand thoughts. Subhūti, if you ask how the tathāgatas, arhats, completely awakened buddhas correctly and definitively know, dependent on this profound perfection of wisdom, that the grand thoughts of other beings and other persons are grand thoughts, in that case, Subhūti, the tathāgatas, arhats, completely awakened buddhas do not see that the thoughts of other beings and of other persons come or go. They do not see that they arise or cease, or are either stable or fluctuating. If you ask why, Subhūti, it is because thoughts are without any essential nature by which they could come or go, arise or cease, or be stable or fluctuating. [F.274.b] Subhūti, it is in that manner that the tathāgatas, arhats, completely awakened buddhas correctly and definitively know, dependent on this profound perfection of wisdom, that the grand thoughts of other beings and other persons are grand thoughts.

T3808
32.­87

“Moreover, Subhūti, the tathāgatas, arhats, completely awakened buddhas correctly and definitively know, dependent on this perfection of wisdom, that the immeasurable thoughts of other beings and of other persons are immeasurable thoughts. Subhūti, if you ask how the tathāgatas, arhats, completely awakened buddhas correctly and definitively know, dependent on this perfection of wisdom, that the immeasurable thoughts of other beings and other persons are immeasurable thoughts, in that case, Subhūti, the tathāgatas, arhats, completely awakened buddhas do not observe that the thoughts of other beings and of other persons are stable, and do not observe that they are they are unstable, accomplished, or established. If you ask why, Subhūti, it is because the continuum of thought is without support and immeasurable; there is no support on which the continua of thought could be stabilized. Subhūti, it is in that manner that the tathāgatas, arhats, completely awakened buddhas correctly and definitively know, dependent on this perfection of wisdom, that the immeasurable thoughts of other beings and other persons are immeasurable thoughts. {Ki.IV: 63}

T3808
32.­88

“Moreover, Subhūti, the tathāgatas, arhats, completely awakened buddhas correctly and definitively know, dependent on this perfection of wisdom, [F.275.a] that the undefinable thoughts of other beings and of other persons are undefinable thoughts. Subhūti, if you ask how the tathāgatas, arhats, completely awakened buddhas correctly and definitively know, dependent on this profound perfection of wisdom, that the undefinable thoughts of other beings and other persons are undefinable thoughts, in that case, Subhūti, the tathāgatas, arhats, completely awakened buddhas correctly and definitively know that thoughts without defining characteristics are thoughts without defining characteristics, owing to the emptiness of their own defining characteristics. Subhūti, it is in that manner that the tathāgatas, arhats, completely awakened buddhas correctly and definitively know, dependent on this profound perfection of wisdom, that the undefinable thoughts of other beings and other persons are undefinable thoughts.

T3808
32.­89

“Moreover, Subhūti, the tathāgatas, arhats, completely awakened buddhas correctly and definitively know, dependent on this profound perfection of wisdom, that the imperceptible thoughts of other beings and of other persons are imperceptible thoughts. Subhūti, if you ask how the tathāgatas, arhats, completely awakened buddhas correctly and definitively know, dependent on this profound perfection of wisdom, that the imperceptible thoughts of other beings and other persons are imperceptible thoughts, in that case, Subhūti, those thoughts of other beings and of other persons do not appear to the five eyes of the tathāgatas. Subhūti, it is in that manner that, dependent on this profound perfection of wisdom, the tathāgatas, arhats, completely awakened buddhas [F.275.b] correctly and definitively know that the imperceptible thoughts of other beings and other persons are imperceptible thoughts.

T3808
32.­90

“Moreover, Subhūti, the tathāgatas, arhats, completely awakened buddhas correctly and definitively know, dependent on this profound perfection of wisdom, the thoughts of other beings and of other persons that are diffused or absorbed, and expansive or narrow. Subhūti, if you ask how the tathāgatas, arhats, completely awakened buddhas correctly and definitively know, dependent on this profound perfection of wisdom, the thoughts of other beings and other persons that are diffused or absorbed, and expansive or narrow, in that case, Subhūti, the tathāgatas, arhats, completely awakened buddhas know those thoughts of other beings and of other persons, in the sense that all the diffused or absorbed, expansive or narrow thoughts of other beings and other persons that arise and appear do so dependent on physical forms, and dependent on feelings, perceptions, formative predispositions and consciousness. {Ki.IV: 64} Subhūti, it is in that manner that the tathāgatas, arhats, completely awakened buddhas correctly and definitively know, dependent on this profound perfection of wisdom, the thoughts of other beings and other persons that are diffused or absorbed, and expansive or narrow.

T3808
32.­91

“In this regard, the tathāgatas, arhats, completely awakened buddhas know the diffused and absorbed, or expansive and narrow thoughts of other beings and other persons in the following manner: With regard to the notion ‘it is true that the self and the world are permanent; [F.276.a] all else is nonsensical,’ they know that this refers to physical forms and that this refers to feelings, perceptions, formative predispositions, and consciousness. With regard to the notion ‘it is true that the self and the world are impermanent; all else is nonsensical,’ they know that this refers to physical forms and that this refers to feelings, perceptions, formative predispositions, and consciousness. With regard to the notion ‘it is true that the self and the world are both permanent and impermanent; all else is nonsensical,’ they know that this refers to physical forms and that this refers to feelings, perceptions, formative predispositions, and consciousness. With regard to the notion ‘it is true that the self and the world are neither permanent nor impermanent; all else is nonsensical,’ they know that this refers to physical forms and that this refers to feelings, perceptions, formative predispositions, and consciousness. With regard to the notion ‘it is true that the self and the world are finite; all else is nonsensical,’ they know that this refers to physical forms and that this refers to feelings, perceptions, formative predispositions, and consciousness. With regard to the notion ‘it is true that the self and the world are infinite; all else is nonsensical,’ they know that this refers to physical forms and that this refers to feelings, perceptions, formative predispositions, and consciousness. With regard to the notion ‘it is true that the self and the world are both finite and infinite; all else is nonsensical,’ they know that this refers to physical forms and that this refers to feelings, perceptions, formative predispositions, and consciousness. With regard to the notion ‘it is true that the self and the world are neither finite nor infinite; all else is nonsensical,’ they know that this refers to physical forms and that this refers to feelings, perceptions, formative predispositions, and consciousness. {Ki.IV: 65} With regard to the notion ‘it is true that the body possesses life; all else is nonsensical,’ they know that this refers to physical forms [F.276.b] and that this refers to feelings, perceptions, formative predispositions, and consciousness. With regard to the notion ‘it is true that life is one thing and the body another; all else is nonsensical,’ they know that this refers to physical forms and that this refers to feelings, perceptions, formative predispositions, and consciousness. With regard to the notion ‘it is true that the tathāgatas exist after death; all else is nonsensical,’ they know that this refers to physical forms and that this refers to feelings, perceptions, formative predispositions, and consciousness. With regard to the notions ‘it is true that the tathāgatas do not exist after death; that the tathāgatas both exist and do not exist after death, or that they neither exist nor not exist after death; and that the tathāgatas will neither continue to exist after death, nor will they not continue to exist after death; all else is nonsensical,’ they know that this refers to physical forms and that this refers to feelings, perceptions, formative predispositions, and consciousness. Subhūti, it is in that manner that, dependent on this profound perfection of wisdom, the tathāgatas, arhats, completely awakened buddhas correctly and definitively know the thoughts of other beings and other persons that are diffused or absorbed, and expansive or narrow.

T3808
32.­92

“Moreover, Subhūti, the tathāgatas perceive physical forms through this profound perfection of wisdom. If you ask how they perceive physical forms, they perceive them as the real nature, the unmistaken real nature, unchanging, nonconceptual, signless, effortless, unelaborate, and nonapprehensible. They perceive feelings, perceptions, formative predispositions, and consciousness. If you ask how they perceive consciousness [and so forth], they perceive them as the real nature, the unmistaken real nature, unchanging, nonconceptual, signless, effortless, unelaborate, and nonapprehensible. [F.277.a] Subhūti, it is in that manner that the tathāgatas definitively know, dependent on this profound perfection of wisdom, the real nature of the thoughts of other beings and other persons that are diffused or absorbed, and expansive or narrow, and that they definitively know their unmistaken real nature‍—unchanging, nonconceptual, signless, effortless, unelaborate, and nonapprehensible.

T3808
32.­93

“So it is that the real nature of diffused or absorbed, and expansive or narrow [thoughts] is the real nature of the aggregates. The real nature of the aggregates is the real nature of the sense fields. The real nature of the sense fields is the real nature of the sensory elements. The real nature of the sensory elements is the real nature of the links of dependent origination. The real nature of the links of dependent origination is the real nature of all phenomena. The real nature of all phenomena is the real nature of the six perfections. The real nature of the six perfections is the real nature of all the aspects of emptiness. The real nature of all the aspects of emptiness is the real nature of the thirty-seven factors conducive to enlightenment. The real nature of the thirty-seven factors conducive to enlightenment is the real nature of the four meditative concentrations. The real nature of the four meditative concentrations is the real nature of the four immeasurable attitudes. The real nature of the four immeasurable attitudes is the real nature of the four formless absorptions. The real nature of the four formless absorptions is the real nature of the five extrasensory powers. The real nature of the five extrasensory powers is the real nature of the eight aspects of liberation. {Ki.IV: 66} The real nature of the eight aspects of liberation is the real nature of the nine serial steps of meditative absorption. [F.277.b] The real nature of the nine serial steps of meditative absorption is the real nature of the gateways of liberation‍—emptiness, signlessness, and wishlessness. The real nature of the gateways of liberation‍—emptiness, signlessness, and wishlessness‍—is the real nature of the ten powers of the tathāgatas. The real nature of the ten powers of the tathāgatas is the real nature of the four fearlessnesses. The real nature of the four fearlessnesses is the real nature of the four kinds of exact knowledge. The real nature of the four kinds of exact knowledge is the real nature of great loving kindness. The real nature of great loving kindness is the real nature of great compassion. The real nature of great compassion is the real nature of the eighteen distinct qualities of the buddhas. The real nature of the eighteen distinct qualities of the buddhas is the real nature of all-aspect omniscience. The real nature of all-aspect omniscience is the real nature of virtuous phenomena. The real nature of virtuous phenomena is the real nature of nonvirtuous phenomena. The real nature of nonvirtuous phenomena is the real nature of mundane phenomena. The real nature of mundane phenomena is the real nature of supramundane phenomena. The real nature of supramundane phenomena is the real nature of contaminated phenomena. The real nature of contaminated phenomena is the real nature of uncontaminated phenomena. The real nature of uncontaminated phenomena is the real nature of past, future, and present phenomena. The real nature of past, future, and present phenomena is the real nature of conditioned and unconditioned phenomena. [F.278.a] The real nature of conditioned and unconditioned phenomena is the real nature of the fruit of entering the stream to nirvāṇa. The real nature of the fruit of entering the stream to nirvāṇa is the real nature of the fruit of being destined for only one more rebirth. The real nature of the fruit of being destined for only one more rebirth is the real nature of the fruit of no longer being subject to rebirth. The real nature of the fruit of no longer being subject to rebirth is the real nature of the fruit of arhatship. The real nature of arhatship is the real nature of individual enlightenment. The real nature of individual enlightenment is the real nature of unsurpassed, complete enlightenment. The real nature of unsurpassed, complete enlightenment {Ki.IV: 67} is the real nature of the tathāgatas. The real nature of the tathāgatas is the singular real nature, the undifferentiated real nature. The undifferentiated real nature is inexhaustible, and because it is inexhaustible, it is not two things, and cannot be divided into two.

32.­94

“Subhūti, this is the real nature of all phenomena, with regard to which the tathāgatas attain consummate buddhahood dependent on this perfection of wisdom. So it is in that way, Subhūti, that this profound perfection of wisdom gives birth to the tathāgatas and reveals this world to them. Subhūti, it is in that manner that the tathāgatas, arhats, completely awakened buddhas understand the real nature of all phenomena, and understand the unmistaken real nature and the one and only real nature. It is owing to this real nature that the tathāgatas, arhats, completely awakened buddhas are so named.”

32.­95

Subhūti then said, “Blessed Lord, this real nature of all phenomena, unmistaken real nature, and one and only real nature is profound. [F.278.b] Blessed Lord, it is owing to this real nature of all phenomena, unmistaken real nature, and one and only real nature that the enlightenment of the lord buddhas is expressed and described. Blessed Lord, except for bodhisattva great beings who are irreversible, persons of excellent view, and arhats whose contaminants are exhausted, who else will be devoted to this? Blessed Lord, it is after tathāgatas have attained manifest buddhahood that these extremely profound realities are declared to beings.”

32.­96

“So it is, Subhūti, that the real nature is inexhaustible,” replied the Blessed One. “If you ask why it is inexhaustible, it is because all phenomena are inexhaustible. It is after the tathāgatas, arhats, completely awakened buddhas have attained consummate buddhahood in unsurpassed, complete enlightenment that this real nature is declared to beings. Such is the real nature of all phenomena.”

32.­97

This completes the thirty-second chapter from “The Perfection of Wisdom in Twenty-Five Thousand Lines.”

c.

Colophon

c.­1

It is said in the original Jangpa manuscript:

This [Tibetan translation of] The Perfection of Wisdom in Twenty-Five Thousand Lines has been edited twice on the basis of the original “gold manuscript,” which had been [commissioned as] a commitment of the spiritual mentor Nyanggom Chobar, and it has also been edited on the basis of the manuscript kept at Yerpa. Since it is extant, scribes of posterity should copy [the text] according to this version alone.

c.­2

In the [recast] version of The Perfection of Wisdom in Twenty-Five Thousand Lines [Toh 3790] that was edited by master Haribhadra, and in some [other] manuscripts, the text ends with the seventy-first chapter entitled “Unchanging Reality.” In certain [other] manuscripts, including the original (phyi mo) [Toh 9], there are seventy-six chapters, with [F.380.b] the addition of the [seventy-second] chapter entitled “Distinctions in the Training of a Bodhisattva,” the [seventy-third] chapter entitled “The Attainment of the Manifold Gateways of Meditative Stability by the Bodhisattva Sadāprarudita,” the [seventy-fourth] chapter entitled “Sadāprarudita,” the [seventy-fifth] chapter entitled “Dharmodgata,” and the [seventy-sixth] chapter entitled “Entrustment.” This accords with earlier accounts and the authentic records of teachings received. Insofar as there are distinctions in the translation of these five later chapters, I have seen a few manuscripts where the terminology is slightly dissimilar, although there are no differences in meaning.

c.­3

In general, throughout the present text there are all sorts of unique allusions and variations in the elaboration of the points that are expressed. In particular, in the chapter entitled “The Introductory Narrative,” there are some passages where the text corresponds to The Perfection of Wisdom in One Hundred Thousand Lines.

c.­4
OṂ SVĀSTI
c.­5
Respectfully served by Indra, mighty lord of the gods, and others,
The supreme guides, best of humankind, embodying the three buddha bodies,
Are supreme in liberation, the path of liberation, and the provisions‍—
Objects of homage for all embodied beings and lord protectors.580
c.­6
In the perspective of the divine path where emptiness and compassion are indivisible,
May the conquerors and their heirs again bestow excellent merits,
Causing a downpour of nectar of spiritual and temporal well-being
From the dense accumulating clouds of enlightened activity!
c.­7
The supreme source of the marvelous attributes of existence and quiescence,
Monarch of supreme eloquence who reigns over needs and wants,
Is a manifestly high support, like the pinnacle of a victory banner‍—
May this supreme support enhance the glory of the Buddhist teaching!581
c.­8
Although the sequences of the manifold vehicles are infinite
Owing to distinctions between disciples, who are low and high,
They are subsumed in the three definitive piṭakas,
Among which are the profound middle turning precepts
Concerning the absence of defining characteristics.582
c.­9
Among these, the billion-line version extant in the domain of the gandharvas,
The ten-million-line version extant in the domain of Śatakratu,
And the hundred-thousand-line version extant in the domain of hooded nāgas
Were established as the long, middle-length, and abridged versions of the extensive text.
c.­10
The twenty-five-thousand-line, eighteen-thousand-line, and ten-thousand-line versions
Are known as the long, middle-length, and abridged versions of the intermediate text.
Many scholars profess that the eight-thousand-line version and the verse summation
Are respectively the abridged and extremely abridged texts.
c.­11
Alternatively, the versions in one hundred thousand lines,
Twenty-five thousand lines, and eight thousand lines
Are respectively known as the long, medium, and short texts.
Among these, the long version fell as a downpour of kingly power,
Inexhaustible as an offering lamp for living beings, without partiality.
c.­12
In order that the excellent merit of the teaching and living beings might yet again increase,
Lord [Tenpa Tsering], who bestows the good fortune of resources
For the sustenance of spacious Degé‍—
A great community endowed with the ten virtuous actions‍—
Instantly opened countless doors of the inexhaustible treasure-store of space,
Containing the gems of the twenty-five-thousand-line version‍—it was a wondrous springtime. [F.381.a]
c.­13
Acting in service of the entire teaching impartially,
Stealing the pride of the mighty long-living [gods],
In the great palace of Lhundrubteng,
A seminary triumphant over all directions,
Bastion of the twofold tradition [of sūtra and tantra]
Enveloped by the white parasol of the glorious Sakya school,
During the water tiger year, also known as Śubhakṛta,
At the time when the youthful face of the Jyeṣṭha moon made her appearance,
Her surface resembling translucent crystal,
He completed this task with two hundred and fifty elite [wood] carvers
Through the excellence of meritorious circumstances.
c.­14
By this virtuous action I dedicate merit
That king [Tenpa Tsering] might have a long life and stable rule,
Sustaining the spacious kingdom with the bliss of the perfect age,
And that living beings, exemplified by those with auspicious connections,
Might attain the rank of liberation, the four buddha bodies!
c.­15

At the time when the carving of the xylographs of this very text, along with those of the Multitude of the Buddhas (Buddhāvataṃsaka), was completed, in the presence of King Tenpa Tsering, the ruler of Degé, the beggar monk Tashi Wangchuk composed these verses at Sharkha Dzongsar Palace, where the wood-carving workshop was based. May they be victorious!

c.­16

ye dharmā hetuprabhavā hetun teṣāṃ tathāgato bhavat āha teṣāṃ ca yo nirodho evaṃ vādī mahāśramaṇaḥ [ye svāhā]

“Whatever events arise from causes, the Tathāgata has told of their causes, and the great ascetic has also taught their cessation.”

b.

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84000. The Perfection of Wisdom in Twenty-Five Thousand Lines (Pañca­viṃśati­sāhasrikā­prajñā­pāramitā, shes rab kyi pha rol tu phyin pa stong phrag nyi shu lnga pa, Toh 9). Translated by Padmakara Translation Group. Online publication. 84000: Translating the Words of the Buddha, 2024. https://84000.co/translation/toh9/UT22084-026-001-chapter-32.Copy
84000. The Perfection of Wisdom in Twenty-Five Thousand Lines (Pañca­viṃśati­sāhasrikā­prajñā­pāramitā, shes rab kyi pha rol tu phyin pa stong phrag nyi shu lnga pa, Toh 9). Translated by Padmakara Translation Group, online publication, 84000: Translating the Words of the Buddha, 2024, 84000.co/translation/toh9/UT22084-026-001-chapter-32.Copy
84000. (2024) The Perfection of Wisdom in Twenty-Five Thousand Lines (Pañca­viṃśati­sāhasrikā­prajñā­pāramitā, shes rab kyi pha rol tu phyin pa stong phrag nyi shu lnga pa, Toh 9). (Padmakara Translation Group, Trans.). Online publication. 84000: Translating the Words of the Buddha. https://84000.co/translation/toh9/UT22084-026-001-chapter-32.Copy
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