This rendering does not include the entire published text

The full text is available to download as pdf at:
/translation/toh9.pdf

ཤེས་རབ་ཀྱི་ཕ་རོལ་ཏུ་ཕྱིན་པ་སྟོང་ཕྲག་ཉི་ཤུ་ལྔ་པ།

The Perfection of Wisdom in Twenty-Five Thousand Lines
Chapter 32

Pañcaviṃśatisāhasrikāprajñāpāramitā

འཕགས་པ་ཤེས་རབ་ཀྱི་ཕ་རོལ་ཏུ་ཕྱིན་པ་སྟོང་ཕྲག་ཉི་ཤུ་ལྔ་པ།

’phags pa shes rab kyi pha rol tu phyin pa stong phrag nyi shu lnga pa

The Noble Perfection of Wisdom in Twenty-Five Thousand Lines

Āryapañcaviṃśatisāhasrikāprajñāpāramitā

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

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 1.1.14 (2024)

Generated by 84000 Reading Room v2.26.1

84000: Translating the Words of the Buddha is a global non-profit initiative to translate all the Buddha’s words into modern languages, and to make them available to everyone.

This work is provided under the protection of a Creative Commons CC BY-NC-ND (Attribution - Non-commercial - No-derivatives) 3.0 copyright. It may be copied or printed for fair use, but only with full attribution, and not for commercial advantage or personal compensation. For full details, see the Creative Commons license.

co.

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.

ac.

Acknowledgements

ac.1

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.

ac.2

The generous sponsorship of Kris Yao and Xiang-Jen Yao, which helped make the work on this translation possible, is most gratefully acknowledged.

Introduction

i.1

The Perfection of Wisdom in Twenty-Five Thousand Lines is one of the three so-called “long” sūtras on the Perfection of Wisdom, or Prajñāpāramitā.1 It fills three complete volumes of the Degé Kangyur, and of all the Prajñāpāramitā sūtras it is second in length only to the massive Perfection of Wisdom in One Hundred Thousand Lines (Toh 8),2 which fills twelve volumes. The third and shortest of the three “long” sūtras, the Perfection of Wisdom in Eighteen Thousand Lines (Toh 10),3 fills two and a half volumes.4

The Early Spread of the Prajñāpāramitā Sūtras

The Perfection of Wisdom in Twenty-Five Thousand Lines in Central Asia and China

Meanwhile in India…

The Prajñāpāramitā Takes Root in Tibet

The Perfection of Wisdom in Twenty-Five Thousand Lines in Tibet

Kangyur and Tengyur Versions of the Sūtra

Sanskrit Texts of The Perfection of Wisdom in Twenty-Five Thousand Lines

Structure and Content

The Structure and Its Correspondences with the Other Long Sūtras

The Content and Its Topical Divisions

The Protagonists: Śāriputra, Subhūti, Śakra, and the Others

Selected Features of the Sūtra

English Translation

The Translation

The Perfection of Wisdom in Twenty-Five Thousand Lines

Chapter 1: The Context

[V26] [F.1.b] [B1] {Dt.4}

1.1

Homage to all the buddhas and bodhisattvas!

1.2

Thus did I hear at one time. The Blessed One 91 was staying on Vulture Peak near Rājagṛha, with a large monastic gathering comprising some five thousand monks. All of them were arhats who had attained the cessation of contaminants, free of afflicted mental states, fully controlled, their minds thoroughly liberated, their wisdom well liberated, thoroughbreds, mighty elephants, their tasks accomplished, their work completed, their burdens relinquished, their own objectives fulfilled, the fetters binding them to the rebirth process completely severed, their minds thoroughly liberated through perfect instruction,92 supreme in their perfection of all mental powers, with the exception of just one person‍— [F.2.a] the venerable Ānanda, still a trainee who had entered the stream. Also present were some five hundred nuns headed by Yaśodharā and Mahāprajāpatī, and a great many laymen and laywomen, all of whom had seen the Dharma.93

T3808

Chapter 2: Śāriputra

2.1

At that time, when the Blessed One thus understood that the entire world had assembled‍—a great multitude with its gods, māras, Brahmā divinities, all kinds of beings including ascetics and brahmins, gods, humans, and asuras, as well as numerous bodhisattva great beings most of whom were crown princes‍— [F.27.b] he said to the venerable Śāradvatīputra: {Dt.18}

T3808

2.2

“Śāradvatīputra, bodhisattva great beings who wish to attain consummate buddhahood with respect to all phenomena in all their aspects should persevere in the perfection of wisdom.”111

T3808

Chapter 3

3.1

Then the Blessed One addressed the venerable Subhūti: “Subhūti, commencing with the perfection of wisdom, you should be inspired to tell bodhisattva great beings 152 how bodhisattva great beings will become emancipated in the perfection of wisdom!” [F.87.a]

T3808

3.2

Thereupon, those bodhisattva great beings, those great śrāvakas, and those gods who were present thought, “Will this venerable Subhūti teach the perfection of wisdom to these bodhisattva great beings through the armor of the strength and force just of his own wisdom and inspired speech, or will he teach it through the power of the Buddha?”

T3808

Chapter 5

5.1

The venerable Subhūti then [F.126.a] said to the Blessed One, “Blessed Lord, thus it is that I do not apprehend and do not find a bodhisattva or the perfection of wisdom. Blessed Lord, since I do not apprehend and do not find a bodhisattva great being or the perfection of wisdom, what bodhisattva great being should I teach and instruct, and in what perfection of wisdom?166 {Dt.124} Blessed Lord, for me, apprehending or finding thus neither an increase nor a decrease in any phenomena, to cause an increase or decrease in just the names bodhisattva or perfection of wisdom would be regrettable. Blessed Lord, those names, too, have no location, no presence, and no influence.167 Why? It is because those names do not exist that those names have no location, no presence, and no influence.

T3808

Chapter 6

6.1

The venerable Subhūti then said to the Blessed One, [F.148.b] “Blessed Lord, when bodhisattva great beings practice the perfection of wisdom, if they engage unskillfully with physical forms, then they are merely engaging with distinguishing marks and are not practicing the perfection of wisdom. {Dt.139} If they engage in the same manner with feelings, perceptions, formative predispositions, and consciousness, then they are engaging with distinguishing marks. If they engage with the notion that physical forms are permanent, then they are engaging with distinguishing marks. If they engage with the notion that feelings, perceptions, formative predispositions, and consciousness are permanent, then they are engaging with distinguishing marks. If they engage with the notion that physical forms are impermanent, then they are engaging with distinguishing marks. If they engage with the notion that feelings, perceptions, formative predispositions, and consciousness are impermanent, then they are engaging with distinguishing marks. If they engage with the notion that physical forms are imbued with happiness, then they are engaging with distinguishing marks. If they engage with the notion that feelings, perceptions, formative predispositions, and consciousness are imbued with happiness, then they are engaging with distinguishing marks. If they engage with the notion that physical forms are imbued with suffering, then they are engaging with distinguishing marks. If they engage with the notion that feelings, perceptions, formative predispositions, and consciousness are imbued with suffering, then they are engaging with distinguishing marks.

T3808

Chapter 7

7.1

Then the venerable Subhūti inquired of the Blessed One, “Blessed Lord, suppose someone were to ask if this illusory person, after training in the perfection of wisdom, will be emancipated in all-aspect omniscience, or if he or she will attain all-aspect omniscience. {Dt.151} Blessed Lord, how should I respond to that question? Suppose someone were to ask if this illusory person, after training in the perfection of meditative concentration, the perfection of perseverance, the perfection of tolerance, the perfection of ethical discipline, and the perfection of generosity, will be emancipated in all-aspect omniscience; [F.159.a] or if this illusory person, after training in [the causal attributes], up to and including the factors conducive to enlightenment, will be emancipated in all-aspect omniscience; or if this illusory person, after training in [the fruitional attributes], up to and including the eighteen distinct qualities of the buddhas, will be emancipated in all-aspect omniscience, or if he or she will attain all-aspect omniscience. Blessed Lord, how should I respond to such questioning?”

T3808

Chapter 8

8.1

Then the venerable Subhūti asked the Blessed One, “Blessed Lord, when you say ‘bodhisattva,’ what is the actual entity denoted by this word bodhisattva?”

T3808

8.2

The Blessed One replied to the venerable Subhūti as follows: “Subhūti, the actual entity denoted by the word bodhisattva is not an actual entity.247 If you ask why, it is because bodhi (enlightenment) is nonarising and sattva (a being)248 is nonarising, too. Subhūti, in enlightenment there is no word, and in a being there is no word. Therefore, the actual entity denoted by the word bodhisattva is not an actual entity.

T3808

10.

Chapter 10

10.1

“Subhūti, you asked, ‘How do bodhisattva great beings genuinely enter into the Great Vehicle?’ In this regard, Subhūti, bodhisattva great beings practice the six perfections and progress from level to level. Subhūti, if you ask how bodhisattva great beings practice the six perfections and progress from level to level, it is the case that all phenomena are unchanging, and so there is nothing at all that goes or comes, nothing at all that passes on or draws near. However, while they do not give rise to conceits or think about the level associated with any phenomena, it is not the case that they do not refine the levels, but that they do not observe them.

T3808

11.

Chapter 11

11.1

The venerable Subhūti then said to the Blessed One, “Blessed Lord, this Great Vehicle, which is called the Great Vehicle, outshines the world with its gods, humans, and asuras and brings emancipation from it. That is why it is called the Great Vehicle. Blessed Lord, this Great Vehicle is the same as space. Just as space accommodates countless, immeasurable beings, similarly this Great Vehicle also accommodates countless, immeasurable beings. For this reason, Blessed Lord, this is the Great Vehicle of bodhisattva great beings. In this Great Vehicle, coming, going, and remaining are not discerned.317 An extent of the past, an extent of the future, and a present in between are also not discerned. Blessed Lord, just as in space coming and going are not discerned, and remaining too is not discerned, similarly, in this Great Vehicle, going is not apprehended, coming is not apprehended, and remaining is not apprehended.

T3808

12.

Chapter 12

12.1

Then the venerable Pūrṇa Maitrāyaṇīputra said to the Blessed One, “Blessed Lord! {Dt.243} This elder Subhūti, who has been asked about the perfection of wisdom by the Tathāgata, Arhat, completely awakened Buddha, thinks of it just as teaching the Great Vehicle.”

T3808

12.2

The venerable Subhūti then asked the Blessed One, “Blessed Lord, I hope that I have not contradicted the perfection of wisdom while teaching the Great Vehicle?”

T3808

13.

Chapter 13: Subhūti

13.1

Then the venerable Śāradvatīputra asked the venerable Subhūti, “Venerable Subhūti, when bodhisattva great beings practice the perfection of wisdom, how do they investigate these phenomena? Venerable Subhūti, what is a bodhisattva great being? What is the perfection of wisdom? What is that investigation?”

T3808

13.2

The venerable Subhūti replied to the venerable Śāradvatīputra, “Venerable Śāradvatīputra, you ask what is a bodhisattva. The term bodhisattva is employed because it designates a being (sattva) who is enlightened (bodhi). It is on the basis of their enlightenment that bodhisattvas know the aspects of all phenomena, but they are without attachment to those phenomena. [F.355.a] If you ask what are the aspects of the phenomena that they know, they know the principle of physical forms, yet they are without attachment to them. They know the aspects of feelings, perceptions, formative predispositions, and consciousness, yet they are without attachment to them. They know the aspects of the sense fields, the sensory elements, and the links of dependent origination, yet they are without attachment to them. They know the aspects of the perfections, all the aspects of emptiness, and the thirty-seven factors conducive to enlightenment, yet they are without attachment to them. They know the aspects of the truths of the noble ones, the meditative concentrations, the immeasurable attitudes, the formless absorptions, the aspects of liberation, the serial steps of meditative absorption, emptiness, signlessness, wishlessness, the extrasensory powers, the meditative stabilities, the dhāraṇī gateways, the ten powers of the tathāgatas, the fearlessnesses, the kinds of exact knowledge, and the eighteen distinct qualities of the buddhas, yet they are without attachment to them.”

T3808

14.

Chapter 14

14.1

{Ki.II-III: 1} Then as many gods of the Caturmahārājakāyika realm as there are in this world system of the great trichiliocosm all congregated there, in that same assembly, along with their gods‍—many thousands of millions and hundreds of billions in number. Śakra, mighty lord of the gods [of Trayastriṃśa] and as many gods as there are in the world systems of the great trichiliocosm all congregated there, in that same assembly, along with their gods‍—many thousands of millions and hundreds of billions in number. All the gods of the Yāma realm, the gods of the Tuṣita realm, the gods of the Nirmāṇarata realm, and the gods of the Paranirmitavaśavartin realm, as many as there are in the world systems of the great trichiliocosm also congregated there, in that same assembly.348 All the gods presiding over the Brahmā realms, as many as there are in the world systems of the great trichiliocosm, also congregated there, in that same assembly, along with their gods‍—many thousands of millions and hundreds of billions in number.349 All the gods presiding over the Pure Abodes, as many as there are in the world systems of the great trichiliocosm, [F.381.b] also congregated there, in that same assembly, along with their gods‍—many thousands of millions and hundreds of billions in number.350 Yet the radiance of their bodies, originating through the ripening of the past actions of the gods of the Caturmahārājakāyika realm, and the radiance of their bodies originating through the ripening of the past actions of the gods of Trayastriṃśa, the gods of Yāma, the gods of Tuṣita, the gods of Nirmāṇarata, the gods of Paranirmitavaśavartin, the gods of Brahmakāyika [and so forth], the gods of Ābhāsvara [and so forth], the gods of Śubhakṛtsna [and so forth], the gods of Bṛhatphala [and so forth], and the gods of the Pure Abodes did not approach even a hundredth part of the natural radiance of the Tathāgata. They did not approach even a thousandth part of it. They did not approach a hundred thousandth part, nor a thousand billionth part of it. Nor could they approach it in terms of any number, fraction, categorization, or comparison. Just as a piece of dark iron or charred wood neither shines, nor gleams, nor sparkles alongside the gold of the Jambu River, so the radiance of all the gods, originating through the ripening of their past actions, neither shone, nor gleamed, nor sparkled alongside the natural effulgence of the Tathāgata’s body. Indeed, the effulgence of the Tathāgata’s body was the best among them. It was foremost. It was abundant. It was superior. It was supreme. It was higher. {Ki.II-III: 2} It was perfect. It was unsurpassed, and it was unexcelled.

T3808

15.

Chapter 15

15.1

Then the gods thought, “What should those who hear the Dharma from the elder Subhūti seek to be?”

T3808

Thereupon the venerable Subhūti, knowing in his own mind the thoughts in the minds of those gods, said to them, “Divine princes! The Dharma taught by me resembles a magical display. Divine princes! Those who listen to my Dharma should also seek to resemble a magical display. Divine princes! The Dharma taught by me resembles a phantom. Divine princes! Those who listen to my Dharma should also seek to resemble a phantom. They will not hear anything at all, nor will they actualize anything at all.”

16.

Chapter 16

16.1

Then Śakra, mighty lord of the gods, thought, “Since the elder Subhūti is teaching in this manner, causing this cascade of the Dharma, I should also conjure up many flowers in order to worship this perfection of wisdom and scatter them, widely scatter them, and thoroughly scatter them upon the Lord Buddha, the bodhisattva great beings, the saṅgha of monks, and the elder Subhūti.”

16.2

Then all the gods in this great trichiliocosm, from the Caturmahārājakāyika realm, up to and including Akaniṣṭha, also had the thought, “Since the elder Subhūti is teaching in this manner, causing this cascade of the Dharma, we should also conjure up many flowers in order to worship this perfection of wisdom and scatter them, manifestly scatter them, and thoroughly scatter them upon the Lord Buddha, the bodhisattva great beings, the saṅgha of monks, and the elder Subhūti.”

17.

Chapter 17

17.1

Then [F.58.a] Śakra, mighty lord of the gods, said to the Blessed One, “Blessed Lord, how wonderful it is that bodhisattva great beings who take up, uphold, recite, master, and focus their attention correctly on this perfection of wisdom will acquire these attributes that may be attained in this lifetime, and that in order to bring beings to maturation, to refine the buddhafields, and to venerate the lord buddhas, they move from buddhafield to buddhafield, and that the roots of virtuous action through which they seek to honor, venerate, respect, and make offerings to those lord buddhas will also become excellent! [How wonderful it is that] the Dharmas that they heard from those lord buddhas they will remember without defect until they attain consummate buddhahood in unsurpassed, complete enlightenment, that they will acquire the excellence of the spiritual family, and that they will acquire the excellence of felicity, the excellence of longevity, the excellence of retinue, the excellence of defining characteristics, the excellence of luminosity, the excellence of eyes, the excellence of voice, the excellence of meditative stability, and the excellence of dhāraṇī! {Ki.II-III: 41} [How wonderful it is that] through skillful means, they themselves will emanate in the physical form of the buddhas, journey from world system to world system, and be present in places where the lord buddhas have not been born and have not appeared, describing the attributes of the perfection of generosity; describing the attributes of the perfection of ethical discipline, the perfection of tolerance, [F.58.b] the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom; describing the attributes of the emptiness of internal phenomena and of [the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities; describing the attributes of the applications of mindfulness; and describing the attributes of the correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, the noble eightfold path, 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 to liberation‍—emptiness, signlessness, and wishlessness‍—the extrasensory powers, the meditative stabilities, the dhāraṇī gateways, the powers of the tathāgatas, the fearlessnesses, the kinds of exact knowledge, and the distinct qualities of the buddhas! [How wonderful it is that] through skillful means they instruct beings in the three vehicles, namely, the vehicle of the śrāvakas, the vehicle of the pratyekabuddhas, and the vehicle of the buddhas!”

T3808

18.

Chapter 18

18.1

Then the Blessed One said to Śakra, mighty lord of the gods, “Kauśika, when any noble sons or noble daughters who take up, uphold, recite, master, chant, and focus their attention correctly on this profound perfection of wisdom are present in a place of conflict, in the frontline of battle, if those noble sons or noble daughters have gone there and are present there having chanted this profound perfection of wisdom, then those noble sons or noble daughters cannot be defeated. They will indisputably be victorious. Being victorious, they will be delivered from that conflict without anything being said or spoiled.

20.

Chapter 20

20.1

Then a hundred or so rival tīrthikas [F.86.b] and wandering mendicants approached with harmful intent the place where the Blessed One was, and Śakra, mighty lord of the gods, had the following thought: “These rival tīrthikas and wandering mendicants have approached with harmful intent the place where the Blessed One is. I should by whatever means speak to them of the perfection of wisdom, so that once those rival tīrthikas and wandering mendicants have approached the Blessed One, no obstacle will arise. To that end I should chant all that I have grasped of this perfection of wisdom from the Blessed One.” {Ki.II-III: 74}

T3808

22.

Chapter 22

22.1

Then the Blessed One asked Śakra, mighty lord of the gods, “Kauśika, if you could possess Jambudvīpa, filled to the top with the bone relics of the tathāgatas, and if someone were to present you with this perfection of wisdom, written in the form of a book, which of these would you take?”

T3808

22.2

“Blessed Lord,” replied Śakra, “if someone were to present me with Jambudvīpa, filled to the top with the bone relics of the tathāgatas, and if someone were to present me with this perfection of wisdom, written in the form of a book, {Ki.II-III: 88} I would take this perfection of wisdom. If one were to ask why, Blessed Lord, it is not that I do not honor those bone relics of the tathāgatas, it is not that I do not display them, and it is not that I do not venerate them. Indeed, Blessed Lord, it is not that I do not serve the bone relics of the tathāgatas, it is not that I do not respect them, it is not that I do not venerate them, and it is not that I do not worship them, but, Blessed Lord, those bone relics of the tathāgatas have originated from the perfection of wisdom. This is why the bone relics of the tathāgatas should be honored, this is why they should be respected, this is why they should be venerated, and this is why offerings should be made to them. Those bone relics [F.101.a] have been formed by the perfection of wisdom. This is why those bone relics of the tathāgatas are indeed endowed with offerings. Blessed Lord, even though I serve, respect, honor, and worship the bone relics of the tathāgatas with divine flowers, garlands, incense, unguents, powders, robes, parasols, victory banners, ribbons, and various divine musical sounds, these bone relics of the tathāgatas have originated from the perfection of wisdom. For this reason they are honored, respected, and venerated, and offerings are made to them by this world with its gods, humans, and asuras, so that they are protected, honored, respected, venerated, and given offerings.”

23.

Chapter 23: Śakra

23.1

Then the Blessed One said to Śakra, mighty lord of the gods, “Kauśika, if any noble sons or noble daughters [F.118.a] were to establish the beings of Jambudvīpa on the paths of the ten virtuous actions, do you think, Kauśika, that for this reason those noble sons or noble daughters would greatly increase their merit?”

“Blessed Lord, they would! Sugata, they would!”

23.2

The Blessed One then said, “Kauśika, if any were to bestow this perfection of wisdom on others so that they might recite it, commit it to writing, or chant it, they would even more greatly increase their merit. If you ask why, based on this perfection of wisdom, it is extensively revealed that there are many uncontaminated attributes through which noble sons or noble daughters, after training in it, have entered, will enter, and are entering into the maturity of the bodhisattvas; through which they have attained, will attain, and are attaining [the fruits and realizations], up to and including arhatship; through which followers of the vehicle of the pratyekabuddhas have attained, will attain, and are attaining the enlightenment of the pratyekabuddhas; through which those who enter into unsurpassed, complete enlightenment have entered, will enter, and are entering into the maturity of the bodhisattvas; and through which they have attained, will attain, and are attaining consummate buddhahood in unsurpassed, complete enlightenment.

24.

Chapter 24: Dedication

24.1

Then the bodhisattva great being Maitreya said to the venerable Subhūti, “Blessed Subhūti, there is a foundation of meritorious action, endowed with rejoicing, that bodhisattva great beings have‍—a foundation of meritorious action that they dedicate to unsurpassed, complete enlightenment, making common cause with all beings, without apprehending anything. Then there is a foundation of meritorious action, endowed with rejoicing, that all beings have; there is a foundation of meritorious action originating from the generosity of those who follow the vehicle of the śrāvakas and of those who follow the vehicle of the pratyekabuddhas; and there are also foundations of meritorious action originating from their ethical discipline and meditation. [F.139.a] Among all these, the foundation of meritorious action endowed with rejoicing that bodhisattva great beings dedicate to unsurpassed, complete enlightenment, making common cause with all beings, is said to be the best, it is said to be authentic, it is said to be foremost, {Ki.II-III: 123} it is said to be supreme, it is said to be perfect, it is said to be sublime, it is said to be unsurpassed, it is said to be the highest. It is said to be unequaled, and it is said to be equal to the unequaled. [B36]

T3808

25.

Chapter 25

25.1

Then the venerable Śāradvatīputra said to the Blessed One, “Blessed Lord, the perfection of wisdom sheds light owing to its utter purity. Venerable Lord, the perfection of wisdom is worthy of homage. Blessed Lord, I pay homage to the perfection of wisdom. Blessed Lord, the perfection of wisdom is unsullied by all the three realms. Blessed Lord, the perfection of wisdom dispels all the blindness of afflicted mental states and false views, rendering obfuscation nonexistent.393 Blessed Lord, the perfection of wisdom is supreme among the factors conducive to enlightenment. Blessed Lord, the perfection of wisdom secures happiness so that all fears, enmity, and harmful [thoughts or deeds] may be purified. Blessed Lord, the perfection of wisdom brings light to all beings so that they might acquire the five eyes. Blessed Lord, the perfection of wisdom teaches the path to those who are going astray so that they might reverse the [two] extremes. Blessed Lord, the perfection of wisdom establishes all-aspect omniscience, so that all afflicted mental states that bring about reincarnation through the continuity of propensities might be abandoned. Blessed Lord, the perfection of wisdom [F.162.a] is the mother of bodhisattva great beings, {Ki.II-III: 143} generating the attributes of the buddhas. Blessed Lord, the perfection of wisdom neither arises nor ceases owing to the emptiness of intrinsic defining characteristics. Blessed Lord, the perfection of wisdom is the antidote for cyclic existence because it is neither permanent, nor is it perishable. Blessed Lord, the perfection of wisdom offers protection to beings who lack protection because it bestows the entirety of the precious doctrine. Blessed Lord, the perfection of wisdom confers the ten powers because it cannot be crushed. Blessed Lord, the perfection of wisdom turns the wheel of the Dharma, repeating it three times and in twelve ways,394 because it is subject to neither promulgation nor reversal. Blessed Lord, the perfection of wisdom displays the essential nature of all phenomena owing to the emptiness of the essential nature of nonentities. Blessed Lord, how can bodhisattvas or those in the vehicle of the bodhisattvas, śrāvakas or those in the vehicle of the śrāvakas, pratyekabuddhas or those in the vehicle of the pratyekabuddhas dwell in the perfection of wisdom?”

T3808

26.

Chapter 26: The Hells

26.1

Then the venerable Śāradvatīputra asked the Blessed One, “Blessed Lord, where did those bodhisattva great beings who are resolute in this profound perfection of wisdom pass away before coming into this world? For how long have those noble sons or noble daughters embarked on unsurpassed, complete enlightenment? How many tathāgatas, arhats, completely awakened buddhas have they honored? {Ki.II-III: 149} Are they genuinely and methodically397 resolute in this profound perfection of wisdom? How long have they practiced the perfection of generosity? How long have they practiced the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, [F.170.a] the perfection of meditative concentration, and the perfection of wisdom?”

27.

Chapter 27: The Purity of All the Dharmas

27.1

Thereupon the venerable Śāradvatīputra said to the Blessed One, “Blessed Lord, this purity is profound.”

T3808

“That is due to absolute purity,” replied the Blessed One.

27.2

“Due to the absolute purity of what is it that purity is profound?”

“Śāradvatīputra,” replied the Blessed One, [F.188.b] “purity is profound due to the [absolute] purity of physical forms. Purity is profound due to the [absolute] purity of feelings, perceptions, formative predispositions, and consciousness. Purity is profound due to the [absolute] purity of the eyes. Purity is profound due to the [absolute] purity of the ears, nose, tongue, body, and mental faculty. Purity is profound due to the [absolute] purity of sights. Purity is profound due to the [absolute] purity of sounds, odors, tastes, tangibles, and mental phenomena. Purity is profound due to the [absolute] purity of visual consciousness. Purity is profound due to the [absolute] purity of auditory consciousness, olfactory consciousness, gustatory consciousness, tactile consciousness, and mental consciousness. Purity is profound due to the [absolute] purity of visually compounded sensory contact. Purity is profound due to the [absolute] purity of aurally compounded sensory contact, nasally compounded sensory contact, lingually compounded sensory contact, corporeally compounded sensory contact, and mentally compounded sensory contact. Purity is profound due to the [absolute] purity of feelings conditioned by visually compounded sensory contact. Purity is profound due to the [absolute] purity of feelings conditioned by aurally compounded sensory contact, feelings conditioned by nasally compounded sensory contact, feelings conditioned by lingually compounded sensory contact, feelings conditioned by corporeally compounded sensory contact, and feelings conditioned by mentally compounded sensory contact. Purity is profound due to the [absolute] purity of the earth element. Purity is profound due to the [absolute] purity of the water element, the fire element, the wind element, the space element, and the consciousness element. Purity is profound due to the [absolute] purity of ignorance. Purity is profound due to the [absolute] purity of formative predispositions, consciousness, name and form, the six sense fields, [F.189.a] sensory contact, sensation, craving, grasping, the rebirth process, actual birth, and aging and death. Purity is profound due to the [absolute] purity of the perfection of generosity. Purity is profound due to the [absolute] purity of the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom. Purity is profound due to the [absolute] purity of the emptiness of internal phenomena. Purity is profound due to the [absolute] purity of the [other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities. Purity is profound due to the [absolute] purity of the applications of mindfulness. Purity is profound due to the [absolute] purity of the correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, and the noble eightfold path. Purity is profound due to the [absolute] purity 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, the extrasensory powers, the meditative stabilities, the dhāraṇī gateways, the powers of the tathāgatas, the fearlessnesses, the kinds of exact knowledge, and the distinct qualities of the buddhas. Purity is profound due to the [absolute] purity of knowledge of all the dharmas, knowledge of the path, and all-aspect omniscience.”

28.

Chapter 28

28.1

Then the venerable Subhūti said to the Blessed One, [F.200.a] “Blessed Lord! The perfection of wisdom is inactive.”

T3808

“Subhūti,” replied the Blessed One, “that is because agents are nonapprehensible. Similarly, Subhūti, it is because physical forms are nonapprehensible, feelings, perceptions, formative predispositions, and consciousness are nonapprehensible, and [all the attributes and goals], up to and including all-aspect omniscience, are nonapprehensible.”

29.

Chapter 29

29.1

{Ki.IV: 1} Then the venerable Subhūti said to the Blessed One, “Blessed Lord, this perfection of wisdom is the perfection that is nonexistent.”406

T3808

“This is owing to the nonexistence of space!” replied the Blessed One.

29.2

“Blessed Lord, this perfection of wisdom is the perfection that is sameness.”

“This is owing to the sameness of all phenomena!” replied the Blessed One.

29.3

“Blessed Lord, this perfection of wisdom is the perfection that is void.”

30.

Chapter 30

30.1

Then Śakra, mighty lord of the gods, thought, “Those noble sons or noble daughters in whose ears this perfection of wisdom resounds have venerated the conquerors of the past. Those beings in whose ears this perfection of wisdom resounds have grown the roots of virtuous action in the presence of the tathāgatas. Those beings in whose ears this perfection of wisdom resounds have been accepted by spiritual mentors. Leaving aside those who have taken up, upheld, recited, mastered, and focused their attention correctly on this profound perfection of wisdom, and who, having taken up, upheld, recited, and mastered it, then earnestly applied the perfection of wisdom in its real nature‍—apart from them, those noble sons or noble daughters who, having heard this perfection of wisdom are neither fearful, nor afraid, nor terrified, have questioned and petitioned the tathāgatas, arhats, completely awakened buddhas of the past. Those noble sons or noble daughters who, having heard this perfection of wisdom, are neither fearful, nor afraid, nor terrified, and who have [also] taken up, upheld, recited, mastered, and focused their attention correctly on this profound perfection of wisdom, have been cultivating the perfection of generosity, and have been practicing the perfections of ethical discipline, tolerance, perseverance, meditative concentration, and wisdom for many eons.” {Ki.IV: 9}

31.

Chapter 31

31.1

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}

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 <

The Perfection of Wisdom in Twenty-Five Thousand Lines Chapter 32

Toh 9

Imprint

Text Body

The Perfection of Wisdom in Twenty-Five Thousand Lines
Chapter 32