The Transcendent Perfection of Wisdom
in Eighteen Thousand Lines - 341
Daśasāhasrikāprajñāpāramitā
– Chapter 41 - Completing despite all hindrances –
Source: https://read.84000.co/translation/toh10.html
More Analysis of Mahayana Sutras : https://www.gilehtblog.com/2022/07/toc-400.html
[Note: The two truths are:
T1: conventionally dependently co-arisen (interdependent) relatively functional ever-changing impermanent appearances / tools / adapted skillful means, merely labeled / imputed / imagined / created by the mind in dependence of its conditioning / karma (in cycle), 𝙣𝙤𝙩 𝙘𝙤𝙢𝙥𝙡𝙚𝙩𝙚ly non-existence;
T2: emptiness of inherent existence, not real existence;
U2T: those two truths, like any other pair of apparent opposites, are inseparable, interdependent, co-defined, co-relative, co-dependent, co-emergent, co-evolving, co-ceasing / co-transcended, in harmony, in 'Union' <==> thus empty of inherent existence.
They are tools to help us to get to the 'inconceivable' by refuting what 'Reality as it is' is not:
all extreme views like: existence / dharma / causality / functionality, non-existence / non-dharma / non-causality / non-functionality, both together, neither; difference / manyness / diversity / duality, identity / oneness / sameness / non-duality, both together, neither; permanence / continuity / eternity, impermanence / discontinuity / annihilation, both together, neither; individuality, collectivity, universality, a combination of those, none of those; subjectivity, relation / action / process, objectivity, a combination of those, none of those; the 1st truth alone / dependent origination [T1], the 2nd truth alone / mere-emptiness [T2], both two truths together as if different and in opposition [2T], neither of the two truths as if identical and one [1T,]; ‘this’, ‘non-this’, both together, neither – for whatever ‘this’ is.
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The three spheres: ex.
i. The subject / actor / goer / perceiver / knower / acquirer / owner,
ii. The relation / action / going / perceiving / knowing / acquiring / having
iii. The object / result / destination / perceived / known / acquired / possessions / karma / 5 aggregates / body & speech & mind.
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Generalisations:
Whenever it is possible the comments of each section are expressed into a more global context. So they always cover more than just what is said in the various translations. The goal is to make the Big Picture more evident.
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Note: All comments within (i.e. …) or [...] are from the commentator (me), not the translators.)
[Back to Résumés of chapters 1-41]
41. NOT COMPLETE BECAUSE OF MĀRA – Keep completing despite all hindrances.
.
(i.e. There are many possible hindrances on both sides – students and teachers, and in their relations –.
Often everything for writing out, reading aloud, expounding, transmitting, clearly articulating, reciting, properly paying attention to this deep perfection of wisdom, mastering, up to meditating on this deep perfection of wisdom is NOT COMPLETE.
There are many works of Mara that act as hindrances to this Perfection of Wisdom; even counterfeit versions of the Perfection of Wisdom, counterfeit versions of the various practices & emptinesses, fake sutras, bodhisattvas and Buddhas.
But, still, through the force of the Buddha, bodhisattva great beings KEEP COMPLETING all the perfections, all the practices, completing / perfecting / purifying / transcending / transputing all dharmas and, ultimately, reaching the knowledge of all aspects, complete awakening.)
"Furthermore, Subhūti, when the Dharma l̲i̲s̲t̲e̲n̲e̲r̲ wants to listen to the perfection of wisdom, to write it out, take it up, clearly articulate it, recite it, and read it out loud,
and the Dharma p̲r̲e̲a̲c̲h̲e̲r̲ has become too lazy,
Subhūti, bodhisattva great beings should know that t̲h̲i̲s̲ ̲t̲o̲o̲ ̲i̲s̲ ̲t̲h̲e̲ ̲w̲o̲r̲k̲ ̲o̲f̲ ̲M̲ā̲r̲a̲.
."Furthermore, Subhūti, when the Dharma p̲r̲e̲a̲c̲h̲e̲r̲ has not become too lazy to write out this deep perfection of wisdom, to take it up, clearly articulate it, and recite it,
but the Dharma l̲i̲s̲t̲e̲n̲e̲r̲ has gone off to some other place,
Subhūti, bodhisattva great beings should know that t̲h̲i̲s̲ ̲t̲o̲o̲ ̲i̲s̲ ̲t̲h̲e̲ ̲w̲o̲r̲k̲ ̲o̲f̲ ̲M̲ā̲r̲a̲.
."Furthermore, Subhūti, when the Dharma l̲i̲s̲t̲e̲n̲e̲r̲ wants to write out the perfection of wisdom, wants to clearly articulate it, and wants to recite it,
but the Dharma p̲r̲e̲a̲c̲h̲e̲r̲ has gone off to some other place,
Subhūti, bodhisattva great beings should know that t̲h̲i̲s̲ ̲t̲o̲o̲ ̲i̲s̲ ̲t̲h̲e̲ ̲w̲o̲r̲k̲ ̲o̲f̲ ̲M̲ā̲r̲a̲.
."Furthermore, Subhūti, when the Dharma p̲r̲e̲a̲c̲h̲e̲r̲ longs for wealth, respect, and verses of praise, and is greedy for requirements — robes, alms, beds and seats, and medicines for sicknesses —
while the Dharma l̲i̲s̲t̲e̲n̲e̲r̲ is not needy, and is contented, energetic, mindful, collected, focused, and intelligent,
then too, Subhūti, everything for the perfection of wisdom is 𝙣𝙤𝙩 𝙘𝙤𝙢𝙥𝙡𝙚𝙩𝙚 and
bodhisattva great beings should know that t̲h̲i̲s̲ ̲i̲s̲ ̲t̲h̲e̲ ̲w̲o̲r̲k̲ ̲o̲f̲ ̲M̲ā̲r̲a̲.
."Furthermore, Subhūti, when the Dharma p̲r̲e̲a̲c̲h̲e̲r̲ is not needy, is contented, lives in solitude, and is energetic, mindful, collected, focused, and intelligent,
while the Dharma l̲i̲s̲t̲e̲n̲e̲r̲ is very needy, wants to do wrong, longs for wealth, respect, and verses of praise, and is greedy for requirements — robes, alms, beds and seats, and medicines for sicknesses —
then too, Subhūti, everything for writing out, transmitting, reciting, and properly paying attention to this deep perfection of wisdom is 𝙣𝙤𝙩 𝙘𝙤𝙢𝙥𝙡𝙚𝙩𝙚 and
bodhisattva great beings should know that t̲h̲i̲s̲ ̲i̲s̲ ̲t̲h̲e̲ ̲w̲o̲r̲k̲ ̲o̲f̲ ̲M̲ā̲r̲a̲.
."Furthermore, Subhūti, when the Dharma p̲r̲e̲a̲c̲h̲e̲r̲ is a jungle dweller, an alms-food eater, a refuse-rags wearer, a later-food refuser, a single-sitter, one satisfied with whatever alms they get, a cemetery dweller, an open-air dweller, a tree-root dweller, one who sleeps sitting up, a natural-bed user, and a three-robe wearer, and the Dharma l̲i̲s̲t̲e̲n̲e̲r̲ does not believe in being a jungle dweller, up to a three-robe wearer,
then too, Subhūti, everything for writing out, clearly articulating, and reciting this deep perfection of wisdom is 𝙣𝙤𝙩 𝙘𝙤𝙢𝙥𝙡𝙚𝙩𝙚 and
bodhisattva great beings should know that t̲h̲i̲s̲ ̲i̲s̲ ̲t̲h̲e̲ ̲w̲o̲r̲k̲ ̲o̲f̲ ̲M̲ā̲r̲a̲.
."Furthermore, Subhūti, when the Dharma l̲i̲s̲t̲e̲n̲e̲r̲ is a jungle dweller, up to a three-robe wearer,
and the Dharma p̲r̲e̲a̲c̲h̲e̲r̲ is not a jungle dweller, up to a three-robe wearer,
then too, Subhūti, everything for writing out, clearly articulating, reciting, and properly paying attention to this deep perfection of wisdom is 𝙣𝙤𝙩 𝙘𝙤𝙢𝙥𝙡𝙚𝙩𝙚 and
bodhisattva great beings should know that t̲h̲i̲s̲ ̲i̲s̲ ̲t̲h̲e̲ ̲w̲o̲r̲k̲ ̲o̲f̲ ̲M̲ā̲r̲a̲.
."Furthermore, Subhūti, when the Dharma l̲i̲s̲t̲e̲n̲e̲r̲s have faith and a virtuous character, want to write out this deep perfection of wisdom, want to take it up, want to clearly articulate it, and want to recite it,
while the Dharma p̲r̲e̲a̲c̲h̲e̲r̲ does not have faith, wants unwholesome dharmas, does not want to write out and give this deep perfection of wisdom, and does not want to grasp the body of meanings,
bodhisattva great beings should know that t̲h̲i̲s̲ ̲i̲s̲ ̲t̲h̲e̲ ̲w̲o̲r̲k̲ ̲o̲f̲ ̲M̲ā̲r̲a̲.
."Furthermore, Subhūti, when the Dharma p̲r̲e̲a̲c̲h̲e̲r̲ gives up all personal possessions with no thought to hold back,
and the Dharma l̲i̲s̲t̲e̲n̲e̲r̲ is stingy and very needy, wants to do wrong, longs for wealth, respect, and verses of praise, and longs for requirements — robes, alms, beds and seats, and medicines for sicknesses —
then too, Subhūti, everything for writing out, clearly articulating, reciting, up to properly paying attention to this deep perfection of wisdom is 𝙣𝙤𝙩 𝙘𝙤𝙢𝙥𝙡𝙚𝙩𝙚 and
bodhisattva great beings should know that t̲h̲i̲s̲ ̲i̲s̲ ̲t̲h̲e̲ ̲w̲o̲r̲k̲ ̲o̲f̲ ̲M̲ā̲r̲a̲.
."Furthermore, Subhūti, when the Dharma l̲i̲s̲t̲e̲n̲e̲r̲ gives up all personal possessions with no thought to hold back,
and the Dharma p̲r̲e̲a̲c̲h̲e̲r̲ is stingy and miserly,
then too, Subhūti, everything for writing out, clearly articulating, reciting, up to properly paying attention to this deep perfection of wisdom is 𝙣𝙤𝙩 𝙘𝙤𝙢𝙥𝙡𝙚𝙩𝙚 and
bodhisattva great beings should know that t̲h̲i̲s̲ ̲i̲s̲ ̲t̲h̲e̲ ̲w̲o̲r̲k̲ ̲o̲f̲ ̲M̲ā̲r̲a̲.
."Furthermore, Subhūti, when the Dharma l̲i̲s̲t̲e̲n̲e̲r̲ wants to give away the requirements — robes, alms, beds and seats, and medicines for sicknesses — to the Dharma p̲r̲e̲a̲c̲h̲e̲r̲
but the Dharma p̲r̲e̲a̲c̲h̲e̲r̲ does not want to accept them,
then too, Subhūti, everything for writing out, reciting, up to properly paying attention to this deep perfection of wisdom is 𝙣𝙤𝙩 𝙘𝙤𝙢𝙥𝙡𝙚𝙩𝙚 and
bodhisattva great beings should know that t̲h̲i̲s̲ ̲t̲o̲o̲,̲ ̲S̲u̲b̲h̲ū̲t̲i̲,̲ ̲i̲s̲ ̲t̲h̲e̲ ̲w̲o̲r̲k̲ ̲o̲f̲ ̲M̲ā̲r̲a̲.
."Furthermore, Subhūti, when the Dharma p̲r̲e̲a̲c̲h̲e̲r̲ understands just from headings,
but the Dharma l̲i̲s̲t̲e̲n̲e̲r̲ needs to be led, understands from a detailed explanation, and responds well to words,
then too, Subhūti, everything for writing out, transmitting, reciting, up to properly paying attention to this deep perfection of wisdom is 𝙣𝙤𝙩 𝙘𝙤𝙢𝙥𝙡𝙚𝙩𝙚 and
bodhisattva great beings should know that t̲h̲i̲s̲ ̲t̲o̲o̲,̲ ̲S̲u̲b̲h̲ū̲t̲i̲,̲ ̲i̲s̲ ̲t̲h̲e̲ ̲w̲o̲r̲k̲ ̲o̲f̲ ̲M̲ā̲r̲a̲.
."Furthermore, Subhūti, when the Dharma l̲i̲s̲t̲e̲n̲e̲r̲ understands just from headings,
but the Dharma p̲r̲e̲a̲c̲h̲e̲r̲ needs to be led, understands from a detailed explanation, and responds well to words,
then too, Subhūti, everything for writing out, clearly articulating, reciting, up to properly paying attention to this deep perfection of wisdom is 𝙣𝙤𝙩 𝙘𝙤𝙢𝙥𝙡𝙚𝙩𝙚 and
bodhisattva great beings should know that t̲h̲i̲s̲ ̲t̲o̲o̲,̲ ̲S̲u̲b̲h̲ū̲t̲i̲,̲ ̲i̲s̲ ̲t̲h̲e̲ ̲w̲o̲r̲k̲ ̲o̲f̲ ̲M̲ā̲r̲a̲.
."Furthermore, Subhūti, when the Dharma p̲r̲e̲a̲c̲h̲e̲r̲ knows the different features of the discourses, melodious narrations, predictions, verses, summaries, tales, introductions, accounts, birth stories, expanded texts, marvels, and expositions,
and the Dharma l̲i̲s̲t̲e̲n̲e̲r̲ does not know the different features of the discourses, melodious narrations, predictions, verses, summaries, tales, introductions, accounts, birth stories, expanded texts, marvels, and expositions,
then too, Subhūti, everything for writing out, clearly articulating, reciting, up to properly paying attention to this deep perfection of wisdom is 𝙣𝙤𝙩 𝙘𝙤𝙢𝙥𝙡𝙚𝙩𝙚 and
bodhisattva great beings should know that t̲h̲i̲s̲ ̲t̲o̲o̲,̲ ̲S̲u̲b̲h̲ū̲t̲i̲,̲ ̲i̲s̲ ̲t̲h̲e̲ ̲w̲o̲r̲k̲ ̲o̲f̲ ̲M̲ā̲r̲a̲.
."Furthermore, Subhūti, when the Dharma p̲r̲e̲a̲c̲h̲e̲r̲ is endowed with the six perfections
but the Dharma l̲i̲s̲t̲e̲n̲e̲r̲ is not endowed with the six perfections,
then too, Subhūti, everything for writing out, reading aloud, reciting from memory, and properly paying attention to this deep perfection of wisdom is 𝙣𝙤𝙩 𝙘𝙤𝙢𝙥𝙡𝙚𝙩𝙚 and
bodhisattva great beings should know that t̲h̲i̲s̲ ̲t̲o̲o̲,̲ ̲S̲u̲b̲h̲ū̲t̲i̲,̲ ̲i̲s̲ ̲t̲h̲e̲ ̲w̲o̲r̲k̲ ̲o̲f̲ ̲M̲ā̲r̲a̲.
."Furthermore, Subhūti, when the Dharma l̲i̲s̲t̲e̲n̲e̲r̲ is endowed with the six perfections
but the Dharma p̲r̲e̲a̲c̲h̲e̲r̲ is not endowed with them,
then too, Subhūti, everything for writing out, up to properly paying attention to this deep perfection of wisdom is 𝙣𝙤𝙩 𝙘𝙤𝙢𝙥𝙡𝙚𝙩𝙚 and
bodhisattva great beings should know that t̲h̲i̲s̲ ̲t̲o̲o̲,̲ ̲S̲u̲b̲h̲ū̲t̲i̲,̲ ̲i̲s̲ ̲t̲h̲e̲ ̲w̲o̲r̲k̲ ̲o̲f̲ ̲M̲ā̲r̲a̲.
."Furthermore, Subhūti, when the Dharma p̲r̲e̲a̲c̲h̲e̲r̲ is skillful at the six perfections
but the Dharma l̲i̲s̲t̲e̲n̲e̲r̲ is not skillful at them,
then too, Subhūti, everything for writing out, reading aloud, up to properly paying attention to this deep perfection of wisdom is 𝙣𝙤𝙩 𝙘𝙤𝙢𝙥𝙡𝙚𝙩𝙚 and
bodhisattva great beings should know that t̲h̲i̲s̲ ̲t̲o̲o̲,̲ ̲S̲u̲b̲h̲ū̲t̲i̲,̲ ̲i̲s̲ ̲t̲h̲e̲ ̲w̲o̲r̲k̲ ̲o̲f̲ ̲M̲ā̲r̲a̲.
."Furthermore, Subhūti, when the Dharma l̲i̲s̲t̲e̲n̲e̲r̲ is skillful at the six perfections
but the Dharma p̲r̲e̲a̲c̲h̲e̲r̲ is not skillful at them,
then too, Subhūti, everything for writing out, up to properly paying attention to this deep perfection of wisdom is 𝙣𝙤𝙩 𝙘𝙤𝙢𝙥𝙡𝙚𝙩𝙚 and
bodhisattva great beings should know that t̲h̲i̲s̲ ̲t̲o̲o̲,̲ ̲S̲u̲b̲h̲ū̲t̲i̲,̲ ̲i̲s̲ ̲t̲h̲e̲ ̲w̲o̲r̲k̲ ̲o̲f̲ ̲M̲ā̲r̲a̲.
."Furthermore, Subhūti, when the Dharma p̲r̲e̲a̲c̲h̲e̲r̲ has obtained the dhāraṇīs
but the Dharma l̲i̲s̲t̲e̲n̲e̲r̲ has not obtained the dhāraṇīs,
then too, Subhūti, everything for writing out, up to properly paying attention to this deep perfection of wisdom is 𝙣𝙤𝙩 𝙘𝙤𝙢𝙥𝙡𝙚𝙩𝙚 and
bodhisattva great beings should know that t̲h̲i̲s̲ ̲t̲o̲o̲,̲ ̲S̲u̲b̲h̲ū̲t̲i̲,̲ ̲i̲s̲ ̲t̲h̲e̲ ̲w̲o̲r̲k̲ ̲o̲f̲ ̲M̲ā̲r̲a̲.
."Furthermore, Subhūti, when the Dharma p̲r̲e̲a̲c̲h̲e̲r̲ wants to write it out, up to wants to properly pay attention to it,
but the Dharma l̲i̲s̲t̲e̲n̲e̲r̲ does not want to write it out, up to does not want to properly pay attention to it,
then too, Subhūti, everything for writing out, reading aloud, up to meditating on this deep perfection of wisdom is 𝙣𝙤𝙩 𝙘𝙤𝙢𝙥𝙡𝙚𝙩𝙚 and
bodhisattva great beings should know that t̲h̲i̲s̲ ̲t̲o̲o̲,̲ ̲S̲u̲b̲h̲ū̲t̲i̲,̲ ̲i̲s̲ ̲t̲h̲e̲ ̲w̲o̲r̲k̲ ̲o̲f̲ ̲M̲ā̲r̲a̲.
."Furthermore, Subhūti, when the Dharma l̲i̲s̲t̲e̲n̲e̲r̲ wants to write it out, up to wants to properly pay attention to it,
but the Dharma p̲r̲e̲a̲c̲h̲e̲r̲ does not want to write it out, up to does not want to properly pay attention to it,
then too, Subhūti, everything for writing out, up to meditating on this deep perfection of wisdom is 𝙣𝙤𝙩 𝙘𝙤𝙢𝙥𝙡𝙚𝙩𝙚 and
bodhisattva great beings should know that t̲h̲i̲s̲ ̲t̲o̲o̲,̲ ̲S̲u̲b̲h̲ū̲t̲i̲,̲ ̲i̲s̲ ̲t̲h̲e̲ ̲w̲o̲r̲k̲ ̲o̲f̲ ̲M̲ā̲r̲a̲.
."Furthermore, Subhūti, when the Dharma p̲r̲e̲a̲c̲h̲e̲r̲ is free from the greed that causes them to act on the desire for sense gratification, or from malice, drowsiness, dozing, gross mental excitement, uneasiness, or doubt,
and the Dharma l̲i̲s̲t̲e̲n̲e̲r̲ is not free from the greed that causes them to act on the desire for sense gratification, or from malice, drowsiness, dozing, gross mental excitement, uneasiness, or doubt,
then too, Subhūti, everything for writing out, up to meditating on this deep perfection of wisdom is 𝙣𝙤𝙩 𝙘𝙤𝙢𝙥𝙡𝙚𝙩𝙚 and
bodhisattva great beings should know that t̲h̲i̲s̲ ̲t̲o̲o̲,̲ ̲S̲u̲b̲h̲ū̲t̲i̲,̲ ̲i̲s̲ ̲t̲h̲e̲ ̲w̲o̲r̲k̲ ̲o̲f̲ ̲M̲ā̲r̲a̲.
."Furthermore, Subhūti, when the Dharma l̲i̲s̲t̲e̲n̲e̲r̲ is free from the greed that causes them to act on the desire for sense gratification, or from malice, drowsiness, dozing, gross mental excitement, uneasiness, or doubt, and the Dharma p̲r̲e̲a̲c̲h̲e̲r̲ is not free from obscuration,
then too, Subhūti, everything for writing out, up to meditating on this deep perfection of wisdom is 𝙣𝙤𝙩 𝙘𝙤𝙢𝙥𝙡𝙚𝙩𝙚 and
bodhisattva great beings should know that t̲h̲i̲s̲ ̲t̲o̲o̲,̲ ̲S̲u̲b̲h̲ū̲t̲i̲,̲ ̲i̲s̲ ̲t̲h̲e̲ ̲w̲o̲r̲k̲ ̲o̲f̲ ̲M̲ā̲r̲a̲.
."Furthermore, Subhūti, when they are writing out, up to meditating on this deep perfection of wisdom
and someone comes up to them and tells them what is awful about the hells, and tells them what is awful about the animal world, the world of Yama, and the world of ghosts, saying,
'Those in the hells have such suffering, those in the animal worlds have such suffering, and those in the world of ghosts have such suffering. You should put an end to suffering right here. What will fully awakening to unsurpassed, perfect, complete awakening do for you?'
then too, Subhūti, everything for writing out, up to meditating on this deep perfection of wisdom is 𝙣𝙤𝙩 𝙘𝙤𝙢𝙥𝙡𝙚𝙩𝙚 and
bodhisattva great beings should know that t̲h̲i̲s̲ ̲t̲o̲o̲,̲ ̲S̲u̲b̲h̲ū̲t̲i̲,̲ ̲i̲s̲ ̲t̲h̲e̲ ̲w̲o̲r̲k̲ ̲o̲f̲ ̲M̲ā̲r̲a̲.
."Furthermore, Subhūti, when they are writing out, up to meditating on this deep perfection of wisdom someone comes up to them and speaks in praise of the Cāturmahārājika gods, up to speaks in praise of the gods in the Naivasaṃjñānāsaṃjñāyatana, saying,
'The desire realm is such a pleasure because of the enjoyment of sense objects; the form realm is such a pleasure because of the concentrations and absorptions; the formless realm is such a pleasure because of the quiet calm and absorptions. And yet they are all impermanent, suffering, unowned, subject to change, subject to extinction, unattractive, and subject to cessation, so you should obtain the result of stream enterer, or you should obtain the result of once-returner, or the result of non-returner, or the state of a worthy one, or a pratyekabuddha's awakening right here, or else you will be in a cycle of cyclic existences for a long time,'
bodhisattva great beings should know that t̲h̲i̲s̲ ̲t̲o̲o̲,̲ ̲S̲u̲b̲h̲ū̲t̲i̲,̲ ̲i̲s̲ ̲t̲h̲e̲ ̲w̲o̲r̲k̲ ̲o̲f̲ ̲M̲ā̲r̲a̲.
."Furthermore, Subhūti, when the Dharma p̲r̲e̲a̲c̲h̲e̲r̲ is a loner without companions who does things personally,
while the Dharma l̲i̲s̲t̲e̲n̲e̲r̲ is gregarious,
then too, Subhūti, everything for writing out, reading aloud, reciting, and meditating on this deep perfection of wisdom is 𝙣𝙤𝙩 𝙘𝙤𝙢𝙥𝙡𝙚𝙩𝙚 and
bodhisattva great beings should know that t̲h̲i̲s̲ ̲t̲o̲o̲,̲ ̲S̲u̲b̲h̲ū̲t̲i̲,̲ ̲i̲s̲ ̲t̲h̲e̲ ̲w̲o̲r̲k̲ ̲o̲f̲ ̲M̲ā̲r̲a̲.
."Furthermore, Subhūti, when the Dharma l̲i̲s̲t̲e̲n̲e̲r̲ is a loner without companions who does things personally,
while the Dharma p̲r̲e̲a̲c̲h̲e̲r̲ is gregarious,
then too, Subhūti, everything for writing out, clearly articulating, reciting, and properly paying attention to this deep perfection of wisdom is 𝙣𝙤𝙩 𝙘𝙤𝙢𝙥𝙡𝙚𝙩𝙚 and
bodhisattva great beings should know that t̲h̲i̲s̲ ̲t̲o̲o̲,̲ ̲S̲u̲b̲h̲ū̲t̲i̲,̲ ̲i̲s̲ ̲t̲h̲e̲ ̲w̲o̲r̲k̲ ̲o̲f̲ ̲M̲ā̲r̲a̲.
."Furthermore, Subhūti, when the Dharma p̲r̲e̲a̲c̲h̲e̲r̲ says, 'I will give this perfection of wisdom to those who follow after me to write out, up to and properly pay attention to,'
and the Dharma l̲i̲s̲t̲e̲n̲e̲r̲ does not follow,
then too, Subhūti, everything for writing out, up to meditating on this deep perfection of wisdom is 𝙣𝙤𝙩 𝙘𝙤𝙢𝙥𝙡𝙚𝙩𝙚 and
bodhisattva great beings should know that t̲h̲i̲s̲ ̲t̲o̲o̲,̲ ̲S̲u̲b̲h̲ū̲t̲i̲,̲ ̲i̲s̲ ̲t̲h̲e̲ ̲w̲o̲r̲k̲ ̲o̲f̲ ̲M̲ā̲r̲a̲.
."Furthermore, Subhūti, when the Dharma l̲i̲s̲t̲e̲n̲e̲r̲ wants to follow after the Dharma p̲r̲e̲a̲c̲h̲e̲r̲
but the Dharma p̲r̲e̲a̲c̲h̲e̲r̲ provides no opportunity for following,
then too, Subhūti, everything for writing out, explaining, up to meditating on this deep perfection of wisdom is 𝙣𝙤𝙩 𝙘𝙤𝙢𝙥𝙡𝙚𝙩𝙚 and
bodhisattva great beings should know that t̲h̲i̲s̲ ̲t̲o̲o̲,̲ ̲S̲u̲b̲h̲ū̲t̲i̲,̲ ̲i̲s̲ ̲t̲h̲e̲ ̲w̲o̲r̲k̲ ̲o̲f̲ ̲M̲ā̲r̲a̲.
."Furthermore, Subhūti, when for the sake of some trifling material possession the Dharma p̲r̲e̲a̲c̲h̲e̲r̲ wants to give this deep perfection of wisdom to write out, clearly articulate, recite, up to meditate on,
and, on account of some trifling material possession the Dharma l̲i̲s̲t̲e̲n̲e̲r̲ is not willing to approach,
then too, Subhūti, everything for writing out, clearly articulating, reciting, properly paying attention to, and meditating on this deep perfection of wisdom is 𝙣𝙤𝙩 𝙘𝙤𝙢𝙥𝙡𝙚𝙩𝙚 and
bodhisattva great beings should know that t̲h̲i̲s̲ ̲t̲o̲o̲,̲ ̲S̲u̲b̲h̲ū̲t̲i̲,̲ ̲i̲s̲ ̲t̲h̲e̲ ̲w̲o̲r̲k̲ ̲o̲f̲ ̲M̲ā̲r̲a̲.
."Furthermore, Subhūti, when the Dharma p̲r̲e̲a̲c̲h̲e̲r̲ wants to go to a location where there is a life-threatening danger
and the Dharma l̲i̲s̲t̲e̲n̲e̲r̲ does not want to go there,
then too, Subhūti, everything for writing out, up to meditating on this deep perfection of wisdom is 𝙣𝙤𝙩 𝙘𝙤𝙢𝙥𝙡𝙚𝙩𝙚 and
bodhisattva great beings should know that t̲h̲i̲s̲ ̲t̲o̲o̲,̲ ̲S̲u̲b̲h̲ū̲t̲i̲,̲ ̲i̲s̲ ̲t̲h̲e̲ ̲w̲o̲r̲k̲ ̲o̲f̲ ̲M̲ā̲r̲a̲.
."Furthermore, Subhūti, when the Dharma l̲i̲s̲t̲e̲n̲e̲r̲ wants to go to a location where there is a life-threatening danger
and the Dharma p̲r̲e̲a̲c̲h̲e̲r̲ does not want to go there,
then too, Subhūti, everything for writing out, up to meditating on this deep perfection of wisdom is 𝙣𝙤𝙩 𝙘𝙤𝙢𝙥𝙡𝙚𝙩𝙚 and
bodhisattva great beings should know that t̲h̲i̲s̲ ̲t̲o̲o̲,̲ ̲S̲u̲b̲h̲ū̲t̲i̲,̲ ̲i̲s̲ ̲t̲h̲e̲ ̲w̲o̲r̲k̲ ̲o̲f̲ ̲M̲ā̲r̲a̲.
."Furthermore, Subhūti, when the Dharma l̲i̲s̲t̲e̲n̲e̲r̲ wants to go where food is scarce and water is scarce
and the Dharma p̲r̲e̲a̲c̲h̲e̲r̲ does not want to go there,
then too, Subhūti, everything for writing out, up to meditating on this deep perfection of wisdom is 𝙣𝙤𝙩 𝙘𝙤𝙢𝙥𝙡𝙚𝙩𝙚 and
bodhisattva great beings should know that t̲h̲i̲s̲ ̲t̲o̲o̲,̲ ̲S̲u̲b̲h̲ū̲t̲i̲,̲ ̲i̲s̲ ̲t̲h̲e̲ ̲w̲o̲r̲k̲ ̲o̲f̲ ̲M̲ā̲r̲a̲.
."Furthermore, Subhūti, when the Dharma p̲r̲e̲a̲c̲h̲e̲r̲ wants to go where there is no food and there is no water
and the Dharma l̲i̲s̲t̲e̲n̲e̲r̲ does not want to go there,
then too, Subhūti, everything for writing out, up to meditating on this deep perfection of wisdom is 𝙣𝙤𝙩 𝙘𝙤𝙢𝙥𝙡𝙚𝙩𝙚 and
bodhisattva great beings should know that t̲h̲i̲s̲ ̲t̲o̲o̲,̲ ̲S̲u̲b̲h̲ū̲t̲i̲,̲ ̲i̲s̲ ̲t̲h̲e̲ ̲w̲o̲r̲k̲ ̲o̲f̲ ̲M̲ā̲r̲a̲.
."Furthermore, Subhūti, when the Dharma p̲r̲e̲a̲c̲h̲e̲r̲ wants to go where there is ample food and plenty of water and the Dharma l̲i̲s̲t̲e̲n̲e̲r̲s have followed, and the Dharma p̲r̲e̲a̲c̲h̲e̲r̲ then says to them, 'Sons of a good family, it would not be right, would it, if you have come here for the sake of material possessions? Think about this carefully for a moment or else you might, on account of the amount of alms you might actually get, come to feel regret,'
then that Dharma p̲r̲e̲a̲c̲h̲e̲r̲ in a subtle way will have rejected them.
And if, disgusted, they decide, 'This is a sign of rejection, it is not a sign of generosity,'
then too, Subhūti, everything for writing out, up to meditating on this deep perfection of wisdom is 𝙣𝙤𝙩 𝙘𝙤𝙢𝙥𝙡𝙚𝙩𝙚 and
bodhisattva great beings should know that t̲h̲i̲s̲ ̲t̲o̲o̲,̲ ̲S̲u̲b̲h̲ū̲t̲i̲,̲ ̲i̲s̲ ̲t̲h̲e̲ ̲w̲o̲r̲k̲ ̲o̲f̲ ̲M̲ā̲r̲a̲.
."Furthermore, Subhūti, when a Dharma p̲r̲e̲a̲c̲h̲e̲r̲ who is a monk wants to go into a dangerous forest, wild jungle, or steep ravine where there is danger from robbers, danger from savages, danger from hunters, danger from angry wild animals, and danger from poisonous snakes,
but still the Dharma l̲i̲s̲t̲e̲n̲e̲r̲s who want to listen to this deep perfection of wisdom follow the Dharma p̲r̲e̲a̲c̲h̲e̲r̲,
yet the Dharma p̲r̲e̲a̲c̲h̲e̲r̲ who is a monk says to them, 'Sons of a good family, it is not right, is it, that you have to come here to this dangerous forest, wild jungle, where there is danger from robbers,'
then, because that Dharma p̲r̲e̲a̲c̲h̲e̲r̲ who is a monk still does not want to explain, does not want to write out, does not want to clearly articulate, does not want to cause them to listen to, and does not want to cause them to meditate on this deep perfection of wisdom, they become disgusted after hearing that from the Dharma p̲r̲e̲a̲c̲h̲e̲r̲ who is a monk and do not go where that Dharma p̲r̲e̲a̲c̲h̲e̲r̲ who is a monk goes,
then too, Subhūti, everything for writing out, up to meditating on this deep perfection of wisdom is 𝙣𝙤𝙩 𝙘𝙤𝙢𝙥𝙡𝙚𝙩𝙚 and
bodhisattva great beings should know that t̲h̲i̲s̲ ̲t̲o̲o̲,̲ ̲S̲u̲b̲h̲ū̲t̲i̲,̲ ̲i̲s̲ ̲t̲h̲e̲ ̲w̲o̲r̲k̲ ̲o̲f̲ ̲M̲ā̲r̲a̲.
."Furthermore, Subhūti, when a Dharma p̲r̲e̲a̲c̲h̲e̲r̲ who is a monk gets attached to a generous alms-giving family, and, attached to the generous alms-giving family, continually thinks about going to see that family, and, continually thinking about them, goes to see that family and therefore rejects Dharma l̲i̲s̲t̲e̲n̲e̲r̲s, saying, 'Venerables, I have to go to see and visit the generous alms-giving families,'
the Dharma p̲r̲e̲a̲c̲h̲e̲r̲ rejects those Dharma l̲i̲s̲t̲e̲n̲e̲r̲s. When they, rejected, turn back,
then too, Subhūti, everything for writing out, up to meditating on this deep perfection of wisdom is 𝙣𝙤𝙩 𝙘𝙤𝙢𝙥𝙡𝙚𝙩𝙚 and
bodhisattva great beings should know that t̲h̲i̲s̲ ̲t̲o̲o̲,̲ ̲S̲u̲b̲h̲ū̲t̲i̲,̲ ̲i̲s̲ ̲t̲h̲e̲ ̲w̲o̲r̲k̲ ̲o̲f̲ ̲M̲ā̲r̲a̲.
."Furthermore, Subhūti, M̲ā̲r̲a̲ ̲t̲h̲e̲ ̲w̲i̲c̲k̲e̲d̲ ̲o̲n̲e̲ disguised in the form of a monk and disguised in the form of a tathāgata employs whatever means possible so that no matter who it is, they will not write out, will not take up, will not bear in mind, will not recite, will not master, will not properly pay attention to, and will not meditate on this deep perfection of wisdom."
.
The Lord having said that, venerable Subhūti then asked him,
"Lord, why does Māra the wicked one disguised in the form of a monk employ whatever means possible so that no matter who it is, they will not write out, will not clearly articulate, will not read aloud, will not recite, will not properly pay attention to, and will not meditate on this deep perfection of wisdom?"
.
"Subhūti," replied the Lord,
"h̲e̲r̲e̲ ̲M̲ā̲r̲a̲ ̲t̲h̲e̲ ̲w̲i̲c̲k̲e̲d̲ ̲o̲n̲e̲ disguised in the form of a monk causes a split and separation, saying, 'This is not the perfection of wisdom. The perfection of wisdom is the sūtra that has come down to me, which I have mastered.' Subhūti, there, when Māra the wicked one thus causes a split, those bodhisattvas who have not been prophesied begin to harbor doubt, and those who have harbored doubt do not write out, do not clearly articulate, do not master, do not recite from memory, do not properly pay attention to, and do not meditate on this deep perfection of wisdom.
Then too, Subhūti, everything for writing out, clearly articulating, mastering, reciting, meditating on, and properly paying attention to this deep perfection of wisdom is 𝙣𝙤𝙩 𝙘𝙤𝙢𝙥𝙡𝙚𝙩𝙚 and
bodhisattva great beings should know that t̲h̲i̲s̲ ̲t̲o̲o̲,̲ ̲S̲u̲b̲h̲ū̲t̲i̲,̲ ̲i̲s̲ ̲t̲h̲e̲ ̲w̲o̲r̲k̲ ̲o̲f̲ ̲M̲ā̲r̲a̲.
."F̲u̲r̲t̲h̲e̲r̲m̲o̲r̲e̲,̲ ̲S̲u̲b̲h̲ū̲t̲i̲,̲ ̲w̲h̲e̲n̲ ̲M̲ā̲r̲a̲ ̲t̲h̲e̲ ̲w̲i̲c̲k̲e̲d̲ ̲o̲n̲e̲ disguised in the form of a monk comes up to a bodhisattva great being and says, 'A bodhisattva who practices this deep perfection of wisdom actualizes the very limit of reality and reaches the result of stream enterer, or reaches the result of once-returner, or reaches the result of non-returner, or reaches the state of a worthy one, or reaches the state of a pratyekabuddha,'
then too, Subhūti, everything for writing out, expounding, teaching, up to meditating on this deep perfection of wisdom is 𝙣𝙤𝙩 𝙘𝙤𝙢𝙥𝙡𝙚𝙩𝙚 and
bodhisattva great beings should know that t̲h̲i̲s̲ ̲t̲o̲o̲,̲ ̲S̲u̲b̲h̲ū̲t̲i̲,̲ ̲i̲s̲ ̲t̲h̲e̲ ̲w̲o̲r̲k̲ ̲o̲f̲ ̲M̲ā̲r̲a̲.
."F̲u̲r̲t̲h̲e̲r̲m̲o̲r̲e̲,̲ ̲S̲u̲b̲h̲ū̲t̲i̲,̲ ̲t̲h̲e̲r̲e̲ ̲a̲r̲e̲ ̲m̲a̲n̲y̲ ̲w̲o̲r̲k̲s̲ ̲o̲f̲ ̲M̲ā̲r̲a̲ 𝙩𝙝𝙖𝙩 𝙖𝙘𝙩 𝙖𝙨 𝙝𝙞𝙣𝙙𝙧𝙖𝙣𝙘𝙚𝙨
to writing out, expounding, up to meditating on this deep perfection of wisdom.
Bodhisattvas should know those works of Māra, and knowing them, should eliminate them as well."
.
"Lord, what are those works of Māra that bodhisattva great beings should know,
and knowing them, should eliminate as well?" asked Subhūti.
.
"Subhūti," replied the Lord,
"w̲o̲r̲k̲s̲ ̲o̲f̲ ̲M̲ā̲r̲a̲ 𝙖𝙧𝙞𝙨𝙚 𝙬𝙞𝙩𝙝 𝙘𝙤𝙪𝙣𝙩𝙚𝙧𝙛𝙚𝙞𝙩 𝙥𝙚𝙧𝙛𝙚𝙘𝙩𝙞𝙤𝙣𝙨 𝙤𝙛 𝙬𝙞𝙨𝙙𝙤𝙢,
and similarly, works of Māra arise with counterfeit perfections of concentration, perseverance, patience, morality, and giving.
Bodhisattva great beings should know and eliminate them.
."F̲u̲r̲t̲h̲e̲r̲m̲o̲r̲e̲,̲ ̲S̲u̲b̲h̲ū̲t̲i̲,̲ ̲w̲o̲r̲k̲s̲ ̲o̲f̲ ̲M̲ā̲r̲a̲ 𝙖𝙡𝙨𝙤 𝙖𝙧𝙞𝙨𝙚 𝙬𝙞𝙩𝙝 𝙘𝙤𝙪𝙣𝙩𝙚𝙧𝙛𝙚𝙞𝙩 𝙞𝙣𝙣𝙚𝙧 𝙚𝙢𝙥𝙩𝙞𝙣𝙚𝙨𝙨,
up to arise with counterfeit emptiness that is the non-existence of an intrinsic nature,
and works of Māra arise with a counterfeit Śrāvaka Vehicle and Pratyekabuddha Vehicle as well.
Bodhisattva great beings should know and eliminate them.
And that counterfeit perfection of wisdom says,
'Cultivate these four applications of mindfulness; cultivate these right efforts, legs of miraculous power, faculties, powers, limbs of awakening, and path; and cultivate these emptiness, signless, and wishless gateways to liberation.
Master them, and having mastered them reach the result of stream enterer, or reach the result of once-returner, the result of non-returner, or the state of a worthy one right here. What use is there in fully awakening to unsurpassed, perfect, complete awakening?'
Then too, Subhūti, everything for writing out, taking up, teaching, clearly articulating, properly paying attention to, up to meditating on this deep perfection of wisdom is 𝙣𝙤𝙩 𝙘𝙤𝙢𝙥𝙡𝙚𝙩𝙚,
and works such as these of Māra the wicked one, start to pose a threat.
."F̲u̲r̲t̲h̲e̲r̲m̲o̲r̲e̲,̲ ̲S̲u̲b̲h̲ū̲t̲i̲,̲ ̲M̲ā̲r̲a̲ ̲t̲h̲e̲ ̲w̲i̲c̲k̲e̲d̲ ̲o̲n̲e̲ 𝙙𝙞𝙨𝙜𝙪𝙞𝙨𝙚𝙙 𝙞𝙣 𝙩𝙝𝙚 𝙛𝙤𝙧𝙢 𝙤𝙛 𝙖 𝙗𝙪𝙙𝙙𝙝𝙖
with a halo the length of two outstretched arms extending out around his body, gold-like in color, approaches bodhisattvas. When, on seeing him, they experience a feeling of delight, and having experienced that feeling of delight they neglect the knowledge of all aspects,
then too, Subhūti, everything for writing out, clearly articulating, reciting, expounding, and properly paying attention to this deep perfection of wisdom is 𝙣𝙤𝙩 𝙘𝙤𝙢𝙥𝙡𝙚𝙩𝙚.
Bodhisattva great beings should know that t̲h̲i̲s̲ ̲t̲o̲o̲,̲ ̲S̲u̲b̲h̲ū̲t̲i̲,̲ ̲i̲s̲ ̲t̲h̲e̲ ̲w̲o̲r̲k̲ ̲o̲f̲ ̲M̲ā̲r̲a̲.
."F̲u̲r̲t̲h̲e̲r̲m̲o̲r̲e̲,̲ ̲S̲u̲b̲h̲ū̲t̲i̲,̲ ̲M̲ā̲r̲a̲ ̲t̲h̲e̲ ̲w̲i̲c̲k̲e̲d̲ ̲o̲n̲e̲ 𝙢𝙖𝙠𝙚𝙨 𝙫𝙞𝙨𝙞𝙗𝙡𝙚 𝙖 𝙗𝙪𝙙𝙙𝙝𝙖 𝙖𝙣𝙙 𝙨𝙤 𝙤𝙣 at the head of the monastic saṅgha in front of those sons of a good family and daughters of a good family, and the bodhisattvas experience a longing for that, thinking,
'In future I too must become such a tathāgata, worthy one, perfectly complete buddha.
Similarly, I must gather a retinue and I too must teach the Dharma just like that tathāgata teaches it.'
When they experience a longing for that they neglect the knowledge of all aspects.
Then too, Subhūti, everything for writing out, clearly articulating, mastering, expounding, paying attention to, and meditating on this deep perfection of wisdom is 𝙣𝙤𝙩 𝙘𝙤𝙢𝙥𝙡𝙚𝙩𝙚.
Bodhisattva great beings should know that t̲h̲i̲s̲ ̲t̲o̲o̲,̲ ̲S̲u̲b̲h̲ū̲t̲i̲,̲ ̲i̲s̲ ̲t̲h̲e̲ ̲w̲o̲r̲k̲ ̲o̲f̲ ̲M̲ā̲r̲a̲.
."F̲u̲r̲t̲h̲e̲r̲m̲o̲r̲e̲,̲ ̲S̲u̲b̲h̲ū̲t̲i̲,̲ ̲M̲ā̲r̲a̲ ̲t̲h̲e̲ ̲w̲i̲c̲k̲e̲d̲ ̲o̲n̲e̲ 𝙢𝙖𝙠𝙚𝙨 𝙫𝙞𝙨𝙞𝙗𝙡𝙚 𝙢𝙖𝙣𝙮 𝙝𝙪𝙣𝙙𝙧𝙚𝙙𝙨 𝙤𝙛 𝙗𝙤𝙙𝙝𝙞𝙨𝙖𝙩𝙩𝙫𝙖𝙨, many thousands of bodhisattvas practicing the perfection of giving and practicing the perfection of morality, perfection of patience, perfection of perseverance, perfection of concentration, and perfection of wisdom.
When those bodhisattvas experience a longing for those magical productions of Māra they neglect the knowledge of all aspects.
Then too, Subhūti, everything for writing out, clearly articulating, reciting, expounding, paying attention to, and meditating on this deep perfection of wisdom is 𝙣𝙤𝙩 𝙘𝙤𝙢𝙥𝙡𝙚𝙩𝙚.
Bodhisattva great beings should know that t̲h̲i̲s̲ ̲t̲o̲o̲,̲ ̲S̲u̲b̲h̲ū̲t̲i̲,̲ ̲i̲s̲ ̲t̲h̲e̲ ̲w̲o̲r̲k̲ ̲o̲f̲ ̲M̲ā̲r̲a̲.
-
And why?
𝙎𝙪𝙗𝙝ū𝙩𝙞, 𝙞𝙩 𝙞𝙨 𝙗𝙚𝙘𝙖𝙪𝙨𝙚 𝙛𝙤𝙧𝙢 𝙙𝙤𝙚𝙨 𝙣𝙤𝙩 𝙚𝙭𝙞𝙨𝙩 𝙞𝙣 𝙩𝙝𝙞𝙨 𝙙𝙚𝙚𝙥 𝙥𝙚𝙧𝙛𝙚𝙘𝙩𝙞𝙤𝙣 𝙤𝙛 𝙬𝙞𝙨𝙙𝙤𝙢,
and neither does feeling, perception, volitional factors, or consciousness; the constituents and sense fields do not exist; and the perfections, thirty-seven dharmas on the side of awakening, powers, fearlessnesses, detailed and thorough knowledges, eighteen distinct attributes of a buddha, gateways to liberation, and awakening do not exist.
And, Subhūti, where form does not exist,
feeling, perception, volitional factors, and consciousness do not exist;
up to awakening does not exist;
where awakening does not exist a buddha does not exist there either,
and neither do bodhisattvas or śrāvakas exist.
And why?
Subhūti, it is because all dharmas are empty of their own intrinsic nature.
."Furthermore, Subhūti, when sons of a good family and daughters of a good family are writing out, reading aloud, clearly articulating, mastering, and properly paying attention to this deep perfection of wisdom,
𝙩𝙝𝙚𝙮 𝙚𝙣𝙘𝙤𝙪𝙣𝙩𝙚𝙧 𝙢𝙖𝙣𝙮 𝙝𝙞𝙣𝙙𝙧𝙖𝙣𝙘𝙚𝙨 𝙩𝙤 𝙩𝙝𝙞𝙨 𝙥𝙚𝙧𝙛𝙚𝙘𝙩𝙞𝙤𝙣 𝙤𝙛 𝙬𝙞𝙨𝙙𝙤𝙢.
.
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To illustrate, Subhūti, as many precious things as there are in the world — namely, gold, jewels, pearls, sapphires, beryl, conch shells, crystals, corals, and silver — they occasion many hindrances and many opponents.
Similarly, Subhūti, when sons of a good family and daughters of a good family write out, read aloud, clearly articulate, master, explain, properly pay attention to, and meditate on this deep perfection of wisdom,
𝙞𝙩 𝙤𝙘𝙘𝙖𝙨𝙞𝙤𝙣𝙨 𝙢𝙖𝙣𝙮 𝙝𝙞𝙣𝙙𝙧𝙖𝙣𝙘𝙚𝙨 𝙖𝙣𝙙 𝙢𝙖𝙣𝙮 𝙤𝙥𝙥𝙤𝙣𝙚𝙣𝙩𝙨."
.
"Exactly so, Lord, exactly so," said Subhūti.
"𝙎ū𝙩𝙧𝙖𝙨 𝙘𝙤𝙣𝙣𝙚𝙘𝙩𝙚𝙙 𝙬𝙞𝙩𝙝 𝙩𝙝𝙚 𝙥𝙚𝙧𝙛𝙚𝙘𝙩𝙞𝙤𝙣 𝙤𝙛 𝙬𝙞𝙨𝙙𝙤𝙢 𝙤𝙘𝙘𝙖𝙨𝙞𝙤𝙣 𝙢𝙖𝙣𝙮 𝙤𝙥𝙥𝙤𝙣𝙚𝙣𝙩𝙨 𝙖𝙣𝙙 𝙢𝙖𝙣𝙮 𝙝𝙞𝙣𝙙𝙧𝙖𝙣𝙘𝙚𝙨.
Ignorant persons possessed by Māra hinder those writing out, clearly articulating, reading aloud, reciting, and properly paying attention to the deep perfection of wisdom. Lord, those ignorant, narrow-minded simpletons hinder those writing out, up to meditating on this deep perfection of wisdom, and those who do not write out this deep perfection of wisdom, or who hinder those writing it out do not have the intellect to advance toward the vast buddha-dharmas. Those who do not write out this deep perfection of wisdom, or who hinder those writing it, who do not meditate on it, or who hinder those meditating on it, do not have the intellect to advance toward the vast buddha-dharmas."
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"Exactly so, Subhūti, exactly so," said the Lord.
"Those sons of a good family and daughters of a good family who do not write out, read aloud, clearly articulate, recite from memory, properly pay attention to, and meditate on this deep perfection of wisdom, causing hindrances to it, have newly set out in the vehicle, have not produced wholesome roots, have stunted wholesome roots, have not served well the victors of the past, and have not been assisted by spiritual friends. Subhūti, those sons of a good family and daughters of a good family who do not write out, up to meditate on this deep perfection of wisdom, who hinder others from writing it out, up to meditating on it are narrow-minded simpletons with stunted intellects, so they do not have the intellect to advance toward the vast buddha-dharmas.
.
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"There are also other works of Māra like that, Subhūti, that hinder
writing out, up to meditating on this deep perfection of wisdom.
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𝘽𝙪𝙩 𝙨𝙩𝙞𝙡𝙡, 𝙎𝙪𝙗𝙝ū𝙩𝙞, 𝙩𝙝𝙚𝙮 𝙨𝙝𝙤𝙪𝙡𝙙 𝙠𝙣𝙤𝙬 𝙩𝙝𝙖𝙩
𝙚𝙫𝙚𝙣 𝙞𝙛 𝙩𝙝𝙚𝙧𝙚 𝙖𝙧𝙚 𝙬𝙤𝙧𝙠𝙨 𝙤𝙛 𝙈ā𝙧𝙖 𝙩𝙝𝙖𝙩 𝙖𝙘𝙩 𝙖𝙨 𝙝𝙞𝙣𝙙𝙧𝙖𝙣𝙘𝙚𝙨
to those sons of a good family and daughters of a good family
𝙬𝙧𝙞𝙩𝙞𝙣𝙜 𝙤𝙪𝙩, 𝙧𝙚𝙘𝙞𝙩𝙞𝙣𝙜, 𝙥𝙧𝙤𝙥𝙚𝙧𝙡𝙮 𝙥𝙖𝙮𝙞𝙣𝙜 𝙖𝙩𝙩𝙚𝙣𝙩𝙞𝙤𝙣 𝙩𝙤,
𝙖𝙣𝙙 𝙢𝙚𝙙𝙞𝙩𝙖𝙩𝙞𝙣𝙜 𝙤𝙣 𝙩𝙝𝙞𝙨 𝙙𝙚𝙚𝙥 𝙥𝙚𝙧𝙛𝙚𝙘𝙩𝙞𝙤𝙣 𝙤𝙛 𝙬𝙞𝙨𝙙𝙤𝙢,
******************************************************************
𝙎𝙪𝙗𝙝ū𝙩𝙞, 𝙩𝙝𝙚𝙮 𝙨𝙩𝙞𝙡𝙡, 𝙩𝙝𝙧𝙤𝙪𝙜𝙝 𝙩𝙝𝙚 𝙛𝙤𝙧𝙘𝙚 𝙤𝙛 𝙩𝙝𝙚 𝙗𝙪𝙙𝙙𝙝𝙖,
𝙠𝙚𝙚𝙥 𝙤𝙣 𝙘𝙤𝙢𝙥𝙡𝙚𝙩𝙞𝙣𝙜 𝙩𝙝𝙚 𝙥𝙚𝙧𝙛𝙚𝙘𝙩𝙞𝙤𝙣 𝙤𝙛 𝙘𝙤𝙣𝙘𝙚𝙣𝙩𝙧𝙖𝙩𝙞𝙤𝙣 𝙢𝙤𝙧𝙚 𝙖𝙣𝙙 𝙢𝙤𝙧𝙚;
******************************************************************
𝙘𝙤𝙢𝙥𝙡𝙚𝙩𝙞𝙣𝙜 the perfection of perseverance, perfection of patience,
perfection of morality, and perfection of giving;
𝙘𝙤𝙢𝙥𝙡𝙚𝙩𝙞𝙣𝙜 the thirty-seven dharmas on the side of awakening; and
𝙘𝙤𝙢𝙥𝙡𝙚𝙩𝙞𝙣𝙜 the gateways to liberation, powers, fearlessnesses,
detailed and thorough knowledges, distinct attributes of a buddha,
up to the knowledge of all aspects.
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Because of that those sons of a good family and daughters of a good family
𝙙𝙤 𝙣𝙤𝙩 𝙚𝙣𝙘𝙤𝙪𝙣𝙩𝙚𝙧 𝙝𝙞𝙣𝙙𝙧𝙖𝙣𝙘𝙚𝙨 when they write out, read aloud, clearly articulate, meditate on,
and properly pay attention to this deep perfection of wisdom,
******************************************************************
𝙘𝙤𝙣𝙩𝙞𝙣𝙪𝙞𝙣𝙜 𝙩𝙤 𝙘𝙤𝙢𝙥𝙡𝙚𝙩𝙚 𝙢𝙤𝙧𝙚 𝙖𝙣𝙙 𝙢𝙤𝙧𝙚 𝙖𝙡𝙡 𝙩𝙝𝙚 𝙥𝙚𝙧𝙛𝙚𝙘𝙩𝙞𝙤𝙣𝙨,
******************************************************************
𝙖𝙣𝙙 𝙘𝙤𝙢𝙥𝙡𝙚𝙩𝙚 all the dharmas on the side of awakening,
all the gateways to liberation, the four concentrations,
the four immeasurables, the four formless absorptions,
and the five clairvoyances.
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𝙏𝙝𝙤𝙨𝙚 𝙡𝙤𝙧𝙙 𝙗𝙪𝙙𝙙𝙝𝙖𝙨 𝙙𝙬𝙚𝙡𝙡𝙞𝙣𝙜 𝙖𝙣𝙙 𝙢𝙖𝙞𝙣𝙩𝙖𝙞𝙣𝙞𝙣𝙜 𝙩𝙝𝙚𝙢𝙨𝙚𝙡𝙫𝙚𝙨 𝙞𝙣 𝙩𝙝𝙚 𝙩𝙚𝙣 𝙙𝙞𝙧𝙚𝙘𝙩𝙞𝙤𝙣𝙨s also make an effort for the sake of those sons of a good family and daughters of a good family writing out, reading aloud, clearly articulating, reciting from memory, and properly paying attention to this deep perfection of wisdom.
.
𝘼𝙣𝙙 𝙩𝙝𝙤𝙨𝙚 𝙗𝙤𝙙𝙝𝙞𝙨𝙖𝙩𝙩𝙫𝙖 𝙜𝙧𝙚𝙖𝙩 𝙗𝙚𝙞𝙣𝙜𝙨 𝙞𝙧𝙧𝙚𝙫𝙚𝙧𝙨𝙞𝙗𝙡𝙚 𝙛𝙧𝙤𝙢 𝙖𝙬𝙖𝙠𝙚𝙣𝙞𝙣𝙜 standing in the ten directions also make an effort to look after those sons of a good family and daughters of a good family writing out, reading aloud, clearly articulating, reciting from memory, properly paying attention to, and meditating on this deep perfection of wisdom as well."
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This was the forty-first chapter, "Not Complete Because of Māra," of "The Perfection of Wisdom in Eighteen Thousand Lines."
Access to other chapters on the Blog:
(Work in progress. Empty files means they are not done yet.)
Chapter 0 – Introduction to the Sutra
Chapter 1 – Introduction / the Assembly
Chapter 2 – Production of the Thought
Chapter 3 – designation [U2T]
Chapter 4 – Equal to the Unequal
Chapter 5 – Tongue
Chapter 6 – Subhūti
Chapter 7 – Entry into flawlessness
Chapter 8 – The Religious Mendicant Śreṇika
Chapter 9 – Causal Signs
Chapter 10 – Illusion-like
Chapter 11 – Embarrassment
Chapter 12 – Elimination of Views
Chapter 13 – The Six Perfections
Chapter 14 – Neither Bound nor Freed
Chapter 15 – Meditative Stabilization
Chapter 16 – Dhāraṇī Gateway
Chapter 17 – Level Purification
Chapter 18 – The Exposition of Going Forth in the Great Vehicle [cause / path]
Chapter 19 – Surpassing
Chapter 20 – Not Two
Chapter 21 – Subhūti
Chapter 22 – Śatakratu
Chapter 23 – Hard to Understand
Chapter 24 – Unlimited
Chapter 25 – Second Śatakratu
Chapter 26 – Getting Old
Chapter 27 – Reliquary
Chapter 28 – Declaration of the Good Qualities of the Thought of Awakening
Chapter 29 – Different Tīrthika Religious Mendicants
Chapter 30 – The Benefits of Taking Up and Adoration
Chapter 31 – Physical Remains
Chapter 32 – The Superiority of Merit
Chapter 33 – Dedication
Chapter 34 – Perfect Praise of the Quality of Accomplishment
Chapter 35 – Hells
Chapter 36 – Teaching The Purity of all Dharmas
Chapter 37 – Nobody
Chapter 38 – Cannot Be Apprehended
Chapter 39 – The Northern Region
Chapter 40 – The Work of Māra
Chapter 41 – Not Complete Because of Māra
Chapter 42 – Revealing the World
Chapter 43 – Inconceivable
Chapter 44 – Made Up
Chapter 45 – A Boat
Chapter 46 – Teaching the Intrinsic Nature of All Dharmas
Chapter 47 – Taming Greed
Chapter 48 – A Presentation of the Bodhisattvas' Training
Chapter 49 – Irreversibility
Chapter 50 – Teaching the Signs of Irreversibility
Chapter 51 – Skillful means
Chapter 52 – Completion of the Means
Chapter 53 – The Prophecy about Gaṅgadevī
Chapter 54 – Teaching the Cultivation of Skillful Means
Chapter 55 – Teaching the Stopping of Thought Construction [in absolute terms]
Chapter 56 – Equal Training
Chapter 57 – Practice
Chapter 58 – Exposition of the Absence of Thought Construction [in absolute terms]
Chapter 59 – non-attachment
Chapter 60 – Entrusting
Chapter 61 – Inexhaustible
Chapter 62 – Leaping Above Absorption
Chapter 63 – Many Inquiries about the Two Dharmas
Chapter 64 – Perfectly Displayed
Chapter 65 – Worshiping, Serving, and Attending on Spiritual Friends as Skillful Means
Chapter 66 – A Demonstration of Skillful Means
Chapter 67 – Morality
Chapter 68 – Growing and Flourishing
Chapter 69 – An Explanation of Meditation on The Path
Chapter 70 – An Explanation of Serial Action, Training, and Practice
Chapter 71 – The True Nature of Dharmas That Cannot Be Apprehended
Chapter 72 – Teaching the Absence of Marks
Chapter 73 – Exposition of the Major Marks and Minor Signs and the Completion of Letters
Chapter 74 – Exposition of the Sameness of Dharmas
Chapter 75 – Exposition of non-complication –
Chapter 76 – The Armor for Bringing Beings to Maturity
Chapter 77 – Teaching the Purification of a Buddhafield
Chapter 78 – Teaching the Skillful Means for the Purification of a Buddhafield
Chapter 79 – Teaching the non- Existence of an Intrinsic Nature
Chapter 80 – Teaching that there is No Defilement or Purification
Chapter 81 – Yogic Practice of the Ultimate
Chapter 82 – The Unchanging True Nature of Dharmas
Chapter 83 – Categorization of a Bodhisattva's Training
Chapter 84 – Collection
Chapter 85 – Sadāprarudita
Chapter 86 – Dharmodgata
Chapter 87 – Entrusting
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