The Perfection of Wisdom in One Hundred Thousand Lines

“Moreover, Subhūti, if the ones listening to the Dharma delight in writing out this profound perfection of wisdom, giving instructions in it, and chanting it out loud by heart, but the ones expounding the Dharma delay, then, Subhūti, bodhisattva great beings should know that this too is the work of Māra.

“Moreover, Subhūti, if the ones expounding the Dharma do not delay in writing out this profound perfection of wisdom, giving instructions in it, and chanting it out loud by heart, but the ones listening to the Dharma go away to another land, then, Subhūti, bodhisattva great beings should know that this too is the work of Māra.

“Moreover, Subhūti, if those who listen to the Dharma wish to write out this profound perfection of wisdom, be instructed in it, and chant it out loud by heart, but those who expound the Dharma go away to another land, then, Subhūti, bodhisattva great beings should know that this too is the work of Māra.

“Moreover, Subhūti, if those who expound the Dharma are interested in profit, service, and verses of praise, and interested in the basic necessities‍—religious robes, alms, bedding, and medications owing to ill health‍—but those who listen to the Dharma have few desires; are content, detached,⁸⁷⁸ energetic, applied to mindfulness, undistracted, collected in a one-pointedness of mind, and wise; and are scared of profit and service, then too, Subhūti, the causes and conditions for writing out this profound perfection of wisdom, giving instructions in it, and chanting it out loud by heart will not be present. Subhūti, bodhisattva great beings should know that this too is the work of Māra.

“Moreover, Subhūti, if those who expound the Dharma have few desires; are content, detached, energetic, applied to mindfulness, undistracted, collected in a one-pointedness of mind, and wise; and are scared of profit and service, but those who listen to the Dharma have great desires; are attached to evil; are interested in profit, service, and verses of praise; and are interested in the basic necessities‍—robes, alms, bedding, and medications owing to ill health‍—then too, Subhūti, the causes and conditions for writing out this profound perfection of wisdom, giving instructions in it, and chanting it out loud by heart will not be present. Subhūti, bodhisattva great beings should know that this too is the work of Māra.

“Moreover, Subhūti, if those who expound the Dharma are those who stay in the forest,⁸⁷⁹ beg for alms, wear cast-off clothes, do not eat later in the day, 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,⁸⁸⁰ or own only three robes, but those who listen to the Dharma are not those who stay in the forest, not those who beg for alms, not those who wear cast-off clothes, not those who do not eat later in the day, not those who eat their meal in a single sitting, not those who accept just whatever alms have been obtained, not those who frequent charnel grounds, not those who sit in exposed places, not those who sit under trees, not those who sit upright even during sleep, not those who stay wherever they happen to be, or not those who do not own only three robes, then too, Subhūti, the causes and conditions for writing out this profound perfection of wisdom, giving instructions in it, and chanting it out loud by heart will not be present. Subhūti, bodhisattva great beings should know that this too is the work of Māra.

“Moreover, Subhūti, if those who listen to the Dharma are those who stay in isolation, beg for alms, wear cast-off clothes, do not eat later in the day, 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, or own only three robes, but those who expound the Dharma are not those who stay in the forest, not those who beg for alms, not those who wear cast-off clothes, not those who do not eat later in the day, not those who eat their meal in a single sitting, not those who accept just whatever alms have been obtained, not those who frequent charnel grounds, not those who sit in exposed places, not those who sit under trees, not those who sit upright even during sleep, not those who stay wherever they happen to be, or not those who do not own only three robes, then too, Subhūti, the causes and conditions for writing out this profound perfection of wisdom, giving instructions in it, and chanting it out loud by heart will not be present. Subhūti, bodhisattva great beings should know that this too is the work of Māra.

“Moreover, Subhūti, if those who listen to the Dharma, with faith and virtuous aspirations, wish to write out this profound perfection of wisdom, wish to be instructed in it, and wish to chant it out loud by heart, but those who expound the Dharma are faithless, immoral, and subject to malign influences,⁸⁸¹ and do not wish to write out this profound perfection of wisdom, do not wish to be instructed in it, and do not wish to chant it out loud by heart, then too, Subhūti, the causes and conditions for writing out this profound perfection of wisdom, giving instructions in it, and chanting it out loud by heart will not be present. Subhūti, bodhisattva great beings should know that this too is the work of Māra.

“Moreover, Subhūti, if those who expound the Dharma, with faith and virtuous aspirations, wish to write out this profound perfection of wisdom, wish to be instructed in it, and wish to chant it out loud by heart, but those who listen to the Dharma are faithless, then too, Subhūti, the causes and conditions for writing out this profound perfection of wisdom, giving instructions in it, and chanting it out loud by heart will not be present. Subhūti, bodhisattva great beings should know that this too is the work of Māra.

“Moreover, Subhūti, if those who expound the Dharma give away all that they possess, and their minds are without attachment, but those who listen to the Dharma are miserly, have minds with attachment and are avaricious, then too, Subhūti, the causes and conditions for writing out this profound perfection of wisdom, giving instructions in it, and chanting it out loud by heart will not be present. Subhūti, bodhisattva great beings should know that this too is the work of Māra.

“Moreover, Subhūti, if those who listen to the Dharma give away all that they possess, and their minds are without attachment, but those who expound the Dharma are miserly, have minds with attachment, and are avaricious, then too, Subhūti, the causes and conditions for writing out this profound perfection of wisdom, giving instructions in it, and chanting it out loud by heart will not be present. Subhūti, bodhisattva great beings should know that this too is the work of Māra.

“Moreover, Subhūti, if those who listen to the Dharma wish to give away the basic necessities‍—robes, alms, bedding, and medications owing to ill health‍—to those who expound the Dharma, but those who expound the Dharma do not wish to receive them, then too, Subhūti, the causes and conditions for writing out this profound perfection of wisdom, giving instructions in it, and chanting it out loud by heart will not be present. Subhūti, bodhisattva great beings should know that this too is the work of Māra.

“Moreover, Subhūti, if those who expound the Dharma understand simply through a brief statement,⁸⁸² but those who listen to the Dharma require guidance and are interested in words, then too, Subhūti, the causes and conditions for writing out this profound perfection of wisdom, giving instructions in it, and chanting it out loud by heart will not be present. Subhūti, bodhisattva great beings should know that this too is the work of Māra.

“Moreover, Subhūti, if those who listen to the Dharma understand simply through a brief statement, but those who expound the Dharma require guidance and are interested in words, then too, Subhūti, the causes and conditions for writing out this profound perfection of wisdom, giving instructions in it, and chanting it out loud by heart will not be present. Subhūti, bodhisattva great beings should know that this too is the work of Māra.

“Moreover, Subhūti, if those who expound the Dharma understand the doctrinal distinctions between the discourses, the sayings in prose and verse, the prophetic declarations, the verses, the statements made for a purpose, the introductions, the accounts, the tales of past lives, the most those who listen to the Dharma do not understand the doctrinal distinctions between the discourses, the sayings in prose and verse, the prophetic declarations, the verses, the statements made for a purpose, the introductions, the accounts, the tales of past lives, the most extensive teachings, the marvelous events, the narratives, and the established instructions, then too, Subhūti, the causes and conditions for writing out this profound perfection of wisdom, giving instructions in it, and chanting it out loud by heart will not be present. Subhūti, bodhisattva great beings should know that this too is the work of Māra.

“Moreover, Subhūti, if those who listen to the Dharma understand the doctrinal distinctions between the discourses, the sayings in prose and verse, the prophetic declarations, the verses, the statements made for a purpose, the introductions, the accounts, the tales of past lives, the most extensive teachings, the marvelous events, the narratives, and the established instructions, but those who expound the Dharma do not understand the doctrinal distinctions between the discourses, the sayings in prose and verse, the prophetic declarations, the verses, the statements made for a purpose, the introductions, the accounts, the tales of past lives, the most extensive teachings, the marvelous events, the narratives, and the established instructions, then too, Subhūti, the causes and conditions for writing out this profound perfection of wisdom, giving instructions in it, and chanting it out loud by heart will not be present. Subhūti, bodhisattva great beings should know that this too is the work of Māra.

“Moreover, Subhūti, if those who expound the Dharma possess the six perfections, but those who listen to the Dharma do not possess the six perfections, then too, Subhūti, the causes and conditions for writing out this profound perfection of wisdom, giving instructions in it, and chanting it out loud by heart will not be present. Subhūti, bodhisattva great beings should know that this too is the work of Māra.

“Moreover, Subhūti, if those who listen to the Dharma possess the six perfections, but those who expound the Dharma do not possess the six perfections, then too, Subhūti, the causes and conditions for writing out this profound perfection of wisdom, giving instructions in it, and chanting it out loud by heart will not be present. Subhūti, bodhisattva great beings should know that this too is the work of Māra.

“Moreover, Subhūti, if those who expound the Dharma are skilled in means with regard to the six perfections, but those who listen to the Dharma are not skilled in means with regard to the six perfections, then too, Subhūti, the causes and conditions for writing out this profound perfection of wisdom, giving instructions in it, and chanting it out loud by heart will not be present. Subhūti, bodhisattva great beings should know that this too is the work of Māra.

“Moreover, Subhūti, if those who listen to the Dharma are skilled in means with regard to the six perfections, but those who expound the Dharma are not skilled in means with regard to the six perfections, then too, Subhūti, the causes and conditions for writing out this profound perfection of wisdom, giving instructions in it, and chanting it out loud by heart will not be present. Subhūti, bodhisattva great beings should know that this too is the work of Māra.

“Moreover, Subhūti, if those who expound the Dharma have obtained the dhāraṇīs, but those who listen to the Dharma have not obtained the dhāraṇīs, then too, Subhūti, the causes and conditions for writing out this profound perfection of wisdom, giving instructions in it, and chanting it out loud by heart will not be present. Subhūti, bodhisattva great beings should know that this too is the work of Māra.

“Moreover, Subhūti, if those who listen to the Dharma have obtained the dhāraṇīs, but those who expound the Dharma have not obtained the dhāraṇīs, then too, Subhūti, the causes and conditions for writing out this profound perfection of wisdom, giving instructions in it, and chanting it out loud by heart will not be present. Subhūti, bodhisattva great beings should know that this too is the work of Māra.

“Moreover, Subhūti, if those who expound the Dharma wish to write it out, wish to recite it, wish to give instruction in it, wish to chant it out loud by heart, wish to listen to it, and wish to cultivate it, but those who listen to the Dharma do not wish to write it out, do not wish to recite it, do not wish to give instruction in it, do not wish to chant it out loud by heart, do not wish to listen to it, and do not wish to cultivate it, then too, Subhūti, the causes and conditions for writing out this profound perfection of wisdom, giving instructions in it, and chanting it out loud by heart will not be present. Subhūti, bodhisattva great beings should know that this too is the work of Māra.

“Moreover, Subhūti, if those who listen to the Dharma wish to write it out, wish to recite it, wish to give instruction in it, wish to chant it out loud by heart, and wish to listen to it, but those who expound the Dharma do not wish to write it out, do not wish to recite it, do not wish to give instruction in it, do not wish to chant it out loud by heart, and do not wish to cultivate it, then too, Subhūti, the causes and conditions for writing out this profound perfection of wisdom, giving instructions in it, and chanting it out loud by heart will not be present. Subhūti, bodhisattva great beings should know that this too is the work of Māra.

“Moreover, Subhūti, if those who expound the Dharma are free from craving for sense objects, free from malice, torpor, sleepiness, and regret, and free from doubt, but those who listen to the Dharma have a craving for sense objects, have malice, torpor, sleepiness, and regret, and have doubt, then too, Subhūti, the causes and conditions for writing out this profound perfection of wisdom, giving instructions in it, and chanting it out loud by heart will not be present. Subhūti, bodhisattva great beings should know that this too is the work of Māra.

“Moreover, Subhūti, if those who listen to the Dharma are free from craving for sense objects, free from malice, torpor, sleepiness, and regret, and free from doubt, but those who expound the Dharma have a craving for sense objects, have malice, torpor, sleepiness, and regret, and have doubt, then too, Subhūti, the causes and conditions for writing out this profound perfection of wisdom, giving instructions in it, and chanting it out loud by heart will not be present. Subhūti, bodhisattva great beings should know that this too is the work of Māra.

“Moreover, Subhūti, when they are writing out this profound perfection of wisdom, reciting it, giving instruction in it, chanting it out loud by heart, teaching it, or focusing their attention correctly on it, if someone arrives there and describes how unpleasant the hells are, and describes how unpleasant the animal realms, the world of Yama, and the abodes of the pretas are, saying, ‘In the hells the suffering is like this. In the animal realms the suffering is like this. In the abodes of the pretas the suffering is like this. You should put an end to suffering here and now. What is the point in your attaining unsurpassed, perfect, complete enlightenment, in the course of which you will experience many thousands of sufferings? Long have you roamed in saṃsāra,’ then too, Subhūti, the causes and conditions for writing out this profound perfection of wisdom, giving instructions in it, and chanting it out loud by heart will not be present. Subhūti, bodhisattva great beings should know that this too is the work of Māra.

“Moreover, Subhūti, when they are writing out this profound perfection of wisdom, reciting it, giving instruction in it, chanting it out loud by heart, teaching it, or focusing their attention correctly on it, if someone arrives there and describes how excellent the gods of the Cāturmahārājika realm are, how excellent the gods of the Trāyastriṃśa realm are, how excellent the gods of the Yāma realm are, how excellent the gods of the Tuṣita realm are, how excellent the gods of the Nirmāṇarati realm are, and how excellent the gods of the Paranirmitavaśavartin realm are; how excellent the gods of the Brahmakāyika realm are, how excellent the gods of the Brahmapurohita realm are, how excellent the gods of the Brahmapārṣadya realm are, and how excellent the gods of the Mahābrahmā realm are; how excellent the gods of the Ābha realm are, how excellent the gods of the Parīttābha realm are, how excellent the gods of the Apramāṇābha realm are, and how excellent the gods of the Ābhāsvara realm are; how excellent the gods of the Śubha realm are, how excellent the gods of the Parīttaśubha realm are, how excellent the gods of the Apramāṇaśubha realm are, and how excellent the gods of the Śubhakṛtsna realm are; how excellent the gods of the Vṛha realm are, how excellent the gods of the Parīttavṛha realm are, how excellent the gods of the Apramāṇavṛha realm are, and how excellent the gods of the Vṛhatphala realm are; how excellent the gods of the Avṛha realm are, how excellent the gods of the Atapa realm are, how excellent the gods of the Sudṛśa realm are, how excellent the gods of the Sudarśana realm are, and how excellent the gods of the Akaniṣṭha realm are; and how excellent the gods of the sphere of infinite space are, how excellent the gods of the sphere of infinite consciousness are, how excellent the gods of the sphere of nothing-at-all are, and how excellent the gods of the sphere of neither perception nor nonperception are, saying, ‘The realm of desire has happiness like this, owing to the enjoyment of sense objects; the realm of form has happiness like this, owing to the meditative concentrations and the absorptions; and the realm of formlessness has happiness like this, owing to the absorptions and quietude. But all these are impermanent, suffering, and selfless. Since they are subject to change, subject to extinction, subject to destruction, subject to arising, and subject to cessation, here and now you should attain the fruit of having entered the stream, and you should attain the fruit of once-returner, the fruit of non-returner, and arhatship. Here and now you should attain individual enlightenment. Henceforth never roam in saṃsāra,’ then too, Subhūti, the causes and conditions for writing out this profound perfection of wisdom, giving instructions in it, and chanting it out loud by heart will not be present. Subhūti, bodhisattva great beings should know that this too is the work of Māra.

“Moreover, Subhūti, if those who expound the Dharma live alone without a companion and do everything by themselves, but those who listen to the Dharma live in a community, then too, Subhūti, the causes and conditions for writing out this profound perfection of wisdom, giving instructions in it, and chanting it out loud by heart will not be present. Subhūti, bodhisattva great beings should know that this too is the work of Māra.

“Moreover, Subhūti, if those who listen to the Dharma live alone without a companion and do everything by themselves, but those who expound the Dharma live in a community, then too, Subhūti, the causes and conditions for writing out this profound perfection of wisdom, giving instructions in it, and chanting it out loud by heart will not be present. Subhūti, bodhisattva great beings should know that this too is the work of Māra.

“Moreover, Subhūti, if those who expound the Dharma live alone without a companion and do everything by themselves, but those who listen to the Dharma attract a gathering,⁸⁸³ then too, Subhūti, the causes and conditions for writing out this profound perfection of wisdom, giving instructions in it, and chanting it out loud by heart will not be present. Subhūti, bodhisattva great beings should know that this too is the work of Māra.

“Moreover, Subhūti, if those who listen to the Dharma live alone without a companion and do everything by themselves, but those who expound the Dharma attract a gathering, then too, Subhūti, the causes and conditions for writing out this profound perfection of wisdom, giving instructions in it, and chanting it out loud by heart will not be present. Subhūti, bodhisattva great beings should know that this too is the work of Māra.

“Moreover, Subhūti, if those who expound the Dharma say, ‘I will give the perfection of wisdom to anyone who follows me,’ but those who listen to the Dharma do not follow, then too, Subhūti, the causes and conditions for writing out this profound perfection of wisdom, giving instructions in it, and chanting it out loud by heart will not be present. Subhūti, bodhisattva great beings should know that this too is the work of Māra.

“Moreover, Subhūti, if those who listen to the Dharma wish to follow those who expound the Dharma, but those who expound the Dharma do not give them an opportunity to approach, then too, Subhūti, the causes and conditions for writing out this profound perfection of wisdom, giving instructions in it, and chanting it out loud by heart will not be present. Subhūti, bodhisattva great beings should know that this too is the work of Māra.

“Moreover, Subhūti, if those who expound the Dharma wish to have this profound perfection of wisdom written out, wish to have it recited, wish to give instructions in it, and wish to have it chanted out loud by heart for the sake of trifling material things, but those who listen to the Dharma are disinclined to approach them, on account of trifling material things, then too, Subhūti, the causes and conditions for writing out this profound perfection of wisdom, giving instructions in it, and chanting it out loud by heart will not be present. Subhūti, bodhisattva great beings should know that this too is the work of Māra.

“Moreover, Subhūti, if those who listen to the Dharma wish to write out this profound perfection of wisdom, wish to recite it, wish to be instructed in it, wish to chant it out loud by heart, wish to cultivate it, and wish to listen to it for the sake of trifling material things, but those who expound the Dharma do not wish to give the perfection of wisdom, do not wish to have it written out, do not wish to have it recited, do not wish to give instructions in it, do not wish to have it chanted out loud by heart, do not wish to have it cultivated, and do not wish to have it listened to, on account of trifling material things, then too, Subhūti, the causes and conditions for writing out this profound perfection of wisdom, giving instructions in it, and chanting it out loud by heart will not be present. Subhūti, bodhisattva great beings should know that this too is the work of Māra.

“Moreover, Subhūti, if those who expound the Dharma wish to go to a place where their lives will be endangered, but those who listen to the Dharma do not wish to go there, then too, Subhūti, the causes and conditions for writing out this profound perfection of wisdom, giving instructions in it, and chanting it out loud by heart will not be present. Subhūti, bodhisattva great beings should know that this too is the work of Māra.

“Moreover, Subhūti, if those who listen to the Dharma wish to go to a place where their lives will be endangered, but those who expound the Dharma do not wish to go there, then too, Subhūti, the causes and conditions for writing out this profound perfection of wisdom, giving instructions in it, and chanting it out loud by heart will not be present. Subhūti, bodhisattva great beings should know that this too is the work of Māra.

“Moreover, Subhūti, if those who expound the Dharma wish to go to a place where food is scarce and water is scarce, but those who listen to the Dharma do not wish to go there, then too, Subhūti, the causes and conditions for writing out this profound perfection of wisdom, giving instructions in it, and chanting it out loud by heart will not be present. Subhūti, bodhisattva great beings should know that this too is the work of Māra.

“Moreover, Subhūti, if those who listen to the Dharma wish to go to a place where food is scarce and water is scarce, but those who expound the Dharma do not wish to go there, then too, Subhūti, the causes and conditions for writing out this profound perfection of wisdom, giving instructions in it, and chanting it out loud by heart will not be present. Subhūti, bodhisattva great beings should know that this too is the work of Māra.

“Moreover, Subhūti, if those who expound the Dharma wish to go to a place where food is abundant and water is abundant, and, when those who listen to the Dharma follow, they say to them, ‘Children of good families, it is not right to go there for the sake of material things, is it? Think about this well or else you might come to regret doing so for the sake of obtaining food or obtaining alms,’ because of that, those who expound the Dharma would have caused them to reject the Dharma by a subtle means. When those who listen then feel displeased, perceiving that as not a sign that they wish to be generous, but a sign of rejection, then too, Subhūti, the causes and conditions for writing out this profound perfection of wisdom, giving instructions in it, and chanting it out loud by heart will not be present. Subhūti, bodhisattva great beings should know that this too is the work of Māra.

“Moreover, Subhūti, if monks who expound the Dharma wish to go to those places where there is a danger of thieves, a danger of robbers, a danger of hunters, a danger of wild beasts of prey, a danger of snakes, and the dangers of jungle terrain, and, when those who listen to the Dharma, thirsting for the Dharma, follow them for the sake of the Dharma, when those monks who expound the Dharma say to those who listen to the Dharma, ‘Children of good families, how could it be right for you to go to these places where there is a danger of thieves, a danger of robbers, a danger of hunters, a danger of wild beasts of prey, a danger of snakes, and the dangers of jungle terrain?’ in that manner, because they do not wish to teach the Dharma, those monks who expound the Dharma do not wish to have this profound perfection of wisdom written out, do not wish to have it recited, do not wish to give instructions in it, do not wish to have it chanted out loud by heart, and do not wish to have it listened to. If, on hearing the words of those monks who expound the Dharma, those who listen feel displeased, assume a displeased demeanor, and do not wish to go where the monks who expound the Dharma are going, then too, Subhūti, the causes and conditions for writing out this profound perfection of wisdom, giving instructions in it, and chanting it out loud by heart will not be present. Subhūti, bodhisattva great beings should know that this too is the work of Māra.

“Moreover, Subhūti, if the monks who expound the Dharma attach weight to cities where alms are given, and, because they have attached weight to cities where alms are given, repeatedly think about looking at those cities where alms are given, and, because of repeatedly looking at them, deter those who listen to the Dharma, saying, ‘Venerables, I have to see someone in a city where alms are given, so I have to go to a city where alms are given,’ and with that want to deter those who listen to the Dharma, then too, Subhūti, the causes and conditions for writing out this profound perfection of wisdom, giving instructions in it, and chanting it out loud by heart will not be present. Subhūti, bodhisattva great beings should know that this too is the work of Māra.

“Moreover, Subhūti, malign Māra will assume the guise of a monk and will employ any means possible so that whoever it may be will not write out this profound perfection of wisdom, will not be instructed in it, will not chant it out loud by heart, and will not focus their attention correctly on it.”

The Blessed One having said this, the venerable Subhūti then asked him, “Blessed Lord, why does malign Māra assume the guise of a monk and employ any means possible so that, whoever they are, they will not write out this profound perfection of wisdom, will not be instructed in it, will not chant it out loud by heart, and will not focus their attention correctly on it?”

“Subhūti,” replied the Blessed One, “the malign māras will assume the forms of monks and say to them, ‘This is the one, as we have understood it, that is the perfection of wisdom. The one that you are reciting is not the perfection of wisdom,’ causing a schism,⁸⁸⁴ deterring them, and destroying their resolute belief.

“Subhūti, when malign Māra causes a schism in that manner, those bodhisattvas who have not been prophesied will harbor doubts, and having harbored doubts, they will not write out this profound perfection of wisdom, will not recite it, will not give instruction in it, will not chant it out loud by heart, will not cultivate it, and will not focus their attention correctly on it. Then too, Subhūti, the causes and conditions for writing out this profound perfection of wisdom, giving instructions in it, and chanting it out loud by heart will not be present. Subhūti, bodhisattva great beings should know that this too is the work of Māra.

“Moreover, Subhūti, when malign māras assume the forms of monks and approach bodhisattva great beings, saying, ‘Bodhisattva great beings who practice this profound perfection of wisdom will actualize the very limit of reality. They will attain the fruit of having entered the stream; they will attain the fruit of once-returner, the fruit of non-returner, and the fruit of arhatship. They will attain individual enlightenment.’ When, after hearing these words, they do not practice the perfection of wisdom, then too, Subhūti, the causes and conditions for writing out this profound perfection of wisdom, giving instructions in it, and chanting it out loud by heart will not be present. Subhūti, bodhisattva great beings should know that this too is the work of Māra.

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

The Blessed One having said this, the venerable Subhūti asked him, “Blessed Lord, what are the works of Māra that bodhisattva great beings should know and that they should reject?”

“Subhūti,” replied the Blessed One, “the counterfeit perfection of wisdom is the work of Māra. Subhūti, the counterfeit perfection of meditative concentration is the work of Māra. Subhūti, the counterfeit perfection of perseverance is the work of Māra. Subhūti, the counterfeit perfection of tolerance is the work of Māra. Subhūti, the counterfeit perfection of ethical discipline is the work of Māra. Subhūti, the counterfeit perfection of generosity is the work of Māra. Bodhisattva great beings should know them and reject them.

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

“Moreover, Subhūti, when malign māras assume the forms of monks and instruct the bodhisattva great beings in the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, the emptiness of emptiness, the emptiness of great extent, the emptiness of ultimate reality, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the unlimited, the emptiness of that which has neither beginning nor end, the emptiness of nonexclusion, the emptiness of inherent nature, the emptiness of all phenomena, the emptiness of intrinsic defining characteristics, the emptiness of that which cannot be apprehended, the emptiness of nonentities, the emptiness of essential nature, and the emptiness of an essential nature of nonentities; in the four applications of mindfulness, the four correct exertions, the four supports for miraculous ability, the five faculties, the five powers, the seven branches of enlightenment, and the noble eightfold path; and in the four truths of the noble ones; and in the emptiness, signlessness, and wishlessness gateways to liberation by which they will attain the fruit of having entered the stream, and will attain the fruit of once-returner, the fruit of non-returner, arhatship, and individual enlightenment‍—and when they, furthermore, rejoice in that‍—then too, Subhūti, the causes and conditions for writing out this profound perfection of wisdom, giving instructions in it, and chanting it out loud by heart will not be present. Subhūti, bodhisattva great beings should know that this too is the work of Māra.

“Moreover, Subhūti, malign māras assume the forms of buddhas with bodies that have a golden complexion, the thirty-two major marks of a great person, and aureoles of light extending a full arm span, and approach the bodhisattva great beings. Bodhisattva great beings develop a resolute belief in them, and having developed a resolute belief, they neglect all-aspect omniscience. Then too, Subhūti, the causes and conditions for writing out this profound perfection of wisdom, giving instructions in it, and chanting it out loud by heart will not be present. Subhūti, bodhisattva great beings should know that this too is the work of Māra.

“Moreover, Subhūti, malign māras exhibit in front of those sons or daughters of good families a community of monks gathered by a buddha. They develop a desire for this, thinking, ‘In the future may I too come to resemble this tathāgata, arhat, perfectly complete buddha. May I too gather an assembly like the assembly gathered by this tathāgata. May I too teach the Dharma in the manner in which this tathāgata teaches the Dharma.’ Because of the desire they have developed for this, they neglect all-aspect omniscience. Then too, Subhūti, the causes and conditions for writing out this profound perfection of wisdom, giving instructions in it, and chanting it out loud by heart will not be present. Subhūti, bodhisattva great beings should know that this too is the work of Māra.

“Moreover, Subhūti, malign māras exhibit many hundreds of bodhisattvas, many thousands of bodhisattvas, many hundreds of thousands of bodhisattvas of the sort practicing the perfection of generosity, practicing the perfection of ethical discipline, practicing the perfection of tolerance, practicing the perfection of perseverance, practicing the perfection of meditative concentration, and practicing the perfection of wisdom, and they develop a desire for those who follow the vehicle of the bodhisattvas as well. Having developed a desire for them, they neglect all-aspect omniscience. Then too, Subhūti, the causes and conditions for writing out this profound perfection of wisdom, giving instructions in it, and chanting it out loud by heart will not be present. Subhūti, bodhisattva great beings should know that this too is the work of Māra.

“If you ask why, Subhūti, it is because in this profound perfection of wisdom, there are no physical forms, there are no feelings, there are no perceptions, there are no formative predispositions, and there is no consciousness; there are no eyes, there are no ears, there is no nose, there is no tongue, there is no body, and there is no mental faculty; there are no sights, there are no sounds, there are no odors, there are no tastes, there are no tangibles, and there are no mental phenomena; there is no visual consciousness, there is no auditory consciousness, there is no olfactory consciousness, there is no gustatory consciousness, there is no tactile consciousness, and there is no mental consciousness; there is no visually compounded sensory contact, there is no aurally compounded sensory contact, there is no nasally compounded sensory contact, there is no lingually compounded sensory contact, there is no corporeally compounded sensory contact, and there is no mentally compounded sensory contact; there are no feelings conditioned by visually compounded sensory contact, there are no feelings conditioned by aurally compounded sensory contact, there are no feelings conditioned by nasally compounded sensory contact, there are no feelings conditioned by lingually compounded sensory contact, there are no feelings conditioned by corporeally compounded sensory contact, and there are no feelings conditioned by mentally compounded sensory contact; there is no earth element, there is no water element, there is no fire element, there is no wind element, there is no space element, and there is no consciousness element; there is no ignorance, there are no formative predispositions, there is no consciousness, there are no name and form, there are no six sense fields, there is no sensory contact, there is no sensation, there is no craving, there is no grasping, there is no rebirth process, there is no birth, and there are no aging and death; there is no perfection of generosity, there is no perfection of ethical discipline, there is no perfection of tolerance, there is no perfection of perseverance, there is no perfection of meditative concentration, and there is no perfection of wisdom; there is no emptiness of internal phenomena, there is no emptiness of external phenomena, there is no emptiness of external and internal phenomena, there is no emptiness of emptiness, there is no emptiness of great extent, there is no emptiness of ultimate reality, there is no emptiness of conditioned phenomena, there is no emptiness of unconditioned phenomena, there is no emptiness of the unlimited, there is no emptiness of that which has neither beginning nor end, there is no emptiness of nonexclusion, there is no emptiness of inherent nature, there is no emptiness of all phenomena, there is no emptiness of intrinsic defining characteristics, there is no emptiness of that which cannot be apprehended, there is no emptiness of nonentities, there is no emptiness of essential nature, and there is no emptiness of an essential nature of nonentities; there are no applications of mindfulness, there are no correct exertions, there are no supports for miraculous ability, there are no faculties, there are no powers, there are no branches of enlightenment, and there is no noble eightfold path; there are no truths of the noble ones, there are no meditative concentrations, there are no immeasurable attitudes, there are no formless absorptions, there are no eight liberations, there are no nine serial steps of meditative absorption, there are no emptiness, signlessness, and wishlessness gateways to liberation, there are no extrasensory powers, there are no meditative stabilities, and there are no dhāraṇī gateways; there are no ten powers of the tathāgatas, there are no four fearlessnesses, there are no four kinds of exact knowledge, there is no great loving kindness, there is no great compassion, and there are no eighteen distinct qualities of the buddhas; and there is no fruit of having entered the stream, there is no fruit of once-returner, there is no fruit of non-returner, there is no arhatship, there is no individual enlightenment, there is no knowledge of the aspects of the path, and there is no all-aspect omniscience.

“Subhūti, where there are no physical forms there are no buddhas, there are no bodhisattvas, there are no pratyekabuddhas, and there are no śrāvakas. If you ask why, Subhūti, it is because all phenomena are empty of an essential nature. Where there are no feelings there are no buddhas, there are no bodhisattvas, there are no pratyekabuddhas, and there are no śrāvakas. If you ask why, Subhūti, it is because all phenomena are empty of an essential nature. Where there are no perceptions there are no buddhas, there are no bodhisattvas, there are no pratyekabuddhas, and there are no śrāvakas. If you ask why, Subhūti, it is because all phenomena are empty of an essential nature. Where there are no formative predispositions there are no buddhas, there are no bodhisattvas, there are no pratyekabuddhas, and there are no śrāvakas. If you ask why, Subhūti, it is because all phenomena are empty of an essential nature. Where there is no consciousness there are no buddhas, there are no bodhisattvas, there are no pratyekabuddhas, and there are no śrāvakas. If you ask why, Subhūti, it is because all phenomena are empty of an essential nature.

“Where there are no eyes there are no buddhas, there are no bodhisattvas, there are no pratyekabuddhas, and there are no śrāvakas. If you ask why, Subhūti, it is because all phenomena are empty of an essential nature. Where there are no ears there are no buddhas, there are no bodhisattvas, there are no pratyekabuddhas, and there are no śrāvakas. If you ask why, Subhūti, it is because all phenomena are empty of an essential nature. Where there is no nose there are no buddhas, there are no bodhisattvas, there are no pratyekabuddhas, and there are no śrāvakas. If you ask why, Subhūti, it is because all phenomena are empty of an essential nature. Where there is no tongue there are no buddhas, there are no bodhisattvas, there are no pratyekabuddhas, and there are no śrāvakas. If you ask why, Subhūti, it is because all phenomena are empty of an essential nature. Where there is no body there are no buddhas, there are no bodhisattvas, there are no pratyekabuddhas, and there are no śrāvakas. If you ask why, Subhūti, it is because all phenomena are empty of an essential nature. Where there is no mental faculty there are no buddhas, there are no bodhisattvas, there are no pratyekabuddhas, and there are no śrāvakas. If you ask why, Subhūti, it is because all phenomena are empty of an essential nature.

“Where there are no sights there are no buddhas, there are no bodhisattvas, there are no pratyekabuddhas, and there are no śrāvakas. If you ask why, Subhūti, it is because all phenomena are empty of an essential nature. Where there are no sounds there are no buddhas, there are no bodhisattvas, there are no pratyekabuddhas, and there are no śrāvakas. If you ask why, Subhūti, it is because all phenomena are empty of an essential nature. Where there are no odors there are no buddhas, there are no bodhisattvas, there are no pratyekabuddhas, and there are no śrāvakas. If you ask why, Subhūti, it is because all phenomena are empty of an essential nature. Where there are no tastes there are no buddhas, there are no bodhisattvas, there are no pratyekabuddhas, and there are no śrāvakas. If you ask why, Subhūti, it is because all phenomena are empty of an essential nature. Where there are no tangibles there are no buddhas, there are no bodhisattvas, there are no pratyekabuddhas, and there are no śrāvakas. If you ask why, Subhūti, it is because all phenomena are empty of an essential nature. Where there are no mental phenomena there are no buddhas, there are no bodhisattvas, there are no pratyekabuddhas, and there are no śrāvakas. If you ask why, Subhūti, it is because all phenomena are empty of an essential nature.