“Subhūti, if sons or daughters of good families do not write out this profound perfection of wisdom, recite it, receive instructions in it, chant it out loud by heart, or focus their attention correctly on it; if they do not benefit others through this profound perfection of wisdom, do not benefit others through the perfection of meditative concentration, do not benefit others through the perfection of perseverance, do not benefit others through the perfection of tolerance, do not benefit others through the perfection of ethical discipline, and do not benefit others through the perfection of generosity; if they do not benefit others through the emptiness of internal phenomena, do not benefit others through the emptiness of external phenomena, do not benefit others through the emptiness of external and internal phenomena, do not benefit others through the emptiness of emptiness, do not benefit others through the emptiness of great extent, do not benefit others through the emptiness of ultimate reality, do not benefit others through the emptiness of conditioned phenomena, do not benefit others through the emptiness of unconditioned phenomena, do not benefit others through the emptiness of the unlimited, do not benefit others through the emptiness of that which has neither beginning nor end, do not benefit others through the emptiness of nonexclusion, do not benefit others through the emptiness of inherent nature, do not benefit others through the emptiness of all phenomena, do not benefit others through the emptiness of intrinsic defining characteristics, do not benefit others through the emptiness of that which cannot be apprehended, do not benefit others through the emptiness of nonentities, do not benefit others through the emptiness of essential nature, and do not benefit others through the emptiness of an essential nature of nonentities; if they do not benefit others through the applications of mindfulness, do not benefit others through the correct exertions, do not benefit others through the supports for miraculous ability, do not benefit others through the faculties, do not benefit others through the powers, do not benefit others through the branches of enlightenment, and do not benefit others through the noble eightfold path; if they do not benefit others through the truths of the noble ones, do not benefit others through the meditative concentrations, do not benefit others through the immeasurable attitudes, do not benefit others through the formless absorptions, do not benefit others through the eight liberations, do not benefit others through the nine serial steps of meditative absorption, do not benefit others through the emptiness, signlessness, and wishlessness gateways to liberation, do not benefit others through the extrasensory powers, do not benefit others through the meditative stabilities, and do not benefit others through the dhāraṇī gateways; if they do not benefit others through the ten powers of the tathāgatas, do not benefit others through the four fearlessnesses, do not benefit others through the four kinds of exact knowledge, do not benefit others through great loving kindness, do not benefit others through great compassion, and do not benefit others through the eighteen distinct qualities of the buddhas; if they do not benefit others through the fruit of having entered the stream, do not benefit others through the fruit of once-returner, do not benefit others through the fruit of non-returner, do not benefit others through arhatship, do not benefit others through individual enlightenment, do not benefit others through the knowledge of the aspects of the path, and do not benefit others through all-aspect omniscience; and if they do not practice in accordance with the perfection of wisdom, do not practice in accordance with the perfection of meditative concentration, do not practice in accordance with the perfection of perseverance, do not practice in accordance with the perfection of tolerance, do not practice in accordance with the perfection of ethical discipline, and do not practice in accordance with the perfection of generosity; if they do not practice in accordance with the emptiness of internal phenomena, do not practice in accordance with the emptiness of external phenomena, do not practice in accordance with the emptiness of external and internal phenomena, do not practice in accordance with the emptiness of emptiness, do not practice in accordance with the emptiness of great extent, do not practice in accordance with the emptiness of ultimate reality, do not practice in accordance with the emptiness of conditioned phenomena, do not practice in accordance with the emptiness of unconditioned phenomena, do not practice in accordance with the emptiness of the unlimited, do not practice in accordance with the emptiness of that which has neither beginning nor end, do not practice in accordance with the emptiness of nonexclusion, do not practice in accordance with the emptiness of inherent nature, do not practice in accordance with the emptiness of all phenomena, do not practice in accordance with the emptiness of intrinsic defining characteristics, do not practice in accordance with the emptiness of that which cannot be apprehended, do not practice in accordance with the emptiness of nonentities, do not practice in accordance with the emptiness of essential nature, and do not practice in accordance with the emptiness of an essential nature of nonentities; if they do not practice in accordance with the applications of mindfulness, do not practice in accordance with the correct exertions, do not practice in accordance with the supports for miraculous ability, do not practice in accordance with the faculties, do not practice in accordance with the powers, do not practice in accordance with the branches of enlightenment, and do not practice in accordance with the noble eightfold path; if they do not practice in accordance with the truths of the noble ones, do not practice in accordance with the meditative concentrations, do not practice in accordance with the immeasurable attitudes, do not practice in accordance with the formless absorptions, do not practice in accordance with the eight liberations, do not practice in accordance with the nine serial steps of meditative absorption, do not practice in accordance with the emptiness, signlessness, and wishlessness gateways to liberation, do not practice in accordance with the extrasensory powers, do not practice in accordance with the meditative stabilities, and do not practice in accordance with the dhāraṇī gateways; if they do not practice in accordance with the ten powers of the tathāgatas, do not practice in accordance with the four fearlessnesses, do not practice in accordance with the four kinds of exact knowledge, do not practice in accordance with great loving kindness, do not practice in accordance with great compassion, and do not practice in accordance with the eighteen distinct qualities of the buddhas; and if they do not practice in accordance with the fruit of having entered the stream, do not practice in accordance with the fruit of once-returner, do not practice in accordance with the fruit of non-returner, do not practice in accordance with arhatship, do not practice in accordance with individual enlightenment, do not practice in accordance with the knowledge of the aspects of the path, and do not practice in accordance with all-aspect omniscience, they will be located on a level that is one or the other of two places and two levels, that is, the level of the śrāvakas or the level of the pratyekabuddhas.
“If you ask why, it is because in the past those sons or daughters of good families have not written out this profound perfection of wisdom, have not been instructed in it, have not chanted it out loud by heart, and have not focused their attention correctly on it. They also have not benefited others through this perfection of wisdom. Those sons or daughters of good families in the vehicle of the bodhisattvas have not practiced in accordance with this perfection of wisdom. Therefore, you should know that those sons or daughters of good families in the vehicle of the bodhisattvas will be located on a level that is one or the other of those two places and two levels.
This completes the thirty-fourth chapter from “The Perfection of Wisdom in One Hundred Thousand Lines.”