THE GREAT PRAJNAPARAMITA SUTRA
Chinese translation: Tang Dynasty, Tripitaka Master Xuanzang
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VOLUME 43
Section 11: SIMILES (2)
Subhuti, if a great Bodhisattva, when practicing the Perfection of Wisdom, uses the mind of all-wisdom to contemplate the marks of permanence, impermanence of the four Foundations of Mindfulness as unobtainable; contemplates the marks of permanence, impermanence of the four Right Efforts, four Bases of Supernatural Power, five Faculties, five Powers, seven Factors of Awakening, and eight Factors of the Noble Path as unobtainable. Uses the mind of all-wisdom to contemplate the marks of pleasure, suffering, self, no-self, purity, impurity, empty, not-empty, signless, with-signs, wishless, with-wishes, tranquil, not-tranquil, and remote, not-remote of the four Foundations of Mindfulness as unobtainable; contemplates the respective marks of the four Right Efforts through eight Factors of the Noble Path as unobtainable.
Subhuti, such a great Bodhisattva, when practicing the Perfection of Wisdom, because they have skillful means, upon hearing the deep Perfection of Wisdom spoken thus, has a mind that is no longer alarmed, terrified, or fearful.
Subhuti, if a great Bodhisattva, when practicing the Perfection of Wisdom, uses the mind of all-wisdom to contemplate the marks of permanence, impermanence of the Emptiness Liberation Gate as unobtainable; contemplates the marks of permanence, impermanence of the Signless Liberation Gate and Wishless Liberation Gate as unobtainable. Uses the mind of all-wisdom to contemplate the marks of pleasure, suffering, self, no-self, purity, impurity, empty, not-empty, signless, with-signs, wishless, with-wishes, tranquil, not-tranquil, and remote, not-remote of the Emptiness Liberation Gate as unobtainable; contemplates the respective marks of the Signless Liberation Gate and Wishless Liberation Gate as unobtainable.
Subhuti, such a great Bodhisattva, when practicing the Perfection of Wisdom, because they have skillful means, upon hearing the deep Perfection of Wisdom spoken thus, has a mind that is no longer alarmed, terrified, or fearful.
Subhuti, if a great Bodhisattva, when practicing the Perfection of Wisdom, uses the mind of all-wisdom to contemplate the marks of permanence, impermanence of the Perfection of Generosity as unobtainable; contemplates the marks of permanence, impermanence of the Perfections of Ethics, Patience, Energy, Meditation, and Wisdom as unobtainable. Uses the mind of all-wisdom to contemplate the marks of pleasure, suffering, self, no-self, purity, impurity, empty, not-empty, signless, with-signs, wishless, with-wishes, tranquil, not-tranquil, and remote, not-remote of the Perfection of Generosity as unobtainable; contemplates the respective marks of the Perfections of Ethics, Patience, Energy, Meditation, and Wisdom as unobtainable.
Subhuti, such a great Bodhisattva, when practicing the Perfection of Wisdom, because they have skillful means, upon hearing the deep Perfection of Wisdom spoken thus, has a mind that is no longer alarmed, terrified, or fearful.
Subhuti, if a great Bodhisattva, when practicing the Perfection of Wisdom, uses the mind of all-wisdom to contemplate the marks of permanence, impermanence of the five types of eyes as unobtainable; contemplates the marks of permanence, impermanence of the six supernormal powers as unobtainable. Uses the mind of all-wisdom to contemplate the marks of pleasure, suffering, self, no-self, purity, impurity, empty, not-empty, signless, with-signs, wishless, with-wishes, tranquil, not-tranquil, and remote, not-remote of the five types of eyes as unobtainable; contemplates the respective marks of the six supernormal powers as unobtainable.
Subhuti, such a great Bodhisattva, when practicing the Perfection of Wisdom, because they have skillful means, upon hearing the deep Perfection of Wisdom spoken thus, has a mind that is no longer alarmed, terrified, or fearful.
Subhuti, if a great Bodhisattva, when practicing the Perfection of Wisdom, uses the mind of all-wisdom to contemplate the marks of permanence, impermanence of the ten powers of the Buddha as unobtainable; contemplates the marks of permanence, impermanence of the four fearlessnesses, four analytical knowledges, great lovingkindness, great compassion, great empathetic joy, great equanimity, eighteen unique Buddha dharmas, omniscience, path-aspect knowledge, and all-aspect knowledge as unobtainable. Uses the mind of all-wisdom to contemplate the marks of pleasure, suffering, self, no-self, purity, impurity, empty, not-empty, signless, with-signs, wishless, with-wishes, tranquil, not-tranquil, and remote, not-remote of the ten powers of the Buddha as unobtainable; contemplates the respective marks of the four fearlessnesses through all-aspect knowledge as unobtainable.
Subhuti, such a great Bodhisattva, when practicing the Perfection of Wisdom, because they have skillful means, upon hearing the deep Perfection of Wisdom spoken thus, has a mind that is no longer alarmed, terrified, or fearful.
Furthermore, Subhuti, if a great Bodhisattva, when undertaking this contemplation, gives rise to the thought: “I should, using non-attainment as the means, speak for sentient beings about the unobtainability of the marks of permanence, impermanence; marks of pleasure, suffering; marks of self, no-self; marks of purity, impurity; marks of empty, not-empty; marks of signless, with-signs; marks of wishless, with-wishes; marks of tranquil, not-tranquil; marks of remote, not-remote of all dharmas” — Subhuti, this is a great Bodhisattva, when practicing the Perfection of Wisdom, not being attached to the Perfection of Generosity. In this way, this great Bodhisattva, by means of this skillful means of the Perfection of Generosity, upon hearing the deep Perfection of Wisdom spoken thus, has a mind that is no longer alarmed, terrified, or fearful.
Subhuti, if a great Bodhisattva, when practicing the Perfection of Wisdom, does not use the mind of Śrāvakas and Pratyekabuddhas to contemplate the marks of permanence, impermanence; marks of pleasure, suffering; marks of self, no-self; marks of purity, impurity; marks of empty, not-empty; marks of signless, with-signs; marks of wishless, with-wishes; marks of tranquil, not-tranquil; marks of remote, not-remote of all dharmas as unobtainable — because using non-attainment as the means — Subhuti, this is a great Bodhisattva, when practicing the Perfection of Wisdom, not being attached to the Perfection of Ethics. In this way, this great Bodhisattva, by means of this skillful means of the Perfection of Ethics, upon hearing the deep Perfection of Wisdom spoken thus, has a mind that is no longer alarmed, terrified, or fearful.
Subhuti, if a great Bodhisattva, when practicing the Perfection of Wisdom, using non-attainment as the means, contemplates the marks of permanence, impermanence; marks of pleasure, suffering; marks of self, no-self; marks of purity, impurity; marks of empty, not-empty; marks of signless, with-signs; marks of wishless, with-wishes; marks of tranquil, not-tranquil; marks of remote, not-remote of all dharmas as unobtainable — and within this constantly finds patient joy — Subhuti, this is a great Bodhisattva, when practicing the Perfection of Wisdom, not being attached to the Perfection of Patience. In this way, this great Bodhisattva, by means of this skillful means of the Perfection of Patience, upon hearing the deep Perfection of Wisdom spoken thus, has a mind that is no longer alarmed, terrified, or fearful.
Subhuti, if a great Bodhisattva, when practicing the Perfection of Wisdom, uses the mind of all-wisdom to contemplate the marks of permanence, impermanence; marks of pleasure, suffering; marks of self, no-self; marks of purity, impurity; marks of empty, not-empty; marks of signless, with-signs; marks of wishless, with-wishes; marks of tranquil, not-tranquil; marks of remote, not-remote of all dharmas as unobtainable — though using non-attainment as the means, always does not abandon the thought in accord with all-wisdom — Subhuti, this is a great Bodhisattva, when practicing the Perfection of Wisdom, not being attached to the Perfection of Energy. In this way, this great Bodhisattva, by means of this skillful means of the Perfection of Energy, upon hearing the deep Perfection of Wisdom spoken thus, has a mind that is no longer alarmed, terrified, or fearful.
Subhuti, if a great Bodhisattva, when practicing the Perfection of Wisdom, uses the mind of Śrāvakas and Pratyekabuddhas to contemplate the marks of permanence, impermanence; marks of pleasure, suffering; marks of self, no-self; marks of purity, impurity; marks of empty, not-empty; marks of signless, with-signs; marks of wishless, with-wishes; marks of tranquil, not-tranquil; marks of remote, not-remote of all dharmas as unobtainable — because using non-attainment as the means — within this should not give rise to the minds of Śrāvakas and Pratyekabuddhas and other unwholesome minds to cause disturbance — Subhuti, this is a great Bodhisattva, when practicing the Perfection of Wisdom, not being attached to the Perfection of Meditation. In this way, this great Bodhisattva, by means of this skillful means of the Perfection of Meditation, upon hearing the deep Perfection of Wisdom spoken thus, has a mind that is no longer alarmed, terrified, or fearful.
Subhuti, if a great Bodhisattva, when practicing the Perfection of Wisdom, undertakes this contemplation: Form is not emptiness, yet emptiness is form, form itself is emptiness, emptiness itself is form; with feeling, perception, mental formations, and consciousness, it is likewise. The eye base is not emptiness, yet emptiness is the eye base, the eye base itself is emptiness, emptiness itself is the eye base; with the ear, nose, tongue, body, and mind bases, it is likewise. The form base is not emptiness, yet emptiness is the form base, the form base itself is emptiness, emptiness itself is the form base; with the sound, smell, taste, touch, and dharma bases, it is likewise. The eye element is not emptiness, yet emptiness is the eye element, the eye element itself is emptiness, emptiness itself is the eye element; with the form element, eye-consciousness element, and eye-contact along with the feelings arising conditioned by eye-contact, it is likewise. The ear element is not emptiness, yet emptiness is the ear element, the ear element itself is emptiness, emptiness itself is the ear element; with the sound element, ear-consciousness element, and ear-contact along with the feelings arising conditioned by ear-contact, it is likewise. The nose element is not emptiness, yet emptiness is the nose element, the nose element itself is emptiness, emptiness itself is the nose element; with the smell element, nose-consciousness element, and nose-contact along with the feelings arising conditioned by nose-contact, it is likewise. The tongue element is not emptiness, yet emptiness is the tongue element, the tongue element itself is emptiness, emptiness itself is the tongue element; with the taste element, tongue-consciousness element, and tongue-contact along with the feelings arising conditioned by tongue-contact, it is likewise. The body element is not emptiness, yet emptiness is the body element, the body element itself is emptiness, emptiness itself is the body element; with the touch element, body-consciousness element, and body-contact along with the feelings arising conditioned by body-contact, it is likewise. The mind element is not emptiness, yet emptiness is the mind element, the mind element itself is emptiness, emptiness itself is the mind element; with the dharma element, mind-consciousness element, and mind-contact along with the feelings arising conditioned by mind-contact, it is likewise.
The earth element is not emptiness, yet emptiness is the earth element, the earth element itself is emptiness, emptiness itself is the earth element; with the water, fire, wind, space, and consciousness elements, it is likewise. The Noble Truth of Suffering is not emptiness, yet emptiness is the Noble Truth of Suffering, the Noble Truth of Suffering itself is emptiness, emptiness itself is the Noble Truth of Suffering; with the Noble Truths of Arising, Cessation, and Path, it is likewise. Ignorance is not emptiness, yet emptiness is ignorance, ignorance itself is emptiness, emptiness itself is ignorance; with formations, consciousness, name-and-form, six bases, contact, feeling, craving, clinging, becoming, birth, old-age-and-death, sorrow, lamentation, suffering, distress, and despair, it is likewise. The four Dhyānas are not emptiness, yet emptiness is the four Dhyānas, the four Dhyānas themselves are emptiness, emptiness itself is the four Dhyānas; with the four Immeasurables and four Formless Absorptions, it is likewise. The four Foundations of Mindfulness are not emptiness, yet emptiness is the four Foundations of Mindfulness, the four Foundations of Mindfulness themselves are emptiness, emptiness itself is the four Foundations of Mindfulness; with the four Right Efforts, four Bases of Supernatural Power, five Faculties, five Powers, seven Factors of Awakening, and eight Factors of the Noble Path, it is likewise. The Emptiness Liberation Gate is not emptiness, yet emptiness is the Emptiness Liberation Gate, the Emptiness Liberation Gate itself is emptiness, emptiness itself is the Emptiness Liberation Gate; with the Signless Liberation Gate and Wishless Liberation Gate, it is likewise. The Perfection of Generosity is not emptiness, yet emptiness is the Perfection of Generosity, the Perfection of Generosity itself is emptiness, emptiness itself is the Perfection of Generosity; with the Perfections of Ethics, Patience, Energy, Meditation, and Wisdom, it is likewise. The five types of eyes are not emptiness, yet emptiness is the five types of eyes, the five types of eyes themselves are emptiness, emptiness itself is the five types of eyes; with the six supernormal powers, it is likewise. The ten powers of the Buddha are not emptiness — and so on — Subhuti, this is a great Bodhisattva, when practicing the Perfection of Wisdom, not being attached to the Perfection of Wisdom. In this way, this great Bodhisattva, by means of this skillful means of the Perfection of Wisdom, upon hearing the deep Perfection of Wisdom spoken thus, has a mind that is no longer alarmed, terrified, or fearful.
Subhuti addressed the Buddha:
World-Honored One, how does a great Bodhisattva, when practicing the Perfection of Wisdom, being supported by good friends, upon hearing the deep Perfection of Wisdom spoken thus, have a mind that is no longer alarmed, terrified, or fearful?
The Buddha told Subhuti:
A good friend of great Bodhisattvas, if they are one capable of, using non-attainment as the means, speaking about the marks of permanence, impermanence of form and the marks of permanence, impermanence of feeling, perception, mental formations, and consciousness as unobtainable; speaking about the marks of pleasure, suffering of form and of feeling, perception, mental formations, and consciousness; the marks of self, no-self of form and of feeling, perception, mental formations, and consciousness; the marks of purity, impurity of form and of feeling, perception, mental formations, and consciousness; the marks of empty, not-empty of form and of feeling, perception, mental formations, and consciousness; the marks of signless, with-signs of form and of feeling, perception, mental formations, and consciousness; the marks of wishless, with-wishes of form and of feeling, perception, mental formations, and consciousness; the marks of tranquil, not-tranquil of form and of feeling, perception, mental formations, and consciousness; the marks of remote, not-remote of form and of feeling, perception, mental formations, and consciousness — all as unobtainable; and who exhorts diligent cultivation of wholesome roots according to this method, without directing toward Śrāvakas or Pratyekabuddhas, but only causing one to accomplish all-wisdom — Subhuti, this is precisely the good friend of great Bodhisattvas. If a great Bodhisattva, when practicing the Perfection of Wisdom, is supported by this good friend and hears the deep Perfection of Wisdom spoken thus, that one’s mind is no longer alarmed, terrified, or fearful.
Furthermore, Subhuti, a good friend of great Bodhisattvas, if they are one capable of, using non-attainment as the means, speaking about the marks of permanence, impermanence of the eye base as unobtainable; speaking about the marks of permanence, impermanence of the ear, nose, tongue, body, and mind bases as unobtainable; speaking about the marks of pleasure, suffering, self, no-self, purity, impurity, empty, not-empty, signless, with-signs, wishless, with-wishes, tranquil, not-tranquil, and remote, not-remote of the eye base, and the respective marks of the ear, nose, tongue, body, and mind bases — all as unobtainable; and who exhorts diligent cultivation of wholesome roots according to this method, without directing toward Śrāvakas or Pratyekabuddhas, but only causing one to accomplish all-wisdom — Subhuti, this is precisely the good friend of great Bodhisattvas. If a great Bodhisattva, when practicing the Perfection of Wisdom, is supported by this good friend and hears the deep Perfection of Wisdom spoken thus, that one’s mind is no longer alarmed, terrified, or fearful.
Furthermore, Subhuti, a good friend of great Bodhisattvas, if they are one capable of, using non-attainment as the means, speaking about the marks of permanence, impermanence of the form base as unobtainable; speaking about the marks of permanence, impermanence of the sound, smell, taste, touch, and dharma bases as unobtainable; speaking about the marks of pleasure, suffering, self, no-self, purity, impurity, empty, not-empty, signless, with-signs, wishless, with-wishes, tranquil, not-tranquil, and remote, not-remote of the form base, and the respective marks of the sound, smell, taste, touch, and dharma bases — all as unobtainable; and who exhorts diligent cultivation of wholesome roots according to this method, without directing toward Śrāvakas or Pratyekabuddhas, but only causing one to accomplish all-wisdom — Subhuti, this is precisely the good friend of great Bodhisattvas. If a great Bodhisattva, when practicing the Perfection of Wisdom, is supported by this good friend and hears the deep Perfection of Wisdom spoken thus, that one’s mind is no longer alarmed, terrified, or fearful.
Furthermore, Subhuti, a good friend of great Bodhisattvas, if they are one capable of, using non-attainment as the means, speaking about the marks of permanence, impermanence of the eye element as unobtainable; speaking about the marks of permanence, impermanence of the form element, eye-consciousness element, and eye-contact along with the feelings arising conditioned by eye-contact as unobtainable; speaking about the marks of pleasure, suffering, self, no-self, purity, impurity, empty, not-empty, signless, with-signs, wishless, with-wishes, tranquil, not-tranquil, and remote, not-remote of the eye element and the form element, eye-consciousness element, and eye-contact along with the feelings arising conditioned by eye-contact — all as unobtainable; and who exhorts diligent cultivation of wholesome roots according to this method, without directing toward Śrāvakas or Pratyekabuddhas, but only causing one to accomplish all-wisdom —
Subhuti, this is precisely the good friend of great Bodhisattvas. If a great Bodhisattva, when practicing the Perfection of Wisdom, is supported by this good friend and hears the deep Perfection of Wisdom spoken thus, that one’s mind is no longer alarmed, terrified, or fearful.
Furthermore, Subhuti, a good friend of great Bodhisattvas, if they are one capable of, using non-attainment as the means, speaking about the marks of permanence, impermanence of the ear element as unobtainable; speaking about the marks of permanence, impermanence of the sound element, ear-consciousness element, and ear-contact along with the feelings arising conditioned by ear-contact as unobtainable; speaking about the marks of pleasure, suffering, self, no-self, purity, impurity, empty, not-empty, signless, with-signs, wishless, with-wishes, tranquil, not-tranquil, and remote, not-remote of the ear element and of the sound element, ear-consciousness element, and ear-contact along with the feelings arising conditioned by ear-contact — all as unobtainable; and who exhorts diligent cultivation of wholesome roots according to this method, without directing toward Śrāvakas or Pratyekabuddhas, but only causing one to accomplish all-wisdom —
Subhuti, this is precisely the good friend of great Bodhisattvas. If a great Bodhisattva, when practicing the Perfection of Wisdom, is supported by this good friend and hears the deep Perfection of Wisdom spoken thus, that one’s mind is no longer alarmed, terrified, or fearful.
Furthermore, Subhuti, a good friend of great Bodhisattvas, if they are one capable of, using non-attainment as the means, speaking about the marks of permanence, impermanence of the nose element as unobtainable; speaking about the marks of permanence, impermanence of the smell element, nose-consciousness element, and nose-contact along with the feelings arising conditioned by nose-contact as unobtainable; speaking about the marks of pleasure, suffering, self, no-self, purity, impurity, empty, not-empty, signless, with-signs, wishless, with-wishes, tranquil, not-tranquil, and remote, not-remote of the nose element and the smell element, nose-consciousness element, and nose-contact along with the feelings arising conditioned by nose-contact — all as unobtainable; and who exhorts diligent cultivation of wholesome roots, without directing toward Śrāvakas or Pratyekabuddhas, but only causing one to accomplish all-wisdom — Subhuti, this is precisely the good friend of great Bodhisattvas. If a great Bodhisattva, when practicing the Perfection of Wisdom, is supported by this good friend and hears the deep Perfection of Wisdom spoken thus, that one’s mind is no longer alarmed, terrified, or fearful.
Furthermore, Subhuti, a good friend of great Bodhisattvas, if they are one capable of, using non-attainment as the means, speaking about the marks of permanence, impermanence of the tongue element as unobtainable; speaking about the marks of permanence, impermanence of the taste element, tongue-consciousness element, and tongue-contact along with the feelings arising conditioned by tongue-contact as unobtainable; speaking about the marks of pleasure, suffering, self, no-self, purity, impurity, empty, not-empty, signless, with-signs, wishless, with-wishes, tranquil, not-tranquil, and remote, not-remote of the tongue element and the taste element, tongue-consciousness element, and tongue-contact along with the feelings arising conditioned by tongue-contact — all as unobtainable; and who exhorts diligent cultivation of wholesome roots, without directing toward Śrāvakas or Pratyekabuddhas, but only causing one to accomplish all-wisdom — Subhuti, this is precisely the good friend of great Bodhisattvas. If a great Bodhisattva, when practicing the Perfection of Wisdom, is supported by this good friend and hears the deep Perfection of Wisdom spoken thus, that one’s mind is no longer alarmed, terrified, or fearful.
Furthermore, Subhuti, a good friend of great Bodhisattvas, if they are one capable of, using non-attainment as the means, speaking about the marks of permanence, impermanence of the body element as unobtainable; speaking about the marks of permanence, impermanence of the touch element, body-consciousness element, and body-contact along with the feelings arising conditioned by body-contact as unobtainable; speaking about the marks of pleasure, suffering, self, no-self, purity, impurity, empty, not-empty, signless, with-signs, wishless, with-wishes, tranquil, not-tranquil, and remote, not-remote of the body element and the touch element, body-consciousness element, and body-contact along with the feelings arising conditioned by body-contact — all as unobtainable; and who exhorts diligent cultivation of wholesome roots, without directing toward Śrāvakas or Pratyekabuddhas, but only causing one to accomplish all-wisdom — this is precisely the good friend of great Bodhisattvas. If a great Bodhisattva, when practicing the Perfection of Wisdom, is supported by this good friend and hears the deep Perfection of Wisdom spoken thus, that one’s mind is no longer alarmed, terrified, or fearful.
Furthermore, Subhuti, a good friend of great Bodhisattvas, if they are one capable of, using non-attainment as the means, speaking about the marks of permanence, impermanence of the mind element as unobtainable; speaking about the marks of permanence, impermanence of the dharma element, mind-consciousness element, and mind-contact along with the feelings arising conditioned by mind-contact as unobtainable; speaking about the marks of pleasure, suffering, self, no-self, purity, impurity, empty, not-empty, signless, with-signs, wishless, with-wishes, tranquil, not-tranquil, and remote, not-remote of the mind element and the dharma element, mind-consciousness element, and mind-contact along with the feelings arising conditioned by mind-contact — all as unobtainable; and who exhorts diligent cultivation of wholesome roots, without directing toward Śrāvakas or Pratyekabuddhas, but only causing one to accomplish all-wisdom — Subhuti, this is precisely the good friend of great Bodhisattvas. If a great Bodhisattva, when practicing the Perfection of Wisdom, is supported by this good friend and hears the deep Perfection of Wisdom spoken thus, that one’s mind is not alarmed, not terrified, not fearful.
Furthermore, Subhuti, a good friend of great Bodhisattvas, if they are one capable of, using non-attainment as the means, speaking about the marks of permanence, impermanence of the earth element and the marks of permanence, impermanence of the water, fire, wind, space, and consciousness elements as unobtainable; speaking about the marks of pleasure, suffering, self, no-self, purity, impurity, empty, not-empty, signless, with-signs, wishless, with-wishes, tranquil, not-tranquil, and remote, not-remote of the earth element and the water, fire, wind, space, and consciousness elements — all as unobtainable; and who exhorts diligent cultivation of wholesome roots, without directing toward Śrāvakas or Pratyekabuddhas, but only causing one to accomplish all-wisdom — Subhuti, this is precisely the good friend of great Bodhisattvas. If a great Bodhisattva, when practicing the Perfection of Wisdom, is supported by this good friend and hears the deep Perfection of Wisdom spoken thus, that one’s mind is no longer alarmed, terrified, or fearful.
Furthermore, Subhuti, a good friend of great Bodhisattvas, if they are one capable of, using non-attainment as the means, speaking about the marks of permanence, impermanence of the Noble Truth of Suffering and the marks of permanence, impermanence of the Noble Truths of Arising, Cessation, and Path as unobtainable; speaking about the marks of pleasure, suffering, self, no-self, purity, impurity, empty, not-empty, signless, with-signs, wishless, with-wishes, tranquil, not-tranquil, and remote, not-remote of the Noble Truth of Suffering and the Noble Truths of Arising, Cessation, and Path — all as unobtainable; and who exhorts diligent cultivation of wholesome roots, without directing toward Śrāvakas or Pratyekabuddhas, but only causing one to accomplish all-wisdom — this is precisely the good friend of great Bodhisattvas. If a great Bodhisattva, when practicing the Perfection of Wisdom, is supported by this good friend and hears the deep Perfection of Wisdom spoken thus, that one’s mind is no longer alarmed, terrified, or fearful.
Furthermore, Subhuti, a good friend of great Bodhisattvas, if they are one capable of, using non-attainment as the means, speaking about the marks of permanence, impermanence of ignorance and the marks of permanence, impermanence of formations, consciousness, name-and-form, six bases, contact, feeling, craving, clinging, becoming, birth, old-age-and-death, sorrow, lamentation, suffering, distress, and despair as unobtainable; speaking about the marks of pleasure, suffering, self, no-self, purity, impurity, empty, not-empty, signless, with-signs, wishless, with-wishes, tranquil, not-tranquil, and remote, not-remote of ignorance and the marks of formations through old-age-and-death, sorrow, lamentation, suffering, distress, and despair — all as unobtainable; and who exhorts diligent cultivation of wholesome roots according to this method, without directing toward Śrāvakas or Pratyekabuddhas, but only causing one to accomplish all-wisdom — Subhuti, this is precisely the good friend of great Bodhisattvas. If a great Bodhisattva, when practicing the Perfection of Wisdom, is supported by this good friend and hears the deep Perfection of Wisdom spoken thus, that one’s mind is no longer alarmed, terrified, or fearful.
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End Of Volume 43