THE GREAT PRAJNAPARAMITA SUTRA
Chinese translation: Tang Dynasty, Tripitaka Master Xuanzang
– o0o –
VOLUME 44
Section 11: SIMILES (3)
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 four Dhyānas as unobtainable; the marks of permanence, impermanence of the four Immeasurables and four Formless Absorptions 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 four Dhyānas, and the respective marks of the four Immeasurables and four Formless Absorptions – 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 four Foundations of Mindfulness as unobtainable; 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; 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 four Foundations of Mindfulness and the four Right Efforts through eight Factors of the Noble 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 – 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 Emptiness Liberation Gate and the marks of permanence, impermanence of the Signless Liberation Gate and Wishless Liberation Gate 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 Emptiness Liberation Gate and the Signless Liberation Gate and Wishless Liberation Gate – 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 Perfection of Generosity and the marks of permanence, impermanence of the Perfections of Ethics, Patience, Energy, Meditation, and Wisdom 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 Perfection of Generosity and the Perfections of Ethics, Patience, Energy, Meditation, and Wisdom – 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 five types of eyes and the marks of permanence, impermanence of the six supernormal powers 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 five types of eyes and the six supernormal powers – 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 ten powers of the Buddha and 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; 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 ten powers of the Buddha and the four fearlessnesses through all-aspect knowledge – 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, though speaking about the cultivation of the four Dhyānas and the cultivation of the four Immeasurables and four Formless Absorptions as unobtainable, yet 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, though speaking about the cultivation of the four Foundations of Mindfulness and the cultivation 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, yet 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, though speaking about the cultivation of the Emptiness Liberation Gate and the cultivation of the Signless Liberation Gate and Wishless Liberation Gate as unobtainable, yet 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, though speaking about the cultivation of the Perfection of Generosity and the cultivation of the Perfections of Ethics, Patience, Energy, Meditation, and Wisdom as unobtainable, yet 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, though speaking about the cultivation of the five types of eyes and the cultivation of the six supernormal powers as unobtainable, yet 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, though speaking about the cultivation of the ten powers of the Buddha and the cultivation 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, yet 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.
At that time, the Venerable Subhuti addressed the Buddha:
World-Honored One, how is it that a great Bodhisattva, when practicing the Perfection of Wisdom, because they lack skillful means, upon hearing the deep Perfection of Wisdom spoken thus, has a mind with alarm, terror, and fear?
The Buddha told Subhuti:
If a great Bodhisattva, when practicing the Perfection of Wisdom, departs from the mind in accord with all-wisdom and practices the Perfection of Wisdom – toward that practice of the Perfection of Wisdom there is attainment, there is reliance, because of using what has attainment as the means; departs from the mind in accord with all-wisdom and practices the Perfections of Meditation, Energy, Patience, Ethics, and Generosity – toward that practice of the Perfections of Meditation through Generosity there is attainment, there is reliance, because of using what has attainment as the means.
Subhuti, such a great Bodhisattva, when practicing the Perfection of Wisdom, lacking skillful means, upon hearing the deep Perfection of Wisdom spoken thus, has a mind with alarm, terror, and fear.
Subhuti, if a great Bodhisattva, when practicing the Perfection of Wisdom, departs from the mind in accord with all-wisdom and practices the four Dhyānas – toward that practice of the four Dhyānas there is attainment, there is reliance, because of using what has attainment as the means; departs from the mind in accord with all-wisdom and practices the four Immeasurables and four Formless Absorptions – toward that practice of the four Immeasurables and four Formless Absorptions there is attainment, there is reliance, because of using what has attainment as the means.
Subhuti, such a great Bodhisattva, when practicing the Perfection of Wisdom, lacking skillful means, upon hearing the deep Perfection of Wisdom spoken thus, has a mind with alarm, terror, and fear.
Subhuti, if a great Bodhisattva, when practicing the Perfection of Wisdom, departs from the mind in accord with all-wisdom and practices the four Foundations of Mindfulness – toward that practice of the four Foundations of Mindfulness there is attainment, there is reliance, because of using what has attainment as the means; departs from the mind in accord with all-wisdom and practices the four Right Efforts, four Bases of Supernatural Power, five Faculties, five Powers, seven Factors of Awakening, and eight Factors of the Noble Path – toward that practice of the four Right Efforts through eight Factors of the Noble Path there is attainment, there is reliance, because of using what has attainment as the means.
Subhuti, such a great Bodhisattva, when practicing the Perfection of Wisdom, lacking skillful means, upon hearing the deep Perfection of Wisdom spoken thus, has a mind with alarm, terror, and fear.
Subhuti, if a great Bodhisattva, when practicing the Perfection of Wisdom, departs from the mind in accord with all-wisdom and practices the Emptiness Liberation Gate – toward that practice of the Emptiness Liberation Gate there is attainment, there is reliance, because of using what has attainment as the means; departs from the mind in accord with all-wisdom and practices the Signless Liberation Gate and Wishless Liberation Gate – toward that practice of the Signless Liberation Gate and Wishless Liberation Gate there is attainment, there is reliance, because of using what has attainment as the means.
Subhuti, such a great Bodhisattva, when practicing the Perfection of Wisdom, lacking skillful means, upon hearing the deep Perfection of Wisdom spoken thus, has a mind with alarm, terror, and fear.
Subhuti, if a great Bodhisattva, when practicing the Perfection of Wisdom, departs from the mind in accord with all-wisdom and practices the five types of eyes – toward that practice of the five types of eyes there is attainment, there is reliance, because of using what has attainment as the means; departs from the mind in accord with all-wisdom and practices the six supernormal powers – toward that practice of the six supernormal powers there is attainment, there is reliance, because of using what has attainment as the means.
Subhuti, such a great Bodhisattva, when practicing the Perfection of Wisdom, lacking skillful means, upon hearing the deep Perfection of Wisdom spoken thus, has a mind with alarm, terror, and fear.
Subhuti, if a great Bodhisattva, when practicing the Perfection of Wisdom, departs from the mind in accord with all-wisdom and practices the ten powers of the Buddha – toward that practice of the ten powers of the Buddha there is attainment, there is reliance, because of using what has attainment as the means; departs from the mind in accord with all-wisdom and practices 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 – toward that practice of the four fearlessnesses through all-aspect knowledge there is attainment, there is reliance, because of using what has attainment as the means.
Subhuti, such a great Bodhisattva, when practicing the Perfection of Wisdom, lacking skillful means, upon hearing the deep Perfection of Wisdom spoken thus, has a mind with alarm, terror, and fear.
Subhuti, if a great Bodhisattva, when practicing the Perfection of Wisdom, departs from the mind in accord with all-wisdom and contemplates the emptiness of form through the twenty emptinesses – toward that contemplation of the emptiness of form there is attainment, there is reliance, because of using what has attainment as the means; departs from the mind in accord with all-wisdom and contemplates the emptiness of feeling, perception, mental formations, and consciousness through the twenty emptinesses – toward that contemplation of the emptiness of feeling, perception, mental formations, and consciousness there is attainment, there is reliance, because of using what has attainment as the means.
Subhuti, such a great Bodhisattva, when practicing the Perfection of Wisdom, lacking skillful means, upon hearing the deep Perfection of Wisdom spoken thus, has a mind with alarm, terror, and fear.
Subhuti, if a great Bodhisattva, when practicing the Perfection of Wisdom, departs from the mind in accord with all-wisdom and contemplates the emptiness of the eye base through the twenty emptinesses – toward that contemplation of the emptiness of the eye base there is attainment, there is reliance; departs from the mind in accord with all-wisdom and contemplates the emptiness of the ear, nose, tongue, body, and mind bases through the twenty emptinesses – toward that contemplation of the emptiness of the ear, nose, tongue, body, and mind bases there is attainment, there is reliance.
Subhuti, such a great Bodhisattva, when practicing the Perfection of Wisdom, lacking skillful means, upon hearing the deep Perfection of Wisdom spoken thus, has a mind with alarm, terror, and fear.
Subhuti, if a great Bodhisattva, when practicing the Perfection of Wisdom, departs from the mind in accord with all-wisdom and contemplates the emptiness of the form base through the twenty emptinesses – toward that contemplation of the emptiness of the form base there is attainment, there is reliance; departs from the mind in accord with all-wisdom and contemplates the emptiness of the sound, smell, taste, touch, and dharma bases through the twenty emptinesses – toward that contemplation of the emptiness of the sound, smell, taste, touch, and dharma bases there is attainment, there is reliance.
Subhuti, such a great Bodhisattva, when practicing the Perfection of Wisdom, lacking skillful means, upon hearing the deep Perfection of Wisdom spoken thus, has a mind with alarm, terror, and fear.
Subhuti, if a great Bodhisattva, when practicing the Perfection of Wisdom, departs from the mind in accord with all-wisdom and contemplates the emptiness of the eye element through the twenty emptinesses – toward that contemplation of the emptiness of the eye element there is attainment, there is reliance; departs from the mind in accord with all-wisdom and contemplates the emptiness of the form element, eye-consciousness element, and eye-contact along with the feelings arising conditioned by eye-contact through the twenty emptinesses – toward that contemplation of the emptiness of the form element through the feelings arising conditioned by eye-contact there is attainment, there is reliance.
Subhuti, such a great Bodhisattva, when practicing the Perfection of Wisdom, lacking skillful means, upon hearing the deep Perfection of Wisdom spoken thus, has a mind with alarm, terror, and fear.
Subhuti, if a great Bodhisattva, when practicing the Perfection of Wisdom, departs from the mind in accord with all-wisdom and contemplates the emptiness of the ear element through the twenty emptinesses – toward that contemplation of the emptiness of the ear element there is attainment, there is reliance; departs from the mind in accord with all-wisdom and contemplates the emptiness of the sound element, ear-consciousness element, and ear-contact along with the feelings arising conditioned by ear-contact through the twenty emptinesses – toward that contemplation of the emptiness of the sound element through the feelings arising conditioned by ear-contact there is attainment, there is reliance.
Subhuti, such a great Bodhisattva, when practicing the Perfection of Wisdom, lacking skillful means, upon hearing the deep Perfection of Wisdom spoken thus, has a mind with alarm, terror, and fear.
Subhuti, if a great Bodhisattva, when practicing the Perfection of Wisdom, departs from the mind in accord with all-wisdom and contemplates the emptiness of the nose element through the twenty emptinesses – toward that contemplation there is attainment, there is reliance; departs from the mind in accord with all-wisdom and contemplates the emptiness of the smell element, nose-consciousness element, and nose-contact along with the feelings arising conditioned by nose-contact through the twenty emptinesses – toward that contemplation there is attainment, there is reliance.
Subhuti, such a great Bodhisattva, when practicing the Perfection of Wisdom, lacking skillful means, upon hearing the deep Perfection of Wisdom spoken thus, has a mind with alarm, terror, and fear.
Subhuti, if a great Bodhisattva, when practicing the Perfection of Wisdom, departs from the mind in accord with all-wisdom and contemplates the emptiness of the tongue element through the twenty emptinesses – toward that contemplation there is attainment, there is reliance; departs from the mind in accord with all-wisdom and contemplates the emptiness of the taste element, tongue-consciousness element, and tongue-contact along with the feelings arising conditioned by tongue-contact through the twenty emptinesses – toward that contemplation there is attainment, there is reliance.
Subhuti, such a great Bodhisattva, when practicing the Perfection of Wisdom, lacking skillful means, upon hearing the deep Perfection of Wisdom spoken thus, has a mind with alarm, terror, and fear.
Subhuti, if a great Bodhisattva, when practicing the Perfection of Wisdom, departs from the mind in accord with all-wisdom and contemplates the emptiness of the body element through the twenty emptinesses – toward that contemplation there is attainment, there is reliance; departs from the mind in accord with all-wisdom and contemplates the emptiness of the touch element, body-consciousness element, and body-contact along with the feelings arising conditioned by body-contact through the twenty emptinesses – toward that contemplation there is attainment, there is reliance.
Subhuti, such a great Bodhisattva, when practicing the Perfection of Wisdom, lacking skillful means, upon hearing the deep Perfection of Wisdom spoken thus, has a mind with alarm, terror, and fear.
Subhuti, if a great Bodhisattva, when practicing the Perfection of Wisdom, departs from the mind in accord with all-wisdom and contemplates the emptiness of the mind element through the twenty emptinesses – toward that contemplation there is attainment, there is reliance; departs from the mind in accord with all-wisdom and contemplates the emptiness of the dharma element, mind-consciousness element, and mind-contact along with the feelings arising conditioned by mind-contact through the twenty emptinesses – toward that contemplation there is attainment, there is reliance.
Subhuti, such a great Bodhisattva, when practicing the Perfection of Wisdom, lacking skillful means, upon hearing the deep Perfection of Wisdom spoken thus, has a mind with alarm, terror, and fear.
Subhuti, if a great Bodhisattva, when practicing the Perfection of Wisdom, departs from the mind in accord with all-wisdom and contemplates the emptiness of the earth element through the twenty emptinesses – toward that contemplation there is attainment, there is reliance; departs from the mind in accord with all-wisdom and contemplates the emptiness of the water, fire, wind, space, and consciousness elements through the twenty emptinesses – toward that contemplation there is attainment, there is reliance.
Subhuti, such a great Bodhisattva, when practicing the Perfection of Wisdom, lacking skillful means, upon hearing the deep Perfection of Wisdom spoken thus, has a mind with alarm, terror, and fear.
Subhuti, if a great Bodhisattva, when practicing the Perfection of Wisdom, departs from the mind in accord with all-wisdom and contemplates the emptiness of the Noble Truth of Suffering through the twenty emptinesses – toward that contemplation there is attainment, there is reliance; departs from the mind in accord with all-wisdom and contemplates the emptiness of the Noble Truths of Arising, Cessation, and Path through the twenty emptinesses – toward that contemplation there is attainment, there is reliance.
Subhuti, such a great Bodhisattva, when practicing the Perfection of Wisdom, lacking skillful means, upon hearing the deep Perfection of Wisdom spoken thus, has a mind with alarm, terror, and fear.
Subhuti, if a great Bodhisattva, when practicing the Perfection of Wisdom, departs from the mind in accord with all-wisdom and contemplates the emptiness of ignorance through the twenty emptinesses – toward that contemplation there is attainment, there is reliance; departs from the mind in accord with all-wisdom and contemplates the emptiness of formations, consciousness, name-and-form, six bases, contact, feeling, craving, clinging, becoming, birth, old-age-and-death, sorrow, lamentation, suffering, distress, and despair through the twenty emptinesses – toward that contemplation there is attainment, there is reliance.
Subhuti, such a great Bodhisattva, when practicing the Perfection of Wisdom, lacking skillful means, upon hearing the deep Perfection of Wisdom spoken thus, has a mind with alarm, terror, and fear.
Subhuti, if a great Bodhisattva, when practicing the Perfection of Wisdom, departs from the mind in accord with all-wisdom and contemplates the emptiness of the four Dhyānas through the twenty emptinesses – toward that contemplation there is attainment, there is reliance; departs from the mind in accord with all-wisdom and contemplates the emptiness of the four Immeasurables and four Formless Absorptions through the twenty emptinesses – toward that contemplation there is attainment, there is reliance.
Subhuti, such a great Bodhisattva, when practicing the Perfection of Wisdom, lacking skillful means, upon hearing the deep Perfection of Wisdom spoken thus, has a mind with alarm, terror, and fear.
Subhuti, if a great Bodhisattva, when practicing the Perfection of Wisdom, departs from the mind in accord with all-wisdom and contemplates the emptiness of the four Foundations of Mindfulness through the twenty emptinesses – toward that contemplation there is attainment, there is reliance; departs from the mind in accord with all-wisdom and contemplates the emptiness 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 through the twenty emptinesses – toward that contemplation there is attainment, there is reliance.
Subhuti, such a great Bodhisattva, when practicing the Perfection of Wisdom, lacking skillful means, upon hearing the deep Perfection of Wisdom spoken thus, has a mind with alarm, terror, and fear.
Subhuti, if a great Bodhisattva, when practicing the Perfection of Wisdom, departs from the mind in accord with all-wisdom and contemplates the emptiness of the Emptiness Liberation Gate through the twenty emptinesses – toward that contemplation there is attainment, there is reliance; departs from the mind in accord with all-wisdom and contemplates the emptiness of the Signless Liberation Gate and Wishless Liberation Gate through the twenty emptinesses – toward that contemplation there is attainment, there is reliance.
Subhuti, such a great Bodhisattva, when practicing the Perfection of Wisdom, lacking skillful means, upon hearing the deep Perfection of Wisdom spoken thus, has a mind with alarm, terror, and fear.
Subhuti, if a great Bodhisattva, when practicing the Perfection of Wisdom, departs from the mind in accord with all-wisdom and contemplates the emptiness of the Perfection of Generosity through the twenty emptinesses – toward that contemplation there is attainment, there is reliance; departs from the mind in accord with all-wisdom and contemplates the emptiness of the Perfections of Ethics, Patience, Energy, Meditation, and Wisdom through the twenty emptinesses – toward that contemplation there is attainment, there is reliance.
Subhuti, such a great Bodhisattva, when practicing the Perfection of Wisdom, lacking skillful means, upon hearing the deep Perfection of Wisdom spoken thus, has a mind with alarm, terror, and fear.
Subhuti, if a great Bodhisattva, when practicing the Perfection of Wisdom, departs from the mind in accord with all-wisdom and contemplates the emptiness of the five types of eyes through the twenty emptinesses – toward that contemplation there is attainment, there is reliance; departs from the mind in accord with all-wisdom and contemplates the emptiness of the six supernormal powers through the twenty emptinesses – toward that contemplation there is attainment, there is reliance.
Subhuti, such a great Bodhisattva, when practicing the Perfection of Wisdom, lacking skillful means, upon hearing the deep Perfection of Wisdom spoken thus, has a mind with alarm, terror, and fear.
Subhuti, if a great Bodhisattva, when practicing the Perfection of Wisdom, departs from the mind in accord with all-wisdom and contemplates the emptiness of the ten powers of the Buddha through the twenty emptinesses – toward that contemplation there is attainment, there is reliance; departs from the mind in accord with all-wisdom and contemplates the emptiness 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 through the twenty emptinesses – toward that contemplation there is attainment, there is reliance.
Subhuti, such a great Bodhisattva, when practicing the Perfection of Wisdom, lacking skillful means, upon hearing the deep Perfection of Wisdom spoken thus, has a mind with alarm, terror, and fear.
At that time, Subhuti addressed the Buddha:
World-Honored One, how is it that a great Bodhisattva, when practicing the Perfection of Wisdom, being led by bad friends, upon hearing the deep Perfection of Wisdom spoken thus, has a mind with alarm, terror, and fear?
The Buddha told Subhuti:
A bad friend of great Bodhisattvas is one who tells them to be weary of and abandon the dharma in accord with the Perfection of Wisdom, or tells them to be weary of and abandon the dharma in accord with the Perfections of Meditation, Energy, Patience, Ethics, and Generosity, saying: “Good man, you should not study and cultivate these six dharmas that accord with reaching the other shore.” Why? Because these dharmas are definitely not spoken by the Tathāgata – they are fabricated by deceivers who chant texts – therefore you should not listen to, cultivate, uphold, recite, reflect on, examine, or expound and reveal them for others.
Subhuti, this is a bad friend of great Bodhisattvas. If a great Bodhisattva, when practicing the Perfection of Wisdom, is led by such bad friends and hears the deep Perfection of Wisdom spoken thus, that one’s mind has alarm, terror, and fear.
Furthermore, Subhuti, a bad friend of great Bodhisattvas, if they do not speak of the matters of demons and the faults of demons – then an evil demon, appearing in the form of the Buddha, comes to teach the great Bodhisattva to be weary of and abandon the six Perfections, saying: “Good man, why do you need to cultivate this Perfection of Wisdom?! Why do you need to cultivate these Perfections of Meditation, Energy, Patience, Ethics, and Generosity?!”
Subhuti, this is a bad friend of great Bodhisattvas – because if they did not speak of such matters, the great Bodhisattva would have already been enlightened!
If a great Bodhisattva, when practicing the Perfection of Wisdom, is led by such bad friends and hears the deep Perfection of Wisdom spoken thus, that one’s mind has alarm, terror, and fear.
Furthermore, Subhuti, a bad friend of great Bodhisattvas, if they do not speak of the matters of demons and the faults of demons – then an evil demon, appearing in the form of the Buddha, comes and teaches dharma in accord with Śrāvakas and Pratyekabuddhas for the great Bodhisattva – that is, from discourses through to commentary and analysis – and reveals and exhorts one to cultivate and study them.
Subhuti, this is a bad friend of great Bodhisattvas – because if they did not speak of such matters, the great Bodhisattva would have already been enlightened.
If a great Bodhisattva, when practicing the Perfection of Wisdom, is led by such bad friends and hears the deep Perfection of Wisdom spoken thus, that one’s mind has alarm, terror, and fear.
Furthermore, Subhuti, a bad friend of great Bodhisattvas, if they do not speak of the matters of demons and the faults of demons – then an evil demon, appearing in the form of the Buddha, comes to where the great Bodhisattva is and says: “Good man, you have no Bodhisattva lineage, no genuine bodhicitta, and have no capacity to realize the non-retreat level, nor any capacity to realize Supreme Awakening!”
Subhuti, this is a bad friend of great Bodhisattvas – because if they did not speak of such matters, the great Bodhisattva would have already been enlightened.
If a great Bodhisattva, when practicing the Perfection of Wisdom, is led by such bad friends and hears the deep Perfection of Wisdom spoken thus, that one’s mind has alarm, terror, and fear.
Furthermore, Subhuti, a bad friend of great Bodhisattvas, if they do not speak of the matters of demons and the faults of demons – then an evil demon, appearing in the form of the Buddha, comes to where the great Bodhisattva is and says: “Good man, form is empty, without self or what belongs to self; feeling, perception, mental formations, and consciousness are empty, without self or what belongs to self; the eye base is empty, without self or what belongs to self; the ear, nose, tongue, body, and mind bases are empty, without self or what belongs to self; the form base is empty, without self or what belongs to self; the sound, smell, taste, touch, and dharma bases are empty, without self or what belongs to self; the eye element is empty, without self or what belongs to self; the form element, eye-consciousness element, and eye-contact along with the feelings arising conditioned by eye-contact are empty, without self or what belongs to self; the ear element is empty, without self or what belongs to self; the sound element, ear-consciousness element, and ear-contact along with the feelings arising conditioned by ear-contact are empty, without self or what belongs to self; the nose element is empty, without self or what belongs to self; the smell element, nose-consciousness element, and nose-contact along with the feelings arising conditioned by nose-contact are empty, without self or what belongs to self; the tongue element is empty, without self or what belongs to self; the taste element, tongue-consciousness element, and tongue-contact along with the feelings arising conditioned by tongue-contact are empty, without self or what belongs to self; the body element is empty, without self or what belongs to self; the touch element, body-consciousness element, and body-contact along with the feelings arising conditioned by body-contact are empty, without self or what belongs to self; the mind element is empty, without self or what belongs to self; the dharma element, mind-consciousness element, and mind-contact along with the feelings arising conditioned by mind-contact are empty, without self or what belongs to self; the earth element is empty, without self or what belongs to self; the water, fire, wind, space, and consciousness elements are empty, without self or what belongs to self; the Noble Truth of Suffering is empty, without self or what belongs to self; the Noble Truths of Arising, Cessation, and Path are empty, without self or what belongs to self; ignorance is empty, without self or what belongs to self; formations, consciousness, name-and-form, six bases, contact, feeling, craving, clinging, becoming, birth, old-age-and-death, sorrow, lamentation, suffering, distress, and despair are empty, without self or what belongs to self; the four Dhyānas are empty, without self or what belongs to self; the four Immeasurables and four Formless Absorptions are empty, without self or what belongs to self; the four Foundations of Mindfulness are empty, without self or what belongs to self; the four Right Efforts, four Bases of Supernatural Power, five Faculties, five Powers, seven Factors of Awakening, and eight Factors of the Noble Path are empty, without self or what belongs to self; the Emptiness Liberation Gate is empty, without self or what belongs to self; the Signless Liberation Gate and Wishless Liberation Gate are empty, without self or what belongs to self; the Perfection of Generosity is empty, without self or what belongs to self; the Perfections of Ethics, Patience, Energy, Meditation, and Wisdom are empty, without self or what belongs to self; the five types of eyes are empty, without self or what belongs to self; the six supernormal powers are empty, without self or what belongs to self; the ten powers of the Buddha are empty, without self or what belongs to self” – and so on – “Why seek awakening? And even if you attain awakening, what use is it?”
Subhuti, this is a bad friend of great Bodhisattvas – because if they did not speak of such matters, the great Bodhisattva would have already been enlightened.
If a great Bodhisattva, when practicing the Perfection of Wisdom, is led by such bad friends and hears the deep Perfection of Wisdom spoken thus, that one’s mind has alarm, terror, and fear.
Furthermore, Subhuti, a bad friend of great Bodhisattvas, if they do not speak of the matters of demons and the faults of demons – then an evil demon, appearing in the form of the Buddha, comes to where the great Bodhisattva is and says: “Good man, the ten directions are all empty; Buddhas, Bodhisattvas, and Śrāvaka Sanghas all do not exist.”
Subhuti, this is a bad friend of great Bodhisattvas – because if they did not speak of such matters, the great Bodhisattva would have already been enlightened.
If a great Bodhisattva, when practicing the Perfection of Wisdom, is led by such bad friends and hears the deep Perfection of Wisdom spoken thus, that one’s mind has alarm, terror, and fear.
Furthermore, Subhuti, a bad friend of great Bodhisattvas, if they do not speak of the matters of demons and the faults of demons – then an evil demon, appearing in the form of a Śrāvaka, comes to where the great Bodhisattva is, disparages the dharma in accord with all-wisdom, causing one to give rise to great weariness and aversion; praises the dharma in accord with Śrāvakas and Pratyekabuddhas, causing one to give rise to great fondness and attachment.
Subhuti, this is a bad friend of great Bodhisattvas – because if they did not speak of such matters, the great Bodhisattva would have already been enlightened.
If a great Bodhisattva, when practicing the Perfection of Wisdom, is led by such bad friends and hears the deep Perfection of Wisdom spoken thus, that one’s mind has alarm, terror, and fear.
Furthermore, Subhuti, a bad friend of great Bodhisattvas, if they do not speak of the matters of demons and the faults of demons – then an evil demon, appearing in the form of a preceptor-teacher, comes to where the great Bodhisattva is and teaches, causing one to be weary of and abandon the supreme practices of Bodhisattvas – that is, the four Foundations of Mindfulness through the eight Factors of the Noble Path; the Perfection of Generosity through the Perfection of Wisdom; and causing one to be weary of and abandon all-wisdom – that is, the five types of eyes, six supernormal powers, ten powers of the Buddha through all-aspect knowledge – and teaches only to cultivate the three Liberation Gates of Emptiness, Signlessness, and Wishlessness, saying: “One who studies these dharmas quickly realizes the Śrāvaka fruit or the Pratyekabuddha’s ultimate peace and happiness. Why exert oneself strenuously seeking to reach Supreme Awakening?”
Subhuti, this is a bad friend of great Bodhisattvas – because if they did not speak of such matters, the great Bodhisattva would have already been enlightened.
If a great Bodhisattva, when practicing the Perfection of Wisdom, is led by such bad friends and hears the deep Perfection of Wisdom spoken thus, that one’s mind has alarm, terror, and fear.
– o0o –
End Of Volume 44