THE GREAT PRAJÑĀPĀRAMITĀ SUTRA
VOLUME 410
Chapter 9: THE ASPECTS OF PRACTICE (2)
At that time, Śāriputra asked Subhūti:
“If samādhi is not different from a Great Bodhisattva, the Great Bodhisattva is not different from samādhi, samādhi itself is the Great Bodhisattva, and the Great Bodhisattva itself is samādhi; whether samādhi or the Great Bodhisattva, with regard to Prajñāpāramitā it is also so, then how do Great Bodhisattvas truly understand all dharmas and enter samādhi?”
Subhūti replied:
“If a Great Bodhisattva, when entering various concentrations, does not think: ‘I rely on the equality-nature of all dharmas and attain entry into such and such samādhis,’ then, because of this condition, although Great Bodhisattvas rely on the equality-nature of all dharmas and attain such and such samādhis, they do not manifest the thought of understanding the equality-nature of all dharmas and those samādhis. Why? Worthy Śāriputra, because all dharmas and samādhi, whether Great Bodhisattvas or Prajñāpāramitā, are all without possession; and within non-possession, discriminating thoughts and notions of understanding cannot arise.”
At that time, the World-Honored One praised Subhūti:
“Excellent, excellent! Just as you have said! I declare that among the assembly of Śrāvakas, you are foremost in abiding in the samādhi of non-self-nature. Because this accords with the meaning I have taught: within the equality-nature there is no contradiction.”
“Subhūti, Great Bodhisattvas who wish to learn Prajñāpāramitā should learn in this way; those who wish to learn the perfections of Dhyāna, Vigor, Patience, Pure Morality, and Giving should learn in this way. Those who wish to learn the Four Foundations of Mindfulness up to the Eightfold Noble Path should learn in this way. Likewise, those who wish to learn the ten powers of the Buddha up to the eighteen unique qualities of the Buddha should learn in this way.”
At that time, Śāriputra immediately addressed the Buddha:
“World-Honored One, does a Great Bodhisattva who learns in this way precisely learn Prajñāpāramitā, and so on up to precisely learning the eighteen unique qualities of the Buddha?”
The Buddha said:
“Śāriputra, a Great Bodhisattva who learns in this way precisely learns Prajñāpāramitā because non-attainment is used as the skillful means; likewise, up to precisely learning the eighteen unique qualities of the Buddha because non-attainment is used as the skillful means.”
At that time, Śāriputra again addressed the Buddha:
“World-Honored One, does a Great Bodhisattva who learns in this way always use non-attainment as the skillful means to learn Prajñāpāramitā, and so on up to always using non-attainment as the skillful means to learn the eighteen unique qualities of the Buddha?”
The Buddha said:
“Śāriputra, a Great Bodhisattva who learns in this way always uses non-attainment as the skillful means to learn Prajñāpāramitā, and so on up to always using non-attainment as the skillful means to learn the eighteen unique qualities of the Buddha.”
Śāriputra said to the Buddha:
“World-Honored One, when speaking of non-attainment, does it mean that things cannot be grasped?”
The Buddha said:
“Śāriputra, the self cannot be grasped, up to views cannot be grasped, because they are ultimately pure. The aggregates, sense fields, and elements cannot be grasped because they are ultimately pure. Ignorance cannot be grasped up to aging and death cannot be grasped because they are ultimately pure. The Four Noble Truths cannot be grasped because they are ultimately pure. The Desire Realm, Form Realm, and Formless Realm cannot be grasped because they are ultimately pure. The Four Foundations of Mindfulness cannot be grasped up to the Eightfold Noble Path cannot be grasped because they are ultimately pure. The ten powers of the Buddha cannot be grasped up to the eighteen unique qualities of the Buddha cannot be grasped because they are ultimately pure. The Perfection of Giving cannot be grasped up to the Perfection of Prajñā cannot be grasped because they are ultimately pure. Stream-entry cannot be grasped up to Arhatship cannot be grasped because they are ultimately pure. Pratyekabuddhahood cannot be grasped because it is ultimately pure. A Bodhisattva cannot be grasped, and a Tathāgata cannot be grasped because they are ultimately pure.”
Śāriputra said:
“World-Honored One, what is meant by ‘ultimately pure’?”
The Buddha replied:
“Śāriputra, it means that all dharmas are unborn, undestroyed, uncontaminated, unpurified, do not appear, do not disappear, are without attainment, and are unconditioned. This is the meaning of ultimate purity.”
At that time, Śāriputra again addressed the Buddha:
“World-Honored One, if a Great Bodhisattva learns in this way, what dharma is being learned?”
The Buddha said:
“Śāriputra, if a Great Bodhisattva learns in this way, then regarding all dharmas there is nothing to learn. Why? Śāriputra, within all dharmas as they are, it is impossible for ignorant ordinary beings who cling to things to learn anything within them.”
Śāriputra asked:
“World-Honored One, if so, how do existing dharmas exist?”
The Buddha said:
“Dharmas exist exactly as non-possession; they exist in this manner. If one cannot clearly understand such non-possession of dharmas, this is called ignorance.”
Śāriputra asked:
“World-Honored One, which dharmas, when not possessed and not understood, are called ignorance?”
The Buddha said:
“Śāriputra, form is without possession; feeling, perception, formations, and consciousness are without possession, because they are empty of internal phenomena up to emptiness of the non-inherent nature of self-nature. Likewise, up to the Four Foundations of Mindfulness are without possession, and up to the eighteen unique qualities of the Buddha are without possession, because they are empty of internal phenomena up to emptiness of the non-inherent nature of self-nature.
Śāriputra, when ignorant ordinary beings cannot clearly understand such non-possession of dharmas, this is called ignorance. Through ignorance and the power of craving, they discriminate and cling to the two extremes of annihilation and permanence. Therefore, they do not know or see the nature of dharmas as non-possession, and they discriminate among dharmas. Because of discrimination, they cling to form, feeling, perception, formations, and consciousness, up to clinging to the eighteen unique qualities of the Buddha. Because of clinging, they discriminate the non-possession nature of dharmas. Therefore, they neither know nor see dharmas.”
Śāriputra asked:
“World-Honored One, regarding which dharmas do they not know and not see?”
The Buddha said:
“They do not know and do not see form; they do not know and do not see feeling, perception, formations, and consciousness. Likewise, they do not know and do not see the eighteen unique qualities of the Buddha. Because they do not know and do not see dharmas, they fall into the category of ignorant ordinary beings and cannot escape.”
Śāriputra asked:
“World-Honored One, from where can they not escape?”
The Buddha said:
“They cannot escape the Desire Realm, Form Realm, and Formless Realm. Because they cannot escape the three realms, they cannot accomplish the teachings of the Śrāvakas, cannot accomplish the teachings of the Pratyekabuddhas, cannot accomplish the teachings of Bodhisattvas, and cannot accomplish the teachings of the Buddhas. Because they cannot accomplish the three vehicles, they cannot have faith in and accept the dharmas.”
Śāriputra asked:
“World-Honored One, in which dharmas can they not have faith and acceptance?”
The Buddha said:
“They cannot have faith and acceptance in the emptiness of form; they cannot have faith and acceptance in the emptiness of feeling, perception, formations, and consciousness; up to they cannot have faith and acceptance in the emptiness of the eighteen unique qualities of the Buddha. Because they do not have faith and acceptance, they cannot abide.”
Śāriputra asked:
“World-Honored One, in which dharmas can they not abide?”
The Buddha said:
“Śāriputra, they cannot abide in the Perfection of Giving up to the Perfection of Prajñā; they cannot abide in the irreversible stage up to the eighteen unique qualities of the Buddha. Therefore they are called ignorant ordinary beings, because they cling to the existence of inherent nature in dharmas.”
Śāriputra asked:
“World-Honored One, in which dharmas do they cling to as having inherent nature?”
The Buddha said:
“They cling to form as having inherent nature; they cling to feeling, perception, formations, and consciousness as having inherent nature. They cling to the eye faculty as having inherent nature, up to the mind faculty as having inherent nature. They cling to the form realm as having inherent nature, up to the dharma realm as having inherent nature. They cling to the eye element as having inherent nature, up to the mind element as having inherent nature. They cling to greed, hatred, and delusion as having inherent nature; they cling to all wrong views as having inherent nature; they cling to the Four Foundations of Mindfulness as having inherent nature, up to the eighteen unique qualities of the Buddha as having inherent nature.”
At that time, Śāriputra said to the Buddha:
“World-Honored One, is there a Great Bodhisattva who merely learns in this way, without learning Prajñāpāramitā, and cannot accomplish the wisdom of omniscience?”
The Buddha told Śāriputra:
“There are Great Bodhisattvas who learn in this way but do not learn Prajñāpāramitā, and they cannot accomplish the wisdom of omniscience.”
Śāriputra said:
“World-Honored One, what does this mean?”
The Buddha said:
“Śāriputra, a Great Bodhisattva who lacks skillful means discriminates and clings to Prajñāpāramitā; discriminates and clings to the perfections of Dhyāna, Vigor, Patience, Pure Morality, and Giving; discriminates and clings to the Four Foundations of Mindfulness, up to discriminating and clinging to the eighteen unique qualities of the Buddha. Because of clinging to these dharmas, they also cling to the wisdom of omniscience, the wisdom of the path-aspect, and the wisdom of all aspects. For this reason, there are Great Bodhisattvas who learn in this way, do not learn Prajñāpāramitā, and cannot accomplish the wisdom of omniscience.”
Śāriputra said:
“World-Honored One, if this Great Bodhisattva, when learning in this way, definitely does not learn Prajñāpāramitā, will they be unable to accomplish the wisdom of omniscience?”
The Buddha said:
“Śāriputra, if this Great Bodhisattva, when learning in this way, definitely does not learn Prajñāpāramitā, they will be unable to accomplish the wisdom of omniscience.”
At that time, Śāriputra again said:
“World-Honored One, why is it that a Great Bodhisattva who cultivates and learns Prajñāpāramitā is learning Prajñāpāramitā? When learning in this way, can they accomplish the wisdom of omniscience?”
The Buddha said:
“Śāriputra, a Great Bodhisattva who cultivates and learns Prajñāpāramitā does not see Prajñāpāramitā, and up to does not see the wisdom of all aspects. A Great Bodhisattva who cultivates and learns Prajñāpāramitā in this way is learning Prajñāpāramitā. When learning in this way, they can accomplish the wisdom of omniscience. Why? Śāriputra, because non-attainment is used as the skillful means.”
Śāriputra said:
“World-Honored One, what non-attained dharma does this Great Bodhisattva use as a skillful means?”
The Buddha said:
“Śāriputra, when this Great Bodhisattva practices the Perfection of Giving, they use the non-attainment of the Perfection of Giving as the skillful means; up to when practicing the Perfection of Prajñā, they use the non-attainment of the Perfection of Prajñā as the skillful means. Up to when seeking Bodhi, they use the non-attainment of Bodhi as the skillful means; up to when seeking the wisdom of all aspects, they use the non-attainment of the wisdom of all aspects as the skillful means.
Śāriputra, a Great Bodhisattva who cultivates and learns Prajñāpāramitā in this way is learning Prajñāpāramitā. When learning in this way, they can accomplish the wisdom of omniscience.”
Śāriputra said:
“World-Honored One, when this Great Bodhisattva cultivates and learns Prajñāpāramitā, using the non-attainment of which dharmas as skillful means?”
The Buddha said:
“Śāriputra, when this Great Bodhisattva cultivates and learns Prajñāpāramitā, they use the non-attainment of the emptiness of internal phenomena as skillful means, up to using the non-attainment of the emptiness of the non-inherent nature of self-nature as skillful means. Because of this cause, they can quickly accomplish the wisdom of omniscience.”
Chapter 10: THE SIMILE OF ILLUSION
At that time, Venerable Subhūti addressed the Buddha:
Blessed One, suppose there is someone who asks: If there were a magician who could study the Prajñāpāramitā until he could study the Dāna-pāramitā, would that person be able to accomplish the wisdom of Omniscience? If there were a magician who could study the four Foundations of Mindfulness until he could study the eighteen distinct qualities of a Buddha, would that person be able to accomplish the wisdom of Omniscience? If asked in this way, how should I answer?
The Buddha said to Subhūti:
I will ask you in return; answer according to your understanding. Subhūti, what do you think? Is form different from illusion? Are feeling, perception, formations, and consciousness different from illusion?
Subhūti replied:
Blessed One, they are not different.
Subhūti, what do you think? Is the eye-base different from illusion? Up to the mind-base, is it different from illusion? Is the form-base different from illusion? Up to the dharma-base, is it different from illusion?
Subhūti replied:
Blessed One, no!
Subhūti, what do you think? Is the eye element different from illusion? Up to the mind element, is it different from illusion? Is the form element different from illusion? Up to the dharma element, is it different from illusion? Is the eye-consciousness element different from illusion? Up to the mind-consciousness element, is it different from illusion? Is eye-contact different from illusion? Up to mind-contact, is it different from illusion? Are the feelings arising dependent on eye-contact different from illusion? Up to the feelings arising dependent on mind-contact, are they different from illusion?
Subhūti replied:
Blessed One, no!
Subhūti, what do you think? Are the four Foundations of Mindfulness different from illusion? Up to the eightfold Noble Path, are they different from illusion?
Subhūti replied:
Blessed One, no!
Subhūti, what do you think? Is the liberation-door of Emptiness different from illusion? Are the liberation-doors of Signlessness and Wishlessness different from illusion?
Subhūti replied:
Blessed One, no!
Subhūti, what do you think? Is the Dāna-pāramitā different from illusion? Up to the eighteen distinct qualities of a Buddha, are they different from illusion?
Subhūti replied:
Blessed One, no!
Subhūti, what do you think? Is the unsurpassed perfect awakening of the Buddhas different from illusion?
Subhūti replied:
Blessed One, no! Why? Blessed One, because form is not different from illusion, illusion is not different from form; form itself is illusion, illusion itself is form. Likewise, up to the unsurpassed perfect awakening of the Buddhas, it is not different from illusion; illusion is not different from the unsurpassed perfect awakening of the Buddhas; the unsurpassed perfect awakening of the Buddhas itself is illusion, and illusion itself is the unsurpassed perfect awakening of the Buddhas.
The Buddha taught:
Subhūti, what do you think? Does illusion have defilement or purity?
Subhūti replied:
Blessed One, no!
Subhūti, what do you think? Does illusion have arising or ceasing?
Subhūti replied:
Blessed One, no!
Subhūti, what do you think? If a phenomenon has neither defilement nor purity, neither arising nor ceasing, can that phenomenon study the Prajñāpāramitā and accomplish the wisdom of Omniscience?
Subhūti replied:
Blessed One, no!
Subhūti, what do you think? Within the five aggregates, are the various perceptions manifested, and from those perceptions does the false designation called “Great Bodhisattva” arise?
Subhūti replied:
Blessed One, it is so.
Subhūti, what do you think? Within the five aggregates, are various perceptions manifested, and from perceptions do words arise, falsely establishing arising, ceasing, defilement, and purity?
Subhūti replied:
Blessed One, no!
Subhūti, what do you think? If a phenomenon has no perception, no suchness as perception, no establishment, no words, no false designation, no body, no activity of body, no speech, no activity of speech, no mind, no activity of mind, no defilement, no purity, no arising, and no ceasing, can this phenomenon study the Prajñāpāramitā and accomplish the wisdom of Omniscience?
Subhūti replied:
Blessed One, no!
The Buddha taught:
Subhūti, a Great Bodhisattva who uses non-attainment as a skillful means and practices and studies such profound Prajñāpāramitā can swiftly accomplish the wisdom of Omniscience.
At that time, Venerable Subhūti said to the Buddha:
Blessed One, a Great Bodhisattva who wishes to realize the unsurpassed perfect awakening should constantly study the Prajñāpāramitā like a magician. Why? Blessed One, one should know that the magician is precisely the five aggregates.
The Buddha said to Subhūti:
What do you think? Can the five aggregates, being like illusion, study the Prajñāpāramitā and thereby accomplish the wisdom of Omniscience?
Subhūti replied:
Blessed One, no! Why? Blessed One, because the five aggregates that are like illusion take emptiness as their own nature, and since their own nature is emptiness, they cannot be grasped.
The Buddha said to Subhūti:
What do you think? Can the five aggregates, being like a dream, study the Prajñāpāramitā and thereby accomplish the wisdom of Omniscience?
Subhūti replied:
Blessed One, no! Why? Blessed One, because the five aggregates that are like a dream take emptiness as their own nature, and since their own nature is emptiness, they cannot be grasped.
The Buddha said:
Subhūti, what do you think? Can the five aggregates, being like an echo, like a mirage, like a reflection, like a shadow, like a sunspot, like a magical creation, like the city of Gandharvas, study the Prajñāpāramitā and thereby accomplish the wisdom of Omniscience?
Subhūti replied:
Blessed One, no! Why? Blessed One, because the five aggregates that are like an echo and so forth up to the city of Gandharvas take emptiness as their own nature, and since their own nature is emptiness, they cannot be grasped.
The Buddha said:
Subhūti, what do you think? Do the five aggregates that are like illusion and so forth have any different nature?
Subhūti replied:
Blessed One, no! Why? Blessed One, because form, feeling, perception, formations, and consciousness that are like illusion and so forth are precisely form, feeling, perception, formations, and consciousness that are like dreams; the five aggregates that are like illusion and so forth are precisely the six sense faculties that are like illusion and so forth; the six sense faculties that are like illusion and so forth are precisely the five aggregates that are like illusion and so forth. Thus, all are impossible to grasp because of internal emptiness, and so forth, up to the emptiness of emptiness, whose own nature is emptiness and therefore cannot be grasped.
At that time, Venerable Subhūti again said to the Buddha:
Blessed One, when Great Bodhisattvas who have newly entered the Great Vehicle hear such profound Prajñāpāramitā, will their minds not become alarmed and afraid?
The Buddha said to Subhūti:
When Great Bodhisattvas who have newly entered the Great Vehicle practice the Prajñāpāramitā, if they lack skillful means and are not protected by spiritual friends, then upon hearing such profound Prajñāpāramitā, their minds will become alarmed and they will be afraid.
Venerable Subhūti again said to the Buddha:
Blessed One, what kind of Great Bodhisattvas, while practicing the Prajñāpāramitā, have skillful means and, upon hearing such profound Prajñāpāramitā, do not become alarmed or afraid?
The Buddha said to Subhūti:
A Great Bodhisattva who, while practicing the Prajñāpāramitā, brings forth a mind united with the wisdom of Omniscience, contemplates that the impermanent nature of form cannot be grasped; contemplates that the impermanent nature of feeling, perception, formations, and consciousness also cannot be grasped; contemplates that the nature of suffering of form cannot be grasped, and that the nature of suffering of feeling, perception, formations, and consciousness also cannot be grasped; contemplates that the nature of non-self of form cannot be grasped, and that the nature of non-self of feeling, perception, formations, and consciousness also cannot be grasped; contemplates that the impure nature of form cannot be grasped, and that the impure nature of feeling, perception, formations, and consciousness also cannot be grasped; contemplates that the empty nature of form cannot be grasped, and that the empty nature of feeling, perception, formations, and consciousness also cannot be grasped; contemplates that the signless nature of form cannot be grasped, and that the signless nature of feeling, perception, formations, and consciousness also cannot be grasped; contemplates that the wishless nature of form cannot be grasped, and that the wishless nature of feeling, perception, formations, and consciousness also cannot be grasped; contemplates that the peaceful nature of form cannot be grasped, and that the peaceful nature of feeling, perception, formations, and consciousness also cannot be grasped; contemplates that the nature of separation of form cannot be grasped, and that the nature of separation of feeling, perception, formations, and consciousness also cannot be grasped.
Subhūti, because this Great Bodhisattva, while practicing the Prajñāpāramitā, possesses skillful means, upon hearing such profound Prajñāpāramitā, their mind does not become alarmed or afraid.
Furthermore, Subhūti, after contemplating in this way, a Great Bodhisattva thinks: “I shall, using non-attainment as a skillful means, explain to all sentient beings that the impermanent nature of the five aggregates cannot be grasped; the nature of suffering, the nature of non-self, the impure nature, the empty nature, the signless nature, the wishless nature, the peaceful nature, and the nature of separation also cannot be grasped.” Subhūti, this is a Great Bodhisattva who, while practicing the Prajñāpāramitā, does not cling to the Dāna-pāramitā.
Furthermore, Subhūti, a Great Bodhisattva who, while practicing the Prajñāpāramitā, separates from conceptual activity associated with Hearers and Solitary Buddhas, and reflects that the impermanent nature of the five aggregates cannot be grasped; that the nature of suffering, non-self, impurity, emptiness, signlessness, wishlessness, peacefulness, and separation also cannot be grasped; because they use non-attainment as a skillful means, Subhūti, this is a Great Bodhisattva who, while practicing the Prajñāpāramitā, does not cling to the Śīla-pāramitā.
Furthermore, Subhūti, a Great Bodhisattva who, while practicing the Prajñāpāramitā, uses non-attainment as a skillful means, contemplates such phenomena, that the impermanent nature of such phenomena cannot be grasped, and that the nature of suffering, non-self, impurity, emptiness, signlessness, wishlessness, peacefulness, and separation also cannot be grasped; being able to abide in them with patience and joy, without alarm or fear, Subhūti, this is a Great Bodhisattva who, while practicing the Prajñāpāramitā, does not cling to the Kṣānti-pāramitā.
Furthermore, Subhūti, a Great Bodhisattva who, while practicing the Prajñāpāramitā, with a mind united with the wisdom of Omniscience constantly contemplates that the impermanent nature of the five aggregates cannot be grasped, and that the nature of suffering, non-self, impurity, emptiness, signlessness, wishlessness, peacefulness, and separation also cannot be grasped; although using non-attainment as a skillful means, they never abandon the conceptual activity united with the wisdom of Omniscience and constantly cultivate the Prajñāpāramitā, Subhūti, this is a Great Bodhisattva who, while practicing the Prajñāpāramitā, does not cling to the Vīrya-pāramitā.
Furthermore, Subhūti, a Great Bodhisattva who, while practicing the Prajñāpāramitā, does not use conceptual activity associated with Hearers and Solitary Buddhas to contemplate that the impermanent nature of the five aggregates cannot be grasped, and that the nature of suffering, non-self, impurity, emptiness, signlessness, wishlessness, peacefulness, and separation also cannot be grasped; because they use non-attainment as a skillful means, they do not manifest conceptual activity associated with Hearers and Solitary Buddhas or other scattered and unwholesome minds that obstruct the unsurpassed perfect awakening. Subhūti, this is a Great Bodhisattva who, while practicing the Prajñāpāramitā, does not cling to the Dhyāna-pāramitā.
Furthermore, Subhūti, a Great Bodhisattva who, while practicing the Prajñāpāramitā, truly observes that because it is not other than emptiness, form is empty; form itself is emptiness, emptiness itself is form; feeling, perception, formations, and consciousness are likewise so; because it is not other than emptiness, the eye-base is empty; the eye-base itself is emptiness, emptiness itself is the eye-base; up to the mind-base, it is likewise so; because it is not other than emptiness, the form-base is empty; the form-base itself is emptiness, emptiness itself is the form-base; up to the dharma-base, it is likewise so; because it is not other than emptiness, the eye element is empty; the eye element itself is emptiness, emptiness itself is the eye element; up to the mind element, it is likewise so; because it is not other than emptiness, the form element is empty; the form element itself is emptiness, emptiness itself is the form element; up to the dharma element, it is likewise so; because it is not other than emptiness, the eye-consciousness element is empty; the eye-consciousness element itself is emptiness, emptiness itself is the eye-consciousness element; up to the mind-consciousness element, it is likewise so; because it is not other than emptiness, eye-contact is empty; eye-contact itself is emptiness, emptiness itself is eye-contact; up to mind-contact, it is likewise so; because it is not other than emptiness, the feelings arising dependent on eye-contact are empty; those feelings themselves are emptiness, emptiness itself is those feelings; up to the feelings arising dependent on mind-contact, it is likewise so; because it is not other than emptiness, the four Foundations of Mindfulness are empty; the four Foundations of Mindfulness themselves are emptiness, emptiness itself is the four Foundations of Mindfulness. Thus, up to the eighteen distinct qualities of a Buddha: because they are not other than emptiness, the eighteen distinct qualities of a Buddha are empty; the eighteen distinct qualities of a Buddha themselves are emptiness, emptiness itself is the eighteen distinct qualities of a Buddha. Subhūti, this is a Great Bodhisattva who does not cling to the Prajñāpāramitā.
Subhūti, in this way, because such a Great Bodhisattva practicing the Prajñāpāramitā possesses skillful means, upon hearing such profound Prajñāpāramitā, their mind does not become alarmed and does not become afraid.
At that time, Venerable Subhūti said to the Buddha:
Blessed One, how are Great Bodhisattvas practicing the Prajñāpāramitā protected by spiritual friends so that, upon hearing such profound Prajñāpāramitā, their minds do not become alarmed or afraid?
The Buddha said to Subhūti:
The spiritual friends of Great Bodhisattvas are those who can, using non-attainment as a skillful means, explain that the impermanent nature of form cannot be grasped; explain that the impermanent nature of feeling, perception, formations, and consciousness also cannot be grasped; explain that the nature of suffering of form cannot be grasped, and that the nature of suffering of feeling, perception, formations, and consciousness also cannot be grasped; explain that the nature of non-self of form cannot be grasped, and that the nature of non-self of feeling, perception, formations, and consciousness also cannot be grasped; explain that the impure nature of form cannot be grasped, and that the impure nature of feeling, perception, formations, and consciousness also cannot be grasped; explain that the empty nature of form cannot be grasped, and that the empty nature of feeling, perception, formations, and consciousness also cannot be grasped; explain that the signless nature of form cannot be grasped, and that the signless nature of feeling, perception, formations, and consciousness also cannot be grasped; explain that the wishless nature of form cannot be grasped, and that the wishless nature of feeling, perception, formations, and consciousness also cannot be grasped; explain that the peaceful nature of form cannot be grasped, and that the peaceful nature of feeling, perception, formations, and consciousness also cannot be grasped; explain that the nature of separation of form cannot be grasped, and that the nature of separation of feeling, perception, formations, and consciousness also cannot be grasped; and encourage relying upon this to diligently cultivate roots of virtue, without dedicating them toward the fruits of Hearers or Solitary Buddhas, but only seeking to attain the wisdom of Omniscience.
Subhūti, this is a spiritual friend of a Great Bodhisattva.
Furthermore, Subhūti, the spiritual friends of Great Bodhisattvas are those who can, using non-attainment as a skillful means, explain that the impermanent nature of the eye-base up to the mind-base cannot be grasped; that the natures of suffering, non-self, impurity, emptiness, signlessness, wishlessness, peacefulness, and separation also cannot be grasped; explain that the impermanent nature of the form-base up to the dharma-base cannot be grasped, and that the natures of suffering, non-self, impurity, emptiness, signlessness, wishlessness, peacefulness, and separation also cannot be grasped; and encourage relying upon this to diligently cultivate roots of virtue, without dedicating them toward the fruits of Hearers or Solitary Buddhas, but only seeking to attain the wisdom of Omniscience.
Subhūti, this is a spiritual friend of a Great Bodhisattva.
Furthermore, Subhūti, the spiritual friends of Great Bodhisattvas are those who can, using non-attainment as a skillful means, explain that the impermanent nature of the eye element up to the mind element cannot be grasped; that the natures of suffering, non-self, impurity, emptiness, signlessness, wishlessness, peacefulness, and separation also cannot be grasped; explain that the impermanent nature of the form element up to the dharma element cannot be grasped, and that the natures of suffering, non-self, impurity, emptiness, signlessness, wishlessness, peacefulness, and separation also cannot be grasped; explain that the impermanent nature of the eye-consciousness element up to the mind-consciousness element cannot be grasped, and that the natures of suffering, non-self, impurity, emptiness, signlessness, wishlessness, peacefulness, and separation also cannot be grasped; explain that the impermanent nature of eye-contact up to mind-contact cannot be grasped, and that the natures of suffering, non-self, impurity, emptiness, signlessness, wishlessness, peacefulness, and separation also cannot be grasped; explain that the impermanent nature of the feelings arising dependent on eye-contact up to the feelings arising dependent on mind-contact cannot be grasped, and that the natures of suffering, non-self, impurity, emptiness, signlessness, wishlessness, peacefulness, and separation also cannot be grasped; and encourage relying upon this to diligently cultivate roots of virtue, without dedicating them toward the fruits of Hearers or Solitary Buddhas, but only seeking the wisdom of Omniscience.
Subhūti, this is a spiritual friend of a Great Bodhisattva.
Furthermore, Subhūti, the spiritual friends of Great Bodhisattvas are those who, using non-attainment as a skillful means, although explaining that the cultivation of the four Foundations of Mindfulness up to the eightfold Noble Path cannot be grasped, although explaining that the cultivation of the three liberation-doors of Emptiness, Signlessness, and Wishlessness cannot be grasped, although explaining that the cultivation of the ten powers of the Buddha up to the eighteen distinct qualities of a Buddha cannot be grasped, although explaining that the cultivation of the wisdom of all aspects up to the unsurpassed perfect awakening cannot be grasped, nevertheless encourage relying upon this to diligently cultivate roots of virtue, not allowing them to turn toward Hearers or Solitary Buddhas, but only toward attaining the wisdom of Omniscience.
Subhūti, this is a spiritual friend of a Great Bodhisattva. A Great Bodhisattva who, while practicing the Prajñāpāramitā, is protected by such spiritual friends, upon hearing such profound Prajñāpāramitā, does not become alarmed or afraid.
At that time, Venerable Subhūti said to the Buddha:
Blessed One, how is it that a Great Bodhisattva practicing the Prajñāpāramitā, lacking skillful means, upon hearing such profound Prajñāpāramitā, has a mind that becomes alarmed and afraid?
The Buddha said to Subhūti:
When the Great Bodhisattvas, while cultivating the Perfection of Wisdom, use the expedient means of having something to attain, they are separated from the mental activity that accords with the wisdom of Omniscience. When cultivating the Perfection of Wisdom, regarding the cultivation of the Perfection of Wisdom, they have grasping and have a basis of support.
Because they use the expedient means of having something to attain, they are separated from the mental activity that accords with the wisdom of Omniscience. When cultivating the Perfections of Meditative Absorption, Diligence, Forbearance, Pure Discipline, and Giving, regarding the cultivation of the Perfections from Meditative Absorption up to Giving, they have grasping and have a basis of support.
Because they use the expedient means of having something to attain, they are separated from the thoughts that accord with the wisdom of Omniscience. When contemplating form, feeling, perception, formations, and consciousness; inner emptiness, outer emptiness, emptiness of both inner and outer, emptiness of emptiness, great emptiness, emptiness of ultimate meaning, emptiness of conditioned phenomena, emptiness of unconditioned phenomena, emptiness of the ultimate, emptiness without boundaries, emptiness of dispersion, emptiness of non-transformation, emptiness of intrinsic nature, emptiness of own characteristics, emptiness of common characteristics, emptiness of all phenomena, emptiness of what cannot be grasped, emptiness of no nature, emptiness of self-nature, emptiness of the self-nature of emptiness — regarding the contemplation of the emptiness of form, feeling, perception, formations, and consciousness, they have grasping and have a basis of support.
Because they use the expedient means of having something to attain, they are separated from the mental activity that accords with the wisdom of Omniscience. When contemplating the eye-base up to the mind-base, inner emptiness up to emptiness of the absence of self-nature, regarding the contemplation of the emptiness of the eye-base up to the mind-base, they have grasping because they have a basis of support.
Because they use the expedient means of having something to attain, they are separated from the mental activity that accords with the wisdom of Omniscience. When contemplating inner emptiness up to emptiness of the absence of self-nature of the form-base up to the Dharma-base, regarding the contemplation of the emptiness of the form-base up to the Dharma-base, they have grasping and have a basis of support.
Because they use the expedient means of having something to attain, they are separated from the mental activity that accords with the wisdom of Omniscience. When contemplating inner emptiness up to emptiness of the absence of self-nature of the eye-element up to the mind-element, regarding the contemplation of the emptiness of the eye-element up to the mind-element, they have grasping and have a basis of support.
Because they use the expedient means of having something to attain, they are separated from the thoughts that accord with the wisdom of Omniscience. When contemplating inner emptiness up to emptiness of the absence of self-nature of the form-element up to the Dharma-element, regarding the contemplation of the emptiness of the form-element up to the Dharma-element, they have grasping and have a basis of support.
Because they use the expedient means of having something to attain, they are separated from the mental activity that accords with the wisdom of Omniscience. When contemplating inner emptiness up to emptiness of the absence of self-nature of the eye-consciousness element up to the mind-consciousness element, regarding the contemplation of the emptiness of the eye-consciousness element up to the mind-consciousness element, they have grasping and have a basis of support.
Because they use the expedient means of having something to attain, they are separated from the mental activity that accords with the wisdom of Omniscience. When contemplating inner emptiness up to emptiness of the absence of self-nature of eye-contact up to mind-contact, regarding the contemplation of the emptiness of eye-contact up to mind-contact, they have grasping and have a basis of support.
Because they use the expedient means of having something to attain, they are separated from the mental activity that accords with the wisdom of Omniscience. When contemplating inner emptiness up to emptiness of the absence of self-nature of the feelings arisen dependent upon eye-contact up to the feelings arisen dependent upon mind-contact, regarding the contemplation of the emptiness of feelings arisen dependent upon eye-contact up to feelings arisen dependent upon mind-contact, they have grasping and have a basis of support.
Because they use the expedient means of having something to attain, they are separated from the mental activity that accords with the wisdom of Omniscience; when cultivating the four Foundations of Mindfulness up to the eighteen unique qualities of a Buddha, they have grasping and have a basis of support.
O Subhūti, in this way, when Great Bodhisattvas cultivate the Perfection of Wisdom, lacking skillful means, upon hearing such profound teachings of the Perfection of Wisdom, their minds become frightened and terrified.
At that time, the venerable Subhūti again addressed the Buddha:
“World-Honored One, in what way are Great Bodhisattvas who cultivate the Perfection of Wisdom influenced by evil friends, so that when they hear such profound teachings of the Perfection of Wisdom, their minds become frightened and terrified?”
The Buddha told Subhūti:
“The evil friends of Great Bodhisattvas may advise them to become weary of and abandon the Perfection of Wisdom, or advise them to become weary of and abandon the Perfections of Meditative Absorption, Diligence, Forbearance, Pure Discipline, and Giving, saying:
‘Alas, sons of good family! You should not train in this. Why? Because these six Perfections are not spoken by the Buddha, but were created by deceptive writers of texts. Therefore, you should not listen to, accept, cultivate, uphold, recite, contemplate, study, explain, or reveal them to others.’
O Subhūti, this is an evil friend of a Great Bodhisattva.
Furthermore, O Subhūti, the evil friends of Great Bodhisattvas may fail to tell others about the deeds of Māra and the faults of Māra. That is, they do not explain that there are evil Māras who assume the form of the Buddha and come to tell Bodhisattvas to become weary of and abandon the six Perfections, saying:
‘Good sons, why do you need to cultivate these six Perfections?’
O Subhūti, if they do not clearly explain such matters to others, you should know that they are evil friends of Great Bodhisattvas.
Furthermore, O Subhūti, the evil friends of Great Bodhisattvas may fail to tell others about the deeds of Māra and the faults of Māra. That is, they do not explain that there are evil Māras who assume the form of the Buddha and come to teach and reveal to Bodhisattvas doctrines corresponding to the Vehicle of the Hearers and Solitary Buddhas, namely, sutras up to treatises, discussions, analysis, and understanding, causing them to devote themselves to training in them.
O Subhūti, if they do not clearly explain such matters to others, you should know that they are evil friends of Great Bodhisattvas.
Furthermore, O Subhūti, the evil friends of Great Bodhisattvas may fail to tell others about the deeds of Māra and the faults of Māra. That is, they do not explain that there are evil Māras who assume the form of the Buddha and come to Bodhisattvas saying:
‘You are not Bodhisattvas. You do not have the mind of enlightenment. You cannot abide in the irreversible stage. You cannot attain the unsurpassed Awakening that you seek.’
O Subhūti, if they do not clearly explain such matters to others, you should know that they are evil friends of Great Bodhisattvas.
Furthermore, O Subhūti, the evil friends of Great Bodhisattvas may fail to tell others about the deeds of Māra and the faults of Māra. That is, they do not explain that there are evil Māras who assume the form of the Buddha and come to tell Great Bodhisattvas:
‘You should know: form is empty, without self or what belongs to self; feeling, perception, formations, and consciousness are empty, without self or what belongs to self; the eye-base is empty, without self or what belongs to self, up to the mind-base is empty, without self or what belongs to self; the form-base is empty, without self or what belongs to self, up to the Dharma-base is empty, without self or what belongs to self; the eye-element is empty, without self or what belongs to self, up to the mind-element is empty, without self or what belongs to self; the form-element is empty, without self or what belongs to self, up to the Dharma-element is empty, without self or what belongs to self; the eye-consciousness element is empty, without self or what belongs to self, up to the mind-consciousness element is empty, without self or what belongs to self; eye-contact is empty, without self or what belongs to self; mind-contact is empty, without self or what belongs to self; the feelings arisen dependent upon eye-contact are empty, without self or what belongs to self, up to the feelings arisen dependent upon mind-contact are empty, without self or what belongs to self; the four Foundations of Mindfulness are empty, without self or what belongs to self, up to the eightfold Noble Path are empty, without self or what belongs to self; the Perfection of Giving is empty, without self or what belongs to self, up to the Perfection of Wisdom is empty, without self or what belongs to self; the liberation-door of Emptiness is empty, without self or what belongs to self; the liberation-doors of Signlessness and Wishlessness are empty, without self or what belongs to self; the ten powers of the Buddha are empty, without self or what belongs to self, up to the eighteen unique qualities of a Buddha are empty, without self or what belongs to self. Then what need is there for unsurpassed Awakening?’
O Subhūti, if they do not clearly explain such matters to others, you should know that they are evil friends of Great Bodhisattvas.
Furthermore, O Subhūti, the evil friends of Great Bodhisattvas may fail to tell others about the deeds of Māra and the faults of Māra. That is, they do not explain that there are evil Māras who assume the form of Hearers and come to Bodhisattvas, causing them to become even more weary of and abandon the thoughts corresponding to the wisdom of Omniscience, while making them greatly delight in mental activity corresponding to the Vehicle of Hearers and Solitary Buddhas.
O Subhūti, if they do not clearly explain such matters to others, you should know that they are evil friends of Great Bodhisattvas.
Furthermore, O Subhūti, the evil friends of Great Bodhisattvas may fail to tell others about the deeds of Māra and the faults of Māra. That is, they do not explain that there are evil Māras transformed into Spiritual Teachers and Preceptors who come to Bodhisattvas, causing them to become weary of and abandon the supreme practices of Bodhisattvas — namely, the Perfection of Giving up to the Perfection of Wisdom — and causing them to become weary of and abandon the wisdom of Omniscience, meaning unsurpassed Awakening. They only instruct them to cultivate the three liberation-doors and quickly attain the stages of Hearers or Solitary Buddhas, without turning toward unsurpassed Awakening.
O Subhūti, if they do not clearly explain such matters to others, you should know that they are evil friends of Great Bodhisattvas.
Furthermore, O Subhūti, the evil friends of Great Bodhisattvas may fail to tell others about the deeds of Māra and the faults of Māra. That is, they do not explain that there are evil Māras disguised as parents who come to Bodhisattvas and say:
‘My child, diligently seek to attain the fruits of Stream-entry, Once-returning, Non-returning, and Arhatship. These are sufficient for completely ending the great suffering of cyclic existence and quickly attaining the ultimate peaceful happiness of Nirvāṇa. Why do you need to aspire toward the distant unsurpassed Awakening of the Buddhas? Seeking Bodhi requires passing through immeasurable and innumerable great kalpas of cyclic existence, teaching sentient beings, giving up your life, cutting off your own body — enduring such suffering and hardship in vain. Who would know your efforts and repay your kindness? The aspiration for Bodhi may or may not be attained.’
O Subhūti, if they do not clearly explain such matters to others, you should know that they are evil friends of Great Bodhisattvas.
Furthermore, O Subhūti, the evil friends of Great Bodhisattvas may fail to tell others about the deeds of Māra and the faults of Māra. That is, they do not explain that there are evil Māras disguised as monks who come to Bodhisattvas and, using the expedient means of having something to attain, say that the characteristic of impermanence of form truly exists and can be attained; that the characteristics of impermanence of feeling, perception, formations, and consciousness truly exist and can be attained; that the characteristics of suffering, non-self, impurity, emptiness, signlessness, wishlessness, tranquility, and separation regarding form truly exist and can be attained; that the characteristics of suffering, non-self, impurity, emptiness, signlessness, wishlessness, tranquility, and separation regarding feeling, perception, formations, and consciousness truly exist and can be attained.
Using the expedient means of having something to attain, they say that the characteristics of impermanence, suffering, non-self, impurity, emptiness, signlessness, wishlessness, tranquility, and separation of the eye-base up to the mind-base truly exist and can be attained; using the expedient means of having something to attain, they say that the characteristics of impermanence, suffering, non-self, impurity, emptiness, signlessness, wishlessness, tranquility, and separation of the form-base up to the Dharma-base truly exist and can be attained; using the expedient means of having something to attain, they say that the characteristics of impermanence, suffering, non-self, impurity, emptiness, signlessness, wishlessness, tranquility, and separation of the eye-element up to the mind-element truly exist and can be attained; using the expedient means of having something to attain, they say that the characteristics of impermanence, suffering, non-self, impurity, emptiness, signlessness, wishlessness, tranquility, and separation of the eye-consciousness element up to the mind-consciousness element truly exist and can be attained; using the expedient means of having something to attain, they say that the characteristics of impermanence, suffering, non-self, impurity, emptiness, signlessness, wishlessness, tranquility, and separation of eye-contact up to mind-contact truly exist and can be attained; using the expedient means of having something to attain, they say that the characteristics of impermanence, suffering, non-self, impurity, emptiness, signlessness, wishlessness, tranquility, and separation of feelings arisen dependent upon eye-contact up to feelings arisen dependent upon mind-contact truly exist and can be attained.
Using the expedient means of having something to attain, they say that the characteristics of the four Foundations of Mindfulness up to the eightfold Noble Path truly exist and can be attained, causing them to cultivate them; using the expedient means of having something to attain, they say that the Perfection of Giving up to the Perfection of Wisdom truly exist and can be attained, causing them to cultivate them; using the expedient means of having something to attain, they say that the liberation-doors of Emptiness, Signlessness, and Wishlessness truly exist and can be attained, causing them to cultivate them; using the expedient means of having something to attain, they say that all dhāraṇī teachings and all samādhi teachings truly exist and can be attained, causing them to cultivate them; using the expedient means of having something to attain, they say that the five types of eyes and the six supernormal powers truly exist and can be attained, causing them to cultivate them; using the expedient means of having something to attain, they say that the ten powers of the Buddha up to the eighteen unique qualities of a Buddha truly exist and can be attained, causing them to cultivate them.
O Subhūti, if they do not clearly explain such matters to others, you should know that they are evil friends of Great Bodhisattvas. If Great Bodhisattvas cultivating the Perfection of Wisdom are deceived and influenced by such evil friends, then when they hear such profound teachings of the Perfection of Wisdom, their minds become frightened and terrified. Therefore, Great Bodhisattvas cultivating the Perfection of Wisdom should carefully examine evil friends and seek ways to distance themselves from them.