THE GREAT PRAJNAPARAMITA SUTRA
Chinese translation: Tang Dynasty, Tripitaka Master Xuanzang
– o0o –
VOLUME 45
Section 11: SIMILES (4)
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 parents, comes to where the great Bodhisattva is and says: “Dear child, you should diligently seek to realize the fruits of Stream-entry, Once-returning, Non-returning, and Arhatship – these are sufficient to permanently depart from the great suffering of birth and death and quickly realize the ultimate peace and happiness of Nirvāṇa. Why must you seek that distant fruit of Awakening? One who seeks awakening must pass through immeasurable, incalculable great kalpas of wandering in birth and death, edifying sentient beings, sacrificing body and life, severing the limbs of the body – only bringing hardship upon oneself. To whom do you owe such a debt? And whether your quest for awakening succeeds or not is uncertain.”
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 bhikṣus, comes to where the great Bodhisattva is and, using attainment as the means, speaks of the marks of permanence and impermanence of form as obtainable, and the marks of permanence and impermanence of feeling, perception, mental formations, and consciousness as obtainable. Using attainment as the means, speaks of the marks of pleasure and suffering of form, and the marks of pleasure and suffering of feeling, perception, mental formations, and consciousness as obtainable. Using attainment as the means, speaks of the marks of self and no-self of form, and the marks of self and no-self of feeling, perception, mental formations, and consciousness as obtainable. Using attainment as the means, speaks of the marks of purity and impurity of form, and the marks of purity and impurity of feeling, perception, mental formations, and consciousness as obtainable. Using attainment as the means, speaks of the marks of empty and not-empty of form, and the marks of empty and not-empty of feeling, perception, mental formations, and consciousness as obtainable. Using attainment as the means, speaks of the marks of signless and with-signs of form, and the marks of signless and with-signs of feeling, perception, mental formations, and consciousness as obtainable. Using attainment as the means, speaks of the marks of wishless and with-wishes of form, and the marks of wishless and with-wishes of feeling, perception, mental formations, and consciousness as obtainable. Using attainment as the means, speaks of the marks of tranquil and not-tranquil of form, and the marks of tranquil and not-tranquil of feeling, perception, mental formations, and consciousness as obtainable. Using attainment as the means, speaks of the marks of remote and not-remote of form, and the marks of remote and not-remote of feeling, perception, mental formations, and consciousness as obtainable.
Using attainment as the means, speaks of the marks of permanence and impermanence of the eye base as obtainable, and the marks of permanence and impermanence of the ear, nose, tongue, body, and mind bases as obtainable. Using attainment as the means, speaks of the marks of pleasure and suffering of the eye base, and the marks of pleasure and suffering of the ear, nose, tongue, body, and mind bases as obtainable. Using attainment as the means, speaks of the marks of self and no-self of the eye base, and the marks of self and no-self of the ear, nose, tongue, body, and mind bases as obtainable. Using attainment as the means, speaks of the marks of purity and impurity of the eye base, and the marks of purity and impurity of the ear, nose, tongue, body, and mind bases as obtainable. Using attainment as the means, speaks of the marks of empty and not-empty of the eye base, and the marks of empty and not-empty of the ear, nose, tongue, body, and mind bases as obtainable. Using attainment as the means, speaks of the marks of signless and with-signs of the eye base, and the marks of signless and with-signs of the ear, nose, tongue, body, and mind bases as obtainable. Using attainment as the means, speaks of the marks of wishless and with-wishes of the eye base, and the marks of wishless and with-wishes of the ear, nose, tongue, body, and mind bases as obtainable. Using attainment as the means, speaks of the marks of tranquil and not-tranquil of the eye base, and the marks of tranquil and not-tranquil of the ear, nose, tongue, body, and mind bases as obtainable. Using attainment as the means, speaks of the marks of remote and not-remote of the eye base, and the marks of remote and not-remote of the ear, nose, tongue, body, and mind bases as obtainable.
Using attainment as the means, speaks of the marks of permanence and impermanence of the form base as obtainable, and the marks of permanence and impermanence of the sound, smell, taste, touch, and dharma bases as obtainable. Using attainment as the means, speaks of the marks of pleasure and suffering of the form base, and the marks of pleasure and suffering of the sound, smell, taste, touch, and dharma bases as obtainable. Using attainment as the means, speaks of the marks of self and no-self of the form base, and the marks of self and no-self of the sound, smell, taste, touch, and dharma bases as obtainable. Using attainment as the means, speaks of the marks of purity and impurity of the form base, and the marks of purity and impurity of the sound, smell, taste, touch, and dharma bases as obtainable. Using attainment as the means, speaks of the marks of empty and not-empty of the form base, and the marks of empty and not-empty of the sound, smell, taste, touch, and dharma bases as obtainable. Using attainment as the means, speaks of the marks of signless and with-signs of the form base, and the marks of signless and with-signs of the sound, smell, taste, touch, and dharma bases as obtainable. Using attainment as the means, speaks of the marks of wishless and with-wishes of the form base, and the marks of wishless and with-wishes of the sound, smell, taste, touch, and dharma bases as obtainable. Using attainment as the means, speaks of the marks of tranquil and not-tranquil of the form base, and the marks of tranquil and not-tranquil of the sound, smell, taste, touch, and dharma bases as obtainable. Using attainment as the means, speaks of the marks of remote and not-remote of the form base, and the marks of remote and not-remote of the sound, smell, taste, touch, and dharma bases as obtainable.
Using attainment as the means, speaks of the marks of permanence and impermanence of the eye element as obtainable, and the marks of permanence and impermanence of the form element, eye-consciousness element, and eye-contact along with the feelings arising conditioned by eye-contact as obtainable. Using attainment as the means, speaks of the marks of pleasure and suffering of the eye element, and the marks of pleasure and suffering of the form element, eye-consciousness element, and eye-contact along with the feelings arising conditioned by eye-contact as obtainable. Using attainment as the means, speaks of the marks of self and no-self of the eye element, and the marks of self and no-self of the form element, eye-consciousness element, and eye-contact along with the feelings arising conditioned by eye-contact as obtainable. Using attainment as the means, speaks of the marks of purity and impurity of the eye element, and the marks of purity and impurity of the form element, eye-consciousness element, and eye-contact along with the feelings arising conditioned by eye-contact as obtainable. Using attainment as the means, speaks of the marks of empty and not-empty of the eye element, and the marks of empty and not-empty of the form element, eye-consciousness element, and eye-contact along with the feelings arising conditioned by eye-contact as obtainable. Using attainment as the means, speaks of the marks of signless and with-signs of the eye element, and the marks of signless and with-signs of the form element, eye-consciousness element, and eye-contact along with the feelings arising conditioned by eye-contact as obtainable. Using attainment as the means, speaks of the marks of wishless and with-wishes of the eye element, and the marks of wishless and with-wishes of the form element, eye-consciousness element, and eye-contact along with the feelings arising conditioned by eye-contact as obtainable. Using attainment as the means, speaks of the marks of tranquil and not-tranquil of the eye element, and the marks of tranquil and not-tranquil of the form element, eye-consciousness element, and eye-contact along with the feelings arising conditioned by eye-contact as obtainable. Using attainment as the means, speaks of the marks of remote and not-remote of the eye element, and the marks of remote and not-remote of the form element, eye-consciousness element, and eye-contact along with the feelings arising conditioned by eye-contact as obtainable.
Using attainment as the means, speaks of the marks of permanence and impermanence of the ear element as obtainable, and the marks of permanence and impermanence of the sound element, ear-consciousness element, and ear-contact along with the feelings arising conditioned by ear-contact as obtainable. Using attainment as the means, speaks of the marks of pleasure and suffering of the ear element, and the marks of pleasure and suffering of the sound element, ear-consciousness element, and ear-contact along with the feelings arising conditioned by ear-contact as obtainable. Using attainment as the means, speaks of the marks of self and no-self of the ear element, and the marks of self and no-self of the sound element, ear-consciousness element, and ear-contact along with the feelings arising conditioned by ear-contact as obtainable. Using attainment as the means, speaks of the marks of purity and impurity of the ear element, and the marks of purity and impurity of the sound element, ear-consciousness element, and ear-contact along with the feelings arising conditioned by ear-contact as obtainable. Using attainment as the means, speaks of the marks of empty and not-empty of the ear element, and the marks of empty and not-empty of the sound element, ear-consciousness element, and ear-contact along with the feelings arising conditioned by ear-contact as obtainable. Using attainment as the means, speaks of the marks of signless and with-signs of the ear element, and the marks of signless and with-signs of the sound element, ear-consciousness element, and ear-contact along with the feelings arising conditioned by ear-contact as obtainable. Using attainment as the means, speaks of the marks of wishless and with-wishes of the ear element, and the marks of wishless and with-wishes of the sound element, ear-consciousness element, and ear-contact along with the feelings arising conditioned by ear-contact as obtainable. Using attainment as the means, speaks of the marks of tranquil and not-tranquil of the ear element, and the marks of tranquil and not-tranquil of the sound element, ear-consciousness element, and ear-contact along with the feelings arising conditioned by ear-contact as obtainable. Using attainment as the means, speaks of the marks of remote and not-remote of the ear element, and the marks of remote and not-remote of the sound element, ear-consciousness element, and ear-contact along with the feelings arising conditioned by ear-contact as obtainable.
Using attainment as the means, speaks of the marks of permanence and impermanence of the nose element as obtainable, and the marks of permanence and impermanence of the smell element, nose-consciousness element, and nose-contact along with the feelings arising conditioned by nose-contact as obtainable. Using attainment as the means, speaks of the marks of pleasure and suffering of the nose element, and the marks of pleasure and suffering of the smell element, nose-consciousness element, and nose-contact along with the feelings arising conditioned by nose-contact as obtainable. Using attainment as the means, speaks of the marks of self and no-self of the nose element, and the marks of self and no-self of the smell element, nose-consciousness element, and nose-contact along with the feelings arising conditioned by nose-contact as obtainable. Using attainment as the means, speaks of the marks of purity and impurity of the nose element, and the marks of purity and impurity of the smell element, nose-consciousness element, and nose-contact along with the feelings arising conditioned by nose-contact as obtainable. Using attainment as the means, speaks of the marks of empty and not-empty of the nose element, and the marks of empty and not-empty of the smell element, nose-consciousness element, and nose-contact along with the feelings arising conditioned by nose-contact as obtainable. Using attainment as the means, speaks of the marks of signless and with-signs of the nose element, and the marks of signless and with-signs of the smell element, nose-consciousness element, and nose-contact along with the feelings arising conditioned by nose-contact as obtainable. Using attainment as the means, speaks of the marks of wishless and with-wishes of the nose element, and the marks of wishless and with-wishes of the smell element, nose-consciousness element, and nose-contact along with the feelings arising conditioned by nose-contact as obtainable. Using attainment as the means, speaks of the marks of tranquil and not-tranquil of the nose element, and the marks of tranquil and not-tranquil of the smell element, nose-consciousness element, and nose-contact along with the feelings arising conditioned by nose-contact as obtainable. Using attainment as the means, speaks of the marks of remote and not-remote of the nose element, and the marks of remote and not-remote of the smell element, nose-consciousness element, and nose-contact along with the feelings arising conditioned by nose-contact as obtainable.
Using attainment as the means, speaks of the marks of permanence and impermanence of the tongue element as obtainable, and the marks of permanence and impermanence of the taste element, tongue-consciousness element, and tongue-contact along with the feelings arising conditioned by tongue-contact as obtainable. Using attainment as the means, speaks of the marks of pleasure and suffering of the tongue element, and the marks of pleasure and suffering of the taste element, tongue-consciousness element, and tongue-contact along with the feelings arising conditioned by tongue-contact as obtainable. Using attainment as the means, speaks of the marks of self and no-self of the tongue element, and the marks of self and no-self of the taste element, tongue-consciousness element, and tongue-contact along with the feelings arising conditioned by tongue-contact as obtainable. Using attainment as the means, speaks of the marks of purity and impurity of the tongue element, and the marks of purity and impurity of the taste element, tongue-consciousness element, and tongue-contact along with the feelings arising conditioned by tongue-contact as obtainable. Using attainment as the means, speaks of the marks of empty and not-empty of the tongue element, and the marks of empty and not-empty of the taste element, tongue-consciousness element, and tongue-contact along with the feelings arising conditioned by tongue-contact as obtainable. Using attainment as the means, speaks of the marks of signless and with-signs of the tongue element, and the marks of signless and with-signs of the taste element, tongue-consciousness element, and tongue-contact along with the feelings arising conditioned by tongue-contact as obtainable. Using attainment as the means, speaks of the marks of wishless and with-wishes of the tongue element, and the marks of wishless and with-wishes of the taste element, tongue-consciousness element, and tongue-contact along with the feelings arising conditioned by tongue-contact as obtainable. Using attainment as the means, speaks of the marks of tranquil and not-tranquil of the tongue element, and the marks of tranquil and not-tranquil of the taste element, tongue-consciousness element, and tongue-contact along with the feelings arising conditioned by tongue-contact as obtainable. Using attainment as the means, speaks of the marks of remote and not-remote of the tongue element, and the marks of remote and not-remote of the taste element, tongue-consciousness element, and tongue-contact along with the feelings arising conditioned by tongue-contact as obtainable.
Using attainment as the means, speaks of the marks of permanence and impermanence of the body element as obtainable, and the marks of permanence and impermanence of the touch element, body-consciousness element, and body-contact along with the feelings arising conditioned by body-contact as obtainable. Using attainment as the means, speaks of the marks of pleasure and suffering of the body element, and the marks of pleasure and suffering of the touch element, body-consciousness element, and body-contact along with the feelings arising conditioned by body-contact as obtainable. Using attainment as the means, speaks of the marks of self and no-self of the body element, and the marks of self and no-self of the touch element, body-consciousness element, and body-contact along with the feelings arising conditioned by body-contact as obtainable. Using attainment as the means, speaks of the marks of purity and impurity of the body element, and the marks of purity and impurity of the touch element, body-consciousness element, and body-contact along with the feelings arising conditioned by body-contact as obtainable. Using attainment as the means, speaks of the marks of empty and not-empty of the body element, and the marks of empty and not-empty of the touch element, body-consciousness element, and body-contact along with the feelings arising conditioned by body-contact as obtainable. Using attainment as the means, speaks of the marks of signless and with-signs of the body element, and the marks of signless and with-signs of the touch element, body-consciousness element, and body-contact along with the feelings arising conditioned by body-contact as obtainable. Using attainment as the means, speaks of the marks of wishless and with-wishes of the body element, and the marks of wishless and with-wishes of the touch element, body-consciousness element, and body-contact along with the feelings arising conditioned by body-contact as obtainable. Using attainment as the means, speaks of the marks of tranquil and not-tranquil of the body element, and the marks of tranquil and not-tranquil of the touch element, body-consciousness element, and body-contact along with the feelings arising conditioned by body-contact as obtainable. Using attainment as the means, speaks of the marks of remote and not-remote of the body element, and the marks of remote and not-remote of the touch element, body-consciousness element, and body-contact along with the feelings arising conditioned by body-contact as obtainable.
Using attainment as the means, speaks of the marks of permanence and impermanence of the mind element as obtainable, and the marks of permanence and impermanence of the dharma element, mind-consciousness element, and mind-contact along with the feelings arising conditioned by mind-contact as obtainable. Using attainment as the means, speaks of the marks of pleasure and suffering of the mind element, and the marks of pleasure and suffering of the dharma element, mind-consciousness element, and mind-contact along with the feelings arising conditioned by mind-contact as obtainable. Using attainment as the means, speaks of the marks of self and no-self of the mind element, and the marks of self and no-self of the dharma element, mind-consciousness element, and mind-contact along with the feelings arising conditioned by mind-contact as obtainable. Using attainment as the means, speaks of the marks of purity and impurity of the mind element, and the marks of purity and impurity of the dharma element, mind-consciousness element, and mind-contact along with the feelings arising conditioned by mind-contact as obtainable. Using attainment as the means, speaks of the marks of empty and not-empty of the mind element, and the marks of empty and not-empty of the dharma element, mind-consciousness element, and mind-contact along with the feelings arising conditioned by mind-contact as obtainable. Using attainment as the means, speaks of the marks of signless and with-signs of the mind element, and the marks of signless and with-signs of the dharma element, mind-consciousness element, and mind-contact along with the feelings arising conditioned by mind-contact as obtainable. Using attainment as the means, speaks of the marks of wishless and with-wishes of the mind element, and the marks of wishless and with-wishes of the dharma element, mind-consciousness element, and mind-contact along with the feelings arising conditioned by mind-contact as obtainable. Using attainment as the means, speaks of the marks of tranquil and not-tranquil of the mind element, and the marks of tranquil and not-tranquil of the dharma element, mind-consciousness element, and mind-contact along with the feelings arising conditioned by mind-contact as obtainable. Using attainment as the means, speaks of the marks of remote and not-remote of the mind element, and the marks of remote and not-remote of the dharma element, mind-consciousness element, and mind-contact along with the feelings arising conditioned by mind-contact as obtainable.
Using attainment as the means, speaks of the marks of permanence and impermanence of the earth element as obtainable, and the marks of permanence and impermanence of the water, fire, wind, space, and consciousness elements as obtainable. Using attainment as the means, speaks of the marks of pleasure and suffering of the earth element, and the marks of pleasure and suffering of the water, fire, wind, space, and consciousness elements as obtainable. Using attainment as the means, speaks of the marks of self and no-self of the earth element, and the marks of self and no-self of the water, fire, wind, space, and consciousness elements as obtainable. Using attainment as the means, speaks of the marks of purity and impurity of the earth element, and the marks of purity and impurity of the water, fire, wind, space, and consciousness elements as obtainable. Using attainment as the means, speaks of the marks of empty and not-empty of the earth element, and the marks of empty and not-empty of the water, fire, wind, space, and consciousness elements as obtainable. Using attainment as the means, speaks of the marks of signless and with-signs of the earth element, and the marks of signless and with-signs of the water, fire, wind, space, and consciousness elements as obtainable. Using attainment as the means, speaks of the marks of wishless and with-wishes of the earth element, and the marks of wishless and with-wishes of the water, fire, wind, space, and consciousness elements as obtainable. Using attainment as the means, speaks of the marks of tranquil and not-tranquil of the earth element, and the marks of tranquil and not-tranquil of the water, fire, wind, space, and consciousness elements as obtainable. Using attainment as the means, speaks of the marks of remote and not-remote of the earth element, and the marks of remote and not-remote of the water, fire, wind, space, and consciousness elements as obtainable.
Using attainment as the means, speaks of the marks of permanence and impermanence of the Noble Truth of Suffering as obtainable, and the marks of permanence and impermanence of the Noble Truths of Arising, Cessation, and Path as obtainable. Using attainment as the means, speaks of the marks of pleasure and suffering of the Noble Truth of Suffering, and the marks of pleasure and suffering of the Noble Truths of Arising, Cessation, and Path as obtainable. Using attainment as the means, speaks of the marks of self and no-self of the Noble Truth of Suffering, and the marks of self and no-self of the Noble Truths of Arising, Cessation, and Path as obtainable. Using attainment as the means, speaks of the marks of purity and impurity of the Noble Truth of Suffering, and the marks of purity and impurity of the Noble Truths of Arising, Cessation, and Path as obtainable. Using attainment as the means, speaks of the marks of empty and not-empty of the Noble Truth of Suffering, and the marks of empty and not-empty of the Noble Truths of Arising, Cessation, and Path as obtainable. Using attainment as the means, speaks of the marks of signless and with-signs of the Noble Truth of Suffering, and the marks of signless and with-signs of the Noble Truths of Arising, Cessation, and Path as obtainable. Using attainment as the means, speaks of the marks of wishless and with-wishes of the Noble Truth of Suffering, and the marks of wishless and with-wishes of the Noble Truths of Arising, Cessation, and Path as obtainable. Using attainment as the means, speaks of the marks of tranquil and not-tranquil of the Noble Truth of Suffering, and the marks of tranquil and not-tranquil of the Noble Truths of Arising, Cessation, and Path as obtainable. Using attainment as the means, speaks of the marks of remote and not-remote of the Noble Truth of Suffering, and the marks of remote and not-remote of the Noble Truths of Arising, Cessation, and Path as obtainable.
Using attainment as the means, speaks of the marks of permanence and impermanence of ignorance as obtainable, and the marks of permanence and impermanence of formations, consciousness, name-and-form, six bases, contact, feeling, craving, clinging, becoming, birth, old-age-and-death, sorrow, lamentation, suffering, distress, and despair as obtainable. Using attainment as the means, speaks of the marks of pleasure and suffering of ignorance, and the marks of pleasure and suffering of formations, consciousness, name-and-form, six bases, contact, feeling, craving, clinging, becoming, birth, old-age-and-death, sorrow, lamentation, suffering, distress, and despair as obtainable. Using attainment as the means, speaks of the marks of self and no-self of ignorance, and the marks of self and no-self of formations, consciousness, name-and-form, six bases, contact, feeling, craving, clinging, becoming, birth, old-age-and-death, sorrow, lamentation, suffering, distress, and despair as obtainable. Using attainment as the means, speaks of the marks of purity and impurity of ignorance, and the marks of purity and impurity of formations, consciousness, name-and-form, six bases, contact, feeling, craving, clinging, becoming, birth, old-age-and-death, sorrow, lamentation, suffering, distress, and despair as obtainable.
Using attainment as the means, speaks of the marks of empty and not-empty of ignorance, and the marks of empty and not-empty of formations, consciousness, name-and-form, six bases, contact, feeling, craving, clinging, becoming, birth, old-age-and-death, sorrow, lamentation, suffering, distress, and despair as obtainable. Using attainment as the means, speaks of the marks of signless and with-signs of ignorance, and the marks of signless and with-signs of formations, consciousness, name-and-form, six bases, contact, feeling, craving, clinging, becoming, birth, old-age-and-death, sorrow, lamentation, suffering, distress, and despair as obtainable. Using attainment as the means, speaks of the marks of wishless and with-wishes of ignorance, and the marks of wishless and with-wishes of formations through old-age-and-death as obtainable. Using attainment as the means, speaks of the marks of tranquil and not-tranquil of ignorance, and the marks of tranquil and not-tranquil of formations, consciousness, name-and-form, six bases, contact, feeling, craving, clinging, becoming, birth, old-age-and-death, sorrow, lamentation, suffering, distress, and despair as obtainable. Using attainment as the means, speaks of the marks of remote and not-remote of ignorance, and the marks of remote and not-remote of formations, consciousness, name-and-form, six bases, contact, feeling, craving, clinging, becoming, birth, old-age-and-death, sorrow, lamentation, suffering, distress, and despair as obtainable.
Using attainment as the means, speaks of the marks of permanence and impermanence of the four Dhyānas as obtainable, and the marks of permanence and impermanence of the four Immeasurables and four Formless Absorptions as obtainable. Using attainment as the means, speaks of the marks of pleasure and suffering of the four Dhyānas, and the marks of pleasure and suffering of the four Immeasurables and four Formless Absorptions as obtainable. Using attainment as the means, speaks of the marks of self and no-self of the four Dhyānas, and the marks of self and no-self of the four Immeasurables and four Formless Absorptions as obtainable. Using attainment as the means, speaks of the marks of purity and impurity of the four Dhyānas, and the marks of purity and impurity of the four Immeasurables and four Formless Absorptions as obtainable. Using attainment as the means, speaks of the marks of empty and not-empty of the four Dhyānas, and the marks of empty and not-empty of the four Immeasurables and four Formless Absorptions as obtainable. Using attainment as the means, speaks of the marks of signless and with-signs of the four Dhyānas, and the marks of signless and with-signs of the four Immeasurables and four Formless Absorptions as obtainable. Using attainment as the means, speaks of the marks of wishless and with-wishes of the four Dhyānas, and the marks of wishless and with-wishes of the four Immeasurables and four Formless Absorptions as obtainable. Using attainment as the means, speaks of the marks of tranquil and not-tranquil of the four Dhyānas, and the marks of tranquil and not-tranquil of the four Immeasurables and four Formless Absorptions as obtainable.
Using attainment as the means, speaks of the marks of remote and not-remote of the four Dhyānas, and the marks of remote and not-remote of the four Immeasurables and four Formless Absorptions as obtainable.
Using attainment as the means, speaks of the marks of permanence and impermanence of the four Foundations of Mindfulness as obtainable, and the marks of permanence and 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 obtainable. Using attainment as the means, speaks of the marks of pleasure and suffering of the four Foundations of Mindfulness, and the marks of pleasure and suffering 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 obtainable. Using attainment as the means, speaks of the marks of self and no-self of the four Foundations of Mindfulness, and the marks of self and no-self 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 obtainable. Using attainment as the means, speaks of the marks of purity and impurity of the four Foundations of Mindfulness, and the marks of purity and impurity 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 obtainable. Using attainment as the means, speaks of the marks of empty and not-empty of the four Foundations of Mindfulness, and the marks of empty and not-empty 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 obtainable. Using attainment as the means, speaks of the marks of signless and with-signs of the four Foundations of Mindfulness, and the marks of signless and with-signs 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 obtainable. Using attainment as the means, speaks of the marks of wishless and with-wishes of the four Foundations of Mindfulness, and the marks of wishless and with-wishes 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 obtainable.
Using attainment as the means, speaks of the marks of tranquil and not-tranquil of the four Foundations of Mindfulness, and the marks of tranquil and not-tranquil 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 obtainable. Using attainment as the means, speaks of the marks of remote and not-remote of the four Foundations of Mindfulness, and the marks of remote and not-remote 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 obtainable.
Using attainment as the means, speaks of the marks of permanence and impermanence of the Emptiness Liberation Gate as obtainable, and the marks of permanence and impermanence of the Signless Liberation Gate and Wishless Liberation Gate as obtainable. Using attainment as the means, speaks of the marks of pleasure and suffering of the Emptiness Liberation Gate, and the marks of pleasure and suffering of the Signless Liberation Gate and Wishless Liberation Gate as obtainable. Using attainment as the means, speaks of the marks of self and no-self of the Emptiness Liberation Gate, and the marks of self and no-self of the Signless Liberation Gate and Wishless Liberation Gate as obtainable. Using attainment as the means, speaks of the marks of purity and impurity of the Emptiness Liberation Gate, and the marks of purity and impurity of the Signless Liberation Gate and Wishless Liberation Gate as obtainable. Using attainment as the means, speaks of the marks of empty and not-empty of the Emptiness Liberation Gate, and the marks of empty and not-empty of the Signless Liberation Gate and Wishless Liberation Gate as obtainable. Using attainment as the means, speaks of the marks of signless and with-signs of the Emptiness Liberation Gate, and the marks of signless and with-signs of the Signless Liberation Gate and Wishless Liberation Gate as obtainable. Using attainment as the means, speaks of the marks of wishless and with-wishes of the Emptiness Liberation Gate, and the marks of wishless and with-wishes of the Signless Liberation Gate and Wishless Liberation Gate as obtainable. Using attainment as the means, speaks of the marks of tranquil and not-tranquil of the Emptiness Liberation Gate, and the marks of tranquil and not-tranquil of the Signless Liberation Gate and Wishless Liberation Gate as obtainable. Using attainment as the means, speaks of the marks of remote and not-remote of the Emptiness Liberation Gate, and the marks of remote and not-remote of the Signless Liberation Gate and Wishless Liberation Gate as obtainable.
Using attainment as the means, speaks of the marks of permanence and impermanence of the Perfection of Generosity as obtainable, and the marks of permanence and impermanence of the Perfections of Ethics, Patience, Energy, Meditation, and Wisdom as obtainable. Using attainment as the means, speaks of the marks of pleasure and suffering of the Perfection of Generosity, and the marks of pleasure and suffering of the Perfections of Ethics, Patience, Energy, Meditation, and Wisdom as obtainable. Using attainment as the means, speaks of the marks of self and no-self of the Perfection of Generosity, and the marks of self and no-self of the Perfections of Ethics, Patience, Energy, Meditation, and Wisdom as obtainable. Using attainment as the means, speaks of the marks of purity and impurity of the Perfection of Generosity, and the marks of purity and impurity of the Perfections of Ethics, Patience, Energy, Meditation, and Wisdom as obtainable. Using attainment as the means, speaks of the marks of empty and not-empty of the Perfection of Generosity, and the marks of empty and not-empty of the Perfections of Ethics, Patience, Energy, Meditation, and Wisdom as obtainable. Using attainment as the means, speaks of the marks of signless and with-signs of the Perfection of Generosity, and the marks of signless and with-signs of the Perfections of Ethics, Patience, Energy, Meditation, and Wisdom as obtainable. Using attainment as the means, speaks of the marks of wishless and with-wishes of the Perfection of Generosity, and the marks of wishless and with-wishes of the Perfections of Ethics, Patience, Energy, Meditation, and Wisdom as obtainable. Using attainment as the means, speaks of the marks of tranquil and not-tranquil of the Perfection of Generosity, and the marks of tranquil and not-tranquil of the Perfections of Ethics, Patience, Energy, Meditation, and Wisdom as obtainable. Using attainment as the means, speaks of the marks of remote and not-remote of the Perfection of Generosity, and the marks of remote and not-remote of the Perfections of Ethics, Patience, Energy, Meditation, and Wisdom as obtainable.
Using attainment as the means, speaks of the marks of permanence and impermanence of the five types of eyes as obtainable, and the marks of permanence and impermanence of the six supernormal powers as obtainable. Using attainment as the means, speaks of the marks of pleasure and suffering of the five types of eyes, and the marks of pleasure and suffering of the six supernormal powers as obtainable. Using attainment as the means, speaks of the marks of self and no-self of the five types of eyes, and the marks of self and no-self of the six supernormal powers as obtainable. Using attainment as the means, speaks of the marks of purity and impurity of the five types of eyes, and the marks of purity and impurity of the six supernormal powers as obtainable. Using attainment as the means, speaks of the marks of empty and not-empty of the five types of eyes, and the marks of empty and not-empty of the six supernormal powers as obtainable. Using attainment as the means, speaks of the marks of signless and with-signs of the five types of eyes, and the marks of signless and with-signs of the six supernormal powers as obtainable. Using attainment as the means, speaks of the marks of wishless and with-wishes of the five types of eyes, and the marks of wishless and with-wishes of the six supernormal powers as obtainable. Using attainment as the means, speaks of the marks of tranquil and not-tranquil of the five types of eyes, and the marks of tranquil and not-tranquil of the six supernormal powers as obtainable. Using attainment as the means, speaks of the marks of remote and not-remote of the five types of eyes, and the marks of remote and not-remote of the six supernormal powers as obtainable.
Using attainment as the means, speaks of the marks of permanence and impermanence of the ten powers of the Buddha as obtainable, and the marks of permanence and 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 obtainable. Using attainment as the means, speaks of the marks of pleasure and suffering of the ten powers of the Buddha, and the marks of pleasure and suffering of the four fearlessnesses, four analytical knowledges, eighteen unique Buddha dharmas, omniscience, path-aspect knowledge, and all-aspect knowledge as obtainable. Using attainment as the means, speaks of the marks of self and no-self of the ten powers of the Buddha, and the marks of self and no-self of the four fearlessnesses, four analytical knowledges, eighteen unique Buddha dharmas, omniscience, path-aspect knowledge, and all-aspect knowledge as obtainable. Using attainment as the means, speaks of the marks of purity and impurity of the ten powers of the Buddha, and the marks of purity and impurity of the four fearlessnesses, four analytical knowledges, eighteen unique Buddha dharmas, omniscience, path-aspect knowledge, and all-aspect knowledge as obtainable. Using attainment as the means, speaks of the marks of empty and not-empty of the ten powers of the Buddha, and the marks of empty and not-empty of the four fearlessnesses, four analytical knowledges, eighteen unique Buddha dharmas, omniscience, path-aspect knowledge, and all-aspect knowledge as obtainable. Using attainment as the means, speaks of the marks of signless and with-signs of the ten powers of the Buddha, and the marks of signless and with-signs of the four fearlessnesses, four analytical knowledges, eighteen unique Buddha dharmas, omniscience, path-aspect knowledge, and all-aspect knowledge as obtainable. Using attainment as the means, speaks of the marks of wishless and with-wishes of the ten powers of the Buddha, and the marks of wishless and with-wishes of the four fearlessnesses, four analytical knowledges, eighteen unique Buddha dharmas, omniscience, path-aspect knowledge, and all-aspect knowledge as obtainable. Using attainment as the means, speaks of the marks of tranquil and not-tranquil of the ten powers of the Buddha, and the marks of tranquil and not-tranquil of the four fearlessnesses, four analytical knowledges, eighteen unique Buddha dharmas, omniscience, path-aspect knowledge, and all-aspect knowledge as obtainable. Using attainment as the means, speaks of the marks of remote and not-remote of the ten powers of the Buddha, and the marks of remote and not-remote of the four fearlessnesses, four analytical knowledges, eighteen unique Buddha dharmas, omniscience, path-aspect knowledge, and all-aspect knowledge as obtainable.
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 great Bodhisattva, comes to where the great Bodhisattva is and exhorts contemplating inner emptiness with attainment; exhorts contemplating outer emptiness, inner-outer emptiness, emptiness of emptiness, great emptiness, ultimate emptiness, emptiness of the conditioned, emptiness of the unconditioned, emptiness of ultimate limits, emptiness without boundary, emptiness of dispersion, emptiness of non-change, emptiness of intrinsic nature, emptiness of own-mark, emptiness of common-mark, emptiness of all dharmas, emptiness of the ungraspable, emptiness of non-nature, emptiness of self-nature, emptiness of non-nature-self-nature – all with attainment. Exhorts cultivating the four Dhyānas, four Immeasurables, and four Formless Absorptions with attainment. Exhorts cultivating the four Foundations of Mindfulness, four Right Efforts, four Bases of Supernatural Power, five Faculties, five Powers, seven Factors of Awakening, and eight Factors of the Noble Path with attainment. Exhorts cultivating the Emptiness Liberation Gate, Signless Liberation Gate, and Wishless Liberation Gate with attainment. Exhorts cultivating the Perfection of Generosity, Perfection of Ethics, Patience, Energy, Meditation, and Wisdom with attainment. Exhorts cultivating the five types of eyes and six supernormal powers with attainment. Exhorts cultivating the ten powers of the Buddha, 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 – all with attainment.
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.
Therefore, when a great Bodhisattva is practicing the Perfection of Wisdom, toward all bad friends one must swiftly depart and distance oneself.
Section 12: BODHISATTVA (1)
At that time, the Venerable Subhuti addressed the Buddha:
World-Honored One, what is called Bodhisattva – what is its true meaning?
The Buddha said:
Subhuti, there is no true meaning that is the true meaning of Bodhisattva. Why? Subhuti, because Bodhi (awakening) has not arisen and Sattva (being) does not exist – therefore there is no true meaning that is the true meaning of Bodhisattva. Subhuti, just as the true meaning of a bird’s footprint in empty space has no possession and cannot be grasped, so too the true meaning of Bodhisattva has no possession and cannot be grasped – it is just like that.
Subhuti, just as the true meaning of illusion has no possession and cannot be grasped, so too the true meaning of Bodhisattva has no possession and cannot be grasped – it is just like that.
Subhuti, just as the true meaning of a dream, the true meaning of a mirage, the true meaning of a reflection, the true meaning of a flower in empty space, the true meaning of an image, the true meaning of an echo, the true meaning of a gandharva city, and the true meaning of a magical transformation – all have no possession and cannot be grasped – so too the true meaning of Bodhisattva has no possession and cannot be grasped – it is just like that.
Subhuti, just as the true meaning of suchness has no possession and cannot be grasped, so too the true meaning of Bodhisattva has no possession and cannot be grasped – it is just like that.
Subhuti, just as the true meaning of the dharma-realm, the true meaning of dharma-nature, the true meaning of dharma-abiding, the true meaning of dharma-certainty, the true meaning of non-falseness, the true meaning of non-alteration, the true meaning of the nature of departing from birth, the true meaning of equal nature, and the true meaning of the realm of reality – all have no possession and cannot be grasped – so too the true meaning of Bodhisattva has no possession and cannot be grasped – it is just like that.
Subhuti, just as the true meaning of the form of an illusory person has no possession and cannot be grasped, so too, when a great Bodhisattva is practicing the Perfection of Wisdom and contemplating the true meaning of Bodhisattva – it has no possession and cannot be grasped – it is just like that.
Subhuti, just as the true meaning of the feeling, perception, mental formations, and consciousness of an illusory person has no possession and cannot be grasped, so too, when a great Bodhisattva is practicing the Perfection of Wisdom and contemplating the true meaning of Bodhisattva – it has no possession and cannot be grasped – it is just like that.
Subhuti, just as the true meaning of the eye base of an illusory person has no possession and cannot be grasped, so too, when a great Bodhisattva is practicing the Perfection of Wisdom and contemplating the true meaning of Bodhisattva – it has no possession and cannot be grasped – it is just like that.
Subhuti, just as the true meaning of the ear, nose, tongue, body, and mind bases of an illusory person has no possession and cannot be grasped, so too, when a great Bodhisattva is practicing the Perfection of Wisdom and contemplating the true meaning of Bodhisattva – it has no possession and cannot be grasped – it is just like that.
Subhuti, just as the true meaning of the form base of an illusory person has no possession and cannot be grasped, so too, when a great Bodhisattva is practicing the Perfection of Wisdom and contemplating the true meaning of Bodhisattva – it has no possession and cannot be grasped – it is just like that.
Subhuti, just as the true meaning of the sound, smell, taste, touch, and dharma bases of an illusory person has no possession and cannot be grasped, so too, when a great Bodhisattva is practicing the Perfection of Wisdom and contemplating the true meaning of Bodhisattva – it has no possession and cannot be grasped – it is just like that.
Subhuti, just as the true meaning of the eye element of an illusory person has no possession and cannot be grasped, so too, when a great Bodhisattva is practicing the Perfection of Wisdom and contemplating the true meaning of Bodhisattva – it has no possession and cannot be grasped – it is just like that.
Subhuti, just as the true meaning of the form element, eye-consciousness element, and eye-contact along with the feelings arising conditioned by eye-contact of an illusory person has no possession and cannot be grasped, so too, when a great Bodhisattva is practicing the Perfection of Wisdom and contemplating the true meaning of Bodhisattva – it has no possession and cannot be grasped – it is just like that.
Subhuti, just as the true meaning of the ear element of an illusory person has no possession and cannot be grasped, so too, when a great Bodhisattva is practicing the Perfection of Wisdom and contemplating the true meaning of Bodhisattva – it has no possession and cannot be grasped – it is just like that.
Subhuti, just as the true meaning of the sound element, ear-consciousness element, and ear-contact along with the feelings arising conditioned by ear-contact of an illusory person has no possession and cannot be grasped, so too, when a great Bodhisattva is practicing the Perfection of Wisdom and contemplating the true meaning of Bodhisattva – it has no possession and cannot be grasped – it is just like that.
Subhuti, just as the true meaning of the nose element of an illusory person has no possession and cannot be grasped, so too, when a great Bodhisattva is practicing the Perfection of Wisdom and contemplating the true meaning of Bodhisattva – it has no possession and cannot be grasped – it is just like that.
Subhuti, just as the true meaning of the smell element, nose-consciousness element, and nose-contact along with the feelings arising conditioned by nose-contact of an illusory person has no possession and cannot be grasped, so too, when a great Bodhisattva is practicing the Perfection of Wisdom and contemplating the true meaning of Bodhisattva – it has no possession and cannot be grasped – it is just like that.
Subhuti, just as the true meaning of the tongue element of an illusory person has no possession and cannot be grasped, so too, when a great Bodhisattva is practicing the Perfection of Wisdom and contemplating the true meaning of Bodhisattva – it has no possession and cannot be grasped – it is just like that.
Subhuti, just as the true meaning of the taste element, tongue-consciousness element, and tongue-contact along with the feelings arising conditioned by tongue-contact of an illusory person has no possession and cannot be grasped, so too, when a great Bodhisattva is practicing the Perfection of Wisdom and contemplating the true meaning of Bodhisattva – it has no possession and cannot be grasped – it is just like that.
Subhuti, just as the true meaning of the body element of an illusory person has no possession and cannot be grasped, so too, when a great Bodhisattva is practicing the Perfection of Wisdom and contemplating the true meaning of Bodhisattva – it has no possession and cannot be grasped – it is just like that.
Subhuti, just as the true meaning of the touch element, body-consciousness element, and body-contact along with the feelings arising conditioned by body-contact of an illusory person has no possession and cannot be grasped, so too, when a great Bodhisattva is practicing the Perfection of Wisdom and contemplating the true meaning of Bodhisattva – it has no possession and cannot be grasped – it is just like that.
Subhuti, just as the true meaning of the mind element of an illusory person has no possession and cannot be grasped, so too, when a great Bodhisattva is practicing the Perfection of Wisdom and contemplating the true meaning of Bodhisattva – it has no possession and cannot be grasped – it is just like that.
Subhuti, just as the true meaning of the dharma element, mind-consciousness element, and mind-contact along with the feelings arising conditioned by mind-contact of an illusory person has no possession and cannot be grasped, so too, when a great Bodhisattva is practicing the Perfection of Wisdom and contemplating the true meaning of Bodhisattva – it has no possession and cannot be grasped – it is just like that.
Subhuti, just as the true meaning of the earth element of an illusory person has no possession and cannot be grasped, so too, when a great Bodhisattva is practicing the Perfection of Wisdom and contemplating the true meaning of Bodhisattva – it has no possession and cannot be grasped – it is just like that.
Subhuti, just as the true meaning of the water, fire, wind, space, and consciousness elements of an illusory person has no possession and cannot be grasped, so too, when a great Bodhisattva is practicing the Perfection of Wisdom and contemplating the true meaning of Bodhisattva – it has no possession and cannot be grasped – it is just like that.
Subhuti, just as the true meaning of the Noble Truth of Suffering of an illusory person has no possession and cannot be grasped, so too, when a great Bodhisattva is practicing the Perfection of Wisdom and contemplating the true meaning of Bodhisattva – it has no possession and cannot be grasped – it is just like that.
Subhuti, just as the true meaning of the Noble Truths of Arising, Cessation, and Path of an illusory person has no possession and cannot be grasped, so too, when a great Bodhisattva is practicing the Perfection of Wisdom and contemplating the true meaning of Bodhisattva – it has no possession and cannot be grasped – it is just like that.
Subhuti, just as the true meaning of ignorance of an illusory person has no possession and cannot be grasped, so too, when a great Bodhisattva is practicing the Perfection of Wisdom and contemplating the true meaning of Bodhisattva – it has no possession and cannot be grasped – it is just like that.
Subhuti, just as the true meaning of formations, consciousness, name-and-form, six bases, contact, feeling, craving, clinging, becoming, birth, old-age-and-death, sorrow, lamentation, suffering, distress, and despair of an illusory person has no possession and cannot be grasped, so too, when a great Bodhisattva is practicing the Perfection of Wisdom and contemplating the true meaning of Bodhisattva – it has no possession and cannot be grasped – it is just like that.
Subhuti, just as the true meaning of the four Dhyānas of an illusory person has no possession and cannot be grasped, so too, when a great Bodhisattva is practicing the Perfection of Wisdom and contemplating the true meaning of Bodhisattva – it has no possession and cannot be grasped – it is just like that.
Subhuti, just as the true meaning of the four Immeasurables and four Formless Absorptions of an illusory person has no possession and cannot be grasped, so too, when a great Bodhisattva is practicing the Perfection of Wisdom and contemplating the true meaning of Bodhisattva – it has no possession and cannot be grasped – it is just like that.
Subhuti, just as the true meaning of the four Foundations of Mindfulness of an illusory person has no possession and cannot be grasped, so too, when a great Bodhisattva is practicing the Perfection of Wisdom and contemplating the true meaning of Bodhisattva – it has no possession and cannot be grasped – it is just like that.
Subhuti, just as the true meaning 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 of an illusory person has no possession and cannot be grasped, so too, when a great Bodhisattva is practicing the Perfection of Wisdom and contemplating the true meaning of Bodhisattva – it has no possession and cannot be grasped – it is just like that.
Subhuti, just as the true meaning of the Emptiness Liberation Gate of an illusory person has no possession and cannot be grasped, so too, when a great Bodhisattva is practicing the Perfection of Wisdom and contemplating the true meaning of Bodhisattva – it has no possession and cannot be grasped – it is just like that.
Subhuti, just as the true meaning of the Signless Liberation Gate and Wishless Liberation Gate of an illusory person has no possession and cannot be grasped, so too, when a great Bodhisattva is practicing the Perfection of Wisdom and contemplating the true meaning of Bodhisattva – it has no possession and cannot be grasped – it is just like that.
– o0o –
End Of Volume 45