Radiant Praise Prajñāpāramitā Sūtra
VOLUME 4
Chapter 9: PRACTICE
At that time, the Venerable Subhūti addressed the Buddha:
“Respectfully, O Bhagavān, Deva among Devas! Suppose a Great Bodhisattva, without skillful means, practices the Prajñāpāramitā. Then he may practice form while forming the thought of practice; he may practice feeling, perception, formations, and consciousness while forming the thought of practice. Or he may practice form as permanent while forming the thought of practice; or practice feeling, perception, formations, and consciousness as permanent while forming the thought of practice. Or he may practice form as impermanent while forming the thought of practice; or practice feeling, perception, formations, and consciousness as impermanent while forming the thought of practice. Or he may practice form as suffering while forming the thought of practice; or practice feeling, perception, formations, and consciousness as suffering while forming the thought of practice. Or he may practice form as happiness while forming the thought of practice; or practice feeling, perception, formations, and consciousness as happiness while forming the thought of practice. Or he may practice form as belonging to self while forming the thought of practice; or practice feeling, perception, formations, and consciousness as belonging to self while forming the thought of practice. Or he may practice form as not belonging to self while forming the thought of practice; or practice feeling, perception, formations, and consciousness as not belonging to self while forming the thought of practice. Or he may practice form as empty and nonexistent while forming the thought of practice; or practice feeling, perception, formations, and consciousness as empty and nonexistent while forming the thought of practice.
Respectfully, O Bhagavān, suppose a Great Bodhisattva practices the Prajñāpāramitā and practices the stillness of form while forming the thought of practice; practices the stillness of feeling, perception, formations, and consciousness while forming the thought of practice. Respectfully, O Bhagavān, suppose a Great Bodhisattva practices the Prajñāpāramitā without skillful means, then practicing the four Foundations of Mindfulness is forming the thought of practice; practicing the four Right Efforts, the four Bases of Spiritual Power, the five Faculties, the five Powers, the seven Factors of Awakening, and the Noble Eightfold Path is forming the thought of practice; practicing the ten Powers, the four Fearlessnesses, the four Unobstructed Discernments, and the eighteen unique qualities of the Buddhas is forming the thought of practice.
Respectfully, O Bhagavān! Suppose a Great Bodhisattva practicing the Prajñāpāramitā thinks, ‘I am practicing the Prajñāpāramitā.’ That Great Bodhisattva has again formed the thought of practice. Suppose a Great Bodhisattva thinks, ‘Practicing in this way is practicing the Prajñāpāramitā.’ That too is forming the thought of practice. This is the Great Bodhisattva practicing the Prajñāpāramitā without skillful means.”
The Venerable Śāriputra asked the Venerable Subhūti:
“How should a Great Bodhisattva practice the Prajñāpāramitā in order to attain the Prajñāpāramitā?”
The Venerable Subhūti replied to the Venerable Śāriputra:
“Venerable One, suppose a Great Bodhisattva practicing the Prajñāpāramitā establishes a perception of form; then he does not have faith and understanding. If he establishes form, he does not escape the perception that is the practice of birth and death. If he practices the perception of form, he cannot escape ignorance, formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, grasping, existence, birth, aging, sickness, death, sorrow, lamentation, suffering, and distress.
That Great Bodhisattva, because he does not practice the Prajñāpāramitā and lacks skillful means, if he establishes the perception of the eye, does not have faith in liberation. Suppose a Great Bodhisattva establishes perceptions of the ear, nose, tongue, body, and mind; he does not have faith in liberation. Establishing perceptions of eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, and mind-consciousness, he does not have faith in liberation. Or if, regarding eye-contact, ear-contact, nose-contact, tongue-contact, body-contact, and mind-contact, he establishes these perceptions, he does not have faith in liberation.
Suppose he establishes the perceptions of the four Foundations of Mindfulness, the four Right Efforts, the four Bases of Spiritual Power, the five Faculties, the five Powers, the seven Factors of Awakening, and the Noble Eightfold Path; he does not have faith in liberation. Establishing the perceptions of the ten Powers, the four Fearlessnesses, the four Unobstructed Discernments, and the eighteen unique qualities of the Buddhas, he does not have faith in liberation, but with regard to the Buddha Dharma he holds previous thoughts of practice as perceptions. Holding the perception of practice, he does not believe he can escape the afflictions and suffering of the twelve links of dependent origination. Such a Great Bodhisattva is not worthy even to attain the state of a Śrāvaka or Pratyekabuddha, much less attain Anuttara-samyak-saṃbodhi, the unsurpassable Perfect Enlightenment, which is beyond reach.
Venerable Śāriputra, this is how a Great Bodhisattva practices the Prajñāpāramitā without skillful means.”
The Venerable Śāriputra asked the Venerable Subhūti:
“How does a Great Bodhisattva practice the Prajñāpāramitā with skillful means?”
The Venerable Subhūti replied to the Venerable Śāriputra:
“Suppose a Great Bodhisattva practicing the Prajñāpāramitā does not practice form; does not practice feeling, perception, formations, and consciousness; does not practice the perception of form; does not practice the perception of feeling, perception, formations, and consciousness; does not practice form as permanent; does not practice feeling, perception, formations, and consciousness as permanent; does not practice form as impermanent; does not practice feeling, perception, formations, and consciousness as impermanent; does not practice form as suffering; does not practice feeling, perception, formations, and consciousness as suffering; does not practice form as happiness; does not practice feeling, perception, formations, and consciousness as happiness; does not practice form as belonging to self; does not practice feeling, perception, formations, and consciousness as belonging to self; does not practice form as not belonging to self; does not practice feeling, perception, formations, and consciousness as not belonging to self; does not practice form as empty and nonexistent; does not practice feeling, perception, formations, and consciousness as empty and nonexistent.
Does not practice form as emptiness; does not practice feeling, perception, formations, and consciousness as emptiness. Does not practice form as signlessness; does not practice feeling, perception, formations, and consciousness as signlessness. Does not practice form as wishlessness; does not practice feeling, perception, formations, and consciousness as wishlessness. Does not practice form as stillness; does not practice feeling, perception, formations, and consciousness as stillness. Does not practice form as without perception; does not practice feeling, perception, formations, and consciousness as without perception.
Why? Because form is emptiness; form is not different from emptiness. Form itself is emptiness; emptiness itself is form. Form is naturally empty. Feeling, perception, formations, and consciousness are empty; feeling, perception, formations, and consciousness are not different from emptiness. Feeling, perception, formations, and consciousness themselves are emptiness; emptiness itself is feeling, perception, formations, and consciousness. Feeling, perception, formations, and consciousness are naturally empty.
The four Foundations of Mindfulness, the four Right Efforts, the four Bases of Spiritual Power, the five Faculties, the five Powers, the seven Factors of Awakening, and the Noble Eightfold Path are empty; they are not different from emptiness. The thirty-seven factors of enlightenment are also empty; they are not separate from emptiness. The thirty-seven factors of enlightenment are emptiness; that emptiness is the thirty-seven factors of enlightenment.
The ten Powers, the four Fearlessnesses, the four Unobstructed Discernments, and the eighteen unique qualities of the Buddhas are empty; they are not different from emptiness. The Buddha Dharma is empty; there is nothing other than emptiness. Emptiness itself is Dharma. Dharma itself is emptiness.
Venerable Śāriputra, in this way the Great Bodhisattva practicing the Prajñāpāramitā accomplishes skillful means. The Great Bodhisattva who practices the Prajñāpāramitā in this way attains Anuttara-samyak-saṃbodhi. Having practiced the Prajñāpāramitā, the Bodhisattva has nothing to receive, nothing to practice; neither receiving nor practicing, neither practicing nor receiving; there is no thing to practice, and it is not that there is no practice. Therefore, there is nothing received and there is also no thing received.
The Venerable Śāriputra asked the Venerable Subhūti:
“Why does a Great Bodhisattva, having practiced the Prajñāpāramitā, have nothing to receive?”
The Venerable Subhūti replied:
“Because the practice of the Prajñāpāramitā by the Great Bodhisattva is naturally impossible to grasp. Therefore, the Prajñāpāramitā is without possession, which is natural. Venerable Śāriputra, therefore, the Great Bodhisattva practicing the Prajñāpāramitā has nothing to receive, nothing to practice; neither receiving nor practicing, neither practicing nor receiving; there is no thing to practice, and it is not that there is no practice. Therefore, there is nothing received, and there is also no thing received.
Why? Because all phenomena are without possession, which is natural. Therefore, there is no place of coming and no place of transgression. This is called the samādhi of completely non-receiving of all things. The Great Bodhisattva universally and extensively enters deeply into immeasurable [wisdom], something that Śrāvakas and Pratyekabuddhas cannot equal. Through that samādhi, the Great Bodhisattva quickly attains Anuttara-samyak-saṃbodhi.”
The Venerable Śāriputra asked the Venerable Subhūti:
“Can a Great Bodhisattva, without departing from that samādhi, quickly attain Anuttara-samyak-saṃbodhi? Are there other samādhis as well?”
The Venerable Subhūti replied to the Venerable Śāriputra:
“There are also other samādhis through which one can quickly attain Anuttara-samyak-saṃbodhi.”
The Venerable Śāriputra asked the Venerable Subhūti:
“What other kind of samādhi does a Great Bodhisattva practice in order to quickly attain Anuttara-samyak-saṃbodhi?”
The Venerable Subhūti replied to the Venerable Śāriputra:
“The Great Bodhisattva practices the Śūraṅgama Samādhi and quickly attains Anuttara-samyak-saṃbodhi.”
The Venerable Subhūti again said to the Venerable Śāriputra:
Again there is a Samadhi named the Seal of Treasure; again there is a Samadhi named the Lion’s Play of Delight; again there is a Samadhi named the Splendor of the Moon; again there is a Samadhi named the Moon Banner Garland; again there is a Samadhi named the Seal of All; again there is a Samadhi named the Incomparable Crown; again there is a Samadhi named Understanding the Dharma Realm; again there is a Samadhi named the Discriminating Banner Garland; again there is a Samadhi named the Analogy of Vajra; again there is a Samadhi named Entering the Dharma Seal; again there is a Samadhi named Establishing the King of Concentrated Intent; again there is a Samadhi named King of Seals; again there is a Samadhi named the Strength and Vigor of the World; again there is a Samadhi named Surpassing the Equal; again there is a Samadhi named Entering Responsive and Harmonious Discrimination; again there is a Samadhi named Entering Eloquence in the Realms of the Ten Directions; again there is a Samadhi named the Intent of Dharani; again there is a Samadhi named Crossing Beyond the Unconditioned; again there is a Samadhi named the Seal of Equal Mastery of the Ocean of All Dharmas; again there is a Samadhi named Universal Contemplation of Space; again there is a Samadhi named the Vajra Bodhimandala; again there is a Samadhi named Holding the Banner Garland; again there is a Samadhi named the Emperor’s Banner as the Gate of Restraint; again there is a Samadhi named Arising from the Origin; again there is a Samadhi named the Lion’s Roar; again there is a Samadhi named Establishing Vigor; again there is a Samadhi named Victorious Treasure.
Again there is a Samadhi named Illuminating Radiance; again there is a Samadhi named Without Deception; again there is a Samadhi named Not Dwelling in the Lower; again there is a Samadhi named Complete Understanding; again there is a Samadhi named Lamp-Light Broadly Suffering; again there is a Samadhi named Creating Light; again there is a Samadhi named Having Radiant Illumination; again there is a Samadhi named Ornamented Purity in the Middle; again there is a Samadhi named Light Free from Defilement; again there is a Samadhi named Having Created Joy; again there is a Samadhi named Lamp of Lightning Brightness; again there is a Samadhi named Exhausting the Staff; again there is a Samadhi named Manifestation of Awesome Power; again there is a Samadhi named Free from Exhausting the Staff; again there is a Samadhi named None Can Overcome; again there is a Samadhi named Opening the Way; again there is a Samadhi named Lamp Brightness; again there is a Samadhi named Free from Lamp Defilement; again there is a Samadhi named Adorned Pure Eloquence; again there is a Samadhi named Having Radiant Splendor; again there is a Samadhi named Creating Activity; again there is a Samadhi named Wisdom Garland; again there is a Samadhi named Dwelling in the Dimension; again there is a Samadhi named Universal Brightness; again there is a Samadhi named Skillfully Establishing; again there is a Samadhi named Accumulation of Treasure; again there is a Samadhi named Surpassing the Seal of All Dharmas; again there is a Samadhi named Universal Dharma; again there is a Samadhi named Victorious Play of Delight; again there is a Samadhi named Crossing the Dharma Summit; again there is a Samadhi named Having Something Destroyed; again there is a Samadhi named All Bright Phrases; again there is a Samadhi named Equal Self-Creation; again there is a Samadhi named Going to the Self; again there is a Samadhi named Cutting Off Causes and Conditions; again there is a Samadhi named Without Affairs; again there is a Samadhi named Without Signs; again there is a Samadhi named Complete Understanding and Entering the Sign; again there is a Samadhi named Action Without Threads; again there is a Samadhi named Maintaining Brightness; again there is a Samadhi named Practice Accumulation; again there is a Samadhi named Unmoving; again there is a Samadhi named Vast Realm; again there is a Samadhi named Resolving All Virtues; again there is a Samadhi named Dwelling in No-Mind; again there is a Samadhi named Purifying in Adornment and Rectitude; again there is a Samadhi named Crossing the Enlightened Intent; again there is a Samadhi named Immeasurable Lamp Brightness; again there is a Samadhi named Equal and Unequal; again there is a Samadhi named Crossing All; again there is a Samadhi named Cutting Off All Affairs; again there is a Samadhi named Free from Intent and Completely Eliminating; again there is a Samadhi named Free from Establishing Views; again there is a Samadhi named One Victory; again there is a Samadhi named Performing All Affairs; again there is a Samadhi named One Affair; again there is a Samadhi named Eliminating Grievous Affairs; again there is a Samadhi named Extinguishing All Improper Possessions; again there is a Samadhi named Entering the Sound of Dependent Conditions; again there is a Samadhi named Sound Accumulation, Speech Without Practice and Crossing Over; again there is a Samadhi named Manifestation of Awesome Power; again there is a Samadhi named Radiance Brilliantly Flourishing; again there is a Samadhi named Pure Reception; again there is a Samadhi named Pure Realization and Leisure; again there is a Samadhi named All Victories; again there is a Samadhi named Not Delighting in All Sufferings and Pleasures; again there is a Samadhi named Endless Affairs; again there is a Samadhi named Dharani Phrases; again there is a Samadhi named Equal in the Lion’s Seat of Right and Wrong; again there is a Samadhi named Entering Sound and Leaving Sound; again there is a Samadhi named Without Sound Attaining Sound; again there is a Samadhi named Light Free from Defilement; again there is a Samadhi named Mastering Accumulation; again there is a Samadhi named Full Moon Free from Defilement Light; again there is a Samadhi named Summit Lamp Light; again there is a Samadhi named Great Ornamented Purity; again there is a Samadhi named Universally Illuminating the World; again there is a Samadhi named Universal Concentrated Intent; again there is a Samadhi named Should Be Without Defilement and Free from Defilement; again there is a Samadhi named Mastering Emptiness and All Equal Masteries; again there is a Samadhi named The Treasure of Soundless and Sound; again there is a Samadhi named Establishing the Thought Without Origin; again there is a Samadhi named First in the Time of the Body; again there is a Samadhi named In the Time of Speech, Eliminating Empty Thought; again there is a Samadhi named Escaping the Obstruction and Extinction of Empty Space.
Venerable Śāriputra, the Great Bodhisattva who practices these various Samadhi gates will quickly attain Anuttara-samyak-saṃbodhi (Unsurpassed Perfect Enlightenment). And the countless, innumerable other Samadhi gates and other Dharani gates that Great Bodhisattvas study will also enable them to quickly attain Anuttara-samyak-saṃbodhi.
At that time, Venerable Subhūti, following the Buddha’s teaching, said: “Venerable Śāriputra, you should know that the Thus-Gone Ones, Worthy and Perfectly Enlightened Ones of the past, have already given predictions of Buddhahood to these Great Bodhisattvas, and the Thus-Gone Ones, Worthy and Perfectly Enlightened Ones presently abiding in the worlds of the ten directions have also given predictions to these Great Bodhisattvas. When these Bodhisattvas practice that Samadhi, they do not perceive Samadhi, do not think of Samadhi, have no object of Samadhi, do not think ‘I have attained Samadhi,’ and do not think ‘I abide in the emptiness of Samadhi.’ This is the Great Bodhisattva who has no conceptual thought.”
Venerable Śāriputra asked Venerable Subhūti:
“Does the Great Bodhisattva who dwells in that Samadhi receive predictions from the Thus-Gone Ones, Worthy and Perfectly Enlightened Ones of the past?”
He replied:
“No, Venerable Śāriputra. Why? Venerable Śāriputra, because Prajñāpāramitā and Samadhi are not different, and the Great Bodhisattva is also not different. The Great Bodhisattva itself is Samadhi, and Samadhi itself is the Great Bodhisattva.”
Venerable Śāriputra asked Venerable Subhūti:
“As you have said, the Great Bodhisattva, Prajñāpāramitā, and the various Samadhi gates are not different. The Bodhisattva is Samadhi, and Samadhi is the Bodhisattva. In this way, since all dharmas are equal, there is no knowing of Samadhi. Venerable Śāriputra, therefore, regarding that Samadhi, the good son of noble family neither knows nor understands it.”
Venerable Śāriputra again asked:
“Why does one neither know nor understand it?”
He replied:
“Because ignorance itself is taken as Samadhi. Therefore, the Bodhisattva does not know and does not understand.”
At that time, the World-Honored One praised the Venerable Subhūti:
“Excellent, excellent! Subhūti, just as I have praised you, saying that you are the most supreme in virtue and foremost in the practice of emptiness. A Great Bodhisattva who studies Prajñāpāramitā should therefore study the Perfection of Giving, the Perfection of Morality, the Perfection of Patience, the Perfection of Diligence, the Perfection of Meditation, the Perfection of Wisdom, the four Foundations of Mindfulness, the four Right Efforts, the four Bases of Spiritual Power, the five Faculties, the five Powers, the seven Factors of Enlightenment, the Noble Eightfold Path, the ten Powers, the four Fearlessnesses, the four Kinds of Unobstructed Eloquence, and the eighteen Unshared Qualities of all Buddhas, in this way.”
The Venerable Śāriputra said to the Buddha:
“Does a Great Bodhisattva who studies in this way study Prajñāpāramitā?”
The Buddha said:
“Yes. A Great Bodhisattva who studies in this way is studying Prajñāpāramitā. Yet this study is also without attainment. The Perfection of Giving, the Perfection of Morality, the Perfection of Patience, the Perfection of Diligence, the Perfection of Meditation, and the Perfection of Wisdom are likewise so. The four Foundations of Mindfulness, the four Right Efforts, the four Bases of Spiritual Power, the five Faculties, the five Powers, the seven Factors of Enlightenment, the Noble Eightfold Path, the ten Powers, the four Fearlessnesses, the four Kinds of Unobstructed Eloquence, and the eighteen Unshared Qualities of all Buddhas are naturally complete; although there is attainment, there is ultimately no attainment.”
The Venerable Śāriputra said to the Buddha:
“A Great Bodhisattva who studies in this way and carries out this study—does this constitute studying Prajñāpāramitā and attaining Prajñāpāramitā?”
The Buddha said:
“Studying in this way is studying Prajñāpāramitā, attaining that which is not attained.”
The Venerable Śāriputra again said to the Buddha:
“What is meant by attaining that which is not attained?”
The World-Honored One replied:
“One does not attain a self, one does not attain a person, one does not attain a life span, nor does one attain views. The five aggregates are ultimately pure from beginning to end, and one does not see attainment. The aggregates, elements, and sense fields are likewise ultimately pure from beginning to end, and are also not attained. The root of ignorance is ultimately pure from beginning to end. Formations, consciousness, the six sense entrances, name-and-form, contact, feeling, craving, grasping, existence, birth, aging, illness, and death—all are ultimately pure from beginning to end. If there is no attainment, then beginning and end are ultimately pure. The path of accumulation and cessation also cannot be grasped; beginning and end are ultimately pure. The Realm of Desire also cannot be grasped; beginning and end are ultimately pure. The Realm of Form and the Formless Realm also cannot be grasped; beginning and end are ultimately pure. The four Foundations of Mindfulness, the four Right Efforts, the four Bases of Spiritual Power, the five Faculties, the five Powers, the seven Factors of Enlightenment, the Noble Eightfold Path, the ten Powers, the four Fearlessnesses, the four Kinds of Unobstructed Eloquence, and the eighteen Unshared Qualities of all Buddhas also cannot be grasped; beginning and end are ultimately pure. The six Perfections also cannot be grasped; beginning and end are ultimately pure. The Stream-enterer, Once-returner, Non-returner, Arhat, and Pratyekabuddha also cannot be grasped; beginning and end are ultimately pure. The Bodhisattva is the same; it also cannot be grasped, and beginning and end are ultimately pure. The Buddha also cannot be grasped; beginning and end are ultimately pure.”
The Venerable Śāriputra said to the Buddha:
“Where is this purity?”
The World-Honored One replied:
“Not arising from anywhere, not being born anywhere, not attaining anywhere, and not practicing anywhere—this is purity.”
Venerable Śāriputra asked:
“Respectfully, World-Honored One, a Great Bodhisattva who studies in this way—what Dharma does he study?”
The Buddha said:
“A Great Bodhisattva who studies in this way studies the Dharma that is beyond learning. Why? Śāriputra, because if these dharmas were presented as possessing something, foolish ordinary beings would rely upon and cling to them.”
Venerable Śāriputra said to the Buddha:
“Respectfully, World-Honored One, who attains this Dharma?”
The Buddha said:
“Exactly as there is no attainment, therefore one attains such an attainment. For this reason it is called ‘non-attainment.’”
He further asked:
“World-Honored One, what is it that is not attained yet has attainment?”
The Buddha said:
“Form is not attained; internally it is not, externally it is not, and internally and externally it is not. What is called inherent possession, emptiness, and existence are all empty. Form, feeling, perception, formations, and consciousness likewise are not internal, not external, and not both internal and external; inherent possession, emptiness, and existence are all empty. The four Foundations of Mindfulness, the four Right Efforts, the four Bases of Spiritual Power, the five Faculties, the five Powers, the seven Factors of Enlightenment, the Noble Eightfold Path, the ten Powers, the four Fearlessnesses, the four Kinds of Unobstructed Eloquence, and the eighteen Unshared Qualities of all Buddhas are also neither internal, nor external, nor both internal and external; inherent possession, emptiness, and existence are all empty.
“Those foolish ordinary beings, driven by ignorance, rely upon, cling to, and become attached to craving, and thus have thoughts and conceptions. Because they rely on ignorance and are blinded in both eyes, they neither know nor see anything. Since they neither know nor see, even the thoughts and conceptions they form cannot be grasped. Name-and-form is again connected with the Buddha’s teachings. Having a place of reliance, yet wishing to understand the Dharma of non-possession, they therefore neither know nor see.
“What do they neither know nor see? Form, feeling, perception, formations, and consciousness—they neither know nor see. The twelve sense bases, the eighteen elements, the thirty-seven factors of enlightenment, the twelve links of dependent origination, the ten Powers, the four Fearlessnesses, the four Kinds of Unobstructed Eloquence, and the eighteen Unshared Qualities of all Buddhas—they likewise neither know nor see. Therefore they are called ignorant.
“They do not relinquish. What do they not relinquish? They do not relinquish the Realm of Desire, they do not relinquish the Realm of Form, they do not relinquish the Formless Realm, and they do not relinquish the states of the Śrāvaka and Pratyekabuddha.
“They do not wholeheartedly believe. What do they not believe? They do not believe that form is empty; they do not believe that feeling, perception, formations, and consciousness are empty. They do not believe that the twelve sense bases, the eighteen elements, the twelve links of dependent origination, the thirty-seven factors of enlightenment, the ten Powers, the four Fearlessnesses, the four Kinds of Unobstructed Eloquence, and the eighteen Unshared Qualities of all Buddhas are empty.
“They are unable to establish. They cannot establish the Perfection of Giving, the Perfection of Morality, the Perfection of Patience, the Perfection of Diligence, the Perfection of Meditation, and the Perfection of Wisdom; they do not abide in the stage of non-retrogression. They also cannot establish the Dharma of the Buddhas. Therefore they are called ignorant.
“They rely upon the eyes, ears, nose, tongue, body, and mind. They rely upon the elements, aggregates, and sense fields. They rely upon and seek lust, anger, and ignorance. They rely upon and admire doubts and wrong views. They rely upon and admire the Buddha path.”
The Venerable Śāriputra said to the Buddha:
Do great Bodhisattvas who learn in this way not learn the Perfection of Wisdom? Do they not give rise to the Wisdom of All-Knowing?
The Buddha taught:
Great Bodhisattvas who learn the Perfection of Wisdom in this way do not attain the Wisdom of All-Knowing.
The worthy Śāriputra said to the Buddha:
“Reverend World-Honored One! Why is it that great Bodhisattvas who learn in this way do not attain the Wisdom of All-Knowing?”
The Buddha said to Śāriputra:
“Great Bodhisattvas who learn the Perfection of Wisdom in this way lack skillful means, because they have conceptual thoughts and rely upon the Perfection of Giving, the Perfection of Morality, the Perfection of Patience, the Perfection of Diligence, the Perfection of Meditation, and the Perfection of Wisdom. Having conceptualized, sought after, and relied upon the six Perfections, the thirty-seven factors of enlightenment, the ten powers, the four fearlessnesses, the four kinds of unobstructed eloquence, and the eighteen unique qualities of the Buddhas, they again conceptualize and seek the Wisdom of All-Knowing. Having conceptualized and sought the Wisdom of All-Knowing and then clung to it, therefore, Śāriputra, great Bodhisattvas do not learn the Perfection of Wisdom and do not attain the Wisdom of All-Knowing.”
The worthy Śāriputra said to the Buddha:
“Do great Bodhisattvas who learn the Perfection of Wisdom in this way not learn the Perfection of Wisdom, and do they not practice the Wisdom of All-Knowing?”
The World-Honored One said:
“That is correct, Śāriputra! Learning the Perfection of Wisdom in this way does not lead to attaining the Wisdom of All-Knowing.”
The worthy Śāriputra again asked:
“Reverend One among the Gods! How should great Bodhisattvas learn the Perfection of Wisdom in order to accord with the learning that attains the Wisdom of All-Knowing?”
The Buddha said to Śāriputra:
“Suppose great Bodhisattvas practice the Perfection of Wisdom but do not see the Perfection of Wisdom. In this way, great Bodhisattvas practice the Perfection of Wisdom, learn the Perfection of Wisdom, attain the Wisdom of All-Knowing, and attain the non-attainment of non-attainment. They also do not attain the Perfection of Giving, the Perfection of Morality, the Perfection of Patience, the Perfection of Diligence, the Perfection of Meditation, or the Perfection of Wisdom. They also do not attain the state of Stream-enterer, Once-returner, Non-returner, Arhat, Pratyekabuddha, Bodhisattva, or Buddha, and they also do not attain the Wisdom of All-Knowing.
Thus, Śāriputra, when great Bodhisattvas practice in this way, they practice the Perfection of Wisdom, they learn the Perfection of Wisdom, they attain the Wisdom of All-Knowing, and they attain non-attainment.”
The worthy Śāriputra said to the Buddha:
“What is meant by non-attainment?”
The World-Honored One replied:
“Within there is emptiness, outside there is emptiness, within and outside there is emptiness, and all phenomena are empty.”
Chapter 10: ILLUSION
At that time, the worthy Subhūti said to the Buddha:
“Reverend One among the Gods! Suppose someone asks: ‘Can an illusory person who learns the Perfection of Wisdom attain the Wisdom of All-Knowing?’ If asked such a question, how should I answer? That illusory being also learns the Perfection of Giving, the Perfection of Morality, the Perfection of Patience, the Perfection of Diligence, and the Perfection of Meditation in order to attain the Wisdom of All-Knowing; learns the four foundations of mindfulness, the four right efforts, the four bases of spiritual powers, the five faculties, the five powers, the seven factors of enlightenment, and the Noble Eightfold Path in order to attain the Wisdom of All-Knowing—can this be attained? If someone were to come and ask me such a question, how should I answer?”
The Buddha said to Subhūti:
“Now I ask you. According to your understanding, answer me.
Subhūti, what do you think? Is form different from illusion? Are feeling, perception, formations, and consciousness different from illusion?”
The venerable Subhūti replied:
“Respectfully, O Blessed One, no.”
“Subhūti, what do you think? Is illusion different from the eye? Are the ear, nose, tongue, body, and mind different from illusion? Are eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, and mind-consciousness different from illusion? Is the pleasant feeling produced by causes and conditions different from illusion?”
“Respectfully, O Blessed One, no.”
“Subhūti, what do you think? Are the four foundations of mindfulness different from illusion? Are the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of enlightenment, and the eightfold noble path different from illusion? Are emptiness, signlessness, and wishlessness different from illusion?”
“Respectfully, O Blessed One, no.”
“Subhūti, what do you think? Are illusion and the ten powers, the four fearlessnesses, the four kinds of unobstructed wisdom, and the eighteen uncommon qualities of the Buddhas different from each other?”
“Respectfully, O Blessed One, no.”
“Subhūti, what do you think? Is illusion different from the path?”
“Respectfully, O Blessed One, no. Illusion is not different, and form is not different either. Form itself is illusion; illusion itself is form. Respectfully, O Blessed One, illusion is not different from feeling, perception, formations, and consciousness. Feeling, perception, formations, and consciousness themselves are illusion; illusion itself is feeling, perception, formations, and consciousness.
Respectfully, O Blessed One, illusion is not different from the eye, ear, nose, tongue, body, and mind. The eye, ear, nose, tongue, body, and mind themselves are illusion; illusion itself is the eye, ear, nose, tongue, body, and mind. Eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, and mind-consciousness themselves are illusion; illusion itself is eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, and mind-consciousness. The pleasant feeling produced by causes and conditions is not different, and illusion is also not different. Pleasant feeling itself is illusion; illusion itself is pleasant feeling.
Respectfully, O Blessed One, illusion is not different from the four foundations of mindfulness. The four foundations of mindfulness themselves are illusion; illusion itself is the four foundations of mindfulness. The four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of enlightenment, and the eightfold noble path themselves are illusion; illusion itself is the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of enlightenment, and the eightfold noble path. Respectfully, O Blessed One, illusion is not different from the ten powers, the four fearlessnesses, the four kinds of unobstructed wisdom, and the eighteen uncommon qualities of the Buddhas. The ten powers, the four fearlessnesses, the four kinds of unobstructed wisdom, and the eighteen uncommon qualities of the Buddhas themselves are illusion; illusion itself is the ten powers, the four fearlessnesses, the four kinds of unobstructed wisdom, and the eighteen uncommon qualities of the Buddhas.”
“Subhūti, what do you think? Does what is called illusion have defilements and anger?”
“Respectfully, O Blessed One, no.”
“Subhūti, what do you think? Does what is called illusion have a place where it arises and a place where it ceases?”
“Respectfully, O Blessed One, no.”
“Subhūti, what do you think? Regarding that which neither arises nor ceases, after a Bodhisattva learns the perfection of wisdom and attains omniscient knowledge, does he reach the entirety of great loving-kindness and great compassion?”
“Respectfully, O Blessed One, no.”
“Subhūti, what do you think? From this, does the thought of understanding arise, following customary teachings and relying on the five aggregates subject to clinging, to become a Bodhisattva?”
“Respectfully, O Blessed One, that is so.”
“Subhūti, what do you think? With thoughts of knowing, following customs and producing teachings, because of the five aggregates subject to clinging, can there be something that arises and something that ceases, and can one again be afflicted by defilements and anger?”
“Respectfully, O Blessed One, no.”
“Subhūti, what do you think? That which has no thought, no customs, no verbal teachings, no arising, no establishment, no designation, no body, no activities of the body, no speech and no activities of speech, no mind and no activities of mind, neither arising nor ceasing, without defilements and without anger—can one use this very thing to learn the perfection of wisdom and accomplish omniscient knowledge?”
“Respectfully, O Blessed One, no.”
The Buddha taught:
“That is so, Subhūti. A great Bodhisattva who learns the perfection of wisdom in this way in order to accomplish omniscient knowledge—there is no such thing.”
The venerable Subhūti said to the Buddha:
“If a great Bodhisattva wishes to learn the perfection of wisdom and learn unsurpassed perfect enlightenment, he should understand it as being like an illusion. Why? Respectfully, O Blessed One, one should contemplate the five aggregates as being like a person created by illusion.”
Venerable Subhūti! What do you think? Do these five aggregates, by learning Prajñā-pāramitā, accomplish the wisdom of Omniscience?
The World-Honored One, no. Why? Because those five aggregates are naturally without possession. That which is naturally without possession also cannot be grasped.
Venerable Subhūti! What do you think? Suppose the five aggregates are naturally like a dream; by learning Prajñā-pāramitā, do they accomplish the wisdom of Omniscience?
Revered One, Lord Among Devas and Humans, no. Why? Because when examining a dream, it is naturally nonexistent. And that which is naturally nonexistent cannot be grasped.
Venerable Subhūti! What do you think? The echo of a cry is used as a metaphor for the five aggregates, and is again compared to a reflection in water. Illusions and transformations are metaphors for the five aggregates. By learning Prajñā-pāramitā, do they accomplish the wisdom of Omniscience?
Revered One, Lord Among Devas and Humans, no. Why? Because the echo of a cry, reflections in water, illusions, and transformations are naturally nonexistent. Since they are naturally nonexistent, they cannot be grasped. Why? Revered One, Lord Among Devas and Humans, because one clearly understands that form is like an illusion; feeling, perception, formations, consciousness, the eighteen elements, the six sense faculties, the five aggregates, and the five aggregates of attachment are naturally like dreams. Revered One, Lord Among Devas and Humans, form, feeling, perception, formations, consciousness, the eighteen elements, the six sense faculties, and the five aggregates of attachment that are like dreams are empty within and cannot be grasped. Since they are naturally empty, they are completely impossible to grasp.
The noble Subhūti addressed the Buddha:
Now, when this teaching of Prajñā-pāramitā is expounded, if the Dharma of the Great Vehicle for newly learning Great Bodhisattvas hear such a teaching, they will no longer be afraid, terrified, or anxious.
The Buddha said to Subhūti:
Suppose the newly learning Great Bodhisattvas, regarding the Dharma of the Great Vehicle and Prajñā-pāramitā, do not know skillful means and do not approach virtuous teachers; then they may become afraid, terrified, or anxious.
The noble Subhūti asked the Buddha:
Revered World-Honored One! What is meant by saying that a Great Bodhisattva who approaches a virtuous teacher and practices Prajñā-pāramitā with skillful means will not become terrified, afraid, or anxious?
The Buddha taught:
This Great Bodhisattva practices Prajñā-pāramitā, with the mind and intention devoted to the wisdom of Omniscience, and does not contemplate form as impermanent. Form also cannot be grasped. He does not contemplate feeling, perception, formations, and consciousness as impermanent; feeling, perception, formations, and consciousness also cannot be grasped. His mind remains focused on the wisdom of Omniscience and does not contemplate impermanence, nor can it grasp anything. This is a Great Bodhisattva who practices Prajñā-pāramitā with skillful means.
Furthermore, Subhūti! A Great Bodhisattva, with intention focused on the wisdom of Omniscience, does not contemplate form as suffering, nor does he attain or grasp form. He does not contemplate feeling, perception, formations, and consciousness as suffering, nor does he attain or grasp feeling, perception, formations, and consciousness. He does not contemplate form as belonging to self, nor does he attain or grasp that which belongs to self. He does not contemplate feeling, perception, formations, and consciousness as belonging to self, nor does he attain or grasp that which belongs to self. He does not contemplate form as not belonging to self, nor does he attain or grasp that which does not belong to self. He does not contemplate feeling, perception, formations, and consciousness as not belonging to self, nor does he attain or grasp that which does not belong to self.
Furthermore, Subhūti! A Great Bodhisattva who concentrates his mind on learning the wisdom of Omniscience contemplates form as empty, yet does not attain or grasp emptiness. He contemplates feeling, perception, formations, and consciousness as empty, yet does not attain or grasp emptiness. He does not contemplate form as permanent, nor does he attain or grasp permanence. He does not contemplate feeling, perception, formations, and consciousness as permanent, nor does he attain or grasp permanence. He does not contemplate form as not permanent, nor does he attain or grasp impermanence. He does not contemplate feeling, perception, formations, and consciousness as not permanent, nor does he attain or grasp impermanence. He contemplates form as tranquil and silent, yet does not attain or grasp the tranquility of form. He contemplates feeling, perception, formations, and consciousness as tranquil and silent, yet does not attain or grasp the tranquility of feeling, perception, formations, and consciousness. He contemplates form as nonexistent, yet does not attain or grasp the nonexistence of form. He contemplates feeling, perception, formations, and consciousness as nonexistent, yet does not attain or grasp the nonexistence of feeling, perception, formations, and consciousness.
This is a Great Bodhisattva who practices Prajñā-pāramitā with skillful means.
Furthermore, Subhūti! A Great Bodhisattva does not contemplate impermanence and also has no attainment. Suffering, emptiness, non-self, non-body—also without attainment. He does not contemplate impermanence and also has no attainment. Emptiness, Signlessness, Wishlessness, tranquility, nonexistence—also without attainment. Feeling, perception, formations, and consciousness are not contemplated as impermanent, and there is also no attainment. Eye, ear, nose, tongue, body, mind, forms, sounds, smells, tastes, touches, and phenomena are not contemplated as impermanent, and there is also no attainment. Impermanence, suffering, emptiness, non-self, non-body, Emptiness, Signlessness, Wishlessness, stillness, nonexistence: after contemplating these phenomena, there is no attainment.
This Bodhisattva gives rise to the following thought for sentient beings: “For the sake of all sentient beings, I will teach the Dharma of impermanence, so that those who are deluded will not become confused. I will also distinguish the Dharma of suffering, non-self, Emptiness, Signlessness, Wishlessness, tranquility, and nonexistence, so that those who are deluded will not become confused.” This is a Great Bodhisattva who practices Prajñā-pāramitā with skillful means.
Furthermore, Subhūti! A Great Bodhisattva practicing Prajñā-pāramitā learns the conduct of the wisdom of Omniscience, reflects upon this meaning, does not contemplate form as impermanent, does not fall into confusion, and has no attainment. He does not contemplate feeling, perception, formations, and consciousness as impermanent, does not fall into confusion, and has no attainment. He does not contemplate impermanence, suffering, and non-self as emptiness; Emptiness, Signlessness, and Wishlessness as tranquility and nonexistence; he does not fall into confusion, and has no attainment. Form, feeling, perception, formations, and consciousness are separated from the four aspects: impermanence, emptiness, Signlessness, and Wishlessness as tranquility and nonexistence. Contemplating these phenomena, he does not cause confusion and also has no attainment. Suppose that, with regard to the wisdom of Omniscience, thoughts are not abandoned; this is called the Great Bodhisattva’s Vigor Pāramitā. When a Great Bodhisattva practices Prajñā-pāramitā, his mind does not think of the matters of Śrāvakas or Pratyekabuddhas, nor does he listen to thoughts that encourage him to follow such practices. This is the Great Bodhisattva practicing Dhyāna Pāramitā, without fear, without terror, and without anxiety.
Furthermore, Subhūti! A Great Bodhisattva practicing Prajñā-pāramitā should develop this contemplation: It is not because form is empty that it is called empty; form itself is emptiness, and emptiness itself is form. That form itself is emptiness. Feeling, perception, formations, and consciousness are not merely empty; feeling, perception, formations, and consciousness are naturally empty. Feeling, perception, formations, and consciousness are themselves emptiness, and emptiness itself is feeling, perception, formations, and consciousness.
The eye is not merely emptiness; the eye is naturally empty; the eye itself is emptiness, and emptiness itself is the eye; the eye is not merely emptiness. The ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, and mind-consciousness are not merely emptiness; the ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, and mind-consciousness are naturally empty; the ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, and mind-consciousness are emptiness; emptiness itself is the ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, and mind-consciousness. The pleasant feelings produced by causes and conditions are emptiness; the pleasant feelings produced by causes and conditions are naturally empty; regarding the pleasant feelings produced by causes and conditions, contemplate them as empty; that mind itself is empty; the pleasant feelings produced by causes and conditions are also emptiness. The four foundations of mindfulness are not merely emptiness, therefore the four foundations of mindfulness are emptiness; because of this they are empty; the four foundations of mindfulness are naturally empty. The four right efforts, the four bases of supernatural powers, the five faculties, the five powers, the seven factors of enlightenment, and the eightfold noble path are not merely emptiness. The thirty-seven factors of enlightenment are naturally empty; emptiness itself is the thirty-seven factors of enlightenment; the thirty-seven factors of enlightenment are emptiness. The ten powers, the four fearlessnesses, the four kinds of unobstructed knowledge, and the eighteen exclusive qualities of the Buddhas are not merely emptiness; these dharmas are naturally empty. Emptiness itself is Buddha. Dharma itself is emptiness; emptiness itself is Dharma. This is how a Great Bodhisattva practices Prajñā-pāramitā without being frightened, without fear, and without anxiety.
The worthy Subhūti said to the Buddha:
Where is the good teacher of a Great Bodhisattva who, when teaching Prajñā-pāramitā, provides support so that when one hears it, one is not frightened, does not fear, and is not anxious?
The Buddha said:
O Subhūti! The good teacher of a Great Bodhisattva is one who, when expounding the Dharma, does not discuss form as impermanent, and form also cannot be grasped, nor is it clung to. With that root of virtue, one does not use it to encourage or support the establishment of the Śrāvaka and Pratyekabuddha stages, but always establishes all-knowing wisdom.
Furthermore, Subhūti! The good teacher of a Great Bodhisattva is one who, when expounding the scriptures and Dharma, does not discuss form as suffering; form cannot be grasped, nor is it clung to. Feeling, perception, formations, and consciousness cannot be grasped, nor are they clung to. Form is that which belongs to the self, and it is not that which belongs to the self. Feeling, perception, formations, and consciousness are that which belongs to the self, and are not that which belongs to the self; they cannot be grasped, nor are they clung to. On the contrary, when teaching Dharma, one discusses form as emptiness, signlessness, and wishlessness; it cannot be grasped, nor is it clung to. Feeling, perception, formations, and consciousness are emptiness, signlessness, and wishlessness; they cannot be grasped, nor are they clung to. Form, sound, smell, taste, touch, dharmas, and the eighteen elements, whether belonging to the self or not belonging to the self, cannot be grasped, nor are they clung to.
Furthermore, Subhūti! The good teacher of a Great Bodhisattva is one who, when teaching Dharma, discusses form as peaceful, void, impossible to grasp, and not clung to. Feeling, perception, formations, and consciousness are peaceful, void, impossible to grasp, and not clung to. With that root of virtue, one does not use it to encourage or support the Śrāvaka and Pratyekabuddha stages, but always uses it to encourage and support all-knowing wisdom.
O Subhūti! This is called the good teacher of a Great Bodhisattva.
Furthermore, one explains the eye as peaceful and void, impossible to grasp, and not clung to. The ear, nose, tongue, body, and mind are peaceful and void, impossible to grasp, and not clung to. Form, sound, smell, taste, touch, and dharmas are peaceful and void, impossible to grasp, and not clung to. Feelings arising from causes and conditions created by the eye are said to be impermanent dharmas. Pleasant feelings arising from the eye-form consciousness, ear-sound consciousness, nose-smell consciousness, tongue-taste consciousness, body-touch consciousness, and mind-dharma consciousness are said to be impermanent, peaceful, void, impossible to grasp, and not clung to. With this root of virtue, one does not use it to encourage or support the Śrāvaka and Pratyekabuddha stages, but instead uses it to establish all-knowing wisdom. This is the good teacher of a Great Bodhisattva.
Furthermore, Subhūti! The good teacher of a Great Bodhisattva is one who teaches Dharma without discussing impermanence, the four foundations of mindfulness, the four right efforts, the four bases of supernatural powers, the five faculties, the five powers, the seven factors of enlightenment, and the eightfold noble path. What such a person says is that impermanence, suffering, and non-self are emptiness. Emptiness, signlessness, and wishlessness are peaceful and void. Although teaching these Dharmas, they cannot be grasped and are not clung to. With this root of virtue, one does not use it to encourage or support the Śrāvaka and Pratyekabuddha stages, but always uses it to establish all-knowing wisdom. This is the good teacher of a Great Bodhisattva.
Furthermore, Subhūti! The good teacher of a Great Bodhisattva is one who teaches the ten powers, the four fearlessnesses, the four kinds of unobstructed knowledge, and the eighteen exclusive qualities of the Buddhas without discussing impermanence, suffering, emptiness, or non-self. Emptiness, signlessness, and wishlessness are peaceful and void, yet they cannot be grasped and are not clung to. This is the good teacher of a Great Bodhisattva. With this root of virtue, one does not use it to encourage or support the practices of Śrāvakas or the Pratyekabuddha stage, but always uses it to establish all-knowing wisdom. This is the good teacher of a Great Bodhisattva.
Furthermore, Subhūti! The good teacher of a Great Bodhisattva is one who teaches Dharma and reveals that form is impermanent, suffering, empty, and non-self. One reveals that the eye, ear, nose, tongue, body, and mind are impermanent, suffering, empty, and non-self. Form, sound, smell, taste, touch, and dharmas are impermanent, suffering, empty, and non-self. Eye-form consciousness, ear-sound consciousness, nose-smell consciousness, tongue-taste consciousness, body-touch consciousness, and mind-dharma consciousness are impermanent, suffering, empty, and non-self. One reveals that ignorance is impermanent, suffering, empty, and non-self. Formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, grasping, existence, birth, aging, sickness, and death are impermanent, suffering, empty, and non-self. Form, that which belongs to the self, and that which does not belong to the self are peaceful and void. Feeling, perception, formations, and consciousness, that which belongs to the self and that which does not belong to the self are peaceful and void. Although teaching these Dharmas to guide and transform people, there is no attainment and no clinging. With this root of virtue, one does not use it to encourage or support the practices of Śrāvakas and Pratyekabuddhas, but always uses it to establish all-knowing wisdom. This is the good teacher of a Great Bodhisattva.
Furthermore, Subhūti! A Great Bodhisattva, for the sake of others, teaches the scriptures and Dharma, revealing and discussing that the four foundations of mindfulness, the four right efforts, the four bases of supernatural powers, the five faculties, the five powers, the seven factors of enlightenment, and the eightfold noble path are impermanent, suffering, empty, and non-self. Emptiness, signlessness, wishlessness, that which belongs to the self, and that which does not belong to the self are peaceful and void. With this root of virtue, one does not use it to encourage or support the practices of Śrāvakas and the Pratyekabuddha stage, but always uses it to establish all-knowing wisdom. This is the good teacher of a Great Bodhisattva.
Furthermore, Subhūti! A Great Bodhisattva teaches Dharma to others, revealing and discussing the ten powers, the four fearlessnesses, the four kinds of unobstructed knowledge, and the eighteen exclusive qualities of the Buddhas; form is impermanent, suffering, empty, and non-self; feeling, perception, formations, and consciousness are impermanent, suffering, empty, and non-self. That which belongs to the self, that which does not belong to the self, emptiness, signlessness, and wishlessness are peaceful and void. With this root of merit, one does not use it to encourage or support the Śrāvaka and Pratyekabuddha stages, but always uses it to establish all-knowing wisdom. This is the good teacher of a Great Bodhisattva.
At that time, the Venerable Subhūti said to the Buddha:
How is it that a Great Bodhisattva, lacking skillful means in relation to Prajñā-pāramitā and being close to an evil teacher, upon hearing this Prajñā-pāramitā, may become frightened, fearful, or anxious?
The World-Honored One said to Subhūti:
That Great Bodhisattva has departed from the practice of all-knowing wisdom and does not approach Prajñā-pāramitā. Even if they encounter this Prajñā-pāramitā, their mind clings to the meditation perfection, the diligence perfection, the patience perfection, the morality perfection, and the generosity perfection. If they perform some act of giving, their mind remains attached to that act of giving. This is the evil teacher of a Great Bodhisattva.
Again, Subhūti! The Great Bodhisattva, having departed from the wisdom of All-Knowledge, also does not abide in the various kinds of insight. Instead, regarding within himself, he thinks that form is empty, that form has no possession, and that attachment and conceptualization of the natural emptiness of form are empty. Regarding feeling, perception, formations, and consciousness, he thinks that within they are empty; his mind abides in feeling, perception, formations, and consciousness, yet there is nothing to possess, and he thinks that they are naturally empty. Regarding inner dharmas, he does not attain inner and outer emptiness of dharmas, reaches the natural emptiness of dharmas, yet does not possess the view that there is something attained, nor does he conceive of an object of attainment. He thinks of the inner emptiness of the eye, reaches non-possession, is naturally empty, yet thinks of the “emptiness” attained and conceives that there is something attained. The ear, nose, tongue, body, and mind are likewise. He thinks of inner emptiness, mentally clings to concepts, and with regard to non-possession, naturally attains emptiness. This is the evil teacher of the Great Bodhisattva.
Again, Subhūti! When the Great Bodhisattva practices the Perfection of Wisdom, he thinks of the four Foundations of Mindfulness and then attains the four Foundations of Mindfulness, thereby becoming attached and grasping at them himself. He thinks of the four Right Efforts, the four Bases of Supernatural Power, the five Faculties, the five Powers, the seven Factors of Enlightenment, and the Noble Eightfold Path, and then attains the thirty-seven factors of enlightenment, thereby becoming attached and grasping at them himself. This is the evil teacher of the Great Bodhisattva.
Again, Subhūti! When the Great Bodhisattva practices the ten Powers, the four Fearlessnesses, the four kinds of Discriminating Eloquence, and the eighteen Unique Qualities of the Buddhas, he considers himself to have attained the dharmas of the Buddhas, gives rise to false conceptualization, departs from the wisdom of All-Knowledge, and his mind becomes attached to thoughts. This is a Great Bodhisattva who practices the Perfection of Wisdom without skillful means. Upon hearing the Perfection of Wisdom, he may become frightened, afraid, or anxious.
At that time, Venerable Subhūti said to the Buddha:
“Revered World-Honored One, Lord of Gods among gods! How is the Great Bodhisattva restrained by an evil teacher in such a way that he follows that teacher’s instruction, and upon hearing about the Perfection of Wisdom becomes frightened, afraid, and then gives rise to anxiety?”
The Buddha said to Subhūti:
“Subhūti! At that time, the evil teacher of the Great Bodhisattva is one who obstructs the practitioner and prevents him from learning the Perfection of Wisdom, the Perfection of Meditation, the Perfection of Diligence, the Perfection of Patience, the Perfection of Discipline, and the Perfection of Giving. Instead, he tells him that he should not teach these six Perfections, saying that they are not the teachings of the Thus Come One, the Worthy One, the Perfectly Enlightened One, but rather that this scripture was created by people gathering together disasters and falsehoods; therefore, it should not be heard, received, upheld, read, recited, contemplated, or explained to others. That is the evil teacher of the Great Bodhisattva.
Again, Subhūti! The evil teacher of the Great Bodhisattva is one who refuses to distinguish awakening and does not make clear the faults and evils of Māra. Therefore, the wicked Māra Pāpīyas transforms himself into the appearance of a Buddha, comes to the Great Bodhisattva, controls the Bodhisattva, and causes him not to cultivate and learn the six Perfections, saying:
‘Good son, what is the use of learning this Perfection of Wisdom? What is the use of learning the Perfection of Meditation, the Perfection of Diligence, the Perfection of Patience, the Perfection of Discipline, and the Perfection of Giving? What is the purpose of practicing them? You should know that this is the evil teacher of the Great Bodhisattva.’
Again, Subhūti! At that time, the wicked Māra transforms himself into the appearance of a Buddha and teaches the Great Bodhisattva the scriptures of the Śrāvakas and Pratyekabuddhas, explaining that one should abandon giving, while elaborately interpreting meanings and purposes, displaying them with beautiful terminology, causing the Great Bodhisattva to depart from the Mahāyāna Dharma and fall into the levels of Śrāvakas and Pratyekabuddhas. You should know that this is the evil teacher of the Great Bodhisattva.
Again, Subhūti! At that time, the wicked Māra transforms himself into the appearance of a Buddha, comes to the Great Bodhisattva, and says:
‘Good son, what you are learning now is not the mind of the path, nor is it the state of non-retrogression. What you are learning will never reach Unsurpassed Perfect Enlightenment.’
Such appearances and causes of Māra’s offenses cannot be observed or understood. This is the evil teacher of the Great Bodhisattva.
Again, Subhūti! The Great Bodhisattva practices the conduct of diligence. At that time, the wicked Māra transforms himself into the appearance of the Buddhas and comes to the Great Bodhisattva, saying:
‘Good son, know that the eye itself is empty; this is my teaching, and it is also my body. The ear, nose, tongue, body, and mind are also empty; this is my teaching, and it is also my body. I speak the Dharma for you. Form itself is empty; this is my teaching, and it is also my body. Feeling, perception, formations, and consciousness are also empty; this is my teaching, and it is also my body. Form, sound, smell, taste, touch, and dharmas are empty; this is my teaching, and it is also my body. The feeling produced due to eye-contact as its condition is empty; this is my teaching, and it is also my body. Pleasant feelings produced due to ear, nose, tongue, body, and mind as conditions, the eighteen elements, are empty; this is my teaching, and it is also my body. The Perfection of Giving, the Perfection of Discipline, the Perfection of Patience, the Perfection of Diligence, the Perfection of Meditation, and the Perfection of Wisdom are empty; this is my teaching, and it is also my body. The four Foundations of Mindfulness, the four Right Efforts, the four Bases of Supernatural Power, the five Faculties, the five Powers, the seven Factors of Enlightenment, and the Noble Eightfold Path are empty; this is my teaching, and it is also my body. The ten Powers, the four Fearlessnesses, the four kinds of Discriminating Eloquence, and the eighteen Unique Qualities of the Buddhas are empty; this is my teaching, and it is also my body.’
“Would one seek Unsurpassed Perfect Enlightenment through these words? That Bodhisattva does not distinguish the arising of such a manifestation of Māra. Even if he explains it through discrimination, he still does not understand clearly. This is the evil teacher of the Great Bodhisattva.
Again, Subhūti! The wicked Māra again transforms himself into the appearance of the Buddhas and comes to the Great Bodhisattva, saying:
‘Good son, the Buddhas, World-Honored Ones, and the Bodhisattvas, Śrāvakas, and Pratyekabuddhas in the eastern direction, and the Buddhas, Śrāvakas, and Pratyekabuddhas throughout the ten directions of the worlds do not exist.’
Whoever cannot distinguish such arising of Māra’s activities and does not understand them clearly should know that this is the evil teacher of the Great Bodhisattva.
The wicked Māra Pāpīyas again transforms himself into the appearance of a Śrāvaka, comes to the Great Bodhisattva, and says:
‘All of us in former lives diligently learned the wisdom of All-Knowledge, contemplated the Dharma of emptiness, and also cultivated the practices of Śrāvakas and Pratyekabuddhas; through contemplation and discrimination, we came to see the instructions and transmissions.’
If one cannot distinguish such activities of Māra, one should know that this is the evil teacher of the Great Bodhisattva.
Again, Subhūti! The wicked Māra Pāpīyas transforms himself into the appearance of a teacher, comes to the Great Bodhisattva, and says that the practice of a Bodhisattva is empty and still, that one should single-mindedly and diligently cultivate the wisdom of All-Knowledge and contemplate emptiness, tranquility, and silence.
Form, feeling, perception, formations, and consciousness are empty, tranquil, and silent. The eye, ear, nose, tongue, body, and mind are also empty, tranquil, and silent. The eighteen elements, the twelve links of dependent origination, the four Foundations of Mindfulness, the four Right Efforts, the four Bases of Supernatural Power, the five Faculties, the five Powers, the seven Factors of Enlightenment, and the Noble Eightfold Path are also empty, tranquil, and silent. The ten Powers, the four Fearlessnesses, the four kinds of Discriminating Eloquence, and the eighteen Unique Qualities of the Buddhas are also silent, as are Emptiness, Signlessness, and Wishlessness.
Then he teaches and transmits to the Bodhisattva:
‘Good son, understanding these dharmas is already the level of a Śrāvaka; what else are you seeking? It would be better to seek liberation right there. What need is there for Unsurpassed Perfect Enlightenment?’
You should know that this is the evil teacher of the Great Bodhisattva.
Again, Subhūti! The evil teacher of the Great Bodhisattva is the wicked Māra Pāpīyas who transforms himself into the appearance of parents and comes to the Great Bodhisattva, saying:
‘This good son has already attained the fruit of Stream-entry, the fruit of Once-returning, the fruit of Non-returning, and the fruit of Arhatship. Why should he still diligently practice Unsurpassed Perfect Enlightenment? In countless past lives, through immeasurable kalpas, he has revolved in birth and death, giving his hands and feet, cultivating the practice of diligence without discrimination. What benefit is there in performing such actions?’
You should know that this is the evil teacher of the Great Bodhisattva.
Again, Subhūti! Therefore, the Great Bodhisattva relies on these appearances to examine the evil teacher. Having seen them, he uses that seeing to distance himself from them, and then distinguishes and explains suffering, emptiness, impermanence, non-self, signlessness, and wishlessness as tranquil. This is a mistaken distinction, involving conceptual thought. The four Foundations of Mindfulness, the four Right Efforts, the four Bases of Supernatural Power, the five Faculties, the five Powers, the seven Factors of Enlightenment, and the Noble Eightfold Path also have nothing attainable. The ten Powers, the four Fearlessnesses, the four kinds of Discriminating Eloquence, and the eighteen Unique Qualities of the Buddhas are not liberation. Such dharmas are dharmas brought forth by Māra, served and followed, yet not clearly understood. You should know that this is the evil teacher of the Great Bodhisattva.
Therefore, the Great Bodhisattva has these twelve conditions of evil teachers, which he must always abandon, not to mention other conditions.