大般若波羅蜜多經
Chinese title:大般若波羅蜜多經
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02
Subhuti! When a great bodhisattva practices prajnaparamita, with the mind of all-knowledge, they should contemplate the characteristics of permanence and impermanence in the four foundations of mindfulness as ungraspable; they should contemplate the characteristics of permanence and impermanence in the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of enlightenment, and the Noble Eightfold Path as ungraspable.
With the mind of all-knowledge, they should contemplate the characteristics of pleasure and suffering in the four foundations of mindfulness as ungraspable, and contemplate the characteristics of pleasure and suffering in the four right efforts through the Noble Eightfold Path as ungraspable. With the mind of all-knowledge, they should contemplate the characteristics of self and non-self in the four foundations of mindfulness as ungraspable, and contemplate the characteristics of self and non-self in the four right efforts through the Noble Eightfold Path as ungraspable.
With the mind of all-knowledge, they should contemplate the characteristics of purity and impurity in the four foundations of mindfulness as ungraspable, and contemplate the characteristics of purity and impurity in the four right efforts through the Noble Eightfold Path as ungraspable. With the mind of all-knowledge, they should contemplate the characteristics of emptiness and non-emptiness in the four foundations of mindfulness as ungraspable, and contemplate the characteristics of emptiness and non-emptiness in the four right efforts through the Noble Eightfold Path as ungraspable.
With the mind of all-knowledge, they should contemplate the characteristics of signlessness and signs in the four foundations of mindfulness as ungraspable, and contemplate the characteristics of signlessness and signs in the four right efforts through the Noble Eightfold Path as ungraspable. With the mind of all-knowledge, they should contemplate the characteristics of wishlessness and wishes in the four foundations of mindfulness as ungraspable, and contemplate the characteristics of wishlessness and wishes in the four right efforts through the Noble Eightfold Path as ungraspable.
With the mind of all-knowledge, they should contemplate the characteristics of peacefulness and non-peacefulness in the four foundations of mindfulness as ungraspable, and contemplate the characteristics of peacefulness and non-peacefulness in the four right efforts through the Noble Eightfold Path as ungraspable. With the mind of all-knowledge, they should contemplate the characteristics of seclusion and non-seclusion in the four foundations of mindfulness as ungraspable, and contemplate the characteristics of seclusion and non-seclusion in the four right efforts through the Noble Eightfold Path as ungraspable.
Subhuti! When a great bodhisattva practices prajnaparamita in this way, because they possess skillful means, upon hearing such profound prajnaparamita taught, their mind is neither alarmed, terrified, nor afraid.
Subhuti! When a great bodhisattva practices prajnaparamita, with the mind of all-knowledge, they should contemplate the characteristics of permanence and impermanence in the gateway to liberation of emptiness as ungraspable, and contemplate the characteristics of permanence and impermanence in the gateways to liberation of signlessness and wishlessness as ungraspable. With the mind of all-knowledge, they should contemplate the characteristics of pleasure and suffering in the gateway to liberation of emptiness as ungraspable, and contemplate the characteristics of pleasure and suffering in the gateways to liberation of signlessness and wishlessness as ungraspable.
With the mind of all-knowledge, they should contemplate the characteristics of self and non-self in the gateway to liberation of emptiness as ungraspable, and contemplate the characteristics of self and non-self in the gateways to liberation of signlessness and wishlessness as ungraspable. With the mind of all-knowledge, they should contemplate the characteristics of purity and impurity in the gateway to liberation of emptiness as ungraspable, and contemplate the characteristics of purity and impurity in the gateways to liberation of signlessness and wishlessness as ungraspable.
With the mind of all-knowledge, they should contemplate the characteristics of emptiness and non-emptiness in the gateway to liberation of emptiness as ungraspable, and contemplate the characteristics of emptiness and non-emptiness in the gateways to liberation of signlessness and wishlessness as ungraspable. With the mind of all-knowledge, they should contemplate the characteristics of signlessness and signs in the gateway to liberation of emptiness as ungraspable, and contemplate the characteristics of signlessness and signs in the gateways to liberation of signlessness and wishlessness as ungraspable.
With the mind of all-knowledge, they should contemplate the characteristics of wishlessness and wishes in the gateway to liberation of emptiness as ungraspable, and contemplate the characteristics of wishlessness and wishes in the gateways to liberation of signlessness and wishlessness as ungraspable. With the mind of all-knowledge, they should contemplate the characteristics of peacefulness and non-peacefulness in the gateway to liberation of emptiness as ungraspable, and contemplate the characteristics of peacefulness and non-peacefulness in the gateways to liberation of signlessness and wishlessness as ungraspable.
With the mind of all-knowledge, they should contemplate the characteristics of seclusion and non-seclusion in the gateway to liberation of emptiness as ungraspable, and contemplate the characteristics of seclusion and non-seclusion in the gateways to liberation of signlessness and wishlessness as ungraspable.
Subhuti! When a great bodhisattva practices prajnaparamita in this way, because they possess skillful means, upon hearing such profound prajnaparamita taught, their mind is neither alarmed, terrified, nor afraid.
Subhuti! When a great bodhisattva practices prajnaparamita, with a mind directed toward the knowledge of all-knowing wisdom, they should contemplate the characteristics of permanence and impermanence in the perfection of generosity as unapprehendable, and contemplate the characteristics of permanence and impermanence in the perfections of ethical discipline, patience, diligence, meditative concentration, and prajnaparamita as unapprehendable;
with a mind directed toward the knowledge of all-knowing wisdom, they should contemplate the characteristics of pleasure and suffering in the perfection of generosity as unapprehendable, and contemplate the characteristics of pleasure and suffering in the perfections of ethical discipline, patience, diligence, meditative concentration, and prajnaparamita as unapprehendable; with a mind directed toward the knowledge of all-knowing wisdom, they should contemplate the characteristics of self and non-self in the perfection of generosity as unapprehendable, and contemplate the characteristics of self and non-self in the perfections of ethical discipline, patience, diligence, meditative concentration, and prajnaparamita as unapprehendable;
with a mind directed toward the knowledge of all-knowing wisdom, they should contemplate the characteristics of purity and impurity in the perfection of generosity as unapprehendable, and contemplate the characteristics of purity and impurity in the perfections of ethical discipline, patience, diligence, meditative concentration, and prajnaparamita as unapprehendable; with a mind directed toward the knowledge of all-knowing wisdom, they should contemplate the characteristics of emptiness and non-emptiness in the perfection of generosity as unapprehendable, and contemplate the characteristics of emptiness and non-emptiness in the perfections of ethical discipline, patience, diligence, meditative concentration, and prajnaparamita as unapprehendable;
with a mind directed toward the knowledge of all-knowing wisdom, they should contemplate the characteristics of signlessness and signs in the perfection of generosity as unapprehendable, and contemplate the characteristics of signlessness and signs in the perfections of ethical discipline, patience, diligence, meditative concentration, and prajnaparamita as unapprehendable; with a mind directed toward the knowledge of all-knowing wisdom, they should contemplate the characteristics of wishlessness and wishes in the perfection of generosity as unapprehendable, and contemplate the characteristics of wishlessness and wishes in the perfections of ethical discipline, patience, diligence, meditative concentration, and prajnaparamita as unapprehendable;
with a mind directed toward the knowledge of all-knowing wisdom, they should contemplate the characteristics of quiescence and non-quiescence in the perfection of generosity as unapprehendable, and contemplate the characteristics of quiescence and non-quiescence in the perfections of ethical discipline, patience, diligence, meditative concentration, and prajnaparamita as unapprehendable; with a mind directed toward the knowledge of all-knowing wisdom, they should contemplate the characteristics of detachment and non-detachment in the perfection of generosity as unapprehendable, and contemplate the characteristics of detachment and non-detachment in the perfections of ethical discipline, patience, diligence, meditative concentration, and prajnaparamita as unapprehendable.
Subhuti! When a great bodhisattva thus practices prajnaparamita, because they possess skillful means, upon hearing such profound prajnaparamita taught, their mind is neither alarmed, terrified, nor afraid.
Subhuti! When a great bodhisattva practices prajnaparamita, with a mind directed toward the knowledge of all-knowing wisdom, they should contemplate the characteristics of permanence and impermanence in the five kinds of eyes as unapprehendable, and contemplate the characteristics of permanence and impermanence in the six superknowledges as unapprehendable; with a mind directed toward the knowledge of all-knowing wisdom, they should contemplate the characteristics of pleasure and suffering in the five kinds of eyes as unapprehendable, and contemplate the characteristics of pleasure and suffering in the six superknowledges as unapprehendable;
with a mind directed toward the knowledge of all-knowing wisdom, they should contemplate the characteristics of self and non-self in the five kinds of eyes as unapprehendable, and contemplate the characteristics of self and non-self in the six superknowledges as unapprehendable; with a mind directed toward the knowledge of all-knowing wisdom, they should contemplate the characteristics of purity and impurity in the five kinds of eyes as unapprehendable, and contemplate the characteristics of purity and impurity in the six superknowledges as unapprehendable;
with a mind directed toward the knowledge of all-knowing wisdom, they should contemplate the characteristics of emptiness and non-emptiness in the five kinds of eyes as unapprehendable, and contemplate the characteristics of emptiness and non-emptiness in the six superknowledges as unapprehendable; with a mind directed toward the knowledge of all-knowing wisdom, they should contemplate the characteristics of signlessness and signs in the five kinds of eyes as unapprehendable, and contemplate the characteristics of signlessness and signs in the six superknowledges as unapprehendable;
with a mind directed toward the knowledge of all-knowing wisdom, they should contemplate the characteristics of wishlessness and wishes in the five kinds of eyes as unapprehendable, and contemplate the characteristics of wishlessness and wishes in the six superknowledges as unapprehendable; with a mind directed toward the knowledge of all-knowing wisdom, they should contemplate the characteristics of quiescence and non-quiescence in the five kinds of eyes as unapprehendable, and contemplate the characteristics of quiescence and non-quiescence in the six superknowledges as unapprehendable;
with a mind directed toward the knowledge of all-knowing wisdom, they should contemplate the characteristics of detachment and non-detachment in the five kinds of eyes as unapprehendable, and contemplate the characteristics of detachment and non-detachment in the six superknowledges as unapprehendable.
Subhuti! When a great bodhisattva thus practices prajnaparamita, because they possess skillful means, upon hearing such profound prajnaparamita taught, their mind is neither alarmed, terrified, nor afraid.
Subhuti! When a great bodhisattva practices prajnaparamita, they should, with a mind directed toward omniscient knowledge, contemplate the characteristics of permanence and impermanence in the Buddha’s ten powers as ungraspable; contemplate the characteristics of permanence and impermanence in the four fearlessnesses, the four unobstructed understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, the eighteen unique qualities of a Buddha, knowledge of all things, knowledge of the aspects of the paths, and knowledge of all aspects as ungraspable.
With a mind directed toward omniscient knowledge, they should contemplate the characteristics of pleasure and suffering in the Buddha’s ten powers as ungraspable, and contemplate the characteristics of pleasure and suffering in the four fearlessnesses through knowledge of all aspects as ungraspable. With a mind directed toward omniscient knowledge, they should contemplate the characteristics of self and non-self in the Buddha’s ten powers as ungraspable, and contemplate the characteristics of self and non-self in the four fearlessnesses through knowledge of all aspects as ungraspable.
With a mind directed toward omniscient knowledge, they should contemplate the characteristics of purity and impurity in the Buddha’s ten powers as ungraspable, and contemplate the characteristics of purity and impurity in the four fearlessnesses through knowledge of all aspects as ungraspable. With a mind directed toward omniscient knowledge, they should contemplate the characteristics of emptiness and non-emptiness in the Buddha’s ten powers as ungraspable, and contemplate the characteristics of emptiness and non-emptiness in the four fearlessnesses through knowledge of all aspects as ungraspable.
With a mind directed toward omniscient knowledge, they should contemplate the characteristics of signlessness and possessing signs in the Buddha’s ten powers as ungraspable, and contemplate the characteristics of signlessness and possessing signs in the four fearlessnesses through knowledge of all aspects as ungraspable. With a mind directed toward omniscient knowledge, they should contemplate the characteristics of wishlessness and possessing wishes in the Buddha’s ten powers as ungraspable, and contemplate the characteristics of wishlessness and possessing wishes in the four fearlessnesses through knowledge of all aspects as ungraspable.
With a mind directed toward omniscient knowledge, they should contemplate the characteristics of tranquility and non-tranquility in the Buddha’s ten powers as ungraspable, and contemplate the characteristics of tranquility and non-tranquility in the four fearlessnesses through knowledge of all aspects as ungraspable. With a mind directed toward omniscient knowledge, they should contemplate the characteristics of detachment and non-detachment in the Buddha’s ten powers as ungraspable, and contemplate the characteristics of detachment and non-detachment in the four fearlessnesses through knowledge of all aspects as ungraspable.
Subhuti! When a great bodhisattva practices prajnaparamita in this way, because they possess skillful means, upon hearing such profound prajnaparamita, their mind is neither startled, alarmed, nor afraid.
Furthermore, Subhuti! If, when a great bodhisattva gives rise to this contemplation, they also form this thought: “Using non-apprehension as skillful means, I should teach sentient beings that the characteristics of permanence and impermanence in all dharmas are ungraspable; that the characteristics of pleasure and suffering are ungraspable; that the characteristics of self and non-self are ungraspable; that the characteristics of purity and impurity are ungraspable; that the characteristics of emptiness and non-emptiness are ungraspable; that the characteristics of signlessness and possessing signs are ungraspable; that the characteristics of wishlessness and possessing wishes are ungraspable; that the characteristics of tranquility and non-tranquility are ungraspable;
and that the characteristics of detachment and non-detachment are ungraspable,” then, Subhuti, this is a great bodhisattva who, while practicing prajnaparamita, does not become attached to the paramita of generosity.
Thus, because the great bodhisattva possesses these skillful means in the paramita of generosity, upon hearing such profound prajnaparamita, their mind is neither startled, alarmed, nor afraid.
Subhuti! When a great bodhisattva practices prajnaparamita, they should not, with the mind of a shravaka or pratyekabuddha, contemplate the characteristics of permanence and impermanence in all dharmas as ungraspable; the characteristics of pleasure and suffering as ungraspable; the characteristics of self and non-self as ungraspable; the characteristics of purity and impurity as ungraspable; the characteristics of emptiness and non-emptiness as ungraspable; the characteristics of signlessness and possessing signs as ungraspable; the characteristics of wishlessness and possessing wishes as ungraspable; the characteristics of tranquility and non-tranquility as ungraspable;
and the characteristics of detachment and non-detachment as ungraspable, because they use non-apprehension as skillful means.
Subhuti, this is a great bodhisattva who, while practicing prajnaparamita, does not become attached to the paramita of pure ethical discipline. Thus, because the great bodhisattva possesses these skillful means in the paramita of pure ethical discipline, upon hearing such profound prajnaparamita, their mind is neither startled, alarmed, nor afraid.
Subhuti! When a great bodhisattva practices prajnaparamita, using non-apprehension as skillful means, they contemplate the characteristics of permanence and impermanence in all dharmas as ungraspable; the characteristics of pleasure and suffering as ungraspable; the characteristics of self and non-self as ungraspable; the characteristics of purity and impurity as ungraspable; the characteristics of emptiness and non-emptiness as ungraspable; the characteristics of signlessness and possessing signs as ungraspable; the characteristics of wishlessness and possessing wishes as ungraspable; the characteristics of tranquility and non-tranquility as ungraspable; and the characteristics of detachment and non-detachment as ungraspable.
In the midst of these, they always abide joyfully in patient acceptance. Subhuti! This is a great bodhisattva who, while practicing prajnaparamita, does not become attached to the paramita of patient acceptance.
Thus, because the great bodhisattva possesses these skillful means in the paramita of patient acceptance, upon hearing such profound prajnaparamita, their mind is neither startled, alarmed, nor afraid.
Subhuti! When a great bodhisattva practices prajnaparamita, they should, with a mind directed toward omniscient knowledge, contemplate the characteristics of permanence and impermanence in all dharmas as ungraspable; the characteristics of pleasure and suffering as ungraspable; the characteristics of self and non-self as ungraspable; the characteristics of purity and impurity as ungraspable; the characteristics of emptiness and non-emptiness as ungraspable; the characteristics of signlessness and possessing signs as ungraspable; the characteristics of wishlessness and possessing wishes as ungraspable; the characteristics of tranquility and non-tranquility as ungraspable; and the characteristics of detachment and non-detachment as ungraspable.
Although they use non-apprehension as skillful means, they never relinquish the aspiration corresponding to omniscient knowledge. Subhuti! This is a great bodhisattva who, while practicing prajnaparamita, does not become attached to the paramita of diligence.
Thus, because the great bodhisattva possesses these skillful means in the paramita of diligence, upon hearing such profound prajnaparamita, their mind is neither startled, alarmed, nor afraid.
Subhuti! When a great bodhisattva practices prajnaparamita, they should not, with the mind of a shravaka or pratyekabuddha, contemplate the characteristics of permanence and impermanence in all dharmas as apprehensible; the characteristics of pleasure and suffering as apprehensible; the characteristics of self and non-self as apprehensible; the characteristics of purity and impurity as apprehensible; the characteristics of emptiness and non-emptiness as apprehensible; the characteristics of signlessness and having signs as apprehensible; the characteristics of wishlessness and having wishes as apprehensible; the characteristics of tranquility and non-tranquility as apprehensible; or the characteristics of detachment and non-detachment as apprehensible.
Because they employ non-apprehension as skillful means, they should not therein allow the minds of shravakas and pratyekabuddhas, or any other unwholesome states of mind, to arise and cause distraction. Subhuti! This is how a great bodhisattva, when practicing prajnaparamita, does not become attached to the perfection of meditative concentration.
Thus, because a great bodhisattva possesses such skillful means in the perfection of meditative concentration, when they hear this profound prajnaparamita being taught, their mind is neither startled, terrified, nor afraid.
Subhuti! When a great bodhisattva practices prajnaparamita, they should contemplate in this way: Form is not other than emptiness, and emptiness is not other than form; form is precisely emptiness, and emptiness is precisely form. Feeling, perception, formations, and consciousness are likewise.
The eye ayatana is not other than emptiness, and emptiness is not other than the eye ayatana; the eye ayatana is precisely emptiness, and emptiness is precisely the eye ayatana. The ear, nose, tongue, body, and mind ayatanas are likewise. The form ayatana is not other than emptiness, and emptiness is not other than the form ayatana; the form ayatana is precisely emptiness, and emptiness is precisely the form ayatana.
The sound, odor, taste, tangible-object, and mental-object ayatanas are likewise. The eye dhatu is not other than emptiness, and emptiness is not other than the eye dhatu; the eye dhatu is precisely emptiness, and emptiness is precisely the eye dhatu. The form dhatu, the eye-consciousness dhatu, eye-contact, and the feelings arising with eye-contact as condition are likewise.
The ear dhatu is not other than emptiness, and emptiness is not other than the ear dhatu; the ear dhatu is precisely emptiness, and emptiness is precisely the ear dhatu. The sound dhatu, the ear-consciousness dhatu, ear-contact, and the feelings arising with ear-contact as condition are likewise. The nose dhatu is not other than emptiness, and emptiness is not other than the nose dhatu; the nose dhatu is precisely emptiness, and emptiness is precisely the nose dhatu.
The odor dhatu, the nose-consciousness dhatu, nose-contact, and the feelings arising with nose-contact as condition are likewise. The tongue dhatu is not other than emptiness, and emptiness is not other than the tongue dhatu; the tongue dhatu is precisely emptiness, and emptiness is precisely the tongue dhatu. The taste dhatu, the tongue-consciousness dhatu, tongue-contact, and the feelings arising with tongue-contact as condition are likewise.
The body dhatu is not other than emptiness, and emptiness is not other than the body dhatu; the body dhatu is precisely emptiness, and emptiness is precisely the body dhatu. The tangible-object dhatu, the body-consciousness dhatu, body-contact, and the feelings arising with body-contact as condition are likewise. The mind dhatu is not other than emptiness, and emptiness is not other than the mind dhatu; the mind dhatu is precisely emptiness, and emptiness is precisely the mind dhatu.
The mental-object dhatu, the mind-consciousness dhatu, mind-contact, and the feelings arising with mind-contact as condition are likewise. The earth dhatu is not other than emptiness, and emptiness is not other than the earth dhatu; the earth dhatu is precisely emptiness, and emptiness is precisely the earth dhatu. The water, fire, wind, space, and consciousness dhatus are likewise.
The Noble Truth of suffering is not other than emptiness, and emptiness is not other than the Noble Truth of suffering; the Noble Truth of suffering is precisely emptiness, and emptiness is precisely the Noble Truth of suffering. The Noble Truths of the origin, cessation, and path are likewise. Ignorance is not other than emptiness, and emptiness is not other than ignorance; ignorance is precisely emptiness, and emptiness is precisely ignorance.
Formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, clinging, existence, birth, aging and death, sorrow, lamentation, pain, grief, and distress are likewise. The four meditative absorptions are not other than emptiness, and emptiness is not other than the four meditative absorptions; the four meditative absorptions are precisely emptiness, and emptiness is precisely the four meditative absorptions.
The four immeasurables and the four formless attainments are likewise. The four foundations of mindfulness are not other than emptiness, and emptiness is not other than the four foundations of mindfulness; the four foundations of mindfulness are precisely emptiness, and emptiness is precisely the four foundations of mindfulness. The four right efforts, four bases of spiritual power, five faculties, five powers, seven factors of awakening, and Noble Eightfold Path are likewise.
The emptiness gateway to liberation is not other than emptiness, and emptiness is not other than the emptiness gateway to liberation; the emptiness gateway to liberation is precisely emptiness, and emptiness is precisely the emptiness gateway to liberation. The signless and wishless gateways to liberation are likewise. The perfection of generosity is not other than emptiness, and emptiness is not other than the perfection of generosity; the perfection of generosity is precisely emptiness, and emptiness is precisely the perfection of generosity.
The perfections of moral discipline, patience, diligence, meditative concentration, and prajnaparamita are likewise. The five kinds of eyes are not other than emptiness, and emptiness is not other than the five kinds of eyes; the five kinds of eyes are precisely emptiness, and emptiness is precisely the five kinds of eyes. The six superknowledges are likewise.
The Buddha’s ten powers are not other than emptiness, and emptiness is not other than the Buddha’s ten powers; the Buddha’s ten powers are precisely emptiness, and emptiness is precisely the Buddha’s ten powers. The four fearlessnesses, four unobstructed understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, eighteen distinctive qualities of a Buddha, knowledge of all things, knowledge of the aspects of the paths, and knowledge of all aspects are likewise.
Subhuti! This is how a great bodhisattva, when practicing prajnaparamita, does not become attached to prajnaparamita. Thus, because a great bodhisattva possesses such skillful means in prajnaparamita, when they hear this profound prajnaparamita being taught, their mind is neither startled, terrified, nor afraid.
At that time, Subhuti said to the Buddha: “World-Honored One! How is it that a great bodhisattva, when practicing prajnaparamita, is supported by spiritual friends and therefore, upon hearing this profound prajnaparamita being taught, their mind is neither startled, terrified, nor afraid?”
The Buddha said to Subhuti: A good spiritual friend of great bodhisattvas, if capable of taking non-attainment as a skillful means, should teach that the characteristics of permanence and impermanence in form cannot be apprehended; that the characteristics of permanence and impermanence in feeling, perception, formations, and consciousness cannot be apprehended; that the characteristics of pleasure and suffering in form cannot be apprehended; that the characteristics of pleasure and suffering in feeling, perception, formations, and consciousness cannot be apprehended; that the characteristics of self and non-self in form cannot be apprehended; that the characteristics of self and non-self in feeling, perception, formations, and consciousness cannot be apprehended;
that the characteristics of purity and impurity in form cannot be apprehended; that the characteristics of purity and impurity in feeling, perception, formations, and consciousness cannot be apprehended; that the characteristics of emptiness and non-emptiness in form cannot be apprehended; that the characteristics of emptiness and non-emptiness in feeling, perception, formations, and consciousness cannot be apprehended; that the characteristics of signlessness and having signs in form cannot be apprehended; that the characteristics of signlessness and having signs in feeling, perception, formations, and consciousness cannot be apprehended; that the characteristics of wishlessness and having wishes in form cannot be apprehended;
that the characteristics of wishlessness and having wishes in feeling, perception, formations, and consciousness cannot be apprehended; that the characteristics of quiescence and non-quiescence in form cannot be apprehended; that the characteristics of quiescence and non-quiescence in feeling, perception, formations, and consciousness cannot be apprehended; that the characteristics of detachment and non-detachment in form cannot be apprehended; and that the characteristics of detachment and non-detachment in feeling, perception, formations, and consciousness cannot be apprehended.
Such a friend should exhort them to follow this Dharma and diligently cultivate wholesome roots, not directing them toward the paths of the sravakas or pratyekabuddhas, but solely enabling them to attain the knowledge of all knowledge. Subhuti, such a person is indeed a good spiritual friend of great bodhisattvas. If, while practicing prajnaparamita, a great bodhisattva is supported by such a good spiritual friend, then upon hearing this profound prajnaparamita taught, that bodhisattva’s mind will not be alarmed, terrified, or afraid.
Furthermore, Subhuti! A good spiritual friend of great bodhisattvas, if capable of taking non-attainment as a skillful means, should teach that the characteristics of permanence and impermanence in the eye ayatana cannot be apprehended; that the characteristics of permanence and impermanence in the ear, nose, tongue, body, and mind ayatanas cannot be apprehended; that the characteristics of pleasure and suffering in the eye ayatana cannot be apprehended; that the characteristics of pleasure and suffering in the ear, nose, tongue, body, and mind ayatanas cannot be apprehended; that the characteristics of self and non-self in the eye ayatana cannot be apprehended; that the characteristics of self and non-self in the ear, nose, tongue, body, and mind ayatanas cannot be apprehended;
that the characteristics of purity and impurity in the eye ayatana cannot be apprehended; that the characteristics of purity and impurity in the ear, nose, tongue, body, and mind ayatanas cannot be apprehended; that the characteristics of emptiness and non-emptiness in the eye ayatana cannot be apprehended; that the characteristics of emptiness and non-emptiness in the ear, nose, tongue, body, and mind ayatanas cannot be apprehended; that the characteristics of signlessness and having signs in the eye ayatana cannot be apprehended; that the characteristics of signlessness and having signs in the ear, nose, tongue, body, and mind ayatanas cannot be apprehended; that the characteristics of wishlessness and having wishes in the eye ayatana cannot be apprehended;
that the characteristics of wishlessness and having wishes in the ear, nose, tongue, body, and mind ayatanas cannot be apprehended; that the characteristics of quiescence and non-quiescence in the eye ayatana cannot be apprehended; that the characteristics of quiescence and non-quiescence in the ear, nose, tongue, body, and mind ayatanas cannot be apprehended; that the characteristics of detachment and non-detachment in the eye ayatana cannot be apprehended; and that the characteristics of detachment and non-detachment in the ear, nose, tongue, body, and mind ayatanas cannot be apprehended.
Such a friend should exhort them to follow this Dharma and diligently cultivate wholesome roots, not directing them toward the paths of the sravakas or pratyekabuddhas, but solely enabling them to attain the knowledge of all knowledge. Subhuti, such a person is indeed a good spiritual friend of great bodhisattvas. If, while practicing prajnaparamita, a great bodhisattva is supported by such a good spiritual friend, then upon hearing this profound prajnaparamita taught, that bodhisattva’s mind will not be alarmed, terrified, or afraid.
Furthermore, Subhuti! A good spiritual friend of great bodhisattvas, if capable of taking non-attainment as a skillful means, should teach that the characteristics of permanence and impermanence in the form ayatana cannot be apprehended; that the characteristics of permanence and impermanence in the sound, odor, taste, touch, and dharma ayatanas cannot be apprehended; that the characteristics of pleasure and suffering in the form ayatana cannot be apprehended; that the characteristics of pleasure and suffering in the sound, odor, taste, touch, and dharma ayatanas cannot be apprehended; that the characteristics of self and non-self in the form ayatana cannot be apprehended;
that the characteristics of self and non-self in the sound, odor, taste, touch, and dharma ayatanas cannot be apprehended; that the characteristics of purity and impurity in the form ayatana cannot be apprehended; that the characteristics of purity and impurity in the sound, odor, taste, touch, and dharma ayatanas cannot be apprehended; that the characteristics of emptiness and non-emptiness in the form ayatana cannot be apprehended; that the characteristics of emptiness and non-emptiness in the sound, odor, taste, touch, and dharma ayatanas cannot be apprehended; that the characteristics of signlessness and having signs in the form ayatana cannot be apprehended;
that the characteristics of signlessness and having signs in the sound, odor, taste, touch, and dharma ayatanas cannot be apprehended; that the characteristics of wishlessness and having wishes in the form ayatana cannot be apprehended; that the characteristics of wishlessness and having wishes in the sound, odor, taste, touch, and dharma ayatanas cannot be apprehended; that the characteristics of quiescence and non-quiescence in the form ayatana cannot be apprehended; that the characteristics of quiescence and non-quiescence in the sound, odor, taste, touch, and dharma ayatanas cannot be apprehended; that the characteristics of detachment and non-detachment in the form ayatana cannot be apprehended;
and that the characteristics of detachment and non-detachment in the sound, odor, taste, touch, and dharma ayatanas cannot be apprehended.
Such a friend should exhort them to follow this Dharma and diligently cultivate wholesome roots, not directing them toward the paths of the sravakas or pratyekabuddhas, but solely enabling them to attain the knowledge of all knowledge. Subhuti, such a person is indeed a good spiritual friend of great bodhisattvas. If, while practicing prajnaparamita, a great bodhisattva is supported by such a good spiritual friend, then upon hearing this profound prajnaparamita taught, that bodhisattva’s mind will not be alarmed, terrified, or afraid.
Furthermore, Subhuti! A spiritual friend of the great bodhisattvas, if one is able to employ non-apprehension as a skillful means, should teach that the characteristics of permanence and impermanence of the eye dhatu cannot be apprehended; that the characteristics of permanence and impermanence of the form dhatu, the eye-consciousness dhatu, eye-contact, and the feelings that arise with eye-contact as their condition cannot be apprehended; that the characteristics of pleasure and suffering of the eye dhatu cannot be apprehended; that the characteristics of pleasure and suffering of the form dhatu, the eye-consciousness dhatu, eye-contact, and the feelings that arise with eye-contact as their condition cannot be apprehended;
that the characteristics of self and non-self of the eye dhatu cannot be apprehended; that the characteristics of self and non-self of the form dhatu, the eye-consciousness dhatu, eye-contact, and the feelings that arise with eye-contact as their condition cannot be apprehended; that the characteristics of purity and impurity of the eye dhatu cannot be apprehended; that the characteristics of purity and impurity of the form dhatu, the eye-consciousness dhatu, eye-contact, and the feelings that arise with eye-contact as their condition cannot be apprehended; that the characteristics of emptiness and non-emptiness of the eye dhatu cannot be apprehended;
that the characteristics of emptiness and non-emptiness of the form dhatu, the eye-consciousness dhatu, eye-contact, and the feelings that arise with eye-contact as their condition cannot be apprehended; that the characteristics of signlessness and possessing signs of the eye dhatu cannot be apprehended; that the characteristics of signlessness and possessing signs of the form dhatu, the eye-consciousness dhatu, eye-contact, and the feelings that arise with eye-contact as their condition cannot be apprehended; that the characteristics of wishlessness and possessing wishes of the eye dhatu cannot be apprehended;
that the characteristics of wishlessness and possessing wishes of the form dhatu, the eye-consciousness dhatu, eye-contact, and the feelings that arise with eye-contact as their condition cannot be apprehended; that the characteristics of tranquility and non-tranquility of the eye dhatu cannot be apprehended; that the characteristics of tranquility and non-tranquility of the form dhatu, the eye-consciousness dhatu, eye-contact, and the feelings that arise with eye-contact as their condition cannot be apprehended; that the characteristics of detachment and non-detachment of the eye dhatu cannot be apprehended;
and that the characteristics of detachment and non-detachment of the form dhatu, the eye-consciousness dhatu, eye-contact, and the feelings that arise with eye-contact as their condition cannot be apprehended.
Such a person should exhort them to follow this Dharma and diligently cultivate wholesome roots, not directing them toward the state of a sravaka or a pratyekabuddha, but solely enabling them to attain omniscient wisdom. Subhuti, such a person is indeed a spiritual friend of a great bodhisattva. If, while practicing prajnaparamita, a great bodhisattva receives the support of such a spiritual friend, then upon hearing this profound prajnaparamita taught, that bodhisattva’s mind will neither be alarmed, terrified, nor afraid.
Furthermore, Subhuti! A spiritual friend of the great bodhisattvas, if one is able to employ non-apprehension as a skillful means, should teach that the characteristics of permanence and impermanence of the ear dhatu cannot be apprehended; that the characteristics of permanence and impermanence of the sound dhatu, the ear-consciousness dhatu, ear-contact, and the feelings that arise with ear-contact as their condition cannot be apprehended; that the characteristics of pleasure and suffering of the ear dhatu cannot be apprehended; that the characteristics of pleasure and suffering of the sound dhatu, the ear-consciousness dhatu, ear-contact, and the feelings that arise with ear-contact as their condition cannot be apprehended;
that the characteristics of self and non-self of the ear dhatu cannot be apprehended; that the characteristics of self and non-self of the sound dhatu, the ear-consciousness dhatu, ear-contact, and the feelings that arise with ear-contact as their condition cannot be apprehended; that the characteristics of purity and impurity of the ear dhatu cannot be apprehended; that the characteristics of purity and impurity of the sound dhatu, the ear-consciousness dhatu, ear-contact, and the feelings that arise with ear-contact as their condition cannot be apprehended; that the characteristics of emptiness and non-emptiness of the ear dhatu cannot be apprehended;
that the characteristics of emptiness and non-emptiness of the sound dhatu, the ear-consciousness dhatu, ear-contact, and the feelings that arise with ear-contact as their condition cannot be apprehended; that the characteristics of signlessness and possessing signs of the ear dhatu cannot be apprehended; that the characteristics of signlessness and possessing signs of the sound dhatu, the ear-consciousness dhatu, ear-contact, and the feelings that arise with ear-contact as their condition cannot be apprehended; that the characteristics of wishlessness and possessing wishes of the ear dhatu cannot be apprehended;
that the characteristics of wishlessness and possessing wishes of the sound dhatu, the ear-consciousness dhatu, ear-contact, and the feelings that arise with ear-contact as their condition cannot be apprehended; that the characteristics of tranquility and non-tranquility of the ear dhatu cannot be apprehended; that the characteristics of tranquility and non-tranquility of the sound dhatu, the ear-consciousness dhatu, ear-contact, and the feelings that arise with ear-contact as their condition cannot be apprehended; that the characteristics of detachment and non-detachment of the ear dhatu cannot be apprehended;
and that the characteristics of detachment and non-detachment of the sound dhatu, the ear-consciousness dhatu, ear-contact, and the feelings that arise with ear-contact as their condition cannot be apprehended.
Such a person should exhort them to follow this Dharma and diligently cultivate wholesome roots, not directing them toward the state of a sravaka or a pratyekabuddha, but solely enabling them to attain omniscient wisdom. Subhuti, such a person is indeed a spiritual friend of a great bodhisattva. If, while practicing prajnaparamita, a great bodhisattva receives the support of such a spiritual friend, then upon hearing this profound prajnaparamita taught, that bodhisattva’s mind will neither be alarmed, terrified, nor afraid.
Furthermore, Subhuti! A spiritual friend of the great bodhisattvas, if capable of employing non-attainment as a skillful means, should explain that the characteristics of permanence and impermanence of the nose dhatu cannot be apprehended; that the characteristics of permanence and impermanence of the odor dhatu, the nose-consciousness dhatu, nose-contact, and the feelings arising with nose-contact as their condition cannot be apprehended; that the characteristics of pleasure and suffering of the nose dhatu cannot be apprehended; that the characteristics of pleasure and suffering of the odor dhatu, the nose-consciousness dhatu, nose-contact, and the feelings arising with nose-contact as their condition cannot be apprehended;
that the characteristics of self and non-self of the nose dhatu cannot be apprehended; that the characteristics of self and non-self of the odor dhatu, the nose-consciousness dhatu, nose-contact, and the feelings arising with nose-contact as their condition cannot be apprehended; that the characteristics of purity and impurity of the nose dhatu cannot be apprehended; that the characteristics of purity and impurity of the odor dhatu, the nose-consciousness dhatu, nose-contact, and the feelings arising with nose-contact as their condition cannot be apprehended; that the characteristics of emptiness and non-emptiness of the nose dhatu cannot be apprehended;
that the characteristics of emptiness and non-emptiness of the odor dhatu, the nose-consciousness dhatu, nose-contact, and the feelings arising with nose-contact as their condition cannot be apprehended; that the characteristics of signlessness and the presence of signs of the nose dhatu cannot be apprehended; that the characteristics of signlessness and the presence of signs of the odor dhatu, the nose-consciousness dhatu, nose-contact, and the feelings arising with nose-contact as their condition cannot be apprehended; that the characteristics of wishlessness and the presence of wishes of the nose dhatu cannot be apprehended;
that the characteristics of wishlessness and the presence of wishes of the odor dhatu, the nose-consciousness dhatu, nose-contact, and the feelings arising with nose-contact as their condition cannot be apprehended; that the characteristics of tranquility and non-tranquility of the nose dhatu cannot be apprehended; that the characteristics of tranquility and non-tranquility of the odor dhatu, the nose-consciousness dhatu, nose-contact, and the feelings arising with nose-contact as their condition cannot be apprehended; that the characteristics of detachment and non-detachment of the nose dhatu cannot be apprehended;
and that the characteristics of detachment and non-detachment of the odor dhatu, the nose-consciousness dhatu, nose-contact, and the feelings arising with nose-contact as their condition cannot be apprehended.
Such a friend should exhort them to follow this Dharma and diligently cultivate roots of virtue, not directing them toward the state of a shravaka or pratyekabuddha, but solely enabling them to attain the wisdom of omniscience. Subhuti, such a person is indeed a spiritual friend of a great bodhisattva. If, while practicing prajnaparamita, a great bodhisattva receives the support of such a spiritual friend, then upon hearing this profound prajnaparamita taught, that bodhisattva’s mind will neither be startled, alarmed, nor afraid.
Furthermore, Subhuti! A spiritual friend of the great bodhisattvas, if capable of employing non-attainment as a skillful means, should explain that the characteristics of permanence and impermanence of the tongue dhatu cannot be apprehended; that the characteristics of permanence and impermanence of the taste dhatu, the tongue-consciousness dhatu, tongue-contact, and the feelings arising with tongue-contact as their condition cannot be apprehended; that the characteristics of pleasure and suffering of the tongue dhatu cannot be apprehended; that the characteristics of pleasure and suffering of the taste dhatu, the tongue-consciousness dhatu, tongue-contact, and the feelings arising with tongue-contact as their condition cannot be apprehended;
that the characteristics of self and non-self of the tongue dhatu cannot be apprehended; that the characteristics of self and non-self of the taste dhatu, the tongue-consciousness dhatu, tongue-contact, and the feelings arising with tongue-contact as their condition cannot be apprehended; that the characteristics of purity and impurity of the tongue dhatu cannot be apprehended; that the characteristics of purity and impurity of the taste dhatu, the tongue-consciousness dhatu, tongue-contact, and the feelings arising with tongue-contact as their condition cannot be apprehended; that the characteristics of emptiness and non-emptiness of the tongue dhatu cannot be apprehended;
that the characteristics of emptiness and non-emptiness of the taste dhatu, the tongue-consciousness dhatu, tongue-contact, and the feelings arising with tongue-contact as their condition cannot be apprehended; that the characteristics of signlessness and the presence of signs of the tongue dhatu cannot be apprehended; that the characteristics of signlessness and the presence of signs of the taste dhatu, the tongue-consciousness dhatu, tongue-contact, and the feelings arising with tongue-contact as their condition cannot be apprehended; that the characteristics of wishlessness and the presence of wishes of the tongue dhatu cannot be apprehended;
that the characteristics of wishlessness and the presence of wishes of the taste dhatu, the tongue-consciousness dhatu, tongue-contact, and the feelings arising with tongue-contact as their condition cannot be apprehended; that the characteristics of tranquility and non-tranquility of the tongue dhatu cannot be apprehended; that the characteristics of tranquility and non-tranquility of the taste dhatu, the tongue-consciousness dhatu, tongue-contact, and the feelings arising with tongue-contact as their condition cannot be apprehended; that the characteristics of detachment and non-detachment of the tongue dhatu cannot be apprehended;
and that the characteristics of detachment and non-detachment of the taste dhatu, the tongue-consciousness dhatu, tongue-contact, and the feelings arising with tongue-contact as their condition cannot be apprehended.
Such a friend should exhort them to follow this Dharma and diligently cultivate roots of virtue, not directing them toward the state of a shravaka or pratyekabuddha, but solely enabling them to attain the wisdom of omniscience. Subhuti, such a person is indeed a spiritual friend of a great bodhisattva. If, while practicing prajnaparamita, a great bodhisattva receives the support of such a spiritual friend, then upon hearing this profound prajnaparamita taught, that bodhisattva’s mind will neither be startled, alarmed, nor afraid.
Furthermore, Subhuti! A spiritual friend of great bodhisattvas, if one is able, employing non-apprehension as skillful means, to teach that the characteristics of permanence and impermanence of the body dhatu cannot be apprehended, should also teach that the characteristics of permanence and impermanence of the tactile-object dhatu, the body-consciousness dhatu, body-contact, and the various feelings that arise with tongue-contact as condition cannot be apprehended;
if one teaches that the characteristics of pleasure and suffering of the body dhatu cannot be apprehended, one should teach that the characteristics of pleasure and suffering of the tactile-object dhatu, the body-consciousness dhatu, body-contact, and the various feelings that arise with tongue-contact as condition cannot be apprehended; if one teaches that the characteristics of self and non-self of the body dhatu cannot be apprehended, one should teach that the characteristics of self and non-self of the tactile-object dhatu, the body-consciousness dhatu, body-contact, and the various feelings that arise with tongue-contact as condition cannot be apprehended;
if one teaches that the characteristics of purity and impurity of the body dhatu cannot be apprehended, one should teach that the characteristics of purity and impurity of the tactile-object dhatu, the body-consciousness dhatu, body-contact, and the various feelings that arise with tongue-contact as condition cannot be apprehended; if one teaches that the characteristics of emptiness and non-emptiness of the body dhatu cannot be apprehended, one should teach that the characteristics of emptiness and non-emptiness of the tactile-object dhatu, the body-consciousness dhatu, body-contact, and the various feelings that arise with tongue-contact as condition cannot be apprehended;
if one teaches that the characteristics of signlessness and having signs of the body dhatu cannot be apprehended, one should teach that the characteristics of signlessness and having signs of the tactile-object dhatu, the body-consciousness dhatu, body-contact, and the various feelings that arise with tongue-contact as condition cannot be apprehended; if one teaches that the characteristics of wishlessness and having wishes of the body dhatu cannot be apprehended, one should teach that the characteristics of wishlessness and having wishes of the tactile-object dhatu, the body-consciousness dhatu, body-contact, and the various feelings that arise with tongue-contact as condition cannot be apprehended;
if one teaches that the characteristics of quiescence and non-quiescence of the body dhatu cannot be apprehended, one should teach that the characteristics of quiescence and non-quiescence of the tactile-object dhatu, the body-consciousness dhatu, body-contact, and the various feelings that arise with tongue-contact as condition cannot be apprehended; if one teaches that the characteristics of detachment and non-detachment of the body dhatu cannot be apprehended, one should teach that the characteristics of detachment and non-detachment of the tactile-object dhatu, the body-consciousness dhatu, body-contact, and the various feelings that arise with tongue-contact as condition cannot be apprehended;
and one should exhort them to follow this Dharma and diligently cultivate roots of virtue, not directing them toward the paths of the sravakas or pratyekabuddhas, but directing them solely toward the attainment of omniscient wisdom.
Subhuti, such a person is indeed a spiritual friend of a great bodhisattva. If, while practicing prajnaparamita, a great bodhisattva is supported by such a spiritual friend, then upon hearing this profound prajnaparamita taught, that bodhisattva’s mind will neither be startled, nor terrified, nor afraid.
Furthermore, Subhuti! A spiritual friend of great bodhisattvas, if one is able, employing non-apprehension as skillful means, to teach that the characteristics of permanence and impermanence of the mind dhatu cannot be apprehended, should also teach that the characteristics of permanence and impermanence of the dharma dhatu, the mind-consciousness dhatu, mind-contact, and the various feelings that arise with mind-contact as condition cannot be apprehended; if one teaches that the characteristics of pleasure and suffering of the mind dhatu cannot be apprehended, one should teach that the characteristics of pleasure and suffering of the dharma dhatu, the mind-consciousness dhatu, mind-contact, and the various feelings that arise with mind-contact as condition cannot be apprehended;
if one teaches that the characteristics of self and non-self of the mind dhatu cannot be apprehended, one should teach that the characteristics of self and non-self of the dharma dhatu, the mind-consciousness dhatu, mind-contact, and the various feelings that arise with mind-contact as condition cannot be apprehended; if one teaches that the characteristics of purity and impurity of the mind dhatu cannot be apprehended, one should teach that the characteristics of purity and impurity of the dharma dhatu, the mind-consciousness dhatu, mind-contact, and the various feelings that arise with mind-contact as condition cannot be apprehended;
if one teaches that the characteristics of emptiness and non-emptiness of the mind dhatu cannot be apprehended, one should teach that the characteristics of emptiness and non-emptiness of the dharma dhatu, the mind-consciousness dhatu, mind-contact, and the various feelings that arise with mind-contact as condition cannot be apprehended; if one teaches that the characteristics of signlessness and having signs of the mind dhatu cannot be apprehended, one should teach that the characteristics of signlessness and having signs of the dharma dhatu, the mind-consciousness dhatu, mind-contact, and the various feelings that arise with mind-contact as condition cannot be apprehended;
if one teaches that the characteristics of wishlessness and having wishes of the mind dhatu cannot be apprehended, one should teach that the characteristics of wishlessness and having wishes of the dharma dhatu, the mind-consciousness dhatu, mind-contact, and the various feelings that arise with mind-contact as condition cannot be apprehended; if one teaches that the characteristics of quiescence and non-quiescence of the mind dhatu cannot be apprehended, one should teach that the characteristics of quiescence and non-quiescence of the dharma dhatu, the mind-consciousness dhatu, mind-contact, and the various feelings that arise with mind-contact as condition cannot be apprehended;
if one teaches that the characteristics of detachment and non-detachment of the mind dhatu cannot be apprehended, one should teach that the characteristics of detachment and non-detachment of the dharma dhatu, the mind-consciousness dhatu, mind-contact, and the various feelings that arise with mind-contact as condition cannot be apprehended; and one should exhort them to follow this Dharma and diligently cultivate roots of virtue, not directing them toward the paths of the sravakas or pratyekabuddhas, but directing them solely toward the attainment of omniscient wisdom.
Subhuti, such a person is indeed a spiritual friend of a great bodhisattva. If, while practicing prajnaparamita, a great bodhisattva is supported by such a spiritual friend, then upon hearing this profound prajnaparamita taught, that bodhisattva’s mind will neither be startled, nor terrified, nor afraid.
Furthermore, Subhuti! A spiritual friend of great bodhisattvas, if capable of employing non-apprehension as a skillful means, should explain that the characteristics of permanence and impermanence in the earth dhatu cannot be apprehended, and that the characteristics of permanence and impermanence in the water, fire, wind, space, and consciousness dhatus cannot be apprehended; that the characteristics of pleasure and suffering in the earth dhatu cannot be apprehended, and that the characteristics of pleasure and suffering in the water, fire, wind, space, and consciousness dhatus cannot be apprehended;
that the characteristics of self and non-self in the earth dhatu cannot be apprehended, and that the characteristics of self and non-self in the water, fire, wind, space, and consciousness dhatus cannot be apprehended; that the characteristics of purity and impurity in the earth dhatu cannot be apprehended, and that the characteristics of purity and impurity in the water, fire, wind, space, and consciousness dhatus cannot be apprehended; that the characteristics of emptiness and non-emptiness in the earth dhatu cannot be apprehended, and that the characteristics of emptiness and non-emptiness in the water, fire, wind, space, and consciousness dhatus cannot be apprehended;
that the characteristics of signlessness and possessing signs in the earth dhatu cannot be apprehended, and that the characteristics of signlessness and possessing signs in the water, fire, wind, space, and consciousness dhatus cannot be apprehended; that the characteristics of wishlessness and possessing wishes in the earth dhatu cannot be apprehended, and that the characteristics of wishlessness and possessing wishes in the water, fire, wind, space, and consciousness dhatus cannot be apprehended; that the characteristics of quiescence and non-quiescence in the earth dhatu cannot be apprehended, and that the characteristics of quiescence and non-quiescence in the water, fire, wind, space, and consciousness dhatus cannot be apprehended;
and that the characteristics of detachment and non-detachment in the earth dhatu cannot be apprehended, and that the characteristics of detachment and non-detachment in the water, fire, wind, space, and consciousness dhatus cannot be apprehended.
Such a friend should exhort them to follow this Dharma and diligently cultivate roots of virtue, not directing them toward the state of a sravaka or pratyekabuddha, but solely enabling them to attain the knowledge of all knowledge. Subhuti, such a person is indeed a spiritual friend of a great bodhisattva. If, while practicing prajnaparamita, a great bodhisattva receives the support of such a spiritual friend, then upon hearing this profound prajnaparamita taught, that bodhisattva's mind will neither be alarmed, terrified, nor afraid.
Furthermore, Subhuti! A spiritual friend of great bodhisattvas, if capable of employing non-apprehension as a skillful means, should explain that the characteristics of permanence and impermanence in the Noble Truth of suffering cannot be apprehended, and that the characteristics of permanence and impermanence in the Noble Truths of the origin, cessation, and path cannot be apprehended; that the characteristics of pleasure and suffering in the Noble Truth of suffering cannot be apprehended, and that the characteristics of pleasure and suffering in the Noble Truths of the origin, cessation, and path cannot be apprehended;
that the characteristics of self and non-self in the Noble Truth of suffering cannot be apprehended, and that the characteristics of self and non-self in the Noble Truths of the origin, cessation, and path cannot be apprehended; that the characteristics of purity and impurity in the Noble Truth of suffering cannot be apprehended, and that the characteristics of purity and impurity in the Noble Truths of the origin, cessation, and path cannot be apprehended; that the characteristics of emptiness and non-emptiness in the Noble Truth of suffering cannot be apprehended, and that the characteristics of emptiness and non-emptiness in the Noble Truths of the origin, cessation, and path cannot be apprehended;
that the characteristics of signlessness and possessing signs in the Noble Truth of suffering cannot be apprehended, and that the characteristics of signlessness and possessing signs in the Noble Truths of the origin, cessation, and path cannot be apprehended; that the characteristics of wishlessness and possessing wishes in the Noble Truth of suffering cannot be apprehended, and that the characteristics of wishlessness and possessing wishes in the Noble Truths of the origin, cessation, and path cannot be apprehended; that the characteristics of quiescence and non-quiescence in the Noble Truth of suffering cannot be apprehended, and that the characteristics of quiescence and non-quiescence in the Noble Truths of the origin, cessation, and path cannot be apprehended;
and that the characteristics of detachment and non-detachment in the Noble Truth of suffering cannot be apprehended, and that the characteristics of detachment and non-detachment in the Noble Truths of the origin, cessation, and path cannot be apprehended.
Such a friend should exhort them to follow this Dharma and diligently cultivate roots of virtue, not directing them toward the state of a sravaka or pratyekabuddha, but solely enabling them to attain the knowledge of all knowledge. Subhuti, such a person is indeed a spiritual friend of a great bodhisattva. If, while practicing prajnaparamita, a great bodhisattva receives the support of such a spiritual friend, then upon hearing this profound prajnaparamita taught, that bodhisattva's mind will neither be alarmed, terrified, nor afraid.
Furthermore, Subhuti! A spiritual friend of great bodhisattvas, if capable of employing non-apprehension as a skillful means, should explain that the characteristics of permanence and impermanence in ignorance cannot be apprehended, and that the characteristics of permanence and impermanence in formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, grasping, becoming, birth, aging and death, sorrow, lamentation, suffering, grief, and distress cannot be apprehended; that the characteristics of pleasure and suffering in ignorance cannot be apprehended, and that the characteristics of pleasure and suffering in formations through aging and death, sorrow, lamentation, suffering, grief, and distress cannot be apprehended;
that the characteristics of self and non-self in ignorance cannot be apprehended, and that the characteristics of self and non-self in formations through aging and death, sorrow, lamentation, suffering, grief, and distress cannot be apprehended; that the characteristics of purity and impurity in ignorance cannot be apprehended, and that the characteristics of purity and impurity in formations through aging and death, sorrow, lamentation, suffering, grief, and distress cannot be apprehended; that the characteristics of emptiness and non-emptiness in ignorance cannot be apprehended, and that the characteristics of emptiness and non-emptiness in formations through aging and death, sorrow, lamentation, suffering, grief, and distress cannot be apprehended;
that the characteristics of signlessness and possessing signs in ignorance cannot be apprehended, and that the characteristics of signlessness and possessing signs in formations through aging and death, sorrow, lamentation, suffering, grief, and distress cannot be apprehended; that the characteristics of wishlessness and possessing wishes in ignorance cannot be apprehended, and that the characteristics of wishlessness and possessing wishes in formations through aging and death, sorrow, lamentation, suffering, grief, and distress cannot be apprehended;
that the characteristics of quiescence and non-quiescence in ignorance cannot be apprehended, and that the characteristics of quiescence and non-quiescence in formations through aging and death, sorrow, lamentation, suffering, grief, and distress cannot be apprehended; and that the characteristics of detachment and non-detachment in ignorance cannot be apprehended, and that the characteristics of detachment and non-detachment in formations through aging and death, sorrow, lamentation, suffering, grief, and distress cannot be apprehended.
Such a friend should exhort them to follow this Dharma and diligently cultivate roots of virtue, not directing them toward the state of a sravaka or pratyekabuddha, but solely enabling them to attain the knowledge of all knowledge. Subhuti, such a person is indeed a spiritual friend of a great bodhisattva. If, while practicing prajnaparamita, a great bodhisattva receives the support of such a spiritual friend, then upon hearing this profound prajnaparamita taught, that bodhisattva's mind will neither be alarmed, terrified, nor afraid.
Fascicle 43
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