大般若波羅蜜多經
Chinese title:大般若波羅蜜多經
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03
Furthermore, Subhūti! A spiritual friend of great bodhisattvas, if capable of employing non-attainment as skillful means, should explain that the characteristics of permanence and impermanence in the four dhyānas cannot be apprehended, and that the characteristics of permanence and impermanence in the four immeasurables and the four formless absorptions cannot be apprehended; that the characteristics of pleasure and suffering in the four dhyānas cannot be apprehended, and that the characteristics of pleasure and suffering in the four immeasurables and the four formless absorptions cannot be apprehended;
that the characteristics of self and non-self in the four dhyānas cannot be apprehended, and that the characteristics of self and non-self in the four immeasurables and the four formless absorptions cannot be apprehended; that the characteristics of purity and impurity in the four dhyānas cannot be apprehended, and that the characteristics of purity and impurity in the four immeasurables and the four formless absorptions cannot be apprehended; that the characteristics of emptiness and non-emptiness in the four dhyānas cannot be apprehended, and that the characteristics of emptiness and non-emptiness in the four immeasurables and the four formless absorptions cannot be apprehended;
that the characteristics of signlessness and possessing signs in the four dhyānas cannot be apprehended, and that the characteristics of signlessness and possessing signs in the four immeasurables and the four formless absorptions cannot be apprehended; that the characteristics of wishlessness and possessing wishes in the four dhyānas cannot be apprehended, and that the characteristics of wishlessness and possessing wishes in the four immeasurables and the four formless absorptions cannot be apprehended; that the characteristics of tranquility and non-tranquility in the four dhyānas cannot be apprehended, and that the characteristics of tranquility and non-tranquility in the four immeasurables and the four formless absorptions cannot be apprehended;
and that the characteristics of freedom from attachment and non-freedom from attachment in the four dhyānas cannot be apprehended, and that the characteristics of freedom from attachment and non-freedom from attachment in the four immeasurables and the four formless absorptions cannot be apprehended.
The spiritual friend should exhort them to follow this teaching and diligently cultivate wholesome roots, not directing them toward the śrāvaka or pratyekabuddha paths, but solely enabling them to attain omniscient wisdom. Subhūti, 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, nor terrified, nor afraid.
Furthermore, Subhūti! A spiritual friend of great bodhisattvas, if capable of employing non-attainment as skillful means, should explain that the characteristics of permanence and impermanence in the four foundations of mindfulness cannot be apprehended, and that 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 awakening, and the Noble Eightfold Path cannot be apprehended; that the characteristics of pleasure and suffering in the four foundations of mindfulness cannot be apprehended, and that the characteristics of pleasure and suffering in the four right efforts through the Noble Eightfold Path cannot be apprehended;
that the characteristics of self and non-self in the four foundations of mindfulness cannot be apprehended, and that the characteristics of self and non-self in the four right efforts through the Noble Eightfold Path cannot be apprehended; that the characteristics of purity and impurity in the four foundations of mindfulness cannot be apprehended, and that the characteristics of purity and impurity in the four right efforts through the Noble Eightfold Path cannot be apprehended; that the characteristics of emptiness and non-emptiness in the four foundations of mindfulness cannot be apprehended, and that the characteristics of emptiness and non-emptiness in the four right efforts through the Noble Eightfold Path cannot be apprehended;
that the characteristics of signlessness and possessing signs in the four foundations of mindfulness cannot be apprehended, and that the characteristics of signlessness and possessing signs in the four right efforts through the Noble Eightfold Path cannot be apprehended; that the characteristics of wishlessness and possessing wishes in the four foundations of mindfulness cannot be apprehended, and that the characteristics of wishlessness and possessing wishes in the four right efforts through the Noble Eightfold Path cannot be apprehended;
that the characteristics of tranquility and non-tranquility in the four foundations of mindfulness cannot be apprehended, and that the characteristics of tranquility and non-tranquility in the four right efforts through the Noble Eightfold Path cannot be apprehended; and that the characteristics of freedom from attachment and non-freedom from attachment in the four foundations of mindfulness cannot be apprehended, and that the characteristics of freedom from attachment and non-freedom from attachment in the four right efforts through the Noble Eightfold Path cannot be apprehended.
The spiritual friend should exhort them to follow this teaching and diligently cultivate wholesome roots, not directing them toward the śrāvaka or pratyekabuddha paths, but solely enabling them to attain omniscient wisdom. Subhūti, 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, nor terrified, nor afraid.
Furthermore, Subhūti! A spiritual friend of great bodhisattvas, if capable of employing non-attainment as skillful means, should explain that the characteristics of permanence and impermanence in the gateway to liberation through emptiness cannot be apprehended, and that the characteristics of permanence and impermanence in the gateways to liberation through signlessness and wishlessness cannot be apprehended; that the characteristics of pleasure and suffering in the gateway to liberation through emptiness cannot be apprehended, and that the characteristics of pleasure and suffering in the gateways to liberation through signlessness and wishlessness cannot be apprehended;
that the characteristics of self and non-self in the gateway to liberation through emptiness cannot be apprehended, and that the characteristics of self and non-self in the gateways to liberation through signlessness and wishlessness cannot be apprehended; that the characteristics of purity and impurity in the gateway to liberation through emptiness cannot be apprehended, and that the characteristics of purity and impurity in the gateways to liberation through signlessness and wishlessness cannot be apprehended; that the characteristics of emptiness and non-emptiness in the gateway to liberation through emptiness cannot be apprehended, and that the characteristics of emptiness and non-emptiness in the gateways to liberation through signlessness and wishlessness cannot be apprehended;
that the characteristics of signlessness and possessing signs in the gateway to liberation through emptiness cannot be apprehended, and that the characteristics of signlessness and possessing signs in the gateways to liberation through signlessness and wishlessness cannot be apprehended; that the characteristics of wishlessness and possessing wishes in the gateway to liberation through emptiness cannot be apprehended, and that the characteristics of wishlessness and possessing wishes in the gateways to liberation through signlessness and wishlessness cannot be apprehended;
that the characteristics of tranquility and non-tranquility in the gateway to liberation through emptiness cannot be apprehended, and that the characteristics of tranquility and non-tranquility in the gateways to liberation through signlessness and wishlessness cannot be apprehended; and that the characteristics of freedom from attachment and non-freedom from attachment in the gateway to liberation through emptiness cannot be apprehended, and that the characteristics of freedom from attachment and non-freedom from attachment in the gateways to liberation through signlessness and wishlessness cannot be apprehended.
The spiritual friend should exhort them to follow this teaching and diligently cultivate wholesome roots, not directing them toward the śrāvaka or pratyekabuddha paths, but solely enabling them to attain omniscient wisdom. Subhūti, 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, nor terrified, nor afraid.
Furthermore, Subhuti, a spiritual friend of the great bodhisattvas, if capable of employing non-apprehension as skillful means, should explain that the characteristics of permanence and impermanence in the perfection of giving cannot be apprehended, and that the characteristics of permanence and impermanence in the perfections of ethical discipline, patience, diligence, meditation, and prajnaparamita cannot be apprehended; that the characteristics of pleasure and suffering in the perfection of giving cannot be apprehended, and that the characteristics of pleasure and suffering in the perfections of ethical discipline, patience, diligence, meditation, and prajnaparamita cannot be apprehended;
that the characteristics of self and non-self in the perfection of giving cannot be apprehended, and that the characteristics of self and non-self in the perfections of ethical discipline, patience, diligence, meditation, and prajnaparamita cannot be apprehended; that the characteristics of purity and impurity in the perfection of giving cannot be apprehended, and that the characteristics of purity and impurity in the perfections of ethical discipline, patience, diligence, meditation, and prajnaparamita cannot be apprehended;
that the characteristics of emptiness and non-emptiness in the perfection of giving cannot be apprehended, and that the characteristics of emptiness and non-emptiness in the perfections of ethical discipline, patience, diligence, meditation, and prajnaparamita cannot be apprehended; that the characteristics of signlessness and the presence of signs in the perfection of giving cannot be apprehended, and that the characteristics of signlessness and the presence of signs in the perfections of ethical discipline, patience, diligence, meditation, and prajnaparamita cannot be apprehended;
that the characteristics of wishlessness and the presence of wishes in the perfection of giving cannot be apprehended, and that the characteristics of wishlessness and the presence of wishes in the perfections of ethical discipline, patience, diligence, meditation, and prajnaparamita cannot be apprehended; that the characteristics of quiescence and non-quiescence in the perfection of giving cannot be apprehended, and that the characteristics of quiescence and non-quiescence in the perfections of ethical discipline, patience, diligence, meditation, and prajnaparamita cannot be apprehended;
that the characteristics of detachment and non-detachment in the perfection of giving cannot be apprehended, and that the characteristics of detachment and non-detachment in the perfections of ethical discipline, patience, diligence, meditation, and prajnaparamita cannot be apprehended.
The spiritual friend should encourage them to follow this teaching and diligently cultivate roots of virtue, not directing them toward the paths of the shravakas or pratyekabuddhas, but directing them solely toward the attainment of the knowledge of all-knowing wisdom. Subhuti, such a person is indeed a spiritual friend of a great bodhisattva. When a great bodhisattva practices prajnaparamita with the support of such a spiritual friend, upon hearing this profound prajnaparamita taught, that bodhisattva’s mind is neither alarmed, terrified, nor afraid.
Furthermore, Subhuti, a spiritual friend of the great bodhisattvas, if capable of employing non-apprehension as skillful means, should explain that the characteristics of permanence and impermanence in the five kinds of eyes cannot be apprehended, and that the characteristics of permanence and impermanence in the six superknowledges cannot be apprehended; that the characteristics of pleasure and suffering in the five kinds of eyes cannot be apprehended, and that the characteristics of pleasure and suffering in the six superknowledges cannot be apprehended; that the characteristics of self and non-self in the five kinds of eyes cannot be apprehended, and that the characteristics of self and non-self in the six superknowledges cannot be apprehended;
that the characteristics of purity and impurity in the five kinds of eyes cannot be apprehended, and that the characteristics of purity and impurity in the six superknowledges cannot be apprehended; that the characteristics of emptiness and non-emptiness in the five kinds of eyes cannot be apprehended, and that the characteristics of emptiness and non-emptiness in the six superknowledges cannot be apprehended; that the characteristics of signlessness and the presence of signs in the five kinds of eyes cannot be apprehended, and that the characteristics of signlessness and the presence of signs in the six superknowledges cannot be apprehended;
that the characteristics of wishlessness and the presence of wishes in the five kinds of eyes cannot be apprehended, and that the characteristics of wishlessness and the presence of wishes in the six superknowledges cannot be apprehended; that the characteristics of quiescence and non-quiescence in the five kinds of eyes cannot be apprehended, and that the characteristics of quiescence and non-quiescence in the six superknowledges cannot be apprehended; that the characteristics of detachment and non-detachment in the five kinds of eyes cannot be apprehended, and that the characteristics of detachment and non-detachment in the six superknowledges cannot be apprehended.
The spiritual friend should encourage them to follow this teaching and diligently cultivate roots of virtue, not directing them toward the paths of the shravakas or pratyekabuddhas, but directing them solely toward the attainment of the knowledge of all-knowing wisdom. Subhuti, such a person is indeed a spiritual friend of a great bodhisattva. When a great bodhisattva practices prajnaparamita with the support of such a spiritual friend, upon hearing this profound prajnaparamita taught, that bodhisattva’s mind is neither alarmed, terrified, nor afraid.
Furthermore, Subhuti! A spiritual friend of great bodhisattvas, if able to employ non-attainment as skillful means, should teach that the characteristics of permanence and impermanence in the ten powers of a Buddha cannot be apprehended; should teach that the characteristics of permanence and impermanence in the four fearlessnesses, the four unhindered 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 path, and knowledge of all aspects cannot be apprehended;
should teach that the characteristics of pleasure and suffering in the ten powers of a Buddha cannot be apprehended, and that the characteristics of pleasure and suffering in the four fearlessnesses through knowledge of all aspects cannot be apprehended; should teach that the characteristics of self and non-self in the ten powers of a Buddha cannot be apprehended, and that the characteristics of self and non-self in the four fearlessnesses through knowledge of all aspects cannot be apprehended; should teach that the characteristics of purity and impurity in the ten powers of a Buddha cannot be apprehended, and that the characteristics of purity and impurity in the four fearlessnesses through knowledge of all aspects cannot be apprehended;
should teach that the characteristics of emptiness and non-emptiness in the ten powers of a Buddha cannot be apprehended, and that the characteristics of emptiness and non-emptiness in the four fearlessnesses through knowledge of all aspects cannot be apprehended; should teach that the characteristics of signlessness and possessing signs in the ten powers of a Buddha cannot be apprehended, and that the characteristics of signlessness and possessing signs in the four fearlessnesses through knowledge of all aspects cannot be apprehended;
should teach that the characteristics of wishlessness and possessing wishes in the ten powers of a Buddha cannot be apprehended, and that the characteristics of wishlessness and possessing wishes in the four fearlessnesses through knowledge of all aspects cannot be apprehended; should teach that the characteristics of peacefulness and non-peacefulness in the ten powers of a Buddha cannot be apprehended, and that the characteristics of peacefulness and non-peacefulness in the four fearlessnesses through knowledge of all aspects cannot be apprehended;
should teach that the characteristics of detachment and non-detachment in the ten powers of a Buddha cannot be apprehended, and that the characteristics of detachment and non-detachment in the four fearlessnesses through knowledge of all aspects cannot be apprehended.
They should encourage bodhisattvas to follow these teachings and diligently cultivate roots of virtue, not directing them toward the state of a sravaka or a pratyekabuddha, but solely enabling them to attain knowledge of all-knowing wisdom. Subhuti, such a person is indeed a spiritual friend of great bodhisattvas. When a great bodhisattva practicing prajnaparamita is supported by such a spiritual friend and hears this profound prajnaparamita taught, that bodhisattva's mind is neither startled, alarmed, nor afraid.
Furthermore, Subhuti! A spiritual friend of great bodhisattvas, if able to employ non-attainment as skillful means, may teach the cultivation of the four dhyanas, yet these cannot be apprehended; and may teach the cultivation of the four immeasurables and the four formless absorptions, yet these cannot be apprehended. They should encourage bodhisattvas to follow these teachings and diligently cultivate roots of virtue, not directing them toward the state of a sravaka or a pratyekabuddha, but solely enabling them to attain knowledge of all-knowing wisdom.
Subhuti, such a person is indeed a spiritual friend of great bodhisattvas. When a great bodhisattva practicing prajnaparamita is supported by such a spiritual friend and hears this profound prajnaparamita taught, that bodhisattva's mind is neither startled, alarmed, nor afraid.
Furthermore, Subhuti! A spiritual friend of great bodhisattvas, if able to employ non-attainment as skillful means, may teach the cultivation of the four foundations of mindfulness, yet these cannot be apprehended; and may teach the cultivation of 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, yet these cannot be apprehended.
They should encourage bodhisattvas to rely upon these teachings and diligently cultivate roots of virtue, not directing them toward the state of a sravaka or a pratyekabuddha, but solely enabling them to attain knowledge of all-knowing wisdom. Subhuti, such a person is indeed a spiritual friend of great bodhisattvas. When a great bodhisattva practicing prajnaparamita is supported by such a spiritual friend and hears this profound prajnaparamita taught, that bodhisattva's mind is neither startled, alarmed, nor afraid.
Furthermore, Subhuti! A spiritual friend of great bodhisattvas, if able to employ non-attainment as skillful means, may teach the cultivation of the gateway to liberation through emptiness, yet it cannot be apprehended; and may teach the cultivation of the gateways to liberation through signlessness and wishlessness, yet these cannot be apprehended. They should encourage bodhisattvas to follow these teachings and diligently cultivate roots of virtue, not directing them toward the state of a sravaka or a pratyekabuddha, but solely enabling them to attain knowledge of all-knowing wisdom.
Subhuti, such a person is indeed a spiritual friend of great bodhisattvas. When a great bodhisattva practicing prajnaparamita is supported by such a spiritual friend and hears this profound prajnaparamita taught, that bodhisattva's mind is neither startled, alarmed, nor afraid.
Furthermore, Subhuti! A spiritual friend of great bodhisattvas, if able to employ non-attainment as skillful means, may teach the cultivation of the perfection of generosity, yet it cannot be apprehended; and may teach the cultivation of the perfections of pure ethical discipline, patience, diligence, dhyana, and prajnaparamita, yet these cannot be apprehended. They should encourage bodhisattvas to rely upon these teachings and diligently cultivate roots of virtue, not directing them toward the state of a sravaka or a pratyekabuddha, but solely enabling them to attain knowledge of all-knowing wisdom.
Subhuti, such a person is indeed a spiritual friend of great bodhisattvas. When a great bodhisattva practicing prajnaparamita is supported by such a spiritual friend and hears this profound prajnaparamita taught, that bodhisattva's mind is neither startled, alarmed, nor afraid.
Furthermore, Subhuti! A spiritual friend of great bodhisattvas, if able to employ non-attainment as skillful means, may teach the cultivation of the five kinds of eyes, yet these cannot be apprehended; and may teach the cultivation of the six superknowledges, yet these cannot be apprehended. They should encourage bodhisattvas to rely upon these teachings and diligently cultivate roots of virtue, not directing them toward the state of a sravaka or a pratyekabuddha, but solely enabling them to attain knowledge of all-knowing wisdom.
Subhuti, such a person is indeed a spiritual friend of great bodhisattvas. When a great bodhisattva practicing prajnaparamita is supported by such a spiritual friend and hears this profound prajnaparamita taught, that bodhisattva's mind is neither startled, alarmed, nor afraid.
Furthermore, Subhuti! A spiritual friend of great bodhisattvas, if able to employ non-attainment as skillful means, may teach the cultivation of the ten powers of a Buddha, yet these cannot be apprehended; and may teach the cultivation of the four fearlessnesses, the four unhindered 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 path, and knowledge of all aspects, yet these cannot be apprehended.
They should encourage bodhisattvas to rely upon these teachings and diligently cultivate roots of virtue, not directing them toward the state of a sravaka or a pratyekabuddha, but solely enabling them to attain knowledge of all-knowing wisdom. Subhuti, such a person is indeed a spiritual friend of great bodhisattvas. When a great bodhisattva practicing prajnaparamita is supported by such a spiritual friend and hears this profound prajnaparamita taught, that bodhisattva's mind is neither startled, alarmed, nor afraid.
At that time, the Venerable Subhuti said to the Buddha: “Blessed One, when a great bodhisattva practices the prajnaparamita, how is it that, because he lacks skillful means, upon hearing this profound prajnaparamita taught, his mind becomes alarmed, terrified, and afraid?”
The Buddha told Subhuti: “If, when practicing the prajnaparamita, a great bodhisattva practices the prajnaparamita apart from the mind associated with the wisdom of all-knowledge, then in that practice of the prajnaparamita there is something attained and something relied upon, because he takes attainment as his means. If he practices the paramitas of meditative concentration, diligence, patience, pure discipline, and generosity apart from the mind associated with the wisdom of all-knowledge, then in that practice of the paramitas of meditative concentration through generosity there is something attained and something relied upon, because he takes attainment as his means.
“Subhuti, when such a great bodhisattva practices the prajnaparamita, because he lacks skillful means, upon hearing this profound prajnaparamita taught, his mind becomes alarmed, terrified, and afraid.
“Subhuti, if, when practicing the prajnaparamita, a great bodhisattva practices the four meditative absorptions apart from the mind associated with the wisdom of all-knowledge, then in that practice of the four meditative absorptions there is something attained and something relied upon, because he takes attainment as his means. If he practices the four immeasurables and the four formless concentrations apart from the mind associated with the wisdom of all-knowledge, then in that practice of the four immeasurables and the four formless concentrations there is something attained and something relied upon, because he takes attainment as his means.
“Subhuti, when such a great bodhisattva practices the prajnaparamita, because he lacks skillful means, upon hearing this profound prajnaparamita taught, his mind becomes alarmed, terrified, and afraid.
“Subhuti, if, when practicing the prajnaparamita, a great bodhisattva practices the four foundations of mindfulness apart from the mind associated with the wisdom of all-knowledge, then in that practice of the four foundations of mindfulness there is something attained and something relied upon, because he takes attainment as his means. If he practices 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 apart from the mind associated with the wisdom of all-knowledge, then in that practice of the four right efforts through the Noble Eightfold Path there is something attained and something relied upon, because he takes attainment as his means.
“Subhuti, when such a great bodhisattva practices the prajnaparamita, because he lacks skillful means, upon hearing this profound prajnaparamita taught, his mind becomes alarmed, terrified, and afraid.
“Subhuti, if, when practicing the prajnaparamita, a great bodhisattva practices the gateway to liberation of emptiness apart from the mind associated with the wisdom of all-knowledge, then in that practice of the gateway to liberation of emptiness there is something attained and something relied upon, because he takes attainment as his means. If he practices the gateways to liberation of signlessness and wishlessness apart from the mind associated with the wisdom of all-knowledge, then in that practice of the gateways to liberation of signlessness and wishlessness there is something attained and something relied upon, because he takes attainment as his means.
“Subhuti, when such a great bodhisattva practices the prajnaparamita, because he lacks skillful means, upon hearing this profound prajnaparamita taught, his mind becomes alarmed, terrified, and afraid.
“Subhuti, if, when practicing the prajnaparamita, a great bodhisattva practices the five kinds of eyes apart from the mind associated with the wisdom of all-knowledge, then in that practice of the five kinds of eyes there is something attained and something relied upon, because he takes attainment as his means. If he practices the six superknowledges apart from the mind associated with the wisdom of all-knowledge, then in that practice of the six superknowledges there is something attained and something relied upon, because he takes attainment as his means.
“Subhuti, when such a great bodhisattva practices the prajnaparamita, because he lacks skillful means, upon hearing this profound prajnaparamita taught, his mind becomes alarmed, terrified, and afraid.
“Subhuti, if, when practicing the prajnaparamita, a great bodhisattva practices the ten powers of a Buddha apart from the mind associated with the wisdom of all-knowledge, then in that practice of the ten powers of a Buddha there is something attained and something relied upon, because he takes attainment as his means. If he practices the four fearlessnesses, the four unobstructed understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, the eighteen distinctive qualities of a Buddha, the wisdom of all things, the wisdom of the aspects of the paths, and the wisdom of all aspects apart from the mind associated with the wisdom of all-knowledge,
then in that practice of the four fearlessnesses through the wisdom of all aspects there is something attained and something relied upon, because he takes attainment as his means.
“Subhuti, when such a great bodhisattva practices the prajnaparamita, because he lacks skillful means, upon hearing this profound prajnaparamita taught, his mind becomes alarmed, terrified, and afraid.
“Subhuti, if, when practicing the prajnaparamita, a great bodhisattva contemplates internal emptiness, external emptiness, internal-and-external emptiness, the emptiness of emptiness, great emptiness, the emptiness of ultimate meaning, the emptiness of the conditioned, the emptiness of the unconditioned, ultimate emptiness, boundless emptiness, the emptiness of dispersion, the emptiness of non-change, the emptiness of intrinsic nature, the emptiness of individual characteristics, the emptiness of common characteristics, the emptiness of all dharmas, the emptiness of the ungraspable, the emptiness of nonexistence, the emptiness of self-nature, and the emptiness of the nonexistence of the self-nature of form, apart from the mind associated with the wisdom of all-knowledge,
then in that contemplation of the emptiness of form there is something attained and something relied upon, because he takes attainment as his means.
If he contemplates internal emptiness … through the emptiness of the nonexistence of the self-nature of feeling, perception, formations, and consciousness, apart from the mind associated with the wisdom of all-knowledge, then in that contemplation of the emptiness of feeling, perception, formations, and consciousness there is something attained and something relied upon, because he takes attainment as his means.
“Subhuti, when such a great bodhisattva practices the prajnaparamita, because he lacks skillful means, upon hearing this profound prajnaparamita taught, his mind becomes alarmed, terrified, and afraid.
“Subhuti, if, when practicing the prajnaparamita, a great bodhisattva contemplates internal emptiness through the emptiness of the nonexistence of the self-nature of the eye ayatana, apart from the mind associated with the wisdom of all-knowledge, then in that contemplation of the emptiness of the eye ayatana there is something attained and something relied upon, because he takes attainment as his means. If he contemplates internal emptiness through the emptiness of the nonexistence of the self-nature of the ear, nose, tongue, body, and mind ayatanas, apart from the mind associated with the wisdom of all-knowledge, then in that contemplation of the emptiness of the ear, nose, tongue, body, and mind ayatanas there is something attained and something relied upon,
because he takes attainment as his means.
“Subhuti, when such a great bodhisattva practices the prajnaparamita, because he lacks skillful means, upon hearing this profound prajnaparamita taught, his mind becomes alarmed, terrified, and afraid.”
Subhuti! If a great bodhisattva, when practicing prajnaparamita, apart from the mind associated with the knowledge of all aspects, contemplates the internal emptiness through to the emptiness of the nonexistence of intrinsic nature of the form ayatana, then in that contemplation of the emptiness of the form ayatana there is attainment and reliance, because the bodhisattva takes attainment as a skillful means;
and if, apart from the mind associated with the knowledge of all aspects, the bodhisattva contemplates the internal emptiness through to the emptiness of the nonexistence of intrinsic nature of the sound, odor, taste, tangible-object, and dharma ayatanas, then in that contemplation of the emptiness of the sound, odor, taste, tangible-object, and dharma ayatanas there is attainment and reliance, because the bodhisattva takes attainment as a skillful means.
Subhuti! When such a great bodhisattva practices prajnaparamita, lacking skillful means, upon hearing this profound prajnaparamita taught, the bodhisattva's mind becomes alarmed, terrified, and afraid.
Subhuti! If a great bodhisattva, when practicing prajnaparamita, apart from the mind associated with the knowledge of all aspects, contemplates the internal emptiness through to the emptiness of the nonexistence of intrinsic nature of the eye dhatu, then in that contemplation of the emptiness of the eye dhatu there is attainment and reliance, because the bodhisattva takes attainment as a skillful means;
and if, apart from the mind associated with the knowledge of all aspects, the bodhisattva contemplates the internal emptiness through to the emptiness of the nonexistence of intrinsic nature of the form dhatu, the eye-consciousness dhatu, eye-contact, and the feelings arising in dependence upon eye-contact, then in that contemplation of the emptiness of the form dhatu through to the feelings arising in dependence upon eye-contact there is attainment and reliance, because the bodhisattva takes attainment as a skillful means.
Subhuti! When such a great bodhisattva practices prajnaparamita, lacking skillful means, upon hearing this profound prajnaparamita taught, the bodhisattva's mind becomes alarmed, terrified, and afraid.
Subhuti! If a great bodhisattva, when practicing prajnaparamita, apart from the mind associated with the knowledge of all aspects, contemplates the internal emptiness through to the emptiness of the nonexistence of intrinsic nature of the ear dhatu, then in that contemplation of the emptiness of the ear dhatu there is attainment and reliance, because the bodhisattva takes attainment as a skillful means;
and if, apart from the mind associated with the knowledge of all aspects, the bodhisattva contemplates the internal emptiness through to the emptiness of the nonexistence of intrinsic nature of the sound dhatu, the ear-consciousness dhatu, ear-contact, and the feelings arising in dependence upon ear-contact, then in that contemplation of the emptiness of the sound dhatu through to the feelings arising in dependence upon ear-contact there is attainment and reliance, because the bodhisattva takes attainment as a skillful means.
Subhuti! When such a great bodhisattva practices prajnaparamita, lacking skillful means, upon hearing this profound prajnaparamita taught, the bodhisattva's mind becomes alarmed, terrified, and afraid.
Subhuti! If a great bodhisattva, when practicing prajnaparamita, apart from the mind associated with the knowledge of all aspects, contemplates the internal emptiness through to the emptiness of the nonexistence of intrinsic nature of the nose dhatu, then in that contemplation of the emptiness of the nose dhatu there is attainment and reliance, because the bodhisattva takes attainment as a skillful means;
and if, apart from the mind associated with the knowledge of all aspects, the bodhisattva contemplates the internal emptiness through to the emptiness of the nonexistence of intrinsic nature of the odor dhatu, the nose-consciousness dhatu, nose-contact, and the feelings arising in dependence upon nose-contact, then in that contemplation of the emptiness of the odor dhatu through to the feelings arising in dependence upon nose-contact there is attainment and reliance, because the bodhisattva takes attainment as a skillful means.
Subhuti! When such a great bodhisattva practices prajnaparamita, lacking skillful means, upon hearing this profound prajnaparamita taught, the bodhisattva's mind becomes alarmed, terrified, and afraid.
Subhuti! If a great bodhisattva, when practicing prajnaparamita, apart from the mind associated with the knowledge of all aspects, contemplates the internal emptiness through to the emptiness of the nonexistence of intrinsic nature of the tongue dhatu, then in that contemplation of the emptiness of the tongue dhatu there is attainment and reliance, because the bodhisattva takes attainment as a skillful means;
and if, apart from the mind associated with the knowledge of all aspects, the bodhisattva contemplates the internal emptiness through to the emptiness of the nonexistence of intrinsic nature of the taste dhatu, the tongue-consciousness dhatu, tongue-contact, and the feelings arising in dependence upon tongue-contact, then in that contemplation of the emptiness of the taste dhatu through to the feelings arising in dependence upon tongue-contact there is attainment and reliance, because the bodhisattva takes attainment as a skillful means.
Subhuti! When such a great bodhisattva practices prajnaparamita, lacking skillful means, upon hearing this profound prajnaparamita taught, the bodhisattva's mind becomes alarmed, terrified, and afraid.
Subhuti! If a great bodhisattva, when practicing prajnaparamita, apart from the mind associated with the knowledge of all aspects, contemplates the internal emptiness through to the emptiness of the nonexistence of intrinsic nature of the body dhatu, then in that contemplation of the emptiness of the body dhatu there is attainment and reliance, because the bodhisattva takes attainment as a skillful means;
and if, apart from the mind associated with the knowledge of all aspects, the bodhisattva contemplates the internal emptiness through to the emptiness of the nonexistence of intrinsic nature of the tangible-object dhatu, the body-consciousness dhatu, body-contact, and the feelings arising in dependence upon body-contact, then in that contemplation of the emptiness of the tangible-object dhatu through to the feelings arising in dependence upon body-contact there is attainment and reliance, because the bodhisattva takes attainment as a skillful means.
Subhuti! When such a great bodhisattva practices prajnaparamita, lacking skillful means, upon hearing this profound prajnaparamita taught, the bodhisattva's mind becomes alarmed, terrified, and afraid.
Subhuti! If a great bodhisattva, when practicing prajnaparamita, apart from the mind associated with the knowledge of all aspects, contemplates the internal emptiness through to the emptiness of the nonexistence of intrinsic nature of the mind dhatu, then in that contemplation of the emptiness of the mind dhatu there is attainment and reliance, because the bodhisattva takes attainment as a skillful means;
and if, apart from the mind associated with the knowledge of all aspects, the bodhisattva contemplates the internal emptiness through to the emptiness of the nonexistence of intrinsic nature of the dharma dhatu, the mind-consciousness dhatu, mind-contact, and the feelings arising in dependence upon mind-contact, then in that contemplation of the emptiness of the dharma dhatu through to the feelings arising in dependence upon mind-contact there is attainment and reliance, because the bodhisattva takes attainment as a skillful means.
Subhuti! When such a great bodhisattva practices prajnaparamita, lacking skillful means, upon hearing this profound prajnaparamita taught, the bodhisattva's mind becomes alarmed, terrified, and afraid.
Subhuti! If a great bodhisattva, when practicing prajnaparamita, apart from the mind associated with the knowledge of all aspects, contemplates the internal emptiness through to the emptiness of the nonexistence of intrinsic nature of the earth dhatu, then in that contemplation of the emptiness of the earth dhatu there is attainment and reliance, because the bodhisattva takes attainment as a skillful means;
and if, apart from the mind associated with the knowledge of all aspects, the bodhisattva contemplates the internal emptiness through to the emptiness of the nonexistence of intrinsic nature of the water, fire, wind, space, and consciousness dhatus, then in that contemplation of the emptiness of the water, fire, wind, space, and consciousness dhatus there is attainment and reliance, because the bodhisattva takes attainment as a skillful means.
Subhuti! When such a great bodhisattva practices prajnaparamita without skillful means and hears this profound prajnaparamita taught, his mind becomes alarmed, terrified, and afraid.
Subhuti! If, when practicing prajnaparamita, a great bodhisattva, apart from the mind associated with the knowledge of all things, contemplates the internal emptiness through the emptiness of the nonexistence of intrinsic nature of the Noble Truth of Suffering, then in that contemplation of the emptiness of the Noble Truth of Suffering, there is something attained and something relied upon, because he takes attainment as his means.
If, apart from the mind associated with the knowledge of all things, he contemplates the internal emptiness through the emptiness of the nonexistence of intrinsic nature of the Noble Truths of the Origin, Cessation, and Path, then in that contemplation of the emptiness of the Noble Truths of the Origin, Cessation, and Path, there is something attained and something relied upon, because he takes attainment as his means.
Subhuti! When such a great bodhisattva practices prajnaparamita without skillful means and hears this profound prajnaparamita taught, his mind becomes alarmed, terrified, and afraid.
Subhuti! If, when practicing prajnaparamita, a great bodhisattva, apart from the mind associated with the knowledge of all things, contemplates the internal emptiness through the emptiness of the nonexistence of intrinsic nature of ignorance, then in that contemplation of the emptiness of ignorance, there is something attained and something relied upon, because he takes attainment as his means. If, apart from the mind associated with the knowledge of all things, he contemplates the internal emptiness through the emptiness of the nonexistence of intrinsic nature of formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, clinging, becoming, birth, aging and death, sorrow, lamentation, pain, grief, and distress,
then in that contemplation of the emptiness of formations through aging and death, sorrow, lamentation, pain, grief, and distress, there is something attained and something relied upon, because he takes attainment as his means.
Subhuti! When such a great bodhisattva practices prajnaparamita without skillful means and hears this profound prajnaparamita taught, his mind becomes alarmed, terrified, and afraid.
Subhuti! If, when practicing prajnaparamita, a great bodhisattva, apart from the mind associated with the knowledge of all things, contemplates the internal emptiness through the emptiness of the nonexistence of intrinsic nature of the four dhyanas, then in that contemplation of the emptiness of the four dhyanas, there is something attained and something relied upon, because he takes attainment as his means. If, apart from the mind associated with the knowledge of all things, he contemplates the internal emptiness through the emptiness of the nonexistence of intrinsic nature of the four immeasurables and the four formless absorptions, then in that contemplation of the emptiness of the four immeasurables and the four formless absorptions,
there is something attained and something relied upon, because he takes attainment as his means.
Subhuti! When such a great bodhisattva practices prajnaparamita without skillful means and hears this profound prajnaparamita taught, his mind becomes alarmed, terrified, and afraid.
Subhuti! If, when practicing prajnaparamita, a great bodhisattva, apart from the mind associated with the knowledge of all things, contemplates the internal emptiness through the emptiness of the nonexistence of intrinsic nature of the four foundations of mindfulness, then in that contemplation of the emptiness of the four foundations of mindfulness, there is something attained and something relied upon, because he takes attainment as his means.
If, apart from the mind associated with the knowledge of all things, he contemplates the internal emptiness through the emptiness of the nonexistence of intrinsic nature of the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of awakening, and the eightfold noble path, then in that contemplation of the emptiness of the four right efforts through the eightfold noble path, there is something attained and something relied upon, because he takes attainment as his means.
Subhuti! When such a great bodhisattva practices prajnaparamita without skillful means and hears this profound prajnaparamita taught, his mind becomes alarmed, terrified, and afraid.
Subhuti! If, when practicing prajnaparamita, a great bodhisattva, apart from the mind associated with the knowledge of all things, contemplates the internal emptiness through the emptiness of the nonexistence of intrinsic nature of the gateway to liberation through emptiness, then in that contemplation of the emptiness of the gateway to liberation through emptiness, there is something attained and something relied upon, because he takes attainment as his means.
If, apart from the mind associated with the knowledge of all things, he contemplates the internal emptiness through the emptiness of the nonexistence of intrinsic nature of the gateways to liberation through signlessness and wishlessness, then in that contemplation of the emptiness of the gateways to liberation through signlessness and wishlessness, there is something attained and something relied upon, because he takes attainment as his means.
Subhuti! When such a great bodhisattva practices prajnaparamita without skillful means and hears this profound prajnaparamita taught, his mind becomes alarmed, terrified, and afraid.
Subhuti! If, when practicing prajnaparamita, a great bodhisattva, apart from the mind associated with the knowledge of all things, contemplates the internal emptiness through the emptiness of the nonexistence of intrinsic nature of the perfection of generosity, then in that contemplation of the emptiness of the perfection of generosity, there is something attained and something relied upon, because he takes attainment as his means.
If, apart from the mind associated with the knowledge of all things, he contemplates the internal emptiness through the emptiness of the nonexistence of intrinsic nature of the perfections of moral discipline, patience, vigor, meditation, and prajnaparamita, then in that contemplation of the emptiness of the perfections of moral discipline, patience, vigor, meditation, and prajnaparamita, there is something attained and something relied upon, because he takes attainment as his means.
Subhuti! When such a great bodhisattva practices prajnaparamita without skillful means and hears this profound prajnaparamita taught, his mind becomes alarmed, terrified, and afraid.
Subhuti! If, when practicing prajnaparamita, a great bodhisattva, apart from the mind associated with the knowledge of all things, contemplates the internal emptiness through the emptiness of the nonexistence of intrinsic nature of the five kinds of eyes, then in that contemplation of the emptiness of the five kinds of eyes, there is something attained and something relied upon, because he takes attainment as his means. If, apart from the mind associated with the knowledge of all things, he contemplates the internal emptiness through the emptiness of the nonexistence of intrinsic nature of the six superknowledges, then in that contemplation of the emptiness of the six superknowledges, there is something attained and something relied upon, because he takes attainment as his means.
Subhuti! When such a great bodhisattva practices prajnaparamita without skillful means and hears this profound prajnaparamita taught, his mind becomes alarmed, terrified, and afraid.
Subhuti! If, while practicing prajnaparamita, a great bodhisattva, apart from a mind conjoined with the knowledge of all-knowing wisdom, contemplates the emptiness of the Buddha’s ten powers—from inner emptiness through the emptiness of the self-nature of nonexistence—then, in that contemplation of the emptiness of the Buddha’s ten powers, there is something attained and something relied upon, because the bodhisattva takes attainment as an expedient means.
If, apart from a mind conjoined with the knowledge of all-knowing wisdom, the bodhisattva contemplates the emptiness of the four fearlessnesses, the four unobstructed understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, the eighteen distinctive qualities of a Buddha, knowledge of all things, knowledge of the aspects of the paths, and knowledge of all aspects—from inner emptiness through the emptiness of the self-nature of nonexistence—then, in that contemplation of the emptiness of the four fearlessnesses through knowledge of all aspects, there is something attained and something relied upon, because the bodhisattva takes attainment as an expedient means.
Subhuti! Because such a great bodhisattva, while practicing prajnaparamita, lacks skillful means, upon hearing such profound prajnaparamita, the bodhisattva’s mind becomes alarmed, terrified, and afraid.
At that time, Subhuti addressed the Buddha: “World-Honored One! How is it that, while practicing prajnaparamita, a great bodhisattva is led astray by evil friends and, upon hearing such profound prajnaparamita, becomes alarmed, terrified, and afraid?”
The Buddha told Subhuti: “Evil friends of great bodhisattvas may tell them to become weary of and abandon teachings associated with prajnaparamita, or tell them to become weary of and abandon teachings associated with the paramitas of meditative concentration, diligence, patient forbearance, pure morality, and generosity, saying: ‘Good sons! You should not study or practice these six teachings that lead to the other shore. Why? Because these teachings were certainly not spoken by the Tathagata but were deceitfully fabricated by reciters of texts. Therefore, you should not heed them, practice them, uphold them, read or recite them, contemplate them, investigate them, or proclaim, explain, and reveal them to others.’
“Subhuti! Such persons are evil friends of great bodhisattvas. If, while practicing prajnaparamita, a great bodhisattva is led astray by such evil friends, then, upon hearing such profound prajnaparamita, the bodhisattva’s mind becomes alarmed, terrified, and afraid.
“Furthermore, Subhuti! If the evil friends of great bodhisattvas do not disclose the deeds of Mara and the faults of Mara, an evil Mara may assume the form of a Buddha and come to instruct a great bodhisattva to become weary of and abandon the six paramitas, saying: ‘Good son! What need have you now to practice this paramita? What need have you now to practice the paramitas of meditative concentration, diligence, patient forbearance, pure morality, and generosity?’
“Subhuti! Such a being is an evil friend of a great bodhisattva, for if such matters were not spoken of, the great bodhisattva would already have awakened to them. If, while practicing prajnaparamita, a great bodhisattva is led astray by such an evil friend, then, upon hearing such profound prajnaparamita, the bodhisattva’s mind becomes alarmed, terrified, and afraid.
“Furthermore, Subhuti! If the evil friends of great bodhisattvas do not disclose the deeds of Mara and the faults of Mara, an evil Mara may assume the form of a Buddha and expound to a great bodhisattva teachings associated with the shravaka and pratyekabuddha vehicles—namely, sutras and the other categories of scripture through treatises—distinguishing and revealing them and urging the bodhisattva to study and practice them.
“Subhuti! Such a being is an evil friend of a great bodhisattva, for if such matters were not spoken of, the great bodhisattva would already have awakened to them.
“If, while practicing prajnaparamita, a great bodhisattva is led astray by such an evil friend, then, upon hearing such profound prajnaparamita, the bodhisattva’s mind becomes alarmed, terrified, and afraid.
“Furthermore, Subhuti! If the evil friends of great bodhisattvas do not disclose the deeds of Mara and the faults of Mara, an evil Mara may assume the form of a Buddha, approach a great bodhisattva, and say: ‘Good son! One such as you does not possess the bodhisattva lineage, does not possess a genuine bodhicitta, is incapable of attaining the stage of non-retrogression, and is also incapable of attaining the fruit of unsurpassed enlightenment.’
“Subhuti! Such a being is an evil friend of a great bodhisattva, for if such matters were not spoken of, the great bodhisattva would already have attained enlightenment.
“If, while practicing prajnaparamita, a great bodhisattva is led astray by such an evil friend, then, upon hearing such profound prajnaparamita, the bodhisattva’s mind becomes alarmed, terrified, and afraid.”
Furthermore, Subhuti! As for an evil friend of a great bodhisattva, if that person does not speak of the deeds of Mara and the faults of Mara, an evil Mara may assume the form of a Buddha, approach the great bodhisattva, and say: “Good man! Form is empty and is without self or anything belonging to a self; feeling, perception, formations, and consciousness are empty and are without self or anything belonging to a self.
The eye ayatana is empty and is without self or anything belonging to a self; the ear, nose, tongue, body, and mind ayatanas are empty and are without self or anything belonging to a self. The form ayatana is empty and is without self or anything belonging to a self; the sound, odor, taste, tangible-object, and dharma ayatanas are empty and are without self or anything belonging to a self. The eye dhatu is empty and is without self or anything belonging to a self; the form dhatu, the eye-consciousness dhatu, eye-contact, and all feelings arising with eye-contact as condition are empty and are without self or anything belonging to a self.
The ear dhatu is empty and is without self or anything belonging to a self; the sound dhatu, the ear-consciousness dhatu, ear-contact, and all feelings arising with ear-contact as condition are empty and are without self or anything belonging to a self. The nose dhatu is empty and is without self or anything belonging to a self; the odor dhatu, the nose-consciousness dhatu, nose-contact, and all feelings arising with nose-contact as condition are empty and are without self or anything belonging to a self.
The tongue dhatu is empty and is without self or anything belonging to a self; the taste dhatu, the tongue-consciousness dhatu, tongue-contact, and all feelings arising with tongue-contact as condition are empty and are without self or anything belonging to a self. The body dhatu is empty and is without self or anything belonging to a self; the tangible-object dhatu, the body-consciousness dhatu, body-contact, and all feelings arising with body-contact as condition are empty and are without self or anything belonging to a self.
The mind dhatu is empty and is without self or anything belonging to a self; the dharma dhatu, the mind-consciousness dhatu, mind-contact, and all feelings arising with mind-contact as condition are empty and are without self or anything belonging to a self. The earth dhatu is empty and is without self or anything belonging to a self; the water, fire, and wind dhatus are empty, and the consciousness dhatu is empty and is without self or anything belonging to a self.
The Noble Truth of suffering is empty and is without self or anything belonging to a self; the Noble Truths of the origin, cessation, and path are empty and are without self or anything belonging to a self. Ignorance is empty and is without self or anything belonging to a self; formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, clinging, existence, birth, aging and death, sorrow, lamentation, pain, grief, and distress are empty and are without self or anything belonging to a self.
The four dhyanas are empty and are without self or anything belonging to a self; the four immeasurables and the four formless concentrations are empty and are without self or anything belonging to a self. The four foundations of mindfulness are empty and are without self or anything belonging to a self; the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of awakening, and the eightfold noble path are empty and are without self or anything belonging to a self.
The liberation gateway of emptiness is empty and is without self or anything belonging to a self; the liberation gateways of signlessness and wishlessness are empty and are without self or anything belonging to a self. The perfection of generosity is empty and is without self or anything belonging to a self; the perfections of pure morality, patient acceptance, diligence, dhyana, and prajnaparamita are empty and are without self or anything belonging to a self.
The five kinds of eyes are empty and are without self or anything belonging to a self; the six superknowledges are empty and are without self or anything belonging to a self. The ten powers of a Buddha are empty and are without self or anything belonging to a self; the four fearlessnesses, the four unobstructed understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, the eighteen unique qualities of a Buddha, the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects are empty and are without self or anything belonging to a self.
Good man! Since all dharmas are empty and are without self or anything belonging to a self, who could cultivate the six perfections; and who could attain unsurpassed perfect awakening? Even if one were to attain awakening, what use would it be?”
Subhuti! Such a person is an evil friend of a great bodhisattva, for if that person did not speak of such matters, the great bodhisattva would already have awakened.
If a great bodhisattva, while practicing prajnaparamita, is led astray by such an evil friend, then upon hearing this profound prajnaparamita, that bodhisattva’s mind becomes alarmed, terrified, and afraid.
Furthermore, Subhuti! As for an evil friend of a great bodhisattva, if that person does not speak of the deeds of Mara and the faults of Mara, an evil Mara may assume the form of a pratyekabuddha, approach the great bodhisattva, and say: “Good man! The ten directions are all empty; Buddhas, bodhisattvas, and the assembly of shravakas do not exist.”
Subhuti! Such a person is an evil friend of a great bodhisattva, for if that person did not speak of such matters, the great bodhisattva would already have awakened.
If a great bodhisattva, while practicing prajnaparamita, is led astray by such an evil friend, then upon hearing this profound prajnaparamita, that bodhisattva’s mind becomes alarmed, terrified, and afraid.
Furthermore, Subhuti! As for an evil friend of a great bodhisattva, if that person does not speak of the deeds of Mara and the faults of Mara, an evil Mara may assume the form of a shravaka, approach the great bodhisattva, disparage the teachings corresponding to the knowledge of all-knowledge so as to cause an intense sense of weariness and aversion toward them, and praise the teachings corresponding to the shravaka and pratyekabuddha vehicles so as to cause intense delight in them.
Subhuti! Such a person is an evil friend of a great bodhisattva, for if that person did not speak of such matters, the great bodhisattva would already have awakened.
If a great bodhisattva, while practicing prajnaparamita, is led astray by such an evil friend, then upon hearing this profound prajnaparamita, that bodhisattva’s mind becomes alarmed, terrified, and afraid.
Furthermore, Subhuti! As for an evil friend of a great bodhisattva, if that person does not speak of the deeds of Mara and the faults of Mara, an evil Mara may assume the form of a preceptor, approach the great bodhisattva, and instruct the bodhisattva so as to cause weariness with and abandonment of the bodhisattva’s supreme practices—namely, the four foundations of mindfulness through the eightfold noble path, and the perfection of generosity through prajnaparamita—and so as to cause weariness with and abandonment of the knowledge of all-knowledge—namely, the five kinds of eyes, the six superknowledges, the ten powers of a Buddha, through the knowledge of all aspects.
He instructs the bodhisattva to cultivate only the liberation gateways of emptiness, signlessness, and wishlessness, saying: “Those who train in these teachings will quickly attain the fruit of a shravaka or the fruit of a pratyekabuddha and reach ultimate peace and bliss. What need is there to strive diligently and endure hardship in seeking unsurpassed perfect awakening?”
Subhuti! Such a person is an evil friend of a great bodhisattva, for if that person did not speak of such matters, the great bodhisattva would already have awakened.
If a great bodhisattva, while practicing prajnaparamita, is led astray by such an evil friend, then upon hearing this profound prajnaparamita, that bodhisattva’s mind becomes alarmed, terrified, and afraid.
Fascicle 44
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