大般若波羅蜜多經

04

Furthermore, Subhuti! If an evil friend of a great bodhisattva does not speak of the deeds of Mara and the faults of Mara, then an evil Mara may assume the appearance of the bodhisattva’s parents, come to the great bodhisattva, and say: “My child! You should diligently seek to realize the fruit of stream-entry, once-returning, non-returning, or arhatship.

That will be sufficient for you to leave forever the great suffering of birth and death and swiftly realize the ultimate peace and bliss of nirvana. Why must you seek the distant fruit of enlightenment? One who seeks enlightenment must pass through immeasurable, innumerable great kalpas, revolving in birth and death, teaching and transforming sentient beings, relinquishing body and life, and severing the limbs of the body, thereby merely bringing toil and suffering upon oneself.

To whom are you indebted? As for your quest for enlightenment, you may attain it, or you may not.”

Subhuti! Such a person is an evil friend of a great bodhisattva, for if he did not say such things, enlightenment would already have been attained.

If a great bodhisattva, while practicing prajnaparamita, is led astray by such an evil friend, then upon hearing this profound prajnaparamita taught, his mind becomes alarmed, terrified, and afraid.

Furthermore, Subhuti! If an evil friend of a great bodhisattva does not speak of the deeds of Mara and the faults of Mara, then an evil Mara may assume the appearance of bhiksus and others, come to the great bodhisattva, and, using apprehension as an expedient means, declare that the characteristics of permanence and impermanence in form can be apprehended; and declare that the characteristics of permanence and impermanence in feeling, perception, formations, and consciousness can be apprehended.

Using apprehension as an expedient means, he declares that the characteristics of pleasure and suffering in form can be apprehended; and declares that the characteristics of pleasure and suffering in feeling, perception, formations, and consciousness can be apprehended. Using apprehension as an expedient means, he declares that the characteristics of self and non-self in form can be apprehended; and declares that the characteristics of self and non-self in feeling, perception, formations, and consciousness can be apprehended.

Using apprehension as an expedient means, he declares that the characteristics of purity and impurity in form can be apprehended; and declares that the characteristics of purity and impurity in feeling, perception, formations, and consciousness can be apprehended. Using apprehension as an expedient means, he declares that the characteristics of emptiness and non-emptiness in form can be apprehended; and declares that the characteristics of emptiness and non-emptiness in feeling, perception, formations, and consciousness can be apprehended.

Using apprehension as an expedient means, he declares that the characteristics of signlessness and possessing signs in form can be apprehended; and declares that the characteristics of signlessness and possessing signs in feeling, perception, formations, and consciousness can be apprehended. Using apprehension as an expedient means, he declares that the characteristics of wishlessness and possessing wishes in form can be apprehended; and declares that the characteristics of wishlessness and possessing wishes in feeling, perception, formations, and consciousness can be apprehended.

Using apprehension as an expedient means, he declares that the characteristics of peacefulness and non-peacefulness in form can be apprehended; and declares that the characteristics of peacefulness and non-peacefulness in feeling, perception, formations, and consciousness can be apprehended. Using apprehension as an expedient means, he declares that the characteristics of seclusion and non-seclusion in form can be apprehended; and declares that the characteristics of seclusion and non-seclusion in feeling, perception, formations, and consciousness can be apprehended.

Using apprehension as an expedient means, he declares that the characteristics of permanence and impermanence in the eye ayatana can be apprehended; and declares that the characteristics of permanence and impermanence in the ear, nose, tongue, body, and mind ayatanas can be apprehended. Using apprehension as an expedient means, he declares that the characteristics of pleasure and suffering in the eye ayatana can be apprehended; and declares that the characteristics of pleasure and suffering in the ear, nose, tongue, body, and mind ayatanas can be apprehended.

Using apprehension as an expedient means, he declares that the characteristics of self and non-self in the eye ayatana can be apprehended; and declares that the characteristics of self and non-self in the ear, nose, tongue, body, and mind ayatanas can be apprehended. Using apprehension as an expedient means, he declares that the characteristics of purity and impurity in the eye ayatana can be apprehended; and declares that the characteristics of purity and impurity in the ear, nose, tongue, body, and mind ayatanas can be apprehended.

Using apprehension as an expedient means, he declares that the characteristics of emptiness and non-emptiness in the eye ayatana can be apprehended; and declares that the characteristics of emptiness and non-emptiness in the ear, nose, tongue, body, and mind ayatanas can be apprehended. Using apprehension as an expedient means, he declares that the characteristics of signlessness and possessing signs in the eye ayatana can be apprehended; and declares that the characteristics of signlessness and possessing signs in the ear, nose, tongue, body, and mind ayatanas can be apprehended.

Using apprehension as an expedient means, he declares that the characteristics of wishlessness and possessing wishes in the eye ayatana can be apprehended; and declares that the characteristics of wishlessness and possessing wishes in the ear, nose, tongue, body, and mind ayatanas can be apprehended. Using apprehension as an expedient means, he declares that the characteristics of peacefulness and non-peacefulness in the eye ayatana can be apprehended; and declares that the characteristics of peacefulness and non-peacefulness in the ear, nose, tongue, body, and mind ayatanas can be apprehended.

Using apprehension as an expedient means, he declares that the characteristics of seclusion and non-seclusion in the eye ayatana can be apprehended; and declares that the characteristics of seclusion and non-seclusion in the ear, nose, tongue, body, and mind ayatanas can be apprehended.

Using apprehension as an expedient means, he declares that the characteristics of permanence and impermanence in the form ayatana can be apprehended; and declares that the characteristics of permanence and impermanence in the sound, odor, taste, tangible object, and dharma ayatanas can be apprehended. Using apprehension as an expedient means, he declares that the characteristics of pleasure and suffering in the form ayatana can be apprehended; and declares that the characteristics of pleasure and suffering in the sound, odor, taste, tangible object, and dharma ayatanas can be apprehended.

Using apprehension as an expedient means, he declares that the characteristics of self and non-self in the form ayatana can be apprehended; and declares that the characteristics of self and non-self in the sound, odor, taste, tangible object, and dharma ayatanas can be apprehended. Using apprehension as an expedient means, he declares that the characteristics of purity and impurity in the form ayatana can be apprehended; and declares that the characteristics of purity and impurity in the sound, odor, taste, tangible object, and dharma ayatanas can be apprehended.

Using apprehension as an expedient means, he declares that the characteristics of emptiness and non-emptiness in the form ayatana can be apprehended; and declares that the characteristics of emptiness and non-emptiness in the sound, odor, taste, tangible object, and dharma ayatanas can be apprehended. Using apprehension as an expedient means, he declares that the characteristics of signlessness and possessing signs in the form ayatana can be apprehended; and declares that the characteristics of signlessness and possessing signs in the sound, odor, taste, tangible object, and dharma ayatanas can be apprehended.

Using apprehension as an expedient means, he declares that the characteristics of wishlessness and possessing wishes in the form ayatana can be apprehended; and declares that the characteristics of wishlessness and possessing wishes in the sound, odor, taste, tangible object, and dharma ayatanas can be apprehended. Using apprehension as an expedient means, he declares that the characteristics of peacefulness and non-peacefulness in the form ayatana can be apprehended; and declares that the characteristics of peacefulness and non-peacefulness in the sound, odor, taste, tangible object, and dharma ayatanas can be apprehended.

Using apprehension as an expedient means, he declares that the characteristics of seclusion and non-seclusion in the form ayatana can be apprehended; and declares that the characteristics of seclusion and non-seclusion in the sound, odor, taste, tangible object, and dharma ayatanas can be apprehended.

Taking something attainable as a means, one speaks of the characteristics of permanence and impermanence of the eye dhatu as apprehensible; one speaks of the characteristics of permanence and impermanence of the form dhatu, the eye-consciousness dhatu, eye-contact, and the feelings that arise conditioned by eye-contact as apprehensible. Taking something attainable as a means, one speaks of the characteristics of pleasure and suffering of the eye dhatu as apprehensible; one speaks of the characteristics of pleasure and suffering of the form dhatu, the eye-consciousness dhatu, eye-contact, and the feelings that arise conditioned by eye-contact as apprehensible.

Taking something attainable as a means, one speaks of the characteristics of self and non-self of the eye dhatu as apprehensible; one speaks of the characteristics of self and non-self of the form dhatu, the eye-consciousness dhatu, eye-contact, and the feelings that arise conditioned by eye-contact as apprehensible. Taking something attainable as a means, one speaks of the characteristics of purity and impurity of the eye dhatu as apprehensible; one speaks of the characteristics of purity and impurity of the form dhatu, the eye-consciousness dhatu, eye-contact, and the feelings that arise conditioned by eye-contact as apprehensible.

Taking something attainable as a means, one speaks of the characteristics of emptiness and non-emptiness of the eye dhatu as apprehensible; one speaks of the characteristics of emptiness and non-emptiness of the form dhatu, the eye-consciousness dhatu, eye-contact, and the feelings that arise conditioned by eye-contact as apprehensible. Taking something attainable as a means, one speaks of the characteristics of signlessness and possessing signs of the eye dhatu as apprehensible; one speaks of the characteristics of signlessness and possessing signs of the form dhatu, the eye-consciousness dhatu, eye-contact, and the feelings that arise conditioned by eye-contact as apprehensible.

Taking something attainable as a means, one speaks of the characteristics of wishlessness and possessing wishes of the eye dhatu as apprehensible; one speaks of the characteristics of wishlessness and possessing wishes of the form dhatu, the eye-consciousness dhatu, eye-contact, and the feelings that arise conditioned by eye-contact as apprehensible. Taking something attainable as a means, one speaks of the characteristics of quiescence and non-quiescence of the eye dhatu as apprehensible; one speaks of the characteristics of quiescence and non-quiescence of the form dhatu, the eye-consciousness dhatu, eye-contact, and the feelings that arise conditioned by eye-contact as apprehensible.

Taking something attainable as a means, one speaks of the characteristics of detachment and non-detachment of the eye dhatu as apprehensible; one speaks of the characteristics of detachment and non-detachment of the form dhatu, the eye-consciousness dhatu, eye-contact, and the feelings that arise conditioned by eye-contact as apprehensible.

Taking something attainable as a means, one speaks of the characteristics of permanence and impermanence of the ear dhatu as apprehensible; one speaks of the characteristics of permanence and impermanence of the sound dhatu, the ear-consciousness dhatu, ear-contact, and the feelings that arise conditioned by ear-contact as apprehensible. Taking something attainable as a means, one speaks of the characteristics of pleasure and suffering of the ear dhatu as apprehensible; one speaks of the characteristics of pleasure and suffering of the sound dhatu, the ear-consciousness dhatu, ear-contact, and the feelings that arise conditioned by ear-contact as apprehensible.

Taking something attainable as a means, one speaks of the characteristics of self and non-self of the ear dhatu as apprehensible; one speaks of the characteristics of self and non-self of the sound dhatu, the ear-consciousness dhatu, ear-contact, and the feelings that arise conditioned by ear-contact as apprehensible. Taking something attainable as a means, one speaks of the characteristics of purity and impurity of the ear dhatu as apprehensible; one speaks of the characteristics of purity and impurity of the sound dhatu, the ear-consciousness dhatu, ear-contact, and the feelings that arise conditioned by ear-contact as apprehensible.

Taking something attainable as a means, one speaks of the characteristics of emptiness and non-emptiness of the ear dhatu as apprehensible; one speaks of the characteristics of emptiness and non-emptiness of the sound dhatu, the ear-consciousness dhatu, ear-contact, and the feelings that arise conditioned by ear-contact as apprehensible. Taking something attainable as a means, one speaks of the characteristics of signlessness and possessing signs of the ear dhatu as apprehensible; one speaks of the characteristics of signlessness and possessing signs of the sound dhatu, the ear-consciousness dhatu, ear-contact, and the feelings that arise conditioned by ear-contact as apprehensible.

Taking something attainable as a means, one speaks of the characteristics of wishlessness and possessing wishes of the ear dhatu as apprehensible; one speaks of the characteristics of wishlessness and possessing wishes of the sound dhatu, the ear-consciousness dhatu, ear-contact, and the feelings that arise conditioned by ear-contact as apprehensible. Taking something attainable as a means, one speaks of the characteristics of quiescence and non-quiescence of the ear dhatu as apprehensible; one speaks of the characteristics of quiescence and non-quiescence of the sound dhatu, the ear-consciousness dhatu, ear-contact, and the feelings that arise conditioned by ear-contact as apprehensible.

Taking something attainable as a means, one speaks of the characteristics of detachment and non-detachment of the ear dhatu as apprehensible; one speaks of the characteristics of detachment and non-detachment of the sound dhatu, the ear-consciousness dhatu, ear-contact, and the feelings that arise conditioned by ear-contact as apprehensible.

Taking something attainable as a means, one speaks of the characteristics of permanence and impermanence of the nose dhatu as apprehensible; one speaks of the characteristics of permanence and impermanence of the odor dhatu, the nose-consciousness dhatu, nose-contact, and the feelings that arise conditioned by nose-contact as apprehensible. Taking something attainable as a means, one speaks of the characteristics of pleasure and suffering of the nose dhatu as apprehensible; one speaks of the characteristics of pleasure and suffering of the odor dhatu, the nose-consciousness dhatu, nose-contact, and the feelings that arise conditioned by nose-contact as apprehensible.

Taking something attainable as a means, one speaks of the characteristics of self and non-self of the nose dhatu as apprehensible; one speaks of the characteristics of self and non-self of the odor dhatu, the nose-consciousness dhatu, nose-contact, and the feelings that arise conditioned by nose-contact as apprehensible. Taking something attainable as a means, one speaks of the characteristics of purity and impurity of the nose dhatu as apprehensible; one speaks of the characteristics of purity and impurity of the odor dhatu, the nose-consciousness dhatu, nose-contact, and the feelings that arise conditioned by nose-contact as apprehensible.

Taking something attainable as a means, one speaks of the characteristics of emptiness and non-emptiness of the nose dhatu as apprehensible; one speaks of the characteristics of emptiness and non-emptiness of the odor dhatu, the nose-consciousness dhatu, nose-contact, and the feelings that arise conditioned by nose-contact as apprehensible. Taking something attainable as a means, one speaks of the characteristics of signlessness and possessing signs of the nose dhatu as apprehensible; one speaks of the characteristics of signlessness and possessing signs of the odor dhatu, the nose-consciousness dhatu, nose-contact, and the feelings that arise conditioned by nose-contact as apprehensible.

Taking something attainable as a means, one speaks of the characteristics of wishlessness and possessing wishes of the nose dhatu as apprehensible; one speaks of the characteristics of wishlessness and possessing wishes of the odor dhatu, the nose-consciousness dhatu, nose-contact, and the feelings that arise conditioned by nose-contact as apprehensible. Taking something attainable as a means, one speaks of the characteristics of quiescence and non-quiescence of the nose dhatu as apprehensible; one speaks of the characteristics of quiescence and non-quiescence of the odor dhatu, the nose-consciousness dhatu, nose-contact, and the feelings that arise conditioned by nose-contact as apprehensible.

Taking something attainable as a means, one speaks of the characteristics of detachment and non-detachment of the nose dhatu as apprehensible; one speaks of the characteristics of detachment and non-detachment of the odor dhatu, the nose-consciousness dhatu, nose-contact, and the feelings that arise conditioned by nose-contact as apprehensible.

Using apprehension as an expedient, they declare that the characteristics of permanence and impermanence of the tongue element can be apprehended; they declare that the characteristics of permanence and impermanence of the taste element, the tongue-consciousness element, tongue-contact, and the feelings arising with tongue-contact as condition can be apprehended. Using apprehension as an expedient, they declare that the characteristics of pleasure and suffering of the tongue element can be apprehended; they declare that the characteristics of pleasure and suffering of the taste element, the tongue-consciousness element, tongue-contact, and the feelings arising with tongue-contact as condition can be apprehended.

Using apprehension as an expedient, they declare that the characteristics of self and non-self of the tongue element can be apprehended; they declare that the characteristics of self and non-self of the taste element, the tongue-consciousness element, tongue-contact, and the feelings arising with tongue-contact as condition can be apprehended. Using apprehension as an expedient, they declare that the characteristics of purity and impurity of the tongue element can be apprehended; they declare that the characteristics of purity and impurity of the taste element, the tongue-consciousness element, tongue-contact, and the feelings arising with tongue-contact as condition can be apprehended.

Using apprehension as an expedient, they declare that the characteristics of emptiness and non-emptiness of the tongue element can be apprehended; they declare that the characteristics of emptiness and non-emptiness of the taste element, the tongue-consciousness element, tongue-contact, and the feelings arising with tongue-contact as condition can be apprehended. Using apprehension as an expedient, they declare that the characteristics of signlessness and signs of the tongue element can be apprehended; they declare that the characteristics of signlessness and signs of the taste element, the tongue-consciousness element, tongue-contact, and the feelings arising with tongue-contact as condition can be apprehended.

Using apprehension as an expedient, they declare that the characteristics of wishlessness and wishes of the tongue element can be apprehended; they declare that the characteristics of wishlessness and wishes of the taste element, the tongue-consciousness element, tongue-contact, and the feelings arising with tongue-contact as condition can be apprehended. Using apprehension as an expedient, they declare that the characteristics of peacefulness and non-peacefulness of the tongue element can be apprehended; they declare that the characteristics of peacefulness and non-peacefulness of the taste element, the tongue-consciousness element, tongue-contact, and the feelings arising with tongue-contact as condition can be apprehended.

Using apprehension as an expedient, they declare that the characteristics of detachment and non-detachment of the tongue element can be apprehended; they declare that the characteristics of detachment and non-detachment of the taste element, the tongue-consciousness element, tongue-contact, and the feelings arising with tongue-contact as condition can be apprehended.

Using apprehension as an expedient, they declare that the characteristics of permanence and impermanence of the body element can be apprehended; they declare that the characteristics of permanence and impermanence of the tangible-object element, the body-consciousness element, body-contact, and the feelings arising with body-contact as condition can be apprehended. Using apprehension as an expedient, they declare that the characteristics of pleasure and suffering of the body element can be apprehended; they declare that the characteristics of pleasure and suffering of the tangible-object element, the body-consciousness element, body-contact, and the feelings arising with body-contact as condition can be apprehended.

Using apprehension as an expedient, they declare that the characteristics of self and non-self of the body element can be apprehended; they declare that the characteristics of self and non-self of the tangible-object element, the body-consciousness element, body-contact, and the feelings arising with body-contact as condition can be apprehended. Using apprehension as an expedient, they declare that the characteristics of purity and impurity of the body element can be apprehended; they declare that the characteristics of purity and impurity of the tangible-object element, the body-consciousness element, body-contact, and the feelings arising with body-contact as condition can be apprehended.

Using apprehension as an expedient, they declare that the characteristics of emptiness and non-emptiness of the body element can be apprehended; they declare that the characteristics of emptiness and non-emptiness of the tangible-object element, the body-consciousness element, body-contact, and the feelings arising with body-contact as condition can be apprehended. Using apprehension as an expedient, they declare that the characteristics of signlessness and signs of the body element can be apprehended; they declare that the characteristics of signlessness and signs of the tangible-object element, the body-consciousness element, body-contact, and the feelings arising with body-contact as condition can be apprehended.

Using apprehension as an expedient, they declare that the characteristics of wishlessness and wishes of the body element can be apprehended; they declare that the characteristics of wishlessness and wishes of the tangible-object element, the body-consciousness element, body-contact, and the feelings arising with body-contact as condition can be apprehended. Using apprehension as an expedient, they declare that the characteristics of peacefulness and non-peacefulness of the body element can be apprehended; they declare that the characteristics of peacefulness and non-peacefulness of the tangible-object element, the body-consciousness element, body-contact, and the feelings arising with body-contact as condition can be apprehended.

Using apprehension as an expedient, they declare that the characteristics of detachment and non-detachment of the body element can be apprehended; they declare that the characteristics of detachment and non-detachment of the tangible-object element, the body-consciousness element, body-contact, and the feelings arising with body-contact as condition can be apprehended.

Using apprehension as an expedient, they declare that the characteristics of permanence and impermanence of the mind element can be apprehended; they declare that the characteristics of permanence and impermanence of the Dharma element, the mind-consciousness element, mind-contact, and the feelings arising with mind-contact as condition can be apprehended. Using apprehension as an expedient, they declare that the characteristics of pleasure and suffering of the mind element can be apprehended; they declare that the characteristics of pleasure and suffering of the Dharma element, the mind-consciousness element, mind-contact, and the feelings arising with mind-contact as condition can be apprehended.

Using apprehension as an expedient, they declare that the characteristics of self and non-self of the mind element can be apprehended; they declare that the characteristics of self and non-self of the Dharma element, the mind-consciousness element, mind-contact, and the feelings arising with mind-contact as condition can be apprehended. Using apprehension as an expedient, they declare that the characteristics of purity and impurity of the mind element can be apprehended; they declare that the characteristics of purity and impurity of the Dharma element, the mind-consciousness element, mind-contact, and the feelings arising with mind-contact as condition can be apprehended.

Using apprehension as an expedient, they declare that the characteristics of emptiness and non-emptiness of the mind element can be apprehended; they declare that the characteristics of emptiness and non-emptiness of the Dharma element, the mind-consciousness element, mind-contact, and the feelings arising with mind-contact as condition can be apprehended. Using apprehension as an expedient, they declare that the characteristics of signlessness and signs of the mind element can be apprehended; they declare that the characteristics of signlessness and signs of the Dharma element, the mind-consciousness element, mind-contact, and the feelings arising with mind-contact as condition can be apprehended.

Using apprehension as an expedient, they declare that the characteristics of wishlessness and wishes of the mind element can be apprehended; they declare that the characteristics of wishlessness and wishes of the Dharma element, the mind-consciousness element, mind-contact, and the feelings arising with mind-contact as condition can be apprehended. Using apprehension as an expedient, they declare that the characteristics of peacefulness and non-peacefulness of the mind element can be apprehended; they declare that the characteristics of peacefulness and non-peacefulness of the Dharma element, the mind-consciousness element, mind-contact, and the feelings arising with mind-contact as condition can be apprehended.

Using apprehension as an expedient, they declare that the characteristics of detachment and non-detachment of the mind element can be apprehended; they declare that the characteristics of detachment and non-detachment of the Dharma element, the mind-consciousness element, mind-contact, and the feelings arising with mind-contact as condition can be apprehended.

Taking apprehension as an expedient means, one speaks of the characteristics of permanence and impermanence in the earth dhatu as being apprehensible; one speaks of the characteristics of permanence and impermanence in the water, fire, wind, space, and consciousness dhatus as being apprehensible. Taking apprehension as an expedient means, one speaks of the characteristics of happiness and suffering in the earth dhatu as being apprehensible; one speaks of the characteristics of happiness and suffering in the water, fire, wind, space, and consciousness dhatus as being apprehensible.

Taking apprehension as an expedient means, one speaks of the characteristics of self and non-self in the earth dhatu as being apprehensible; one speaks of the characteristics of self and non-self in the water, fire, wind, space, and consciousness dhatus as being apprehensible. Taking apprehension as an expedient means, one speaks of the characteristics of purity and impurity in the earth dhatu as being apprehensible; one speaks of the characteristics of purity and impurity in the water, fire, wind, space, and consciousness dhatus as being apprehensible.

Taking apprehension as an expedient means, one speaks of the characteristics of emptiness and non-emptiness in the earth dhatu as being apprehensible; one speaks of the characteristics of emptiness and non-emptiness in the water, fire, wind, space, and consciousness dhatus as being apprehensible. Taking apprehension as an expedient means, one speaks of the characteristics of signlessness and having signs in the earth dhatu as being apprehensible; one speaks of the characteristics of signlessness and having signs in the water, fire, wind, space, and consciousness dhatus as being apprehensible.

Taking apprehension as an expedient means, one speaks of the characteristics of wishlessness and having wishes in the earth dhatu as being apprehensible; one speaks of the characteristics of wishlessness and having wishes in the water, fire, wind, space, and consciousness dhatus as being apprehensible. Taking apprehension as an expedient means, one speaks of the characteristics of peacefulness and non-peacefulness in the earth dhatu as being apprehensible; one speaks of the characteristics of peacefulness and non-peacefulness in the water, fire, wind, space, and consciousness dhatus as being apprehensible.

Taking apprehension as an expedient means, one speaks of the characteristics of detachment and non-detachment in the earth dhatu as being apprehensible; one speaks of the characteristics of detachment and non-detachment in the water, fire, wind, space, and consciousness dhatus as being apprehensible.

Taking apprehension as an expedient means, one speaks of the characteristics of permanence and impermanence in the Noble Truth of Suffering as being apprehensible; one speaks of the characteristics of permanence and impermanence in the Noble Truths of the Origin of Suffering, the Cessation of Suffering, and the Path as being apprehensible. Taking apprehension as an expedient means, one speaks of the characteristics of happiness and suffering in the Noble Truth of Suffering as being apprehensible; one speaks of the characteristics of happiness and suffering in the Noble Truths of the Origin of Suffering, the Cessation of Suffering, and the Path as being apprehensible.

Taking apprehension as an expedient means, one speaks of the characteristics of self and non-self in the Noble Truth of Suffering as being apprehensible; one speaks of the characteristics of self and non-self in the Noble Truths of the Origin of Suffering, the Cessation of Suffering, and the Path as being apprehensible. Taking apprehension as an expedient means, one speaks of the characteristics of purity and impurity in the Noble Truth of Suffering as being apprehensible; one speaks of the characteristics of purity and impurity in the Noble Truths of the Origin of Suffering, the Cessation of Suffering, and the Path as being apprehensible.

Taking apprehension as an expedient means, one speaks of the characteristics of emptiness and non-emptiness in the Noble Truth of Suffering as being apprehensible; one speaks of the characteristics of emptiness and non-emptiness in the Noble Truths of the Origin of Suffering, the Cessation of Suffering, and the Path as being apprehensible. Taking apprehension as an expedient means, one speaks of the characteristics of signlessness and having signs in the Noble Truth of Suffering as being apprehensible; one speaks of the characteristics of signlessness and having signs in the Noble Truths of the Origin of Suffering, the Cessation of Suffering, and the Path as being apprehensible.

Taking apprehension as an expedient means, one speaks of the characteristics of wishlessness and having wishes in the Noble Truth of Suffering as being apprehensible; one speaks of the characteristics of wishlessness and having wishes in the Noble Truths of the Origin of Suffering, the Cessation of Suffering, and the Path as being apprehensible. Taking apprehension as an expedient means, one speaks of the characteristics of peacefulness and non-peacefulness in the Noble Truth of Suffering as being apprehensible; one speaks of the characteristics of peacefulness and non-peacefulness in the Noble Truths of the Origin of Suffering, the Cessation of Suffering, and the Path as being apprehensible.

Taking apprehension as an expedient means, one speaks of the characteristics of detachment and non-detachment in the Noble Truth of Suffering as being apprehensible; one speaks of the characteristics of detachment and non-detachment in the Noble Truths of the Origin of Suffering, the Cessation of Suffering, and the Path as being apprehensible.

Taking apprehension as an expedient means, one speaks of the characteristics of permanence and impermanence in ignorance as being apprehensible; one speaks of the characteristics of permanence and impermanence in formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, clinging, existence, birth, aging and death, sorrow, lamentation, suffering, grief, and distress as being apprehensible. Taking apprehension as an expedient means, one speaks of the characteristics of happiness and suffering in ignorance as being apprehensible;

one speaks of the characteristics of happiness and suffering in formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, clinging, existence, birth, aging and death, sorrow, lamentation, suffering, grief, and distress as being apprehensible.

Taking apprehension as an expedient means, one speaks of the characteristics of self and non-self in ignorance as being apprehensible; one speaks of the characteristics of self and non-self in formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, clinging, existence, birth, aging and death, sorrow, lamentation, suffering, grief, and distress as being apprehensible. Taking apprehension as an expedient means, one speaks of the characteristics of purity and impurity in ignorance as being apprehensible;

one speaks of the characteristics of purity and impurity in formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, clinging, existence, birth, aging and death, sorrow, lamentation, suffering, grief, and distress as being apprehensible.

Taking apprehension as an expedient means, one speaks of the characteristics of emptiness and non-emptiness in ignorance as being apprehensible; one speaks of the characteristics of emptiness and non-emptiness in formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, clinging, existence, birth, aging and death, sorrow, lamentation, suffering, grief, and distress as being apprehensible. Taking apprehension as an expedient means, one speaks of the characteristics of signlessness and having signs in ignorance as being apprehensible;

one speaks of the characteristics of signlessness and having signs in formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, clinging, existence, birth, aging and death, sorrow, lamentation, suffering, grief, and distress as being apprehensible.

Taking apprehension as an expedient means, one speaks of the characteristics of wishlessness and having wishes in ignorance as being apprehensible; one speaks of the characteristics of wishlessness and having wishes in formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, clinging, existence, birth, aging and death, sorrow, lamentation, suffering, grief, and distress as being apprehensible.

Taking apprehension as an expedient means, one speaks of the characteristics of peacefulness and non-peacefulness in ignorance as being apprehensible; one speaks of the characteristics of peacefulness and non-peacefulness in formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, clinging, existence, birth, aging and death, sorrow, lamentation, suffering, grief, and distress as being apprehensible.

Taking apprehension as an expedient means, one speaks of the characteristics of detachment and non-detachment in ignorance as being apprehensible; one speaks of the characteristics of detachment and non-detachment in formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, clinging, existence, birth, aging and death, sorrow, lamentation, suffering, grief, and distress as being apprehensible.

Taking apprehension as a means, one speaks of the characteristics of permanence and impermanence in the four dhyanas as being apprehensible; one speaks of the characteristics of permanence and impermanence in the four immeasurables and the four formless absorptions as being apprehensible. Taking apprehension as a means, one speaks of the characteristics of pleasure and suffering in the four dhyanas as being apprehensible; one speaks of the characteristics of pleasure and suffering in the four immeasurables and the four formless absorptions as being apprehensible.

Taking apprehension as a means, one speaks of the characteristics of self and non-self in the four dhyanas as being apprehensible; one speaks of the characteristics of self and non-self in the four immeasurables and the four formless absorptions as being apprehensible. Taking apprehension as a means, one speaks of the characteristics of purity and impurity in the four dhyanas as being apprehensible; one speaks of the characteristics of purity and impurity in the four immeasurables and the four formless absorptions as being apprehensible.

Taking apprehension as a means, one speaks of the characteristics of emptiness and non-emptiness in the four dhyanas as being apprehensible; one speaks of the characteristics of emptiness and non-emptiness in the four immeasurables and the four formless absorptions as being apprehensible. Taking apprehension as a means, one speaks of the characteristics of signlessness and signs in the four dhyanas as being apprehensible; one speaks of the characteristics of signlessness and signs in the four immeasurables and the four formless absorptions as being apprehensible.

Taking apprehension as a means, one speaks of the characteristics of wishlessness and wishes in the four dhyanas as being apprehensible; one speaks of the characteristics of wishlessness and wishes in the four immeasurables and the four formless absorptions as being apprehensible. Taking apprehension as a means, one speaks of the characteristics of tranquility and non-tranquility in the four dhyanas as being apprehensible; one speaks of the characteristics of tranquility and non-tranquility in the four immeasurables and the four formless absorptions as being apprehensible.

Taking apprehension as a means, one speaks of the characteristics of detachment and non-detachment in the four dhyanas as being apprehensible; one speaks of the characteristics of detachment and non-detachment in the four immeasurables and the four formless absorptions as being apprehensible.

Taking apprehension as a means, one speaks of the characteristics of permanence and impermanence in the four foundations of mindfulness as being apprehensible; one speaks of 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 eightfold Noble Path as being apprehensible. Taking apprehension as a means, one speaks of the characteristics of pleasure and suffering in the four foundations of mindfulness as being apprehensible;

one speaks of the characteristics of pleasure and suffering in the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of enlightenment, and the eightfold Noble Path as being apprehensible.

Taking apprehension as a means, one speaks of the characteristics of self and non-self in the four foundations of mindfulness as being apprehensible; one speaks of the characteristics of self and non-self in the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of enlightenment, and the eightfold Noble Path as being apprehensible. Taking apprehension as a means, one speaks of the characteristics of purity and impurity in the four foundations of mindfulness as being apprehensible; one speaks of the characteristics of purity and impurity in the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of enlightenment, and the eightfold Noble Path as being apprehensible.

Taking apprehension as a means, one speaks of the characteristics of emptiness and non-emptiness in the four foundations of mindfulness as being apprehensible; one speaks of the characteristics of emptiness and non-emptiness in the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of enlightenment, and the eightfold Noble Path as being apprehensible. Taking apprehension as a means, one speaks of the characteristics of signlessness and signs in the four foundations of mindfulness as being apprehensible;

one speaks of the characteristics of signlessness and signs in the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of enlightenment, and the eightfold Noble Path as being apprehensible.

Taking apprehension as a means, one speaks of the characteristics of wishlessness and wishes in the four foundations of mindfulness as being apprehensible; one speaks of the characteristics of wishlessness and wishes in the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of enlightenment, and the eightfold Noble Path as being apprehensible. Taking apprehension as a means, one speaks of the characteristics of tranquility and non-tranquility in the four foundations of mindfulness as being apprehensible;

one speaks of the characteristics of tranquility and non-tranquility in the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of enlightenment, and the eightfold Noble Path as being apprehensible.

Taking apprehension as a means, one speaks of the characteristics of detachment and non-detachment in the four foundations of mindfulness as being apprehensible; one speaks of the characteristics of detachment and non-detachment in the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of enlightenment, and the eightfold Noble Path as being apprehensible.

Taking apprehension as a means, one speaks of the characteristics of permanence and impermanence in the gateway to liberation through emptiness as being apprehensible; one speaks of the characteristics of permanence and impermanence in the gateways to liberation through signlessness and wishlessness as being apprehensible. Taking apprehension as a means, one speaks of the characteristics of pleasure and suffering in the gateway to liberation through emptiness as being apprehensible; one speaks of the characteristics of pleasure and suffering in the gateways to liberation through signlessness and wishlessness as being apprehensible.

Taking apprehension as a means, one speaks of the characteristics of self and non-self in the gateway to liberation through emptiness as being apprehensible; one speaks of the characteristics of self and non-self in the gateways to liberation through signlessness and wishlessness as being apprehensible. Taking apprehension as a means, one speaks of the characteristics of purity and impurity in the gateway to liberation through emptiness as being apprehensible; one speaks of the characteristics of purity and impurity in the gateways to liberation through signlessness and wishlessness as being apprehensible.

Taking apprehension as a means, one speaks of the characteristics of emptiness and non-emptiness in the gateway to liberation through emptiness as being apprehensible; one speaks of the characteristics of emptiness and non-emptiness in the gateways to liberation through signlessness and wishlessness as being apprehensible. Taking apprehension as a means, one speaks of the characteristics of signlessness and signs in the gateway to liberation through emptiness as being apprehensible; one speaks of the characteristics of signlessness and signs in the gateways to liberation through signlessness and wishlessness as being apprehensible.

Taking apprehension as a means, one speaks of the characteristics of wishlessness and wishes in the gateway to liberation through emptiness as being apprehensible; one speaks of the characteristics of wishlessness and wishes in the gateways to liberation through signlessness and wishlessness as being apprehensible. Taking apprehension as a means, one speaks of the characteristics of tranquility and non-tranquility in the gateway to liberation through emptiness as being apprehensible; one speaks of the characteristics of tranquility and non-tranquility in the gateways to liberation through signlessness and wishlessness as being apprehensible.

Taking apprehension as a means, one speaks of the characteristics of detachment and non-detachment in the gateway to liberation through emptiness as being apprehensible; one speaks of the characteristics of detachment and non-detachment in the gateways to liberation through signlessness and wishlessness as being apprehensible.

Taking attainment as a means, one teaches that the characteristics of permanence and impermanence in the prajnaparamita of generosity can be apprehended; one teaches that the characteristics of permanence and impermanence in the prajnaparamitas of pure morality, patient endurance, diligent effort, meditative concentration, and wisdom can be apprehended. Taking attainment as a means, one teaches that the characteristics of happiness and suffering in the prajnaparamita of generosity can be apprehended; one teaches that the characteristics of happiness and suffering in the prajnaparamitas of pure morality, patient endurance, diligent effort, meditative concentration, and wisdom can be apprehended.

Taking attainment as a means, one teaches that the characteristics of self and non-self in the prajnaparamita of generosity can be apprehended; one teaches that the characteristics of self and non-self in the prajnaparamitas of pure morality, patient endurance, diligent effort, meditative concentration, and wisdom can be apprehended. Taking attainment as a means, one teaches that the characteristics of purity and impurity in the prajnaparamita of generosity can be apprehended; one teaches that the characteristics of purity and impurity in the prajnaparamitas of pure morality, patient endurance, diligent effort, meditative concentration, and wisdom can be apprehended.

Taking attainment as a means, one teaches that the characteristics of emptiness and non-emptiness in the prajnaparamita of generosity can be apprehended; one teaches that the characteristics of emptiness and non-emptiness in the prajnaparamitas of pure morality, patient endurance, diligent effort, meditative concentration, and wisdom can be apprehended. Taking attainment as a means, one teaches that the characteristics of signlessness and possessing signs in the prajnaparamita of generosity can be apprehended; one teaches that the characteristics of signlessness and possessing signs in the prajnaparamitas of pure morality, patient endurance, diligent effort, meditative concentration, and wisdom can be apprehended.

Taking attainment as a means, one teaches that the characteristics of wishlessness and possessing wishes in the prajnaparamita of generosity can be apprehended; one teaches that the characteristics of wishlessness and possessing wishes in the prajnaparamitas of pure morality, patient endurance, diligent effort, meditative concentration, and wisdom can be apprehended. Taking attainment as a means, one teaches that the characteristics of peacefulness and non-peacefulness in the prajnaparamita of generosity can be apprehended; one teaches that the characteristics of peacefulness and non-peacefulness in the prajnaparamitas of pure morality, patient endurance, diligent effort, meditative concentration, and wisdom can be apprehended.

Taking attainment as a means, one teaches that the characteristics of seclusion and non-seclusion in the prajnaparamita of generosity can be apprehended; one teaches that the characteristics of seclusion and non-seclusion in the prajnaparamitas of pure morality, patient endurance, diligent effort, meditative concentration, and wisdom can be apprehended.

Taking attainment as a means, one teaches that the characteristics of permanence and impermanence in the five kinds of eyes can be apprehended; one teaches that the characteristics of permanence and impermanence in the six superknowledges can be apprehended. Taking attainment as a means, one teaches that the characteristics of happiness and suffering in the five kinds of eyes can be apprehended; one teaches that the characteristics of happiness and suffering in the six superknowledges can be apprehended.

Taking attainment as a means, one teaches that the characteristics of self and non-self in the five kinds of eyes can be apprehended; one teaches that the characteristics of self and non-self in the six superknowledges can be apprehended. Taking attainment as a means, one teaches that the characteristics of purity and impurity in the five kinds of eyes can be apprehended; one teaches that the characteristics of purity and impurity in the six superknowledges can be apprehended.

Taking attainment as a means, one teaches that the characteristics of emptiness and non-emptiness in the five kinds of eyes can be apprehended; one teaches that the characteristics of emptiness and non-emptiness in the six superknowledges can be apprehended. Taking attainment as a means, one teaches that the characteristics of signlessness and possessing signs in the five kinds of eyes can be apprehended; one teaches that the characteristics of signlessness and possessing signs in the six superknowledges can be apprehended.

Taking attainment as a means, one teaches that the characteristics of wishlessness and possessing wishes in the five kinds of eyes can be apprehended; one teaches that the characteristics of wishlessness and possessing wishes in the six superknowledges can be apprehended. Taking attainment as a means, one teaches that the characteristics of peacefulness and non-peacefulness in the five kinds of eyes can be apprehended; one teaches that the characteristics of peacefulness and non-peacefulness in the six superknowledges can be apprehended.

Taking attainment as a means, one teaches that the characteristics of seclusion and non-seclusion in the five kinds of eyes can be apprehended; one teaches that the characteristics of seclusion and non-seclusion in the six superknowledges can be apprehended.

Taking apprehension as an expedient means, they teach that the characteristics of permanence and impermanence in the Buddha’s ten powers can be apprehended; they teach that the characteristics of permanence and impermanence in the four fearlessnesses, four unhindered 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 can be apprehended.

Taking apprehension as an expedient means, they teach that the characteristics of happiness and suffering in the Buddha’s ten powers can be apprehended; they teach that the characteristics of happiness and suffering in the four fearlessnesses, four unhindered 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 can be apprehended.

Taking apprehension as an expedient means, they teach that the characteristics of self and non-self in the Buddha’s ten powers can be apprehended; they teach that the characteristics of self and non-self in the four fearlessnesses, four unhindered 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 can be apprehended.

Taking apprehension as an expedient means, they teach that the characteristics of purity and impurity in the Buddha’s ten powers can be apprehended; they teach that the characteristics of purity and impurity in the four fearlessnesses, four unhindered 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 can be apprehended.

Taking apprehension as an expedient means, they teach that the characteristics of emptiness and non-emptiness in the Buddha’s ten powers can be apprehended; they teach that the characteristics of emptiness and non-emptiness in the four fearlessnesses, four unhindered 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 can be apprehended.

Taking apprehension as an expedient means, they teach that the characteristics of signlessness and having signs in the Buddha’s ten powers can be apprehended; they teach that the characteristics of signlessness and having signs in the four fearlessnesses, four unhindered 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 can be apprehended.

Taking apprehension as an expedient means, they teach that the characteristics of wishlessness and having wishes in the Buddha’s ten powers can be apprehended; they teach that the characteristics of wishlessness and having wishes in the four fearlessnesses, four unhindered 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 can be apprehended.

Taking apprehension as an expedient means, they teach that the characteristics of tranquility and non-tranquility in the Buddha’s ten powers can be apprehended; they teach that the characteristics of tranquility and non-tranquility in the four fearlessnesses, four unhindered 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 can be apprehended.

Taking apprehension as an expedient means, they teach that the characteristics of detachment and non-detachment in the Buddha’s ten powers can be apprehended; they teach that the characteristics of detachment and non-detachment in the four fearlessnesses, four unhindered 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 can be apprehended.

Subhuti! Such a person is a bad spiritual friend of a great bodhisattva, for if that person did not teach such things, the great bodhisattva would already have attained awakening.

If a great bodhisattva, while practicing prajnaparamita, is led astray by such a bad spiritual friend, then upon hearing this profound prajnaparamita taught, that bodhisattva’s mind becomes alarmed, terrified, and afraid.

Furthermore, Subhuti! If a bad spiritual friend of a great bodhisattva does not speak of the deeds of Mara and the faults of Mara, an evil Mara may manifest in the form of a great bodhisattva, approach the great bodhisattva, and encourage the contemplation of internal emptiness with apprehension;

encourage the contemplation of external emptiness, internal-and-external emptiness, the emptiness of emptiness, great emptiness, ultimate emptiness, the emptiness of the conditioned, the emptiness of the unconditioned, absolute emptiness, boundless emptiness, the emptiness of dispersion, the emptiness of non-transformation, the emptiness of intrinsic nature, the emptiness of individual characteristics, the emptiness of common characteristics, the emptiness of all dharmas, the emptiness of the unapprehensible, the emptiness of nonexistence, the emptiness of self-nature, and the emptiness of the nonexistence of self-nature, with apprehension; encourage the cultivation of the four dhyanas with apprehension;

encourage the cultivation of the four immeasurables and the four formless absorptions with apprehension; encourage the cultivation of the four foundations of mindfulness with apprehension; encourage the cultivation of the four right efforts, four bases of supernormal power, five faculties, five powers, seven factors of awakening, and Noble Eightfold Path with apprehension; encourage the cultivation of the emptiness gateway to liberation with apprehension; encourage the cultivation of the signlessness and wishlessness gateways to liberation with apprehension; encourage the cultivation of the perfection of generosity with apprehension; encourage the cultivation of the perfections of ethical discipline, patience, diligence, dhyana, and prajnaparamita with apprehension;

encourage the cultivation of the five kinds of eyes with apprehension; encourage the cultivation of the six superknowledges with apprehension; encourage the cultivation of the Buddha’s ten powers with apprehension; and encourage the cultivation of the four fearlessnesses, four unhindered 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 with apprehension.

Subhuti! Such a person is a bad spiritual friend of a great bodhisattva, for if that person did not teach such things, the great bodhisattva would already have attained awakening.

If a great bodhisattva, while practicing prajnaparamita, is led astray by such a bad spiritual friend, then upon hearing this profound prajnaparamita taught, that bodhisattva’s mind becomes alarmed, terrified, and afraid.

Therefore, while practicing prajnaparamita, a great bodhisattva should swiftly distance themselves from all bad spiritual friends.

XII. THE BODHISATTVA CHAPTER

01

At that time, the Venerable Subhuti addressed the Buddha: “Blessed One! What is the true meaning of the term ‘bodhisattva’?”

The Buddha said: “Subhuti! The absence of any true meaning is the true meaning of bodhisattva. Why is this? Subhuti! Because bodhi does not arise and sattva does not exist, the absence of any true meaning is the true meaning of bodhisattva. Subhuti! Just as the true meaning of a bird’s tracks in empty space has no existence and cannot be apprehended, so too the true meaning of bodhisattva has no existence and cannot be apprehended.

“Subhuti! Just as the true meaning of an illusion has no existence and cannot be apprehended, so too the true meaning of bodhisattva has no existence and cannot be apprehended.

“Subhuti! Just as the true meaning of a dream, the true meaning of a reflection in water, the true meaning of a play of light, the true meaning of a flower in empty space, the true meaning of an image, the true meaning of an echo, the true meaning of an illusory city, and the true meaning of a magical transformation have no existence and cannot be apprehended, so too the true meaning of bodhisattva has no existence and cannot be apprehended.

“Subhuti! Just as the true meaning of suchness has no existence and cannot be apprehended, so too the true meaning of bodhisattva has no existence and cannot be apprehended.”

Subhuti! Just as the true meaning of the dharmadhatu, the true meaning of the Dharma-nature, the true meaning of the abiding of dharmas, the true meaning of the fixed order of dharmas, the true meaning of non-falsity, the true meaning of immutability, the true meaning of the nature free from arising, the true meaning of the nature of equality, and the true meaning of ultimate reality have no existence and cannot be apprehended, so too the true meaning of a bodhisattva has no existence and cannot be apprehended.

Furthermore, Subhuti! Just as the true meaning of the form of an illusory person has no existence and cannot be apprehended, so too, when a great bodhisattva practices prajnaparamita, the great bodhisattva contemplates the true meaning of a bodhisattva as having no existence and as being unapprehendable.

Subhuti! Just as the true meaning of the feeling, perception, formations, and consciousness of an illusory person has no existence and cannot be apprehended, so too, when a great bodhisattva practices prajnaparamita, the great bodhisattva contemplates the true meaning of a bodhisattva as having no existence and as being unapprehendable.

Subhuti! Just as the true meaning of the eye ayatana of an illusory person has no existence and cannot be apprehended, so too, when a great bodhisattva practices prajnaparamita, the great bodhisattva contemplates the true meaning of a bodhisattva as having no existence and as being unapprehendable.

Subhuti! Just as the true meaning of the ear, nose, tongue, body, and mind ayatanas of an illusory person has no existence and cannot be apprehended, so too, when a great bodhisattva practices prajnaparamita, the great bodhisattva contemplates the true meaning of a bodhisattva as having no existence and as being unapprehendable.

Subhuti! Just as the true meaning of the form ayatana of an illusory person has no existence and cannot be apprehended, so too, when a great bodhisattva practices prajnaparamita, the great bodhisattva contemplates the true meaning of a bodhisattva as having no existence and as being unapprehendable.

Subhuti! Just as the true meaning of the sound, odor, taste, tangible-object, and mental-object ayatanas of an illusory person has no existence and cannot be apprehended, so too, when a great bodhisattva practices prajnaparamita, the great bodhisattva contemplates the true meaning of a bodhisattva as having no existence and as being unapprehendable.

Subhuti! Just as the true meaning of the eye dhatu of an illusory person has no existence and cannot be apprehended, so too, when a great bodhisattva practices prajnaparamita, the great bodhisattva contemplates the true meaning of a bodhisattva as having no existence and as being unapprehendable.

Subhuti! Just as the true meaning of the form dhatu, the eye-consciousness dhatu, eye-contact, and the feelings arising with eye-contact as condition of an illusory person has no existence and cannot be apprehended, so too, when a great bodhisattva practices prajnaparamita, the great bodhisattva contemplates the true meaning of a bodhisattva as having no existence and as being unapprehendable.

Subhuti! Just as the true meaning of the ear dhatu of an illusory person has no existence and cannot be apprehended, so too, when a great bodhisattva practices prajnaparamita, the great bodhisattva contemplates the true meaning of a bodhisattva as having no existence and as being unapprehendable.

Subhuti! Just as the true meaning of the sound dhatu, the ear-consciousness dhatu, ear-contact, and the feelings arising with ear-contact as condition of an illusory person has no existence and cannot be apprehended, so too, when a great bodhisattva practices prajnaparamita, the great bodhisattva contemplates the true meaning of a bodhisattva as having no existence and as being unapprehendable.

Subhuti! Just as the true meaning of the nose dhatu of an illusory person has no existence and cannot be apprehended, so too, when a great bodhisattva practices prajnaparamita, the great bodhisattva contemplates the true meaning of a bodhisattva as having no existence and as being unapprehendable.

Subhuti! Just as the true meaning of the odor dhatu, the nose-consciousness dhatu, nose-contact, and the feelings arising with nose-contact as condition of an illusory person has no existence and cannot be apprehended, so too, when a great bodhisattva practices prajnaparamita, the great bodhisattva contemplates the true meaning of a bodhisattva as having no existence and as being unapprehendable.

Subhuti! Just as the true meaning of the tongue dhatu of an illusory person has no existence and cannot be apprehended, so too, when a great bodhisattva practices prajnaparamita, the great bodhisattva contemplates the true meaning of a bodhisattva as having no existence and as being unapprehendable.

Subhuti! Just as the true meaning of the taste dhatu, the tongue-consciousness dhatu, tongue-contact, and the feelings arising with tongue-contact as condition of an illusory person has no existence and cannot be apprehended, so too, when a great bodhisattva practices prajnaparamita, the great bodhisattva contemplates the true meaning of a bodhisattva as having no existence and as being unapprehendable.

Subhuti! Just as the true meaning of the body dhatu of an illusory person has no existence and cannot be apprehended, so too, when a great bodhisattva practices prajnaparamita, the great bodhisattva contemplates the true meaning of a bodhisattva as having no existence and as being unapprehendable.

Subhuti! Just as the true meaning of the tangible-object dhatu, the body-consciousness dhatu, body-contact, and the feelings arising with body-contact as condition of an illusory person has no existence and cannot be apprehended, so too, when a great bodhisattva practices prajnaparamita, the great bodhisattva contemplates the true meaning of a bodhisattva as having no existence and as being unapprehendable.

Subhuti! Just as the true meaning of the mind dhatu of an illusory person has no existence and cannot be apprehended, so too, when a great bodhisattva practices prajnaparamita, the great bodhisattva contemplates the true meaning of a bodhisattva as having no existence and as being unapprehendable.

Subhuti! Just as the true meaning of the mental-object dhatu, the mind-consciousness dhatu, mind-contact, and the feelings arising with mind-contact as condition of an illusory person has no existence and cannot be apprehended, so too, when a great bodhisattva practices prajnaparamita, the great bodhisattva contemplates the true meaning of a bodhisattva as having no existence and as being unapprehendable.

Subhuti! Just as the true meaning of the earth dhatu of an illusory person has no existence and cannot be apprehended, so too, when a great bodhisattva practices prajnaparamita, the great bodhisattva contemplates the true meaning of a bodhisattva as having no existence and as being unapprehendable.

Subhuti! Just as the true meaning of the water, fire, wind, space, and consciousness dhatus of an illusory person has no existence and cannot be apprehended, so too, when a great bodhisattva practices prajnaparamita, the great bodhisattva contemplates the true meaning of a bodhisattva as having no existence and as being unapprehendable.

Subhuti! Just as the true meaning of the Noble Truth of suffering of an illusory person has no existence and cannot be apprehended, so too, when a great bodhisattva practices prajnaparamita, the great bodhisattva contemplates the true meaning of a bodhisattva as having no existence and as being unapprehendable.

Subhuti! Just as the true meaning of the Noble Truths of the origin of suffering, its cessation, and the path of an illusory person has no existence and cannot be apprehended, so too, when a great bodhisattva practices prajnaparamita, the great bodhisattva contemplates the true meaning of a bodhisattva as having no existence and as being unapprehendable.

Subhuti! Just as the true meaning of ignorance of an illusory person has no existence and cannot be apprehended, so too, when a great bodhisattva practices prajnaparamita, the great bodhisattva contemplates the true meaning of a bodhisattva as having no existence and as being unapprehendable.

Subhuti! Just as the true meaning of the conditioned activities, consciousness, name-and-form, the six sense bases, contact, feeling, craving, clinging, existence, birth, aging and death, sorrow, lamentation, suffering, grief, and distress of an illusory person has no existence and cannot be apprehended, so too, when a great bodhisattva practices prajnaparamita, the true meaning of bodhisattva that is contemplated has no existence and cannot be apprehended.

Subhuti! Just as the true meaning of the four dhyanas of an illusory person has no existence and cannot be apprehended, so too, when a great bodhisattva practices prajnaparamita, the true meaning of bodhisattva that is contemplated has no existence and cannot be apprehended.

Subhuti! Just as the true meaning of the four immeasurables and the four formless concentrations of an illusory person has no existence and cannot be apprehended, so too, when a great bodhisattva practices prajnaparamita, the true meaning of bodhisattva that is contemplated has no existence and cannot be apprehended.

Subhuti! Just as the true meaning of the four establishments of mindfulness of an illusory person has no existence and cannot be apprehended, so too, when a great bodhisattva practices prajnaparamita, the true meaning of bodhisattva that is contemplated has no existence and cannot be apprehended.

Subhuti! Just as the true meaning 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 of an illusory person has no existence and cannot be apprehended, so too, when a great bodhisattva practices prajnaparamita, the true meaning of bodhisattva that is contemplated has no existence and cannot be apprehended.

Subhuti! Just as the true meaning of the gateway to liberation through emptiness of an illusory person has no existence and cannot be apprehended, so too, when a great bodhisattva practices prajnaparamita, the true meaning of bodhisattva that is contemplated has no existence and cannot be apprehended.

Subhuti! Just as the true meaning of the gateways to liberation through signlessness and wishlessness of an illusory person has no existence and cannot be apprehended, so too, when a great bodhisattva practices prajnaparamita, the true meaning of bodhisattva that is contemplated has no existence and cannot be apprehended.

Fascicle 45

End