大般若波羅蜜多經

XXXXXIII. CHAPTER: SKILLFUL TRAINING

03

Furthermore, Subhuti! There is a great bodhisattva who is seized by Mara and deluded by Mara, and who, merely upon hearing a name, falsely gives rise to attachment. Why is this?

Subhuti! It is because this great bodhisattva has not previously cultivated and trained in generosity, pure morality, patient endurance, vigor, meditative concentration, and prajnaparamita; has not previously abided in inner emptiness, outer emptiness, inner-and-outer emptiness, the emptiness of emptiness, great emptiness, ultimate emptiness, the emptiness of the conditioned, the emptiness of the unconditioned, ultimate emptiness, boundless emptiness, the emptiness of dispersion, the emptiness of nonchange, the emptiness of intrinsic nature, the emptiness of individual characteristics, the emptiness of common characteristics, the emptiness of all dharmas, the emptiness of the unobtainable, the emptiness of nonbeing, the emptiness of self-nature,

and the emptiness of the self-nature of nonbeing; has not previously abided in suchness, the dharmadhatu, Dharma-nature, the nature free from falsity, the unchanging nature, the nature of equality, the nature of freedom from arising, the constancy of Dharma, the abiding of Dharma, the reality-limit, the realm of space, and the inconceivable realm; has not previously abided in the Noble Truths of suffering, its origin, its cessation, and the path; has not previously cultivated and trained in the four foundations of mindfulness, the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of awakening, and the eightfold noble path;

has not previously cultivated and trained in the four meditative absorptions, the four immeasurables, and the four formless attainments; has not previously cultivated and trained in the eight liberations, the eight spheres of mastery, the nine successive attainments, and the ten spheres of totality; has not previously cultivated and trained in the liberation gates of emptiness, signlessness, and wishlessness; has not previously cultivated and trained in the ten bodhisattva grounds; has not previously cultivated and trained in the five kinds of eyes and the six superknowledges; has not previously cultivated and trained in the dharani gateways and the samadhi gateways;

has not previously cultivated and trained in the ten powers of a Buddha, the four fearlessnesses, the four unobstructed understandings, great loving-kindness, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen distinctive qualities of a Buddha; has not previously cultivated and trained in the Dharma of never forgetting and the nature of constant equanimity; has not previously cultivated and trained in the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects; has not previously cultivated and trained in all the practices of a great bodhisattva; and has not previously cultivated and trained in the supreme awakening of all Buddhas.

For these reasons, he affords Mara an opportunity.

Subhuti! This great bodhisattva is incapable of clearly understanding the modes of operation of the Mara of the skandhas, incapable of clearly understanding the modes of operation of the Mara of death, incapable of clearly understanding the modes of operation of the celestial Mara, and incapable of clearly understanding the modes of operation of the Mara of afflictions. For these reasons, he affords Mara an opportunity.

Subhuti! This great bodhisattva does not clearly understand form, nor does he clearly understand feeling, perception, volitional formations, or consciousness; he does not clearly understand the eye ayatana, nor does he clearly understand the ear, nose, tongue, body, or mind ayatana; he does not clearly understand the form ayatana, nor does he clearly understand the sound, odor, taste, tangible-object, or dharma ayatana; he does not clearly understand the eye dhatu, nor does he clearly understand the ear, nose, tongue, body, or mind dhatu; he does not clearly understand the form dhatu, nor does he clearly understand the sound, odor, taste, tangible-object, or dharma dhatu;

he does not clearly understand the eye-consciousness dhatu, nor does he clearly understand the ear-, nose-, tongue-, body-, or mind-consciousness dhatu; he does not clearly understand eye-contact, nor does he clearly understand ear-, nose-, tongue-, body-, or mind-contact; he does not clearly understand the feelings that arise conditioned by eye-contact, nor does he clearly understand the feelings that arise conditioned by ear-, nose-, tongue-, body-, or mind-contact; he does not clearly understand the earth dhatu, nor does he clearly understand the water, fire, wind, space, or consciousness dhatu;

he does not clearly understand ignorance, nor does he clearly understand volitional formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, grasping, becoming, birth, or aging-and-death; he does not clearly understand the perfection of generosity, nor does he clearly understand the perfections of pure morality, patient endurance, vigor, meditative concentration, or prajnaparamita;

he does not clearly understand inner emptiness, nor does he clearly understand outer emptiness, inner-and-outer emptiness, the emptiness of emptiness, great emptiness, ultimate emptiness, the emptiness of the conditioned, the emptiness of the unconditioned, ultimate emptiness, boundless emptiness, the emptiness of dispersion, the emptiness of nonchange, the emptiness of intrinsic nature, the emptiness of individual characteristics, the emptiness of common characteristics, the emptiness of all dharmas, the emptiness of the unobtainable, the emptiness of nonbeing, the emptiness of self-nature, or the emptiness of the self-nature of nonbeing;

he does not clearly understand suchness, nor does he clearly understand the dharmadhatu, Dharma-nature, the nature free from falsity, the unchanging nature, the nature of equality, the nature of freedom from arising, the constancy of Dharma, the abiding of Dharma, the reality-limit, the realm of space, or the inconceivable realm; he does not clearly understand the four foundations of mindfulness, nor does he clearly understand the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of awakening, or the eightfold noble path; he does not clearly understand the Noble Truth of suffering, nor does he clearly understand the Noble Truths of its origin, its cessation, or the path;

he does not clearly understand the four meditative absorptions, nor does he clearly understand the four immeasurables or the four formless attainments; he does not clearly understand the eight liberations, nor does he clearly understand the eight spheres of mastery, the nine successive attainments, or the ten spheres of totality; he does not clearly understand the liberation gate of emptiness, nor does he clearly understand the liberation gates of signlessness or wishlessness; he does not clearly understand the ten bodhisattva grounds; he does not clearly understand the five kinds of eyes, nor does he clearly understand the six superknowledges; he does not clearly understand the samadhi gateways, nor does he clearly understand the dharani gateways;

he does not clearly understand the ten powers of a Buddha, nor does he clearly understand the four fearlessnesses, the four unobstructed understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, or the eighteen distinctive qualities of a Buddha; he does not clearly understand the fruit of stream-entry, nor does he clearly understand the fruits of once-returning, non-returning, or arhatship; he does not clearly understand the fruit of a pratyekabuddha; he does not clearly understand the knowledge of all things, nor does he clearly understand the knowledge of the aspects of the paths or the knowledge of all aspects; neither does he clearly understand the true characteristics, names, and dharmas of sentient beings.

For these reasons, he affords Mara an opportunity. Employing skillful means, the maras manifest in all manner of forms and say to this great bodhisattva: “Your cultivation, practices, and vows have already been perfected; you should therefore realize supreme awakening. When you become a Buddha, you will possess such an exalted name and such distinguished merits.”

Subhuti! That is to say, the evil Mara knows that throughout an immeasurable period this bodhisattva has reflected and formed the aspiration: “When I become a Buddha, I shall possess such merits and such a name.” Therefore, Mara speaks in accordance with the aspiration upon which that bodhisattva has long reflected.

Subhuti! At that time, this bodhisattva, being far removed from prajnaparamita and lacking skillful means, hears Mara’s words and immediately thinks: “How extraordinary! This person has clearly declared to me that I shall become a Buddha and has described the merits and name I shall possess, all of which accord with the aspiration upon which I have long reflected. Therefore, it should be known that the Buddhas of the past have certainly bestowed upon me the prediction of great awakening. With regard to supreme awakening, I have definitely attained non-retrogression. When I become a Buddha, I shall certainly possess such an exalted name and such merits.”

Subhuti! When this great bodhisattva hears that evil Mara, Mara’s retinue, or ascetics seized by Mara declare that in the future he will become a Buddha bearing such-and-such a name, his arrogance increases ever further. He thinks: “In the future, I shall certainly become a Buddha and attain such a name and such merits. Other bodhisattvas are not equal to me.”

Subhuti! This great bodhisattva has not yet accomplished any of the practices, conditions, or characteristics of a non-retrogressing great bodhisattva that I have taught. Merely upon hearing Mara falsely proclaim the empty name of Buddhahood, he gives rise to arrogance and disparages, scorns, and reviles the assemblies of other great bodhisattvas.

Subhuti! Because this great bodhisattva gives rise to arrogance and disparages, scorns, and reviles other great bodhisattvas, he becomes far removed from supreme awakening.

Subhuti, that great bodhisattva becomes separated from prajnaparamita; because he lacks skillful means, abandons good spiritual friends, and is constantly surrounded by harmful friends, he falls to the stage of a shravaka or pratyekabuddha.

Subhuti, if that great bodhisattva, while possessing this present body, regains right mindfulness, sincerely repents his faults, relinquishes his former arrogance, and constantly draws near to, makes offerings to, reveres, honors, and praises the finest good spiritual friends, then although he may wander through birth and death for a long time, he will afterward rely upon profound prajnaparamita, gradually cultivate and study it, and also attain unsurpassed perfect enlightenment.

Subhuti, if that great bodhisattva, while possessing this present body, does not regain right mindfulness, does not know to repent his faults, does not relinquish his arrogance, and does not wish to draw near to, make offerings to, revere, honor, and praise the finest good spiritual friends, then he will certainly wander through birth and death for a long time. Although he may later diligently cultivate wholesome karma, he will nevertheless fall to the stage of a shravaka or pratyekabuddha.

Subhuti, it is as when a bhikshu seeking the shravaka path commits even one of the four grave offenses: he is no longer a shramana, nor a son of the Shakya clan; in this present life, he certainly cannot attain the fruits of stream-enterer, once-returner, or non-returner.

Subhuti, the same is true of a bodhisattva who falsely clings to an empty name. Merely upon hearing Mara say that this empty name signifies his future Buddhahood, he becomes arrogant and disparages and slanders the assemblies of other great bodhisattvas. You should know that this offense is immeasurably more serious than the four grave offenses committed by that bhikshu.

Subhuti, not only does it exceed the four grave offenses committed by that bhikshu, but this bodhisattva’s offense is also immeasurably more serious than the five heinous offenses. Why is this?

Subhuti, it is because that great bodhisattva has in truth not accomplished any extraordinary merit, yet merely upon hearing the evil Mara proclaim the name under which he will become a Buddha, he grows arrogant and disparages other bodhisattvas. Therefore, this offense is more serious than the five heinous offenses.

Therefore, Subhuti, if a great bodhisattva wishes to attain unsurpassed perfect enlightenment, he must clearly understand that such statements concerning fictitious names are subtle works of Mara.

Furthermore, Subhuti, there may be a great bodhisattva who dwells in seclusion in mountains and forests, wildernesses, or desolate marshlands, sitting peacefully alone and cultivating the practice of seclusion. At that time, the evil Mara comes to him and respectfully praises the merit of seclusion, saying: “Excellent, Great Being! You are able to cultivate the practice of seclusion in this way. All Tathagatas, Arhats, Perfectly Enlightened Ones together praise this practice of seclusion. Lord Shakra, the devas, and the immortals all protect, make offerings to, and honor you. You should always remain here and not go elsewhere.”

Subhuti, I do not praise great bodhisattvas merely for dwelling in quiet places, wildernesses, mountains, or forests, sitting peacefully in contemplation and cultivating the practice of seclusion.

Thereupon, Subhuti addressed the Buddha: “World-Honored One, if the Buddha does not praise those who dwell in quiet places, wildernesses, mountains, or forests, who cast aside their bedding, sit peacefully, and contemplate the merit of seclusion, then what other practices of seclusion should great bodhisattvas cultivate? I beseech you to teach the supreme practice of seclusion to the great bodhisattvas.”

The Buddha said: “Subhuti, whether great bodhisattvas dwell in quiet places such as mountains, forests, desolate marshlands, and wildernesses, or in busy and clamorous places such as cities, towns, villages, and capitals, they should separate themselves from the afflictions of unwholesome karma and, moreover, separate themselves from the mental activity of shravakas and pratyekabuddhas, diligently cultivate prajnaparamita, and cultivate other supreme qualities. This is called a bodhisattva’s true practice of seclusion.

“Subhuti, this practice of seclusion is praised by all Tathagatas, Arhats, Perfectly Enlightened Ones. This practice of seclusion is revealed and approved by all Tathagatas, Arhats, Perfectly Enlightened Ones.

“Subhuti, great bodhisattvas should always cultivate and study this practice of seclusion. By day and by night, they should contemplate it correctly and diligently cultivate this Dharma of seclusion. This is called a bodhisattva’s practice of seclusion.

“Subhuti, this practice of seclusion is unmixed with the mental activity of shravakas or pratyekabuddhas and untainted by any afflictions or unwholesome karma. It is far removed from all clamor and bustle and is ultimately pure, enabling bodhisattvas swiftly to attain unsurpassed perfect enlightenment and bring benefit and happiness to sentient beings throughout all future time without ever ceasing.

“Subhuti, the practices praised by the evil Mara—such as dwelling in quiet places like mountains, forests, desolate marshlands, and wildernesses, casting aside one’s bedding, and sitting peacefully alone—are not a bodhisattva’s supreme practice of seclusion. Why is this?

“Subhuti, it is because that practice of seclusion is still intermingled with clamor: it remains mixed with the afflictions of unwholesome karma or with the mental activity of shravakas and pratyekabuddhas. Such a practitioner does not constantly accept with faith and diligently cultivate profound prajnaparamita, and therefore cannot perfect the knowledge of all-knowing knowledge.

“Subhuti, there may be great bodhisattvas who diligently cultivate the practice of seclusion praised by Mara, yet become arrogant and impure and disparage and slander the assemblies of other great bodhisattvas. There are assemblies of great bodhisattvas who, although dwelling in cities, towns, villages, and metropolises, possess pure minds untainted by any kind of affliction or unwholesome karma and unmixed with the mental activity of shravakas or pratyekabuddhas.

They diligently cultivate generosity, pure ethical discipline, patient acceptance, diligence, meditative concentration, and prajnaparamita; diligently abide in the emptiness of the internal, the emptiness of the external, the emptiness of the internal and external, the emptiness of emptiness, great emptiness, the emptiness of ultimate meaning, the emptiness of the conditioned, the emptiness of the unconditioned, ultimate emptiness, the emptiness of that which has no boundaries, the emptiness of dispersion, the emptiness of that which is unchanging, the emptiness of essential 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 self-nature of nonexistence; diligently abide in suchness, the dharma-dhatu, the nature of dharmas, the nature free from falsity, the unchanging nature, the nature of equality, the nature of freedom from arising, the fixed order of dharmas, the abiding order of dharmas, the reality-limit, the realm of space, and the inconceivable realm; diligently abide in the Noble Truths of suffering, its origin, its cessation, and the path; diligently cultivate the four establishments of mindfulness, the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of enlightenment, and the Noble Eightfold Path;

and fully perfect worldly qualities such as the four meditative concentrations, the four immeasurables, the four formless absorptions, and the five superknowledges.

They diligently cultivate the liberations of emptiness, signlessness, and wishlessness; diligently cultivate the five kinds of eyes and the six superknowledges; diligently cultivate the dharani gateways and samadhi gateways; diligently cultivate the Buddha’s ten powers, four fearlessnesses, four unobstructed understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen distinctive qualities of a Buddha; diligently cultivate the Dharma of never losing mindfulness and the nature of constant equanimity; and diligently cultivate all-knowledge, knowledge of the aspects of the paths, knowledge of all aspects, the purification of buddha-fields, and the maturation of sentient beings.

Although dwelling amid clamor, their minds remain tranquil, and they constantly and diligently cultivate the supreme practice of seclusion. Yet toward assemblies of such genuinely pure great bodhisattvas, those practitioners become arrogant and slander and disparage them.”

Subhuti, that great bodhisattva remains far removed from prajnaparamita and lacks skillful means. Thus, even though he dwells in a wilderness extending for a hundred yojanas, a place utterly devoid of vicious birds and beasts, snakes, venomous creatures, and bandits, where only spirits, demons, rakshasas, and other evil beings roam and abide, and even though he remains in such a secluded place for one year, ten years, a hundred years, a thousand years, a hundred thousand years, a koti of years, a hundred kotis of years, a thousand kotis of years, a hundred thousand kotis of years, or even longer than this, cultivating the practice of seclusion, he does not clearly understand the true practice of seclusion of great bodhisattvas.

That practice consists in this: although the assemblies of great bodhisattvas may dwell in bustling places, their minds remain tranquil; they remain far removed from every kind of affliction and evil karma; they progress toward unsurpassed perfect enlightenment; and they remain far removed from the mental activity of shravakas and pratyekabuddhas. Although this great bodhisattva dwells in the wilderness for a long time, his mind is still mixed with the mental activity of shravakas and pratyekabuddhas.

He clings to the dharmas of the stages of shravakas and pratyekabuddhas, relies upon those dharmas to cultivate the practice of seclusion, and furthermore develops deep attachment to this practice.

Subhuti, although that bodhisattva cultivates the practice of seclusion in this way, he does not accord with the minds of the Tathagatas.

Subhuti, that great bodhisattva has not in the least accomplished the true practice of seclusion of great bodhisattvas that I praise. Nor does he display even a semblance of the true and supreme practice of seclusion. Why? Because he takes no delight in such a true practice of seclusion, but cultivates only the hollow practice of seclusion belonging to shravakas and pratyekabuddhas.

Subhuti, when that great bodhisattva cultivates a practice of seclusion that is neither true nor supreme, Mara comes to that empty place and joyfully praises him, saying: ‘Excellent! Excellent! You are able to cultivate the true practice of seclusion. This practice of seclusion is praised by all Tathagatas, Arhats, Perfectly Enlightened Ones. If you diligently cultivate this practice, you will swiftly attain unsurpassed perfect enlightenment.’

Subhuti, that great bodhisattva clings to such practices of seclusion belonging to shravakas and pratyekabuddhas and regards them as supreme. He scorns and disparages those who abide in the bodhisattva vehicle—bhikshus whose wholesome qualities have matured and become harmonious, and others like them—who, although dwelling in bustling places, maintain tranquil minds. He says that they are incapable of cultivating the practice of seclusion, because their bodies dwell in bustling places and their minds are not tranquil.

Subhuti, that great bodhisattva scorns and disparages great bodhisattvas who abide in the true practice of seclusion praised by all Tathagatas, Arhats, Perfectly Enlightened Ones. He claims that because they dwell in bustling places, their minds are not tranquil and they cannot cultivate the true practice of seclusion. Yet he honors and praises great bodhisattvas who actually abide in a practice of commotion and complexity, which the Tathagatas do not praise, claiming that they are free from commotion and complexity, that their minds are tranquil, and that they can rightly cultivate the true practice of seclusion.

Subhuti, that great bodhisattva does not associate with, revere, or make offerings to those who are like great teachers and should be approached, revered, and supported; instead, he treats them with contempt. As for those who are like bad friends, who should be kept at a distance and not attended upon, he does not distance himself from them but reveres, makes offerings to, and attends upon them as though they were great teachers.

Subhuti, that great bodhisattva remains far removed from prajnaparamita and, because he lacks skillful means, mistakenly gives rise to attachment. Why? Because he thinks: ‘My practice is true seclusion; therefore, nonhuman beings praise, protect, and remain mindful of me. Those who dwell in cities and towns have disturbed bodies and minds; who would protect, revere, and praise them?’

Subhuti, because of these causes and conditions, that great bodhisattva becomes exceedingly arrogant, scorns and disparages the assemblies of other great bodhisattvas, and causes his afflictions and evil karma to increase day and night.

Subhuti, you should know that among bodhisattvas, such a great bodhisattva is a chandala who defiles the assemblies of great bodhisattvas. Although he bears the appearance of a great bodhisattva, he is a great thief in the realms of gods and humans, deceitfully deluding gods, humans, asuras, and others. Although his body wears the Dharma robes of a shramana, his mind constantly harbors the intention to steal and plunder. Those who aspire to the bodhisattva vehicle should not associate with, revere, make offerings to, honor, or praise such an evil person. Why?

Subhuti, you should know that such a person harbors overweening pride. Outwardly, he resembles a bodhisattva, but inwardly, he is filled with afflictions. Therefore, Subhuti, a true great bodhisattva does not abandon the wisdom of all-knowledge or unsurpassed perfect enlightenment. With a profound mind, he seeks to realize the wisdom of all-knowledge and attain unsurpassed perfect enlightenment. For the universal benefit and happiness of all sentient beings, he does not associate with, revere, make offerings to, honor, or praise such an evil person.

Subhuti, great bodhisattvas should always diligently carry out their own work, grow weary of and distance themselves from samsara, and remain unattached to the three realms. Toward those evil thieves and chandalas, they should always arouse loving-kindness, compassion, sympathetic joy, and equanimity, and think: ‘I should not give rise to the faults that those evil persons have produced. If, through a lapse of mindfulness, I should temporarily give rise to such faults as theirs, I must recognize them immediately and quickly eliminate them.’

Subhuti, great bodhisattvas who wish to attain unsurpassed perfect enlightenment should clearly understand such works of Mara. They should diligently distance themselves from and eliminate the faults that those bodhisattvas have produced.

Furthermore, Subhuti, if a great bodhisattva wishes to strengthen his aspiration to attain unsurpassed perfect enlightenment, he should always associate with, revere, make offerings to, honor, and praise the best spiritual friends.

At that time, the Venerable Subhuti said to the Buddha: ‘Blessed One, who are called the best spiritual friends of great bodhisattvas?’

The Buddha said: ‘Subhuti, all Tathagatas, Arhats, Perfectly Enlightened Ones are the best spiritual friends of great bodhisattvas. All great bodhisattvas are also the best spiritual friends of great bodhisattvas. Shravakas and other virtuous persons who are able to proclaim, reveal, explain, distinguish, and clarify for the assemblies of great bodhisattvas the teachings corresponding to generosity, pure morality, patient acceptance, diligence, meditative concentration, and prajnaparamita, making them easy to understand, should also be known as the best spiritual friends of great bodhisattvas.

‘Subhuti, you should know that the perfection of generosity is the best spiritual friend of great bodhisattvas. The perfections of pure morality, patient acceptance, diligence, meditative concentration, and prajnaparamita are also the best spiritual friends of great bodhisattvas.

‘Subhuti, you should know that the four establishments of mindfulness are the best spiritual friends of great bodhisattvas. The four right efforts, four bases of spiritual power, five faculties, five powers, seven factors of enlightenment, and eight factors of the noble path are also the best spiritual friends of great bodhisattvas.

‘Subhuti, you should know that the four meditative absorptions are the best spiritual friends of great bodhisattvas. The four immeasurables and four formless concentrations are also the best spiritual friends of great bodhisattvas.

‘Subhuti, you should know that the eight liberations are the best spiritual friends of great bodhisattvas. The eight spheres of mastery, nine successive concentrations, and ten spheres of totality are also the best spiritual friends of great bodhisattvas.

‘Subhuti, you should know that the gateway to liberation through emptiness is the best spiritual friend of great bodhisattvas. The gateways to liberation through signlessness and wishlessness are also the best spiritual friends of great bodhisattvas.’

Subhuti, you should know that the Ground of Great Joy is the finest spiritual friend of a great bodhisattva; the Ground of Stainlessness, the Ground of Luminousness, the Ground of Blazing Wisdom, the Ground Difficult to Conquer, the Ground of Manifest Presence, the Far-Going Ground, the Immovable Ground, the Ground of Excellent Wisdom, and the Dharma Cloud Ground are also the finest spiritual friends of a great bodhisattva.

Subhuti, you should know that the five kinds of eyes are the finest spiritual friends of a great bodhisattva; the six superknowledges are also the finest spiritual friends of a great bodhisattva.

Subhuti, you should know that the samadhi gateways are the finest spiritual friends of a great bodhisattva; the dharani gateways are also the finest spiritual friends of a great bodhisattva.

Subhuti, you should know that the ten powers of a Buddha are the finest spiritual friends of a great bodhisattva; the four fearlessnesses, the four unobstructed understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen distinctive qualities of a Buddha are also the finest spiritual friends of a great bodhisattva.

Subhuti, you should know that the Dharma of never forgetting is the finest spiritual friend of a great bodhisattva; the nature of perpetual equanimity is also the finest spiritual friend of a great bodhisattva.

Subhuti, you should know that the permanent eradication of all habitual tendencies of the afflictions is the finest spiritual friend of a great bodhisattva.

Subhuti, you should know that the wisdom of all things is the finest spiritual friend of a great bodhisattva; the wisdom of the aspects of the paths and the wisdom of all aspects are also the finest spiritual friends of a great bodhisattva.

Subhuti, you should know that all the practices of a great bodhisattva are the finest spiritual friends of a great bodhisattva; the unsurpassed perfect enlightenment of all Buddhas is also the finest spiritual friend of a great bodhisattva.

Subhuti, you should know that the Noble Truth of suffering is the finest spiritual friend of a great bodhisattva; the Noble Truths of the origin, cessation, and path are also the finest spiritual friends of a great bodhisattva.

Subhuti, you should know that the causal and conditional nature of all dharmas is the finest spiritual friend of a great bodhisattva; the factors of dependent origination are also the finest spiritual friends of a great bodhisattva.

Subhuti, you should know that the emptiness of the internal is the finest spiritual friend of a great bodhisattva; the emptiness of the external, the emptiness of the internal and external, 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 nonchange, 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 self-nature of nonexistence are also the finest spiritual friends of a great bodhisattva.

Subhuti, you should know that suchness is the finest spiritual friend of a great bodhisattva; the dharma realm, the nature of dharmas, the nature free from falsity, the nature free from change, the nature of equality, the nature transcending arising, the certainty of dharmas, the abiding of dharmas, the ultimate reality, the realm of space, and the inconceivable realm are also the finest spiritual friends of a great bodhisattva.

Subhuti, you should know that for the assemblies of great bodhisattvas, the perfection of generosity is a teacher, a guide, a radiance, a torch, a lamp, an illumination, understanding, knowledge, wisdom, insight, a deliverer, a protector, a chamber, a home, a shore, a ford, a refuge, a destination, a father, and a mother; for the assemblies of great bodhisattvas, the perfections of pure ethical discipline, patient acceptance, diligence, meditative concentration, and prajnaparamita are likewise a teacher, a guide, a radiance, a torch, a lamp, an illumination, understanding, knowledge, wisdom, insight, a deliverer, a protector, a chamber, a home, a shore, a ford, a refuge, a destination, a father, and a mother.

Subhuti, you should know that for the assemblies of great bodhisattvas, the four establishments of mindfulness are a teacher, a guide, a radiance, a torch, a lamp, an illumination, understanding, knowledge, wisdom, insight, a deliverer, a protector, a chamber, a home, a shore, a ford, a refuge, a destination, a father, and a mother; for the assemblies of great bodhisattvas, the four right efforts, the four bases of supernormal power, the five faculties, the five powers, the seven factors of enlightenment, and the eightfold noble path are likewise a teacher, a guide, a radiance, a torch, a lamp, an illumination, understanding, knowledge, wisdom, insight, a deliverer, a protector, a chamber, a home, a shore, a ford, a refuge, a destination, a father, and a mother.

Subhuti, you should know that for the assemblies of great bodhisattvas, the four meditative absorptions are a teacher, a guide, a radiance, a torch, a lamp, an illumination, understanding, knowledge, wisdom, insight, a deliverer, a protector, a chamber, a home, a shore, a ford, a refuge, a destination, a father, and a mother; for the assemblies of great bodhisattvas, the four immeasurables and the four formless attainments are likewise a teacher, a guide, a radiance, a torch, a lamp, an illumination, understanding, knowledge, wisdom, insight, a deliverer, a protector, a chamber, a home, a shore, a ford, a refuge, a destination, a father, and a mother.

Subhuti, you should know that for the assemblies of great bodhisattvas, the eight liberations are a teacher, a guide, a radiance, a torch, a lamp, an illumination, understanding, knowledge, wisdom, insight, a deliverer, a protector, a chamber, a home, a shore, a ford, a refuge, a destination, a father, and a mother; for the assemblies of great bodhisattvas, the eight spheres of mastery, the nine successive attainments, and the ten totalities are likewise a teacher, a guide, a radiance, a torch, a lamp, an illumination, understanding, knowledge, wisdom, insight, a deliverer, a protector, a chamber, a home, a shore, a ford, a refuge, a destination, a father, and a mother.

Subhuti, you should know that for the assemblies of great bodhisattvas, the gateway to liberation through emptiness is a teacher, a guide, a radiance, a torch, a lamp, an illumination, understanding, knowledge, wisdom, insight, a deliverer, a protector, a chamber, a home, a shore, a ford, a refuge, a destination, a father, and a mother; for the assemblies of great bodhisattvas, the gateways to liberation through signlessness and wishlessness are likewise a teacher, a guide, a radiance, a torch, a lamp, an illumination, understanding, knowledge, wisdom, insight, a deliverer, a protector, a chamber, a home, a shore, a ford, a refuge, a destination, a father, and a mother.

Subhuti, you should know that for the assemblies of great bodhisattvas, the Ground of Great Joy is a teacher, a guide, a radiance, a torch, a lamp, an illumination, understanding, knowledge, wisdom, insight, a deliverer, a protector, a chamber, a home, a shore, a ford, a refuge, a destination, a father, and a mother;

for the assemblies of great bodhisattvas, the Ground of Stainlessness, the Ground of Luminousness, the Ground of Blazing Wisdom, the Ground Difficult to Conquer, the Ground of Manifest Presence, the Far-Going Ground, the Immovable Ground, the Ground of Excellent Wisdom, and the Dharma Cloud Ground are likewise a teacher, a guide, a radiance, a torch, a lamp, an illumination, understanding, knowledge, wisdom, insight, a deliverer, a protector, a chamber, a home, a shore, a ford, a refuge, a destination, a father, and a mother.

Subhuti, you should know that for the assemblies of great bodhisattvas, the five kinds of eyes are a teacher, a guide, a radiance, a torch, a lamp, an illumination, understanding, knowledge, wisdom, insight, a deliverer, a protector, a chamber, a home, a shore, a ford, a refuge, a destination, a father, and a mother; for the assemblies of great bodhisattvas, the six superknowledges are likewise a teacher, a guide, a radiance, a torch, a lamp, an illumination, understanding, knowledge, wisdom, insight, a deliverer, a protector, a chamber, a home, a shore, a ford, a refuge, a destination, a father, and a mother.

Subhuti, you should know that, for the assemblies of great bodhisattvas, the gateways of samadhi are teachers, guides, radiance, torches, lamps, illumination, understanding, knowledge, cognition, wisdom, rescue, protection, chambers, houses, shores, fords, refuges, destinations, fathers, and mothers; the gateways of dharani are likewise, for the assemblies of great bodhisattvas, teachers, guides, radiance, torches, lamps, illumination, understanding, knowledge, cognition, wisdom, rescue, protection, chambers, houses, shores, fords, refuges, destinations, fathers, and mothers.

Subhuti, you should know that, for the assemblies of great bodhisattvas, the ten powers of a Buddha are teachers, guides, radiance, torches, lamps, illumination, understanding, knowledge, cognition, wisdom, rescue, protection, chambers, houses, shores, fords, refuges, destinations, fathers, and mothers; the four fearlessnesses, the four unhindered understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen distinctive qualities of a Buddha are likewise, for the assemblies of great bodhisattvas, teachers, guides, radiance, torches, lamps, illumination, understanding, knowledge, cognition, wisdom, rescue, protection, chambers, houses, shores, fords, refuges, destinations, fathers, and mothers.

Subhuti, you should know that, for the assemblies of great bodhisattvas, the Dharma of non-forgetfulness is a teacher, guide, radiance, torch, lamp, illumination, understanding, knowledge, cognition, wisdom, rescue, protection, chamber, house, shore, ford, refuge, destination, father, and mother; the nature of perpetual equanimity is likewise, for the assemblies of great bodhisattvas, a teacher, guide, radiance, torch, lamp, illumination, understanding, knowledge, cognition, wisdom, rescue, protection, chamber, house, shore, ford, refuge, destination, father, and mother.

Subhuti, you should know that, for the assemblies of great bodhisattvas, the permanent elimination of all habitual tendencies of the afflictions is a teacher, guide, radiance, torch, lamp, illumination, understanding, knowledge, cognition, wisdom, rescue, protection, chamber, house, shore, ford, refuge, destination, father, and mother.

Subhuti, you should know that, for the assemblies of great bodhisattvas, the knowledge of all things is a teacher, guide, radiance, torch, lamp, illumination, understanding, knowledge, cognition, wisdom, rescue, protection, chamber, house, shore, ford, refuge, destination, father, and mother; the knowledge of the aspects of the paths and the knowledge of all aspects are likewise, for the assemblies of great bodhisattvas, teachers, guides, radiance, torches, lamps, illumination, understanding, knowledge, cognition, wisdom, rescue, protection, chambers, houses, shores, fords, refuges, destinations, fathers, and mothers.

Subhuti, you should know that all practices of great bodhisattvas are teachers, guides, radiance, torches, lamps, illumination, understanding, knowledge, cognition, wisdom, rescue, protection, chambers, houses, shores, fords, refuges, destinations, fathers, and mothers; the unsurpassed enlightenment of the Buddhas is likewise, for the assemblies of great bodhisattvas, a teacher, guide, radiance, torch, lamp, illumination, understanding, knowledge, cognition, wisdom, rescue, protection, chamber, house, shore, ford, refuge, destination, father, and mother.

Subhuti, you should know that, for the assemblies of great bodhisattvas, the Noble Truth of suffering is a teacher, guide, radiance, torch, lamp, illumination, understanding, knowledge, cognition, wisdom, rescue, protection, chamber, house, shore, ford, refuge, destination, father, and mother; the Noble Truths of the origin of suffering, its cessation, and the path are likewise, for the assemblies of great bodhisattvas, teachers, guides, radiance, torches, lamps, illumination, understanding, knowledge, cognition, wisdom, rescue, protection, chambers, houses, shores, fords, refuges, destinations, fathers, and mothers.

Subhuti, you should know that, for the assemblies of great bodhisattvas, the dependently arisen nature of all dharmas is a teacher, guide, radiance, torch, lamp, illumination, understanding, knowledge, cognition, wisdom, rescue, protection, chamber, house, shore, ford, refuge, destination, father, and mother; the links of dependent origination are likewise, for the assemblies of great bodhisattvas, teachers, guides, radiance, torches, lamps, illumination, understanding, knowledge, cognition, wisdom, rescue, protection, chambers, houses, shores, fords, refuges, destinations, fathers, and mothers.

Subhuti, you should know that, for the assemblies of great bodhisattvas, inner emptiness is a teacher, guide, radiance, torch, lamp, illumination, understanding, knowledge, cognition, wisdom, rescue, protection, chamber, house, shore, ford, refuge, destination, father, and mother;

outer emptiness, inner-and-outer 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 nonapprehensibility, the emptiness of non-nature, the emptiness of self-nature, and the emptiness of non-nature and self-nature are likewise, for the assemblies of great bodhisattvas, teachers, guides, radiance, torches, lamps, illumination, understanding, knowledge, cognition, wisdom, rescue, protection, chambers, houses, shores, fords,

refuges, destinations, fathers, and mothers.

Subhuti, you should know that, for the assemblies of great bodhisattvas, suchness is a teacher, guide, radiance, torch, lamp, illumination, understanding, knowledge, cognition, wisdom, rescue, protection, chamber, house, shore, ford, refuge, destination, father, and mother;

the dharma-dhatu, the nature of dharmas, the nature free from falsity, the nature free from change, the nature of equality, the nature of freedom from arising, the certainty of Dharma, the abiding of Dharma, the ultimate reality, the realm of space, and the inconceivable realm are likewise, for the assemblies of great bodhisattvas, teachers, guides, radiance, torches, lamps, illumination, understanding, knowledge, cognition, wisdom, rescue, protection, chambers, houses, shores, fords, refuges, destinations, fathers, and mothers.

Why is this so?

Subhuti, all Tathagatas, Arhats, Perfectly Enlightened Ones of the past took the perfection of generosity—and, in full, up to the inconceivable realm—as their teacher, guide, light, torch, lamp, illumination, understanding, knowledge, wisdom, insight, refuge, protection, chamber, home, ford, shore, destination, place of arrival, father, and mother. All Tathagatas, Arhats, Perfectly Enlightened Ones of the future will take the perfection of generosity—and, in full, up to the inconceivable realm—as their teacher, guide, light, torch, lamp, illumination, understanding, knowledge, wisdom, insight, refuge, protection, chamber, home, ford, shore, destination, place of arrival, father, and mother.

All Tathagatas, Arhats, Perfectly Enlightened Ones of the present, abiding throughout the measureless, countless, boundless worlds of the ten directions, bringing peace and security to all sentient beings and revealing the sublime Dharma, likewise take the perfection of generosity—and, in full, up to the inconceivable realm—as their teacher, guide, light, torch, lamp, illumination, understanding, knowledge, wisdom, insight, refuge, protection, chamber, home, ford, shore, destination, place of arrival, father, and mother.

Why is this?

Subhuti, it is because all Buddhas of the past, future, and present arise from the perfection of generosity—and, in full, up to the inconceivable realm. Therefore, Subhuti, if great bodhisattvas aspire to realize unsurpassed perfect enlightenment, mature sentient beings, and purify Buddha-fields, they should train in the perfection of generosity; they should train in the perfections of pure ethical discipline, patience, diligence, meditative concentration, and prajnaparamita.

They should train in the four foundations of mindfulness; they should train in the four right efforts, the four bases of supernatural power, the five faculties, the five powers, the seven factors of enlightenment, and the Noble Eightfold Path. They should train in the four meditative absorptions; they should train in the four immeasurables and the four formless attainments. They should train in the eight liberations; they should train in the eight spheres of mastery, the nine successive attainments, and the ten totalities.

They should train in the gateway to liberation through emptiness; they should train in the gateways to liberation through signlessness and wishlessness. They should train in the ground of Great Joy; they should train in the grounds of Stainlessness, Luminosity, Blazing Wisdom, Hard to Conquer, Manifest Presence, Far-Reaching, Immovability, Excellent Wisdom, and Dharma Cloud. They should train in the five kinds of vision and the six superknowledges.

They should train in the gateways of samadhi and the gateways of dharani. They should train in the ten powers of a Buddha; they should train in the four fearlessnesses, the four unobstructed understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen unique qualities of a Buddha. They should train in the quality of never losing mindfulness and in the nature of constant equanimity.

They should train in permanently eliminating all habitual tendencies of the afflictions. They should train in all-knowledge, knowledge of the aspects of the paths, and knowledge of all aspects. They should train in all the practices of great bodhisattvas and in the unsurpassed perfect enlightenment of the Buddhas.

They should train in the Noble Truth of suffering; they should train in the Noble Truths of its origin, its cessation, and the path. They should train in the dependently arisen nature of all dharmas and in the links of dependent origination. They should train in inner emptiness;

they should train in outer emptiness, inner-and-outer emptiness, the emptiness of emptiness, great emptiness, ultimate emptiness, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, absolute emptiness, boundless emptiness, the emptiness of dispersion, the emptiness of non-transformation, the emptiness of intrinsic nature, the emptiness of defining characteristics, the emptiness of shared 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.

They should train in suchness; they should train in the dharma-dhatu, the nature of dharmas, the nature free from falsity, the unchanging nature, the nature of equality, the nature free from arising, the fixed order of Dharma, the abiding order of Dharma, the limit of reality, the realm of space, and the inconceivable realm.

Subhuti, after great bodhisattvas have trained in the perfection of generosity up to the inconceivable realm, they should further gather and guide sentient beings by means of the four ways of attraction. What are these four ways of attraction? The first is generosity, the second is affectionate speech, the third is beneficial conduct, and the fourth is cooperation.

Subhuti, having contemplated this meaning, I therefore declare that the perfections of generosity, pure ethical discipline, patience, diligence, meditative concentration, and prajnaparamita—and, in full, up to the inconceivable realm—are the teacher, guide, light, torch, lamp, illumination, understanding, knowledge, wisdom, insight, refuge, protection, chamber, home, shore, ford, destination, place of arrival, father, and mother of the assemblies of great bodhisattvas.

Therefore, Subhuti, great bodhisattvas who wish to cultivate the practice that does not depend upon the teachings of others, to abide in the state that does not depend upon the teachings of others, to dispel the doubts of all sentient beings, to fulfill the aspirations of all sentient beings, to purify Buddha-fields, and to mature sentient beings should train in prajnaparamita. Why is this? Subhuti, it is because this profound Prajnaparamita Sutra extensively expounds all the characteristics of the dharmas in which the assemblies of great bodhisattvas should train.

All assemblies of great bodhisattvas must diligently cultivate and train in these dharmas.

Then the Venerable Subhuti said to the Buddha, “Blessed One, what characteristic does this prajnaparamita possess, such that the assemblies of great bodhisattvas are exhorted to cultivate and train in it diligently?”

The Buddha said, “Subhuti, this prajnaparamita has space as its characteristic; this prajnaparamita has nonattachment as its characteristic; this prajnaparamita has signlessness as its characteristic. Why is this? Subhuti, it is because within the characteristics of this profound prajnaparamita, the characteristics of all dharmas are utterly unapprehensible, since they have no existence.”

The Venerable Subhuti then said to the Buddha, “Blessed One, is there any causal condition by which the sublime characteristic of prajnaparamita may be expressed? Do all dharmas also possess such a characteristic?”

The Buddha said, “Subhuti, so it is! So it is! It is exactly as you have said. There are causal conditions by which the sublime characteristic of prajnaparamita may be expressed, and all dharmas also possess this same sublime characteristic. Why is this? Subhuti, it is because prajnaparamita has emptiness as its characteristic, and all dharmas likewise have emptiness as their characteristic. Prajnaparamita has complete detachment as its characteristic, and all dharmas likewise have complete detachment as their characteristic.

“Subhuti, for this reason it may be said that profound prajnaparamita possesses a sublime characteristic and that all dharmas likewise possess this sublime characteristic, because the intrinsic nature of all dharmas is empty and free from every characteristic.”

The Venerable Subhuti again said to the Buddha, “Blessed One, if the intrinsic nature of all dharmas is empty and utterly free from characteristics, and if all dharmas and the emptiness of all dharmas are likewise all dharmas yet are free from all dharmas, then how can sentient beings be described as having defilement or purification? Blessed One, it is not the case that the nature of dharmas has either defilement or purification, nor is it the case that apart from dharmas there is either defilement or purification.

“Blessed One, it is not the case that the emptiness of dharmas can realize unsurpassed perfect enlightenment, nor is it the case that the complete detachment of dharmas can realize unsurpassed perfect enlightenment.

“Blessed One, it is not the case that within emptiness there is any dharma that can be realized; nor is it the case that within complete detachment there is any dharma that can be realized.

“Blessed One, it is not the case that within emptiness there are great bodhisattvas who realize unsurpassed perfect enlightenment; nor is it the case that within complete detachment there are great bodhisattvas who realize unsurpassed perfect enlightenment.

“Blessed One, how should I understand the profound meaning taught by the Buddha?”

At that time, the Buddha said to the venerable Subhuti: “Subhuti, what do you think? Throughout beginningless time, have sentient beings entertained thoughts of self and what belongs to self, and clung to self and what belongs to self?”

Subhuti replied: “World-Honored One, so it is! Well-Gone One, so it is! Throughout beginningless time, sentient beings have entertained thoughts of self and what belongs to self, and have clung to self and what belongs to self.”

The Buddha said: “Subhuti, what do you think? Are not those thoughts that cling to self and what belongs to self empty and utterly removed?”

Subhuti replied: “World-Honored One, so it is! Well-Gone One, so it is! Those thoughts that cling to self and what belongs to self are all empty and utterly removed.”

The Buddha said: “Subhuti, what do you think? Is it not because sentient beings cling to self and what belongs to self that they revolve through birth and death?”

Subhuti replied: “World-Honored One, so it is! Well-Gone One, so it is! All kinds of sentient beings revolve through birth and death because they cling to self and what belongs to self.”

The Buddha said: “Subhuti, sentient beings’ revolving through birth and death in this way is due to defilement. Therefore, it should be known with certainty that defilement exists.

“Subhuti, if sentient beings had no thoughts that cling to self and what belongs to self, there would be no defilement. If there were no defilement, there would be no revolving through birth and death. Yet since revolving through birth and death is manifest, one should thereby know that defiled phenomena exist; and since defiled phenomena exist, purification also exists. Therefore, Subhuti, you should know that although sentient beings are empty in their intrinsic nature and utterly removed from all characteristics, defilement and purification nevertheless exist.”

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