大般若波羅蜜多經

02

At that time, Shariputra asked Subhuti:

“If samadhi is not different from a great bodhisattva, and a great bodhisattva is not different from samadhi; if samadhi is itself a great bodhisattva, and a great bodhisattva is itself samadhi; and if either samadhi or a great bodhisattva stands in the same relation to prajnaparamita, then how do great bodhisattvas truly comprehend all dharmas and enter samadhi?”

Subhuti replied:

“When great bodhisattvas enter the various meditative absorptions, they do not think: ‘Relying upon the equality of all dharmas, I enter and realize such concentrations.’ For this reason, although great bodhisattvas rely upon the equality of all dharmas and enter and realize such concentrations, they give rise to no thought, conception, or cognition concerning either the equality of all dharmas or those concentrations. Why is this? Shariputra, it is because all dharmas and all concentrations, whether great bodhisattvas or prajnaparamita, are without anything that can be possessed. Within that which is without anything that can be possessed, discrimination, conception, and cognition cannot arise.”

The Blessed One then praised Subhuti:

“Excellent! Excellent! It is exactly as you have said. I declare that among the assembly of shravakas, you are foremost among those who abide in the concentration of noncontention. Therefore, you accord with the meaning of what I teach, for within equality there is no opposition.

“Subhuti, great bodhisattvas who wish to train in prajnaparamita should train in this way. Those who wish to train in the paramitas of meditation, diligence, patience, pure morality, and generosity should train in this way. Those who wish to train in the four foundations of mindfulness through the Noble Eightfold Path should train in this way. Likewise, even those who wish to train in the ten powers of a Buddha through the eighteen unique qualities of a Buddha should train in this way.”

Shariputra then addressed the Buddha:

“Does a great bodhisattva who trains in this way thereby train in prajnaparamita, and even train in the eighteen unique qualities of a Buddha?”

The Buddha said:

“Shariputra, a great bodhisattva who trains in this way thereby trains in prajnaparamita, using nonattainment as the skillful means, and even trains in the eighteen unique qualities of a Buddha, using nonattainment as the skillful means.”

Shariputra again addressed the Buddha:

“When great bodhisattvas train in this way, do they all use nonattainment as the skillful means for training in prajnaparamita, and even use nonattainment as the skillful means for training in the eighteen unique qualities of a Buddha?”

The Buddha said:

“Shariputra, when great bodhisattvas train in this way, they all use nonattainment as the skillful means for training in prajnaparamita, and even use nonattainment as the skillful means for training in the eighteen unique qualities of a Buddha.”

Shariputra said:

“Does nonattainment mean that certain things cannot be apprehended?”

The Buddha said:

“Shariputra, the self cannot be apprehended, and so forth through the observer, because they are ultimately pure. The skandhas, ayatanas, and dhatus cannot be apprehended, because they are ultimately pure. Ignorance cannot be apprehended, and so forth through aging and death, because they are ultimately pure.

The Four Noble Truths cannot be apprehended, because they are ultimately pure. The realms of desire, form, and formlessness cannot be apprehended, because they are ultimately pure. The four foundations of mindfulness cannot be apprehended, and so forth through the Noble Eightfold Path, because they are ultimately pure.

The ten powers of a Buddha cannot be apprehended, and so forth through the eighteen unique qualities of a Buddha, because they are ultimately pure. The perfection of generosity cannot be apprehended, and so forth through prajnaparamita, because they are ultimately pure. A stream-enterer cannot be apprehended, and so forth through an arhat, because they are ultimately pure.

A pratyekabuddha cannot be apprehended, because ultimately pure. A bodhisattva cannot be apprehended, and a Tathagata cannot be apprehended, because they are ultimately pure.”

Shariputra said:

“Blessed One, what is the meaning of ultimate purity?”

The Buddha replied:

“Shariputra, all dharmas are unborn and unceasing, undefiled and not purified, neither appearing nor disappearing, unattainable and unconditioned. This is the meaning of ultimate purity.”

Shariputra then again asked the Buddha:

“When a great bodhisattva trains in this way, in what dharma does the bodhisattva train?”

The Buddha said:

“Shariputra, when a great bodhisattva trains in this way, there is nothing whatsoever in which the bodhisattva trains with respect to all dharmas. Why is this? Shariputra, because within all such dharmas there is nothing in which foolish ordinary beings, through their attachments, could train.”

Shariputra asked:

“In what manner do such dharmas exist?”

The Buddha said:

“Such dharmas exist by being without anything that can be possessed. If one is unable to comprehend clearly that dharmas are thus without anything that can be possessed, this is called ignorance.”

Shariputra asked:

“What dharmas are without anything that can be possessed, the failure to understand which is called ignorance?”

The Buddha said:

“Shariputra, form is without anything that can be possessed; feeling, perception, formations, and consciousness are without anything that can be possessed, because of inner emptiness through the emptiness of the nonexistence of intrinsic nature. Likewise, the four foundations of mindfulness are without anything that can be possessed, and so forth through the eighteen unique qualities of a Buddha, which are without anything that can be possessed, because of inner emptiness through the emptiness of the nonexistence of intrinsic nature.

“Shariputra, if foolish ordinary beings are unable to comprehend clearly that dharmas are thus without anything that can be possessed, this is called ignorance. Through the power of ignorance and craving, they become attached to and discriminate between the two extremes of annihilationism and eternalism. Consequently, not knowing or seeing the nature of dharmas as being without anything that can be possessed, they discriminate among dharmas. Because of such discrimination, they become attached to form, feeling, perception, formations, and consciousness, and even become attached to the eighteen unique qualities of a Buddha. Because of attachment, they discriminate the nature of dharmas that are without anything that can be possessed. Consequently, they neither know nor see dharmas.”

Shariputra asked:

“What dharmas do they neither know nor see?”

The Buddha said:

“They neither know nor see form; they neither know nor see feeling, perception, formations, or consciousness. They even neither know nor see the eighteen unique qualities of a Buddha. Because they neither know nor see these dharmas, they fall into the class of foolish ordinary beings and cannot escape from it.”

Shariputra asked:

“From where are they unable to escape?”

The Buddha said:

“They are unable to escape from the realm of desire, the realm of form, and the formless realm. Because they cannot escape from the three realms, they cannot accomplish the dharmas of the shravakas, cannot accomplish the dharmas of the pratyekabuddhas, cannot accomplish the dharmas of the bodhisattvas, and cannot accomplish the dharmas of the Buddhas. Because they cannot accomplish the three vehicles, they cannot accept the dharmas with faith.”

Shariputra asked:

“What dharmas are they unable to accept with faith?”

The Buddha said:

“They are unable to accept with faith the emptiness of form. They are unable to accept with faith the emptiness of feeling, perception, formations, and consciousness, and even the emptiness of the eighteen unique qualities of a Buddha. Because they do not accept these with faith, they are unable to abide.”

Shariputra asked:

“In what dharmas are they unable to abide?”

The Buddha said:

“Shariputra, they are unable to abide securely in the perfection of generosity through prajnaparamita. They are unable to abide securely in the stage of nonretrogression through the eighteen unique qualities of a Buddha. Therefore, they are called foolish ordinary beings, because they cling to the existence of an intrinsic nature in all dharmas.”

Shariputra asked:

“To what dharmas do they cling as having an intrinsic nature?”

The Buddha said:

– That person clings to form as having intrinsic nature, and clings to feeling, perception, formations, and consciousness as having intrinsic nature. He clings to the eye ayatana as having intrinsic nature, up to and including the mind ayatana as having intrinsic nature. He clings to the form ayatana as having intrinsic nature, up to and including the dharma ayatana as having intrinsic nature. He clings to the eye dhatu as having intrinsic nature, up to and including the mind-consciousness dhatu as having intrinsic nature. He clings to greed, hatred, and delusion as having intrinsic nature. He clings to the various speculative views as having intrinsic nature. He clings to the four foundations of mindfulness as having intrinsic nature, up to and including the eighteen distinctive qualities of a Buddha as having intrinsic nature.

At that time, Sariputra said:

– Blessed One! Is it the case that a great bodhisattva who trains in this way does not train in prajnaparamita and therefore cannot attain the knowledge of all-knowledge?

The Buddha told Sariputra:

– There are great bodhisattvas who train in this way. Because they do not train in prajnaparamita, they cannot attain the knowledge of all-knowledge.

Sariputra said:

– What does this mean?

The Buddha said:

– Sariputra! A great bodhisattva who lacks skillful means discriminates and clings to prajnaparamita. He discriminates and clings to the paramitas of meditative concentration, diligence, patient acceptance, pure morality, and generosity. He discriminates and clings to the four foundations of mindfulness, up to and including the eighteen distinctive qualities of a Buddha. Because he clings to these dharmas, he also clings to the knowledge of all things, knowledge of the aspects of the paths, and knowledge of all modes. For this reason, a great bodhisattva who trains in this way does not train in prajnaparamita and cannot attain the knowledge of all-knowledge.

Sariputra said:

– When this great bodhisattva trains in this way, is it certain that he does not train in prajnaparamita and therefore cannot attain the knowledge of all-knowledge?

The Buddha said:

– Sariputra! This great bodhisattva who trains in this way certainly does not train in prajnaparamita and therefore cannot attain the knowledge of all-knowledge.

At that time, Sariputra again said:

– Blessed One! How does a great bodhisattva who cultivates and trains in prajnaparamita truly train in prajnaparamita, and, by training in this way, become able to attain the knowledge of all-knowledge?

The Buddha said:

– Sariputra! A great bodhisattva who cultivates and trains in prajnaparamita does not perceive prajnaparamita, up to and including not perceiving the knowledge of all modes. Thus, a great bodhisattva who cultivates and trains in prajnaparamita truly trains in prajnaparamita. By training in this way, he becomes able to attain the knowledge of all-knowledge. Why? Sariputra! Because he takes non-apprehension as his skillful means.

Sariputra said:

– With regard to which dharmas does this great bodhisattva take non-apprehension as his skillful means?

The Buddha said:

– Sariputra! When this great bodhisattva practices the paramita of generosity, he takes the non-apprehension of the paramita of generosity as his skillful means; up to and including when he practices prajnaparamita, he takes the non-apprehension of prajnaparamita as his skillful means; up to and including when he seeks bodhi, he takes the non-apprehension of bodhi as his skillful means; up to and including when he seeks the knowledge of all modes, he takes the non-apprehension of the knowledge of all modes as his skillful means.

Sariputra! Thus, a great bodhisattva who cultivates and trains in prajnaparamita truly trains in prajnaparamita. By training in this way, he becomes able to attain the knowledge of all-knowledge.

Sariputra said:

– When this great bodhisattva cultivates and trains in prajnaparamita, the non-apprehension of which dharmas does he take as his skillful means?

The Buddha said:

– Sariputra! When this great bodhisattva cultivates and trains in prajnaparamita, he takes the non-apprehension of inner emptiness as his skillful means, up to and including taking the non-apprehension of the emptiness of the nonexistence of self-nature as his skillful means. For this reason, he can swiftly attain the knowledge of all-knowledge.

X. CHAPTER ON THE ANALOGY OF ILLUSION

At that time, the Venerable Subhuti said:

– Blessed One! Suppose someone were to ask: If an illusionist could train in prajnaparamita, up to and including being able to train in the paramita of generosity, could that person attain the knowledge of all-knowledge? If an illusionist could train in the four foundations of mindfulness, up to and including being able to train in the eighteen distinctive qualities of a Buddha, could that person attain the knowledge of all-knowledge? If asked in this way, how should I answer?

The Buddha told Subhuti:

– I shall question you in return; answer according to your understanding. Subhuti! What do you think? Is form different from an illusion? Are feeling, perception, formations, and consciousness different from an illusion?

Subhuti said:

– Blessed One! They are not different!

Subhuti! What do you think? Is the eye ayatana different from an illusion? Up to and including, is the mind ayatana different from an illusion? Is the form ayatana different from an illusion? Up to and including, is the dharma ayatana different from an illusion?

Subhuti replied:

– Blessed One! No!

Subhuti! What do you think? Is the eye dhatu different from an illusion? Up to and including, is the mind dhatu different from an illusion? Is the form dhatu different from an illusion? Up to and including, is the dharma dhatu different from an illusion? Is the eye-consciousness dhatu different from an illusion? Up to and including, is the mind-consciousness dhatu different from an illusion? Is eye-contact different from an illusion? Up to and including, is mind-contact different from an illusion? Are the feelings arising with eye-contact as condition different from an illusion? Up to and including, are the feelings arising with mind-contact as condition different from an illusion?

Subhuti replied:

– Blessed One! No!

Subhuti! What do you think? Are the four foundations of mindfulness different from an illusion? Up to and including, is the Noble Eightfold Path different from an illusion?

Subhuti replied:

– Blessed One! No!

Subhuti! What do you think? Is the liberation gateway of emptiness different from an illusion? Are the liberation gateways of signlessness and wishlessness different from an illusion?

Subhuti said:

– Blessed One! No!

Subhuti! What do you think? Is the paramita of generosity different from an illusion? Up to and including, are the eighteen distinctive qualities of a Buddha different from an illusion?

Subhuti said:

– Blessed One! No!

Subhuti! What do you think? Is the unsurpassed, complete, perfect enlightenment of the Buddhas different from an illusion?

Subhuti said:

– Blessed One! No! Why? Blessed One! Because form is not different from illusion, and illusion is not different from form. Form itself is illusion, and illusion itself is form. In the same way, up to and including the unsurpassed, complete, perfect enlightenment of the Buddhas is not different from illusion, and illusion is not different from the unsurpassed, complete, perfect enlightenment of the Buddhas. The unsurpassed, complete, perfect enlightenment of the Buddhas itself is illusion, and illusion itself is the unsurpassed, complete, perfect enlightenment of the Buddhas.

The Buddha said:

– Subhuti! What do you think? Is illusion defiled or purified?

Subhuti said:

– Blessed One! No!

Subhuti! What do you think? Does illusion arise or cease?

Subhuti said:

– Blessed One! No!

Subhuti! What do you think? If a dharma is neither defiled nor purified, neither arising nor ceasing, can that dharma train in prajnaparamita and attain the knowledge of all-knowledge?

Subhuti said:

– Blessed One! No!

Subhuti! What do you think? Do various perceptions arise within the five skandhas, from which words arise, and is this provisionally designated a great bodhisattva?

Subhuti said, “Blessed One, it is exactly so!”

“Subhuti, what do you think? Within the five skandhas, perceptions arise; from perceptions, speech arises; and through provisional designation, are arising, cessation, defilement, and purification established?”

Subhuti replied, “Blessed One, no!”

“Subhuti, what do you think? If a dharma is without perception or any notion of equality, without establishment, speech, provisional designation, body, bodily karma, speech, verbal karma, mind, mental karma, defilement, purification, arising, or cessation, can that dharma train in prajnaparamita and accomplish the knowledge of all knowledge?”

Subhuti replied:

“Blessed One, no!”

The Buddha said:

“Subhuti, any great bodhisattva who trains in profound prajnaparamita in this way, taking non-apprehension as skillful means, will quickly be able to accomplish the knowledge of all knowledge.”

At that time, the Venerable Subhuti said:

“Blessed One, a great bodhisattva who wishes to realize unsurpassed, complete, perfect enlightenment should constantly train in prajnaparamita like an illusionist. Why is this? Blessed One, it should be known that the illusionist is precisely the five skandhas.”

The Buddha asked Subhuti:

“What do you think? Can the five skandhas, being like illusions, train in prajnaparamita and thereby accomplish the knowledge of all knowledge?”

Subhuti replied:

“Blessed One, no! Why is this? Blessed One, because the five skandhas, being like illusions, take the absence of intrinsic nature as their intrinsic nature, and an intrinsic nature that is the absence of intrinsic nature cannot be apprehended.”

The Buddha asked Subhuti:

“What do you think? Can the five skandhas, being like dreams, train in prajnaparamita and thereby accomplish the knowledge of all knowledge?”

Subhuti replied:

“Blessed One, no! Why is this? Blessed One, because the five skandhas, being like dreams, take the absence of intrinsic nature as their intrinsic nature, and an intrinsic nature that is the absence of intrinsic nature cannot be apprehended.”

The Buddha said:

“Subhuti, what do you think? Can the five skandhas, being like echoes, reflected images, shadows, mirages, flowers in the sky, magical transformations, or a city of Gandharvas, train in prajnaparamita and thereby accomplish the knowledge of all knowledge?”

Subhuti replied:

“Blessed One, no! Why is this? Blessed One, because the five skandhas, being like echoes and so forth, up to being like a city of Gandharvas, take the absence of intrinsic nature as their intrinsic nature, and an intrinsic nature that is the absence of intrinsic nature cannot be apprehended.”

The Buddha said:

“Subhuti, what do you think? Do the five skandhas, being like illusions and so forth, each possess a distinct nature?”

Subhuti replied:

“Blessed One, no! Why is this? Blessed One, because form, feeling, perception, formations, and consciousness, being like illusions and so forth, are precisely form, feeling, perception, formations, and consciousness being like dreams. The five skandhas, being like illusions and so forth, are precisely the six sense faculties being like illusions and so forth. The six sense faculties, being like illusions and so forth, are precisely the five skandhas being like illusions and so forth. Thus, none of them can be apprehended because of the emptiness of internal dharmas, up to none of them being apprehensible because of the emptiness of the absence of intrinsic nature as intrinsic nature.”

At that time, the Venerable Subhuti again said:

“Blessed One, when great bodhisattvas newly entering the Great Vehicle hear such profound prajnaparamita taught, will their minds not be startled, apprehensive, or afraid?”

The Buddha told Subhuti:

“When great bodhisattvas newly entering the Great Vehicle practice prajnaparamita, if they lack skillful means and are not protected and sustained by spiritual friends, then upon hearing such profound prajnaparamita taught, their minds will be startled, apprehensive, and afraid.”

The Venerable Subhuti again addressed the Buddha:

“Which great bodhisattvas, while practicing prajnaparamita with skillful means, will not be startled, apprehensive, or afraid upon hearing such profound prajnaparamita taught?”

The Buddha told Subhuti:

“Any great bodhisattva who, while practicing prajnaparamita, with a mind corresponding to the knowledge of all knowledge, contemplates the characteristic of impermanence in form as also being unapprehensible, and contemplates the characteristic of impermanence in feeling, perception, formations, and consciousness as also being unapprehensible; contemplates the characteristic of suffering in form as also being unapprehensible, and contemplates the characteristic of suffering in feeling, perception, formations, and consciousness as also being unapprehensible; contemplates the characteristic of non-self in form as also being unapprehensible, and contemplates the characteristic of non-self in feeling, perception, formations, and consciousness as also being unapprehensible;

contemplates the characteristic of impurity in form as also being unapprehensible, and contemplates the characteristic of impurity in feeling, perception, formations, and consciousness as also being unapprehensible; contemplates the characteristic of emptiness in form as also being unapprehensible, and contemplates the characteristic of emptiness in feeling, perception, formations, and consciousness as also being unapprehensible; contemplates the characteristic of signlessness in form as also being unapprehensible, and contemplates the characteristic of signlessness in feeling, perception, formations, and consciousness as also being unapprehensible;

contemplates the characteristic of wishlessness in form as also being unapprehensible, and contemplates the characteristic of wishlessness in feeling, perception, formations, and consciousness as also being unapprehensible; contemplates the characteristic of tranquility in form as also being unapprehensible, and contemplates the characteristic of tranquility in feeling, perception, formations, and consciousness as also being unapprehensible; and contemplates the characteristic of detachment in form as also being unapprehensible, and contemplates the characteristic of detachment in feeling, perception, formations, and consciousness as also being unapprehensible.

“Subhuti, because this great bodhisattva possesses skillful means while practicing prajnaparamita, upon hearing such profound prajnaparamita taught, their mind is not startled, apprehensive, or afraid.

“Furthermore, Subhuti, after a great bodhisattva has contemplated in this way, they further think: ‘Taking non-apprehension as skillful means, I shall teach all sentient beings that the characteristic of impermanence in the five skandhas likewise cannot be apprehended; and that the characteristics of suffering, non-self, impurity, emptiness, signlessness, wishlessness, tranquility, and detachment likewise cannot be apprehended.’

“Subhuti, this is a great bodhisattva who, while practicing prajnaparamita, does not cling to the perfection of generosity.

“Furthermore, Subhuti, any great bodhisattva who, while practicing prajnaparamita, remains far removed from mental attention corresponding to the shravaka and pratyekabuddha vehicles and, taking non-apprehension as skillful means, reflects that the characteristic of impermanence in the five skandhas cannot be apprehended, and that the characteristics of suffering, non-self, impurity, emptiness, signlessness, wishlessness, tranquility, and detachment likewise cannot be apprehended—

“Subhuti, this is a great bodhisattva who, while practicing prajnaparamita, does not cling to the perfection of moral discipline.

“Furthermore, Subhuti, any great bodhisattva who, while practicing prajnaparamita and taking non-apprehension as skillful means, contemplates dharmas in this way: the characteristic of impermanence cannot be apprehended, and the characteristics of suffering, non-self, impurity, emptiness, signlessness, wishlessness, tranquility, and detachment likewise cannot be apprehended; and who can abide in patient acceptance of and delight in this without being startled, apprehensive, or afraid—

“Subhuti, this is a great bodhisattva who, while practicing prajnaparamita, does not cling to the perfection of patient acceptance.

“Furthermore, Subhuti, any great bodhisattva who, while practicing prajnaparamita with a mind corresponding to the knowledge of all knowledge, constantly contemplates that the characteristic of impermanence in the five skandhas cannot be apprehended, and that the characteristics of suffering, non-self, impurity, emptiness, signlessness, wishlessness, tranquility, and detachment likewise cannot be apprehended; and who, although taking non-apprehension as skillful means, never abandons mental attention corresponding to the knowledge of all knowledge and constantly cultivates prajnaparamita—

“Subhuti, this is a great bodhisattva who, while practicing prajnaparamita, does not cling to the perfection of diligence.”

Furthermore, Subhuti, when a great bodhisattva practices prajnaparamita, with a mind associated with neither shravakas nor pratyekabuddhas, the bodhisattva contemplates that even the characteristic of impermanence of the five skandhas is unobtainable; the characteristics of suffering, non-self, impurity, emptiness, signlessness, wishlessness, quiescence, and detachment are likewise unobtainable. By taking non-attainment as skillful means, the bodhisattva does not give rise therein to mental activity associated with shravakas or pratyekabuddhas, nor to other distracted and unwholesome states of mind that obstruct unsurpassed, perfect enlightenment.

Subhuti, this is how a great bodhisattva, when practicing prajnaparamita, does not become attached to dhyana-paramita.

Furthermore, Subhuti, when a great bodhisattva practices prajnaparamita, the bodhisattva observes in accordance with reality that it is not that form belongs to emptiness, and therefore emptiness does not belong to form; rather, form itself is emptiness, and emptiness itself is form. The same is true of feeling, perception, formations, and consciousness. It is not that the eye ayatana belongs to emptiness, and therefore emptiness does not belong to the eye ayatana; rather, the eye ayatana itself is emptiness, and emptiness itself is the eye ayatana.

The same applies through the mind ayatana. It is not that the form ayatana belongs to emptiness, and therefore emptiness does not belong to the form ayatana; rather, the form ayatana itself is emptiness, and emptiness itself is the form ayatana. The same applies through the dharma ayatana.

It is not that the eye dhatu belongs to emptiness, and therefore emptiness does not belong to the eye dhatu; rather, the eye dhatu itself is emptiness, and emptiness itself is the eye dhatu. The same applies through the mind dhatu. It is not that the form dhatu belongs to emptiness, and therefore emptiness does not belong to the form dhatu; rather, the form dhatu itself is emptiness, and emptiness itself is the form dhatu.

The same applies through the dharma dhatu. It is not that the eye-consciousness dhatu belongs to emptiness, and therefore emptiness does not belong to the eye-consciousness dhatu; rather, the eye-consciousness dhatu itself is emptiness, and emptiness itself is the eye-consciousness dhatu. The same applies through the mind-consciousness dhatu.

It is not that eye-contact belongs to emptiness, and therefore emptiness does not belong to eye-contact; rather, eye-contact itself is emptiness, and emptiness itself is eye-contact. The same applies through mind-contact. It is not that the feelings arising with eye-contact as condition belong to emptiness, and therefore emptiness does not belong to the feelings arising with eye-contact as condition; rather, the feelings arising with eye-contact as condition are themselves emptiness, and emptiness itself is the feelings arising with eye-contact as condition.

The same applies through the feelings arising with mind-contact as condition. It is not that the four foundations of mindfulness belong to emptiness, and therefore emptiness does not belong to the four foundations of mindfulness; rather, the four foundations of mindfulness themselves are emptiness, and emptiness itself is the four foundations of mindfulness. Thus, up to and including the eighteen distinctive qualities of a Buddha, it is not that the eighteen distinctive qualities of a Buddha belong to emptiness, and therefore emptiness does not belong to the eighteen distinctive qualities of a Buddha; rather, the eighteen distinctive qualities of a Buddha themselves are emptiness, and emptiness itself is the eighteen distinctive qualities of a Buddha.

Subhuti, this is how a great bodhisattva does not become attached to prajnaparamita.

Subhuti, in this way, because a great bodhisattva possesses skillful means when practicing prajnaparamita, upon hearing such profound prajnaparamita taught, the bodhisattva's mind is neither startled, apprehensive, nor afraid.

At that time, the Venerable Subhuti addressed the Buddha:

“Blessed One, what kind of spiritual friends should a great bodhisattva have when practicing prajnaparamita, so that upon hearing such profound prajnaparamita taught, the bodhisattva's mind is neither startled, apprehensive, nor afraid?”

The Buddha told Subhuti:

“The spiritual friends of a great bodhisattva may, by taking non-attainment as skillful means, teach that even the characteristic of impermanence of form is unobtainable and that the characteristic of impermanence of feeling, perception, formations, and consciousness is likewise unobtainable. They teach that even the characteristic of suffering of form is unobtainable and that the characteristic of suffering of feeling, perception, formations, and consciousness is likewise unobtainable.

They teach that even the characteristic of non-self of form is unobtainable and that the characteristic of non-self of feeling, perception, formations, and consciousness is likewise unobtainable. They teach that even the characteristic of impurity of form is unobtainable and that the characteristic of impurity of feeling, perception, formations, and consciousness is likewise unobtainable. They teach that even the characteristic of emptiness of form is unobtainable and that the characteristic of emptiness of feeling, perception, formations, and consciousness is likewise unobtainable.

They teach that even the characteristic of signlessness of form is unobtainable and that the characteristic of signlessness of feeling, perception, formations, and consciousness is likewise unobtainable. They teach that even the characteristic of wishlessness of form is unobtainable and that the characteristic of wishlessness of feeling, perception, formations, and consciousness is likewise unobtainable. They teach that even the characteristic of quiescence of form is unobtainable and that the characteristic of quiescence of feeling, perception, formations, and consciousness is likewise unobtainable.

They teach that even the characteristic of detachment of form is unobtainable and that the characteristic of detachment of feeling, perception, formations, and consciousness is likewise unobtainable. They also exhort the bodhisattva to rely upon this and diligently cultivate roots of virtue, not dedicating them toward the fruit of a shravaka or pratyekabuddha, but solely seeking all-knowledge.

“Subhuti, these are the spiritual friends of a great bodhisattva.

“Furthermore, Subhuti, the spiritual friends of great bodhisattvas may, by taking non-attainment as skillful means, teach that even the characteristic of impermanence of the eye ayatana through the mind ayatana is unobtainable; the characteristics of suffering, non-self, impurity, emptiness, signlessness, wishlessness, quiescence, and detachment are likewise unobtainable. They teach that even the characteristic of impermanence of the form ayatana through the dharma ayatana is unobtainable; the characteristics of suffering, non-self, impurity, emptiness, signlessness, wishlessness, quiescence, and detachment are likewise unobtainable.

They also exhort the bodhisattva to rely upon this and diligently cultivate roots of virtue, not dedicating them toward the fruit of a shravaka or pratyekabuddha, but solely seeking all-knowledge.

“Subhuti, these are the spiritual friends of a great bodhisattva.

“Furthermore, Subhuti, the spiritual friends of great bodhisattvas may, by taking non-attainment as skillful means, teach that even the characteristic of impermanence of the eye dhatu through the mind dhatu is unobtainable; the characteristics of suffering, non-self, impurity, emptiness, signlessness, wishlessness, quiescence, and detachment are likewise unobtainable. They teach that even the characteristic of impermanence of the form dhatu through the dharma dhatu is unobtainable; the characteristics of suffering, non-self, impurity, emptiness, signlessness, wishlessness, quiescence, and detachment are likewise unobtainable.

They teach that even the characteristic of impermanence of the eye-consciousness dhatu through the mind-consciousness dhatu is unobtainable; the characteristics of suffering, non-self, impurity, emptiness, signlessness, wishlessness, quiescence, and detachment are likewise unobtainable. They teach that even the characteristic of impermanence of eye-contact through mind-contact is unobtainable; the characteristics of suffering, non-self, impurity, emptiness, signlessness, wishlessness, quiescence, and detachment are likewise unobtainable.

They teach that even the characteristic of impermanence of the feelings arising with eye-contact as condition through the feelings arising with mind-contact as condition is unobtainable; the characteristics of suffering, non-self, impurity, emptiness, signlessness, wishlessness, quiescence, and detachment are likewise unobtainable. They also exhort the bodhisattva to rely upon this and diligently cultivate roots of virtue, not dedicating them toward the fruit of a shravaka or pratyekabuddha, but solely seeking all-knowledge.

“Subhuti, these are the spiritual friends of a great bodhisattva.”

Furthermore, Subhuti, a good spiritual friend of great bodhisattvas may employ non-attainment as skillful means. Although teaching them to cultivate the four foundations of mindfulness through the Noble Eightfold Path, that friend regards them as unattainable; although teaching them to cultivate the three gates of liberation—emptiness, signlessness, and wishlessness—that friend regards them as unattainable; although teaching them to cultivate the ten powers of a Buddha through the eighteen distinctive qualities of a Buddha, that friend regards them as unattainable; and although teaching them to cultivate the knowledge of all things through unsurpassed, perfect enlightenment, that friend regards them as unattainable.

Nevertheless, that friend exhorts them to rely upon these teachings and diligently cultivate roots of virtue, preventing them from turning toward the paths of the shravakas or pratyekabuddhas and directing them solely toward attaining the knowledge of all-knowing wisdom.

Subhuti, such is a good spiritual friend of a great bodhisattva.

When a great bodhisattva who practices prajnaparamita is protected and sustained by such a good spiritual friend, upon hearing this profound prajnaparamita, that bodhisattva’s mind is neither alarmed, apprehensive, nor afraid.

At that time, the Venerable Subhuti asked:

“Blessed One, when a great bodhisattva practices prajnaparamita without skillful means, why does that bodhisattva’s mind become alarmed, apprehensive, and afraid upon hearing this profound prajnaparamita?”

The Buddha said to Subhuti:

“A great bodhisattva who, while practicing prajnaparamita, employs attainment as a skillful means and practices prajnaparamita while separated from mental attention corresponding to the knowledge of all-knowing wisdom regards the cultivation of prajnaparamita as involving attainment and something upon which to rely. Because that bodhisattva employs apprehension of something attainable as a skillful means, that bodhisattva cultivates the paramitas of meditative concentration, diligence, patient acceptance, pure morality, and generosity while separated from mental attention corresponding to the knowledge of all-knowing wisdom. That bodhisattva regards the cultivation of the paramitas of meditative concentration through generosity as involving attainment and something upon which to rely.

“Because that bodhisattva employs apprehension of something attainable as a skillful means, that bodhisattva, while separated from mental attention corresponding to the knowledge of all-knowing wisdom, contemplates form, feeling, perception, formations, and consciousness as the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of internal and external phenomena, the emptiness of emptiness, great emptiness, the emptiness of ultimate meaning, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, ultimate emptiness, boundless emptiness, the emptiness of dispersion and non-dispersion, the emptiness of fundamental nature, the emptiness of individual and common characteristics, the emptiness of all phenomena,

the emptiness of the ungraspable, the emptiness of nonexistence, the emptiness of intrinsic nature, and the emptiness of the intrinsic nature of nonexistence.

In contemplating the emptiness of form, feeling, perception, formations, and consciousness, that bodhisattva regards it as involving attainment and something upon which to rely.

“Because that bodhisattva employs apprehension of something attainable as a skillful means, that bodhisattva, while separated from mental attention corresponding to the knowledge of all-knowing wisdom, contemplates the eye ayatana through the mind ayatana in terms of the emptiness of internal phenomena through the emptiness of the intrinsic nature of nonexistence. In contemplating the emptiness of the eye ayatana through the mind ayatana, that bodhisattva regards it as involving attainment and something upon which to rely.

“Because that bodhisattva employs apprehension of something attainable as a skillful means, that bodhisattva, while separated from mental attention corresponding to the knowledge of all-knowing wisdom, contemplates the form ayatana through the dharma ayatana in terms of the emptiness of internal phenomena through the emptiness of the intrinsic nature of nonexistence. In contemplating the emptiness of the form ayatana through the dharma ayatana, that bodhisattva regards it as involving attainment and something upon which to rely.

“Because that bodhisattva employs apprehension of something attainable as a skillful means, that bodhisattva, while separated from mental attention corresponding to the knowledge of all-knowing wisdom, contemplates the eye dhatu through the mind dhatu in terms of the emptiness of internal phenomena through the emptiness of the intrinsic nature of nonexistence. In contemplating the emptiness of the eye dhatu through the mind dhatu, that bodhisattva regards it as involving attainment and something upon which to rely.

“Because that bodhisattva employs apprehension of something attainable as a skillful means, that bodhisattva, while separated from mental attention corresponding to the knowledge of all-knowing wisdom, contemplates the form dhatu through the dharma dhatu in terms of the emptiness of internal phenomena through the emptiness of the intrinsic nature of nonexistence. In contemplating the emptiness of the form dhatu through the dharma dhatu, that bodhisattva regards it as involving attainment and something upon which to rely.

“Because that bodhisattva employs apprehension of something attainable as a skillful means, that bodhisattva, while separated from mental attention corresponding to the knowledge of all-knowing wisdom, contemplates the eye-consciousness dhatu through the mind-consciousness dhatu in terms of the emptiness of internal phenomena through the emptiness of the intrinsic nature of nonexistence. In contemplating the emptiness of the eye-consciousness dhatu through the mind-consciousness dhatu, that bodhisattva regards it as involving attainment and something upon which to rely.

“Because that bodhisattva employs apprehension of something attainable as a skillful means, that bodhisattva, while separated from mental attention corresponding to the knowledge of all-knowing wisdom, contemplates eye-contact through mind-contact in terms of the emptiness of internal phenomena through the emptiness of the intrinsic nature of nonexistence. In contemplating the emptiness of eye-contact through mind-contact, that bodhisattva regards it as involving attainment and something upon which to rely.

“Because that bodhisattva employs apprehension of something attainable as a skillful means, that bodhisattva, while separated from mental attention corresponding to the knowledge of all-knowing wisdom, contemplates the feelings arising with eye-contact as their condition through the feelings arising with mind-contact as their condition in terms of the emptiness of internal phenomena through the emptiness of the intrinsic nature of nonexistence. In contemplating the emptiness of the feelings arising with eye-contact as their condition through the feelings arising with mind-contact as their condition, that bodhisattva regards it as involving attainment and something upon which to rely.

“Because that bodhisattva employs apprehension of something attainable as a skillful means, that bodhisattva, while separated from mental attention corresponding to the knowledge of all-knowing wisdom, cultivates the four foundations of mindfulness through the eighteen distinctive qualities of a Buddha. In cultivating the four foundations of mindfulness through the eighteen distinctive qualities of a Buddha, that bodhisattva regards them as involving attainment and something upon which to rely. (Because that bodhisattva employs apprehension of something attainable as a skillful means, that bodhisattva is separated from mental attention corresponding to the knowledge of all-knowing wisdom.)

“Subhuti, in this way, when a great bodhisattva practices prajnaparamita without skillful means, upon hearing this profound prajnaparamita, that bodhisattva’s mind becomes alarmed, apprehensive, and afraid.”

The Venerable Subhuti then asked again:

“Blessed One, how is a great bodhisattva who practices prajnaparamita controlled by bad spiritual friends, such that upon hearing this profound prajnaparamita, that bodhisattva’s mind becomes alarmed, apprehensive, and afraid?”

The Buddha said to Subhuti:

“Bad spiritual friends of great bodhisattvas may tell them to become disenchanted with and abandon prajnaparamita, or they may tell them to become disenchanted with and abandon the paramitas of meditative concentration, diligence, patient acceptance, pure morality, and generosity. That is, they say: ‘Alas, good men! You should not study or cultivate these teachings. Why? These six paramitas were not taught by the Buddha but were fabricated by people who compose false literary verses. Therefore, you should not listen to them, accept and retain them, read or recite them, reflect upon them, investigate them, or explain and reveal them to others.’

“Subhuti, such are bad spiritual friends of great bodhisattvas.

“Furthermore, Subhuti, bad spiritual friends of great bodhisattvas may fail to explain the deeds and faults of Mara to others. That is, they do not explain that evil Mara may assume the appearance of the Buddha, approach bodhisattvas, and tell them to become disenchanted with and abandon the six paramitas, saying: ‘Good men! What need have you to cultivate these six paramitas?’

“Subhuti, if someone does not clearly explain such matters so that others may understand them, you should know that person to be a bad spiritual friend of great bodhisattvas.

“Furthermore, Subhuti, bad spiritual friends of great bodhisattvas may fail to explain the deeds and faults of Mara to others. That is, they do not explain that evil Mara may assume the appearance of the Buddha and approach bodhisattvas to expound and reveal teachings corresponding to the paths of the shravakas and pratyekabuddhas—namely, the sutras through the treatises—and, by analyzing and explaining them clearly, cause the bodhisattvas to devote themselves to studying and cultivating those teachings.

“Subhuti, if someone does not clearly explain such matters so that others may understand them, you should know that person to be a bad spiritual friend of great bodhisattvas.

“Furthermore, Subhuti, bad spiritual friends of great bodhisattvas may fail to explain the deeds and faults of Mara to others. That is, they do not explain that evil Mara may assume the appearance of the Buddha, approach bodhisattvas, and say: ‘You are not bodhisattvas; you do not possess the aspiration for enlightenment; you cannot abide on the stage of non-retrogression; and you cannot attain the fruit of unsurpassed, perfect enlightenment that you seek.’

“Subhuti, if someone does not clearly explain such matters so that others may understand them, you should know that person to be a bad spiritual friend of great bodhisattvas.”

Furthermore, Subhuti, a bad friend of a great bodhisattva may fail to explain to others the deeds and faults of Mara. That is, such a person does not explain that an evil Mara may assume the appearance of a Buddha and come to tell a great bodhisattva: “You should know that form is empty and devoid of self and what belongs to a self; feeling, perception, volitional formations, and consciousness are empty and devoid of self and what belongs to a self.

The eye ayatana is empty and devoid of self and what belongs to a self, and so on through the mind ayatana. The form ayatana is empty and devoid of self and what belongs to a self, and so on through the dharma ayatana. The eye dhatu is empty and devoid of self and what belongs to a self, and so on through the mind dhatu.

The form dhatu is empty and devoid of self and what belongs to a self, and so on through the dharma dhatu. The eye-consciousness dhatu is empty and devoid of self and what belongs to a self, and so on through the mind-consciousness dhatu. Eye-contact is empty and devoid of self and what belongs to a self, and so on through mind-contact.

The feelings arising in dependence upon eye-contact are empty and devoid of self and what belongs to a self, and so on through the feelings arising in dependence upon mind-contact. The four foundations of mindfulness are empty and devoid of self and what belongs to a self, and so on through the eightfold noble path. The perfection of generosity is empty and devoid of self and what belongs to a self, and so on through the perfection of prajna.

The Dharma gateway of emptiness as liberation is empty and devoid of self and what belongs to a self; the Dharma gateways of signlessness and wishlessness as liberation are empty and devoid of self and what belongs to a self. The Buddha’s ten powers are empty and devoid of self and what belongs to a self, and so on through the eighteen unique qualities of a Buddha. What need, then, is there for the fruit of unsurpassed, complete, perfect enlightenment?”

Subhuti, if someone does not clearly explain such matters to others, you should know that person to be a bad friend of a great bodhisattva.

Furthermore, Subhuti, a bad friend of a great bodhisattva may fail to explain to others the deeds and faults of Mara. That is, such a person does not explain that an evil Mara may assume the appearance of a pratyekabuddha, approach a bodhisattva, and say: “Alas, good man! All Tathagatas, Arhats, Completely Perfectly Enlightened Ones, shravakas, and bodhisattvas throughout the worlds of the ten directions—east, west, south, north, the four intermediate directions, above, and below—are nonexistent. You should firmly accept and believe this. Do not exert yourself and undergo hardship seeking them, making offerings to them, hearing them expound the true Dharma, and practicing in accordance with their teachings.”

Subhuti, if someone does not clearly explain such matters to others, you should know that person to be a bad friend of a great bodhisattva.

Furthermore, Subhuti, a bad friend of a great bodhisattva may fail to explain to others the deeds and faults of Mara. That is, such a person does not explain that an evil Mara may assume the appearance of a shravaka, approach a bodhisattva, cause that bodhisattva increasingly to become weary of and abandon mental activity associated with the knowledge of all-knowing wisdom, and cause that bodhisattva to delight greatly in mental activity associated with shravakas and pratyekabuddhas.

Subhuti, if someone does not clearly explain such matters to others, you should know that person to be a bad friend of a great bodhisattva.

Furthermore, Subhuti, a bad friend of a great bodhisattva may fail to explain to others the deeds and faults of Mara. That is, such a person does not explain that an evil Mara may transform himself into the appearance of a preceptor or teacher, approach a bodhisattva, and cause that bodhisattva increasingly to become weary of and abandon the supreme practices of a bodhisattva—namely, the perfection of generosity through the perfection of prajna.

He may also cause the bodhisattva to become weary of and abandon the knowledge of all-knowing wisdom—namely, unsurpassed, complete, perfect enlightenment—and instruct the bodhisattva to cultivate the three gateways of liberation, quickly attain the realizations of a shravaka or pratyekabuddha, and cease advancing toward unsurpassed, complete, perfect enlightenment.

Subhuti, if someone does not clearly explain such matters to others, you should know that person to be a bad friend of a great bodhisattva.

Furthermore, Subhuti, a bad friend of a great bodhisattva may fail to explain to others the deeds and faults of Mara. That is, such a person does not explain that an evil Mara may assume the appearance of the bodhisattva’s father or mother, approach the bodhisattva, and say: “My child! You should diligently seek to attain the fruits of stream-enterer, once-returner, non-returner, and arhat.

These are sufficient to end forever the great suffering of birth and death and swiftly attain nirvana, the ultimate peace and bliss. What need is there to aspire to the distant fruit of the Buddhas’ unsurpassed, complete, perfect enlightenment? In seeking the fruit of bodhi, you must pass through immeasurable, innumerable great kalpas, revolving in birth and death and teaching and transforming sentient beings.

You will relinquish your life and dismember your body; you should not labor and suffer in vain, for who would ever acknowledge your kindness? Moreover, in seeking bodhi, you may attain it, or you may not.”

Subhuti, if someone does not clearly explain such matters to others, you should know that person to be a bad friend of a great bodhisattva.

Furthermore, Subhuti, a bad friend of a great bodhisattva may fail to explain to others the deeds and faults of Mara. That is, such a person does not explain that an evil Mara may assume the appearance of a bhikshu, approach a bodhisattva, and, employing apprehension as an expedient means, teach that the characteristic of impermanence in form is truly apprehensible and that the characteristic of impermanence in feeling, perception, volitional formations, and consciousness is truly apprehensible.

He teaches that the characteristics of suffering, non-self, impurity, emptiness, signlessness, wishlessness, quiescence, and detachment in form are truly apprehensible. He teaches that the characteristics of suffering, non-self, impurity, emptiness, signlessness, wishlessness, quiescence, and detachment in feeling, perception, volitional formations, and consciousness are truly apprehensible. Employing apprehension as an expedient means, he teaches that the characteristics of impermanence, suffering, non-self, impurity, emptiness, signlessness, wishlessness, quiescence, and detachment in the eye ayatana through the mind ayatana are truly apprehensible.

Employing apprehension as an expedient means, he teaches that the characteristics of impermanence, suffering, non-self, impurity, emptiness, signlessness, wishlessness, quiescence, and detachment in the form ayatana through the dharma ayatana are truly apprehensible. Employing apprehension as an expedient means, he teaches that the characteristics of impermanence, suffering, non-self, impurity, emptiness, signlessness, wishlessness, quiescence, and detachment in the eye dhatu through the mind dhatu are truly apprehensible.

Employing apprehension as an expedient means, he teaches that the characteristics of impermanence, suffering, non-self, impurity, emptiness, signlessness, wishlessness, quiescence, and detachment in the form dhatu through the dharma dhatu are truly apprehensible. Employing apprehension as an expedient means, he teaches that the characteristics of impermanence, suffering, non-self, impurity, emptiness, signlessness, wishlessness, quiescence, and detachment in the eye-consciousness dhatu through the mind-consciousness dhatu are truly apprehensible.

Employing apprehension as an expedient means, he teaches that the characteristics of impermanence, suffering, non-self, impurity, emptiness, signlessness, wishlessness, quiescence, and detachment in eye-contact through mind-contact are truly apprehensible. Employing apprehension as an expedient means, he teaches that the characteristics of impermanence, suffering, non-self, impurity, emptiness, signlessness, wishlessness, quiescence, and detachment in the feelings arising in dependence upon eye-contact through the feelings arising in dependence upon mind-contact are truly apprehensible.

Employing apprehension as an expedient means, he teaches that the characteristics of the four foundations of mindfulness through the eightfold noble path are truly apprehensible and causes the bodhisattva to study and cultivate them. Employing apprehension as an expedient means, he teaches that the perfection of generosity through the perfection of prajna are truly apprehensible and causes the bodhisattva to study and cultivate them.

By taking attainment as an expedient means, they teach that the three gateways to liberation—emptiness, signlessness, and wishlessness—can truly be attained, and cause them to cultivate and study these. By taking attainment as an expedient means, they teach that the dharani gateways and samadhi gateways can truly be attained, and cause them to cultivate and study these. By taking attainment as an expedient means, they teach that the five kinds of eyes and the six superknowledges can truly be attained, and cause them to cultivate and study these. By taking attainment as an expedient means, they teach that the Buddha’s ten powers, up to and including the eighteen distinctive qualities of a Buddha, can truly be attained, and cause them to cultivate and study these.

Subhuti! If someone does not clearly explain such matters to others, you should know that person to be a bad spiritual friend of great bodhisattvas. If a great bodhisattva, while practicing prajnaparamita, falls under the influence of such a bad spiritual friend, then upon hearing such profound prajnaparamita, their mind becomes startled, apprehensive, and afraid. Therefore, when practicing prajnaparamita, great bodhisattvas should carefully discern bad spiritual friends and seek ways to distance themselves from them.

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