The Perfection of Wisdom in Eighteen Thousand Lines
Chapter 10: Illusion-Like
- Jinamitra
- Surendrabodhi
- Yeshé Dé
Toh 10
Degé Kangyur, vol. 29 (shes phyin, khri brgyad, ka), folios 1.a–300.a; vol. 30 (shes phyin, khri brgyad, kha), folios 1.a–304.a; vol. 31 (shes phyin, khri brgyad, ga), folios 1.a–206.a
Translated by Gareth Sparham
under the patronage and supervision of 84000: Translating the Words of the Buddha
First published 2022
Current version v 1.0.21 (2023)
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Table of Contents
Summary
The Perfection of Wisdom in Eighteen Thousand Lines is one version of the Long Perfection of Wisdom sūtras that developed in South and South-Central Asia in tandem with the Eight Thousand version, probably during the first five hundred years of the Common Era. It contains many of the passages in the oldest extant Long Perfection of Wisdom text (the Gilgit manuscript in Sanskrit), and is similar in structure to the other versions of the Long Perfection of Wisdom sūtras (the One Hundred Thousand and Twenty-Five Thousand) in Tibetan in the Kangyur. While setting forth the sacred fundamental doctrines of Buddhist practice with veneration, it simultaneously exhorts the reader to reject them as an object of attachment, its recurring message being that all dharmas without exception lack any intrinsic nature.
The sūtra can be divided loosely into three parts: an introductory section that sets the scene, a long central section, and three concluding chapters that consist of two important summaries of the long central section. The first of these (chapter 84) is in verse and also circulates as a separate work called The Verse Summary of the Jewel Qualities (Toh 13). The second summary is in the form of the story of Sadāprarudita and his guru Dharmodgata (chapters 85 and 86), after which the text concludes with the Buddha entrusting the work to his close companion Ānanda.
Acknowledgements
This sūtra was translated by Gareth Sparham under the patronage and supervision of 84000: Translating the Words of the Buddha.
The Translator’s Acknowledgments
This is a good occasion to remember and thank my friend Nicholas Ribush, who first gave me a copy of Edward Conze’s translation of The Perfection of Wisdom in Eight Thousand Lines in 1973. I also thank the Tibetan teachers and students at the Riklam Lobdra in Dharamshala, India, where I began to study the Perfection of Wisdom, for their kindness and patience; Jeffrey Hopkins and Elizabeth Napper, who steered me in the direction of the Perfection of Wisdom and have been very kind to me over the years; and Ashok Aklujkar and others at the University of British Columbia in Canada, who taught me Sanskrit and Indian culture while I was writing my dissertation on Haribhadra’s Perfection of Wisdom commentary. I thank the hermits in the hills above Riklam Lobdra and the many Tibetan scholars and practitioners who encouraged me while I continued working on the Perfection of Wisdom after I graduated from the University of British Columbia. I thank all those who continued to support me as a monk and scholar after the violent death of my friend and mentor toward the end of the millennium. I thank those at the University of Michigan and then at the University of California (Berkeley), particularly Donald Lopez and Jacob Dalton, who enabled me to complete the set of four volumes of translations from Sanskrit of the Perfection of Wisdom commentaries by Haribhadra and Āryavimuktisena and four volumes of the fourteenth-century Tibetan commentary on the Perfection of Wisdom by Tsongkhapa. I thank Gene Smith, who introduced me to 84000. I thank everyone at 84000: Dzongsar Khyentse Rinpoche and the sponsors; the scholars, translators, editors, and technicians; and all the other indispensable people whose work has made this translation of The Perfection of Wisdom in Eighteen Thousand Lines and its accompanying commentary possible.
Around me everything I see would be part of a perfect road if I had better driving skills.Where I was born, where everything is made of concrete, it too is a perfect place.Everyone I have been with, everyone who is near me now, and even those I have forgotten—there is no one who has not helped me.So, I bow to everyone and to the world and ask for patience, and, as a boon, a smile.
Acknowledgment of Sponsors
We gratefully acknowledge the generous sponsorship of Matthew Yizhen Kong, Steven Ye Kong and family; An Zhang, Hannah Zhang, Lucas Zhang, Aiden Zhang, Jinglan Chi, Jingcan Chi, Jinghui Chi and family, Hong Zhang and family; Mao Guirong, Zhang Yikun, Chi Linlin; and Joseph Tse, Patricia Tse and family. Their support has helped make the work on this translation possible.
Chapter 10: Illusion-Like
Then venerable Subhūti said to the Lord, “Lord, suppose someone were to ask, ‘Does this illusory being, having trained in the perfection of wisdom, go forth to the knowledge of all aspects or reach the knowledge of all aspects?’ What, Lord, should be said to that questioner? And similarly, suppose someone were to ask, ‘Does this illusory being, having trained in the perfection of concentration, perfection of perseverance, perfection of patience, perfection of morality, and perfection of giving go forth to the knowledge of all aspects or reach the knowledge of all aspects?’ What, Lord, should be said to that questioner? And as to ‘Do they, having trained in, up to the thirty-seven dharmas on the side of awakening, [F.97.a] up to the knowledge of all aspects, go forth to the knowledge of all aspects or reach the knowledge of all aspects?’—what, Lord, should be said to that questioner?”
The Lord replied, “Subhūti, I will put a question about that right to you. Answer as best you can. What do you think about this: Is illusion one thing and form another? Is illusion one thing and feeling, perception, volitional factors, and consciousness another?”
The Lord then asked, “Subhūti, what do you think about this: Is illusion one thing and the eyes another, or is illusion one thing and the ears, nose, tongue, body, and thinking mind another? Or is illusion one thing and a form another, or is illusion one thing and a sound, a smell, a taste, a feeling, and a dharma another? Or is illusion one thing and eye consciousness another, or is illusion one thing and ear consciousness, nose consciousness, tongue consciousness, body consciousness, and thinking-mind consciousness another? Or is illusion one thing and eye contact another, or is illusion one thing and ear contact, nose contact, tongue contact, body contact, and thinking-mind contact another?”
The Lord then asked, “Subhūti, what do you think about this: Is illusion one thing and the pleasurable, or suffering, or neither pleasurable nor suffering [F.97.b] feeling from the condition of eye contact another? Is illusion one thing and the pleasurable, or suffering, or neither pleasurable nor suffering feeling from the condition of ear contact, feeling from the condition of nose contact, feeling from the condition of tongue contact, feeling from the condition of body contact, or feeling from the condition of thinking-mind contact another?”
The Lord then asked, “Subhūti, what do you think about this: is illusion one thing and the thirty-seven dharmas on the side of awakening another?”
The Lord then asked, “Subhūti, what do you think about this: is illusion one thing and emptiness another, is illusion one thing and signlessness another, or is illusion one thing and wishlessness another?”
The Lord then asked, “Subhūti, what do you think about this: is illusion one thing and the ten tathāgata powers another, or is illusion one thing and . . . up to the eighteen distinct attributes of a buddha another?”
The Lord then asked, “Subhūti, what do you think about this: is illusion one thing and the knowledge of all aspects another?”
“No, Lord,” answered Subhūti.192 “Illusion is not one thing, Lord, and form another; form is itself illusion, Lord, and illusion is itself form. Illusion is not one thing, Lord, [F.98.a] and feeling, perception, volitional factors, and consciousness another; feeling, perception, volitional factors, and consciousness are themselves illusion, Lord, and illusion is itself feeling, perception, volitional factors, and consciousness. Illusion is not one thing, Lord, and the eyes themselves another; the eyes are themselves illusion, Lord, and illusion is itself the eyes. Illusion is not one thing, Lord, and the ears . . . nose . . . tongue . . . body . . . and thinking mind another; the thinking mind is itself illusion, Lord, and illusion is itself the thinking mind. Illusion is not one thing, Lord, and a form itself another; a form is itself illusion, Lord, and illusion is itself a form. Illusion is not one thing, Lord, and a sound . . . a smell . . . a taste . . . a feeling . . . and a dharma another; dharmas are themselves illusion, Lord, and illusion is itself dharmas. Illusion is not one thing, Lord, and eye consciousness itself another; eye consciousness is itself illusion, Lord, and illusion is itself eye consciousness. Illusion is not one thing, Lord, and ear consciousness, nose consciousness, tongue consciousness, body consciousness, and thinking-mind consciousness another; ear consciousness . . . nose consciousness . . . tongue consciousness . . . body consciousness . . . and thinking-mind consciousness is itself illusion, Lord, and illusion is itself thinking-mind consciousness. Illusion is not one thing, Lord, and eye contact another; eye contact is itself illusion, Lord, and illusion is itself eye contact. Illusion is not one thing, Lord, and ear contact, [F.98.b] nose contact, tongue contact, body contact, and thinking-mind contact another; ear contact . . . nose contact . . . tongue contact . . . body contact . . . and thinking-mind contact is itself illusion, Lord, and illusion is itself thinking-mind contact. Illusion is not one thing, Lord, and the pleasurable, or suffering, or neither pleasurable nor suffering feeling from the condition of eye contact another; the pleasurable, or suffering, or neither pleasurable nor suffering feeling from the condition of eye contact is itself illusion, Lord, and illusion is itself the pleasurable, or suffering, or neither pleasurable nor suffering feeling from the condition of eye contact. Illusion is not one thing, Lord, and the pleasurable, or suffering, or neither pleasurable nor suffering feeling from the condition of ear contact, feeling from the condition of nose contact, feeling from the condition of tongue contact, feeling from the condition of body contact, and feeling from the condition of thinking-mind contact another; the pleasurable, or suffering, or neither pleasurable nor suffering feeling from the condition of ear contact . . . feeling from the condition of nose contact . . . feeling from the condition of tongue contact . . . feeling from the condition of body contact . . . and feeling from the condition of thinking-mind contact are themselves illusion, Lord, and illusion is itself the pleasurable, or suffering, or neither pleasurable nor suffering feeling from the condition of thinking-mind contact. Illusion is not one thing, Lord, and the thirty-seven dharmas on the side of awakening another; the thirty-seven dharmas on the side of awakening are themselves illusion, Lord, and illusion is itself the thirty-seven dharmas on the side of awakening. Illusion is not one thing, Lord, and emptiness another; [F.99.a] emptiness is itself illusion, Lord, and illusion is itself emptiness. Illusion is not one thing, Lord, and signlessness another; signlessness is itself illusion, Lord, and illusion is itself signlessness. Illusion is not one thing, Lord, and wishlessness another; wishlessness is itself illusion, Lord, and illusion is itself wishlessness. Illusion is not one thing, Lord, and the ten tathāgata powers another; the ten tathāgata powers are themselves illusion, Lord, and illusion is itself the ten tathāgata powers. Illusion is not one thing, Lord, and . . . up to the eighteen distinct attributes of a buddha another; up to the eighteen distinct attributes of a buddha are themselves illusion, Lord, and illusion is itself . . . up to the eighteen distinct attributes of a buddha. Illusion is not one thing, Lord, and the knowledge of all aspects another; the knowledge of all aspects is itself illusion, Lord, and illusion is itself the knowledge of all aspects.”
The Lord then asked, “Subhūti, what do you think about this: is there defilement and purification of illusion?”
The Lord then asked, “Subhūti, what do you think about this: is there production and stopping of illusion?”
The Lord then asked, “Subhūti, what do you think about this: does someone who has no production, no stopping, no defilement, [F.99.b] and no purification train in the perfection of wisdom, or go forth to the knowledge of all aspects, up to or reach the knowledge of all aspects?”
The Lord then asked, “Subhūti, what do you think about this: is bodhisattva used conventionally as just a name and conventional term for these five appropriating aggregates?”193
The Lord then asked, “Subhūti, what do you think about this: can you apprehend production, stopping, defilement, or purification of these five appropriating aggregates that are used conventionally as just names and conventional terms?”
The Lord then asked, “Subhūti, what do you think about this: does that of which there is no name and causal sign, no conventional term, no designation, no convention, no name and no name designation, no body, no physical activity, no speech, no verbal activity, no thinking mind, no thinking-mind activity—of which there is no production, stopping, defilement, or purification—train in the perfection of wisdom and go forth to the knowledge of all aspects, or do you think it reaches the knowledge of all aspects?”
“Subhūti,” said the Lord, “when bodhisattva great beings train in [F.100.a] the perfection of wisdom like that, by way of not apprehending anything, they go forth to the knowledge of all aspects and reach the knowledge of all aspects.”
Subhūti replied,194 “Lord, bodhisattva great beings, then, training in the perfection of wisdom like that, who want to go forth to the knowledge of all aspects, should train for unsurpassed, perfect, complete awakening as an illusory person would train. And why? Because, Lord, these five aggregates are just what should be known to be an illusory person.”
The Lord then asked, “Subhūti, what do you think about this: do these five aggregates, having trained in the perfection of wisdom, go forth to the knowledge of all aspects, or do you think they reach the knowledge of all aspects?”
“No, Lord,” answered Subhūti. “And why? Because, Lord, they are nonexistent things, and you cannot apprehend nonexistent things.”
The Lord then asked, “Subhūti, what do you think about this: do the five dream-like aggregates, having trained in the perfection of wisdom, go forth to the knowledge of all aspects?”
“No, Lord,” answered Subhūti. “And why? Because, Lord, a dream is a nonexistent thing, and you cannot apprehend a nonexistent thing.”
The Lord then asked, “Subhūti, what do you think about this: do the five aggregates that are like an echo, like an apparition, like an image of a moon in water, like an illusion, like a mirage, like a magical creation, and like a reflection in a mirror, having trained in the perfection [F.100.b] of wisdom, go forth to the knowledge of all aspects?”
“No, Lord,” answered Subhūti. “And why? Because, Lord, an echo is the nonexistence of an intrinsic nature, also an apparition is the nonexistence of an intrinsic nature, also an image of a moon in water is the nonexistence of an intrinsic nature, also an illusion is the nonexistence of an intrinsic nature, also a mirage is the nonexistence of an intrinsic nature, also a magical creation is the nonexistence of an intrinsic nature, and also a reflection in a mirror is the nonexistence of an intrinsic nature, and that nonexistence of an intrinsic nature cannot be apprehended. And why? Because, Lord, form is like an illusion, and feeling . . . perception . . . volitional factors . . . and consciousness is like an illusion, and what that consciousness is, the six faculties are. They are the five aggregates,195 and you cannot apprehend them, because of inner emptiness, up to because of the emptiness that is the nonexistence of an intrinsic nature.”
Venerable Subhūti then asked the Lord, “Lord, if bodhisattva great beings who have newly set out in the vehicle were to hear this exposition, would they not196 tremble, feel frightened, and become terrified?”
“Subhūti,” answered the Lord, “if they are bodhisattva great beings who have newly set out in the vehicle, and are those without skillful means who have not been taken in hand by a spiritual friend, they will tremble, feel frightened, and become terrified.”
Subhūti asked, “Lord, what skillful means do bodhisattva great beings who have newly set out in the vehicle have not to tremble, feel frightened, or become terrified when hearing this exposition?”
“Subhūti,” answered the Lord, “here [F.101.a] bodhisattva great beings practicing the perfection of wisdom with attention connected with the knowledge of all aspects analytically understand about form its impermanent aspect, but do not apprehend it; and with attention connected with the knowledge of all aspects they analytically understand about feeling, perception, volitional factors, and consciousness their impermanent aspect, but do not apprehend it. Subhūti, you should know that this is the skillful means of bodhisattva great beings practicing the perfection of wisdom.
“Furthermore, Subhūti, bodhisattva great beings practicing the perfection of wisdom with attention connected with the knowledge of all aspects analytically understand about form its suffering aspect, selflessness aspect, calm aspect, empty aspect, signless aspect, wishless aspect, not occasioning anything aspect, and isolated aspect, but do not apprehend them. Subhūti, you should know that this is the skillful means of bodhisattva great beings practicing the perfection of wisdom.
“Furthermore, Subhūti, bodhisattva great beings practicing the perfection of wisdom with attention connected with the knowledge of all aspects analytically understand that form is ‘impermanent,’ but do not apprehend it; and with attention connected with the knowledge of all aspects [F.101.b] they analytically understand that feeling, perception, volitional factors, and consciousness are ‘impermanent,’ but do not apprehend it. Subhūti, you should know that this is the skillful means of bodhisattva great beings practicing the perfection of wisdom.
“Furthermore, Subhūti, bodhisattva great beings practicing the perfection of wisdom with attention connected with the knowledge of all aspects analytically understand that form is ‘suffering,’ but do not apprehend it, and they analytically understand that feeling, perception, volitional factors, and consciousness are ‘suffering,’ but do not apprehend it. Furthermore, Subhūti, bodhisattva great beings with attention connected with the knowledge of all aspects analytically understand that form is ‘selfless,’ but do not apprehend it, and they analytically understand that feeling, perception, volitional factors, and consciousness are ‘selfless,’ but do not apprehend it. Furthermore, Subhūti, bodhisattva great beings with attention connected with the knowledge of all aspects analytically understand that form is ‘calm,’ but do not apprehend it, and they analytically understand that feeling, perception, volitional factors, and consciousness are ‘calm,’ but do not apprehend it. Furthermore, Subhūti, bodhisattva great beings practicing the perfection of wisdom with attention connected with the knowledge of all aspects analytically understand that form is ‘empty,’ but do not apprehend it, they analytically understand that feeling, perception, volitional factors, and consciousness are ‘empty,’ but do not apprehend it; they analytically understand that form is ‘signless,’ but do not apprehend it; they analytically understand that feeling, perception, volitional factors, and consciousness are ‘signless,’ [F.102.a] but do not apprehend it; they analytically understand that form is ‘wishless,’ but do not apprehend it; they analytically understand that feeling, perception, volitional factors, and consciousness are ‘wishless,’ but do not apprehend it; they analytically understand that form ‘does not occasion anything,’ but do not apprehend it; they analytically understand that feeling, perception, volitional factors, and consciousness ‘do not occasion anything,’ but do not apprehend it; they analytically understand that form is ‘isolated,’ but do not apprehend it; and they analytically understand that feeling, perception, volitional factors, and consciousness are ‘isolated,’ but do not apprehend it. Subhūti, you should know that this is the skillful means of bodhisattva great beings practicing the perfection of wisdom.
“Subhūti, when those bodhisattva great beings analytically come to that understanding it occurs to them, ‘I will teach all beings the doctrine that “form is impermanent”; and moreover, I will do it by way of not apprehending anything. I will teach all beings the doctrine that “feeling, perception, volitional factors, and consciousness are impermanent”; and moreover, I will do it by way of not apprehending anything. I will teach all beings the doctrine that “form is suffering, selfless, calm, empty, signless, wishless, does not occasion anything, and is isolated”; and moreover, I will do it by way of not apprehending anything. I will teach all beings the doctrine that “feeling, perception, volitional factors, and consciousness are suffering,” as well as “selfless, calm, empty, signless, wishless, do not occasion anything, and are isolated”; and moreover, I will do it by way of not apprehending anything.’ [F.102.b]
“Subhūti, with this, the bodhisattva great beings’ perfection of giving, they do not tremble, feel frightened, or become terrified.
“Furthermore, Subhūti, bodhisattva great beings practicing the perfection of wisdom with objects of attention not connected with śrāvakas and pratyekabuddhas pay attention to form being ‘impermanent,’ and moreover do it by way of not apprehending anything. With objects of attention not connected with śrāvakas and pratyekabuddhas they pay attention to feeling, perception, volitional factors, and consciousness being ‘impermanent,’ and moreover do it by way of not apprehending anything.
“With objects of attention not connected with śrāvakas and pratyekabuddhas they pay attention to form being ‘suffering,’ and moreover do it by way of not apprehending anything, up to they pay attention to consciousness being ‘suffering’; and moreover do it by way of not apprehending anything.
“They pay attention to form being ‘selfless,’ form being ‘calm,’ form being ‘empty,’ form being ‘signless,’ form being ‘wishless,’ form not occasioning anything,’ and form being ‘isolated,’ and moreover do it by way of not apprehending anything. They pay attention to feeling . . . perception . . . volitional factors . . . and consciousness being ‘selfless,’ consciousness being ‘calm,’ consciousness being ‘empty,’ consciousness being ‘signless,’ consciousness being ‘wishless,’ consciousness ‘not occasioning anything,’ and consciousness being ‘isolated,’ and moreover do it by way of not apprehending anything.
“Subhūti, with this, the bodhisattva great beings’ untarnished perfection of morality, they do not tremble, feel frightened, or become terrified.
“Furthermore, Subhūti, when bodhisattva [F.103.a] great beings practicing the perfection of wisdom analytically understand, tolerate, and accept the impermanent aspect, suffering aspect, selflessness aspect, calm aspect, empty aspect, signless aspect, wishless aspect, not occasioning anything aspect, and isolated aspect of these dharmas, that is the bodhisattva great beings’ perfection of patience. With this, they do not tremble, feel frightened, or become terrified.
“Furthermore, Subhūti, bodhisattva great beings with objects of attention connected with the knowledge of all aspects practicing the perfection of wisdom analytically understand that form is ‘impermanent,’ and moreover do it by way of not apprehending anything. They analytically understand that form is ‘suffering,’ form is ‘selfless,’ form is ‘calm,’ form is ‘empty,’ form is ‘signless,’ form is ‘wishless,’ form ‘does not occasion anything,’ and form is ‘isolated,’ and moreover do it by way of not apprehending anything, without giving up objects of attention connected with the knowledge of all aspects, and without forsaking enthusiastic perseverance. With this—the bodhisattva great beings’ perfection of perseverance—they do not tremble, feel frightened, or become terrified.
“Furthermore, Subhūti, when bodhisattva great beings [F.103.b] practicing the perfection of wisdom do not provide an opportunity for objects of attention connected with śrāvakas or with pratyekabuddhas, or for unwholesome dharmas that are impediments to awakening other than those, that is the bodhisattva great beings’ perfection of concentration. Subhūti, bodhisattva great beings practicing the perfection of wisdom like this do not tremble, feel frightened, or become terrified.
“Furthermore, Subhūti, bodhisattva great beings practicing the perfection of wisdom analytically understand thus: Form is not empty because of the emptiness of form; form is itself emptiness, and emptiness is itself form. Feeling . . . perception . . . volitional factors . . . and consciousness is not empty because of the emptiness of consciousness; consciousness is itself emptiness, and emptiness is itself consciousness. The eyes are not empty because of the emptiness of the eyes; the eyes are themself emptiness, and emptiness is itself the eyes. The ears . . . the nose . . . the tongue . . . the body . . . and the thinking mind is not empty because of the emptiness of the thinking mind; the thinking mind is itself emptiness, and emptiness is itself the thinking mind. A form is not empty because of the emptiness of a form; a form is itself emptiness, and emptiness is itself a form. A sound . . . a smell . . . a taste . . . a feeling . . . and a dharma is not empty because of the emptiness of dharmas; dharmas are themselves emptiness, and emptiness is itself dharmas. Eye consciousness is not empty because of the emptiness of eye consciousness; eye consciousness is itself emptiness, and emptiness is itself eye consciousness. Ear consciousness . . . nose consciousness . . . tongue consciousness . . . body consciousness . . . and thinking-mind consciousness is not empty because of the emptiness of thinking-mind consciousness; thinking-mind consciousness is itself emptiness, [F.104.a] and emptiness is itself thinking-mind consciousness. Eye contact is not empty because of the emptiness of eye contact; eye contact is itself emptiness, and emptiness is itself eye contact. Ear contact . . . nose contact . . . tongue contact . . . body contact . . . and thinking-mind contact is not empty because of the emptiness of thinking-mind contact; thinking-mind contact is itself emptiness, and emptiness is itself thinking-mind contact. Feeling that arises from the condition of eye contact is not empty because of the emptiness of feeling that arises from the condition of eye contact; feeling that arises from the condition of eye contact is itself emptiness, and emptiness is itself feeling that arises from the condition of eye contact. Feeling that arises from the condition of ear contact . . . feeling that arises from the condition of nose contact . . . feeling that arises from the condition of tongue contact . . . feeling that arises from the condition of body contact . . . and feeling that arises from the condition of thinking-mind contact is not empty because of the emptiness of feeling that arises from the condition of thinking-mind contact; feeling that arises from the condition of thinking-mind contact is itself emptiness, and emptiness is itself feeling that arises from the condition of thinking-mind contact. The applications of mindfulness are not empty because of the emptiness of the applications of mindfulness; the applications of mindfulness are themselves emptiness, and emptiness is itself the applications of mindfulness. The right efforts . . . the legs of miraculous power . . . the faculties . . . the powers . . . the limbs of awakening . . . and the path is not empty because of the emptiness of the path; the path is itself emptiness, and emptiness is itself the path. The powers, the fearlessnesses, up to the distinct attributes of a buddha are not empty because of the emptiness of the distinct attributes of a buddha; the distinct attributes of a buddha are themselves emptiness, and emptiness is itself [F.104.b] the distinct attributes of a buddha. Subhūti, that is the bodhisattva great beings’ perfection of wisdom.
“Subhūti, those are the skillful means of bodhisattva great beings who are practicing the perfection of wisdom, and when they are fully endowed with those means they will not tremble, feel frightened, or become terrified when they hear this exposition.”
Subhūti then asked, “Lord, who are those spiritual friends, taken in hand by whom bodhisattva great beings practicing the perfection of wisdom do not tremble, feel frightened, or become terrified when they hear this exposition?”197
The Lord replied, “Subhūti, the spiritual friends of bodhisattva great beings are those who teach them the doctrine that ‘form is impermanent,’ and moreover, teach by way of not apprehending anything, and without dedicating those wholesome roots to the śrāvaka level or pratyekabuddha level, or to anything other than to the knowledge of all aspects. Similarly, they are those who teach them the doctrine that ‘feeling, perception, volitional factors, and consciousness are impermanent,’ and moreover, teach by way of not apprehending anything, and without dedicating those wholesome roots to the śrāvaka level or pratyekabuddha level, or to anything other than to the knowledge of all aspects. You should know that they, Subhūti, are the spiritual friends of bodhisattva great beings.
“Furthermore, Subhūti, the spiritual friends of bodhisattva great beings are those who teach them ‘form is suffering,’ ‘selfless,’ ‘calm,’ ‘empty,’ ‘signless,’ ‘wishless,’ ‘does not occasion anything,’ and is ‘isolated,’ and moreover, teach by way of not apprehending anything, and without dedicating those wholesome roots to the śrāvaka level or pratyekabuddha level, [F.105.a] or to anything other than to the knowledge of all aspects. And similarly, they are those who teach them ‘feeling, perception, volitional factors, and consciousness are suffering,’ ‘selfless,’ ‘calm,’ ‘empty,’ ‘signless,’ ‘wishless,’ ‘do not occasion anything’ and are ‘isolated,’ and moreover, teach by way of not apprehending anything, and without dedicating those wholesome roots to the śrāvaka level or pratyekabuddha level, or to anything other than to the knowledge of all aspects. You should know that they, Subhūti, are the spiritual friends of bodhisattva great beings.
“Furthermore, Subhūti, the spiritual friends of bodhisattva great beings are those who teach them ‘the eyes are impermanent,’ ‘suffering,’ ‘selfless,’ ‘calm,’ ‘empty,’ ‘signless,’ ‘wishless,’ ‘do not occasion anything,’ and are ‘isolated,’ and moreover, teach by way of not apprehending anything, and without dedicating those wholesome roots to the śrāvaka level or pratyekabuddha level, or to anything other than to the knowledge of all aspects. Similarly, they are those who teach them the ‘ears, nose, tongue, body, and thinking mind are impermanent,’ ‘suffering,’ ‘selfless,’ ‘calm,’ ‘empty,’ ‘signless,’ ‘wishless,’ ‘do not occasion anything,’ and are ‘isolated,’ and moreover, teach by way of not apprehending anything, and without dedicating those wholesome roots to the śrāvaka level or pratyekabuddha level, or to anything other than to the knowledge of all aspects. You should know that they, Subhūti, are the spiritual friends of bodhisattva great beings.
“Furthermore, Subhūti, the spiritual friends of bodhisattva great beings are those [F.105.b] who teach them ‘a form is impermanent,’ ‘suffering,’ ‘selfless,’ ‘calm,’ ‘empty,’ ‘signless,’ ‘wishless,’ ‘ does not occasion anything,’ and is ‘isolated,’ and, moreover, teach by way of not apprehending anything, and without dedicating those wholesome roots to the śrāvaka level or pratyekabuddha level, or to anything other than to the knowledge of all aspects. Similarly, they are those who teach them ‘a sound, a smell, a taste, a feeling, and a dharma are impermanent,’ ‘suffering,’ ‘selfless,’ ‘calm,’ ‘empty,’ ‘signless,’ ‘wishless,’ ‘do not occasion anything,’ and are ‘isolated,’ and moreover, teach by way of not apprehending anything, and without dedicating those wholesome roots to the śrāvaka level or pratyekabuddha level, or to anything other than to the knowledge of all aspects. You should know that they, Subhūti, are the spiritual friends of bodhisattva great beings.
“Furthermore, Subhūti, the spiritual friends of a bodhisattva great being are those who teach them the doctrine that ‘eye consciousness, eye contact, and feeling that arises from the condition of eye contact are impermanent,’ ‘suffering,’ ‘selfless,’ ‘calm,’ ‘empty,’ ‘signless,’ ‘wishless,’ ‘do not occasion anything,’ and are ‘isolated,’ and moreover, teach by way of not apprehending anything, and without dedicating those wholesome roots to the śrāvaka level or pratyekabuddha level, or to anything other than to the knowledge of all aspects. Similarly, they are those who teach them the doctrine that ‘ear consciousness, ear contact and feeling that arises from the condition of ear contact,’ and similarly, ‘nose consciousness . . . tongue consciousness . . . body consciousness . . . and thinking-mind consciousness, [F.106.a] thinking-mind contact, and feeling that arises from the condition of thinking-mind contact are impermanent,’ ‘suffering,’ ‘selfless,’ ‘calm,’ ‘empty,’ ‘signless,’ ‘wishless,’ ‘do not occasion anything,’ and are ‘isolated,’ and moreover, teach by way of not apprehending anything, and without dedicating those wholesome roots to the śrāvaka level or pratyekabuddha level, or to anything other than to the knowledge of all aspects. You should know that they, Subhūti, are the spiritual friends of bodhisattva great beings.
“Furthermore, Subhūti, the spiritual friends of bodhisattva great beings are those who teach them the doctrine that ‘the applications of mindfulness are impermanent,’ and moreover, teach by way of not apprehending anything, and without dedicating those wholesome roots to the śrāvaka level or pratyekabuddha level, or to anything other than to the knowledge of all aspects. And similarly, they are those who teach them the doctrine that ‘the right efforts, legs of miraculous power, faculties, powers, limbs of awakening, and path are impermanent,’ and moreover, teach by way of not apprehending anything, and without dedicating those wholesome roots to the śrāvaka level or pratyekabuddha level, or to anything other than to the knowledge of all aspects. And similarly, they are those who teach them ‘the fearlessnesses, detailed and thorough knowledges, powers, and distinct attributes of a buddha are impermanent’; who teach them so they will cultivate the knowledge of all aspects; and moreover, teach by way of not apprehending anything, and without dedicating those wholesome roots to the śrāvaka level or pratyekabuddha level, or to anything other than to the knowledge of all aspects. [F.106.b] You should know that they, Subhūti, are the spiritual friends of bodhisattva great beings. If they have taken them in hand they do not tremble, feel frightened, or become terrified when they hear this exposition of the perfection of wisdom.”
Subhūti then asked, “Lord, how do bodhisattva great beings practicing the perfection of wisdom who are unskilled in means fall into the clutches of bad friends, become shunned by spiritual friends,198 and tremble, feel frightened, and become terrified when they hear this exposition of the perfection of wisdom?”
The Lord replied, “Subhūti, here bodhisattva great beings practicing the perfection of wisdom, because of lacking attention connected with the knowledge of all aspects, apprehend a perfection of wisdom while cultivating it, and falsely project it as the perfection of wisdom;199 similarly, they apprehend a perfection of concentration . . . a perfection of perseverance . . . a perfection of patience . . . a perfection of morality . . . and a perfection of giving while cultivating it, and also falsely project it as the perfection of giving.
“Furthermore, Subhūti, bodhisattva great beings practicing the perfection of wisdom, because of lacking attention connected with the knowledge of all aspects, pay attention to ‘form empty of an inner subject,’ pay attention to ‘form empty of an outer object,’ pay attention to ‘form empty of subject and object,’ up to pay attention to ‘form empty of the nonexistence of intrinsic nature.’ They also pay attention to ‘feeling . . . perception . . . volitional factors . . . and consciousness empty of an inner subject,’ pay attention to ‘consciousness empty of an outer object,’ pay attention to ‘consciousness empty of subject and object,’ up to pay attention to ‘consciousness empty of the nonexistence of intrinsic nature.’ They also apprehend that inner emptiness, also apprehend [F.107.a] that outer emptiness, also apprehend that inner and outer emptiness, up to they also apprehend that emptiness that is the nonexistence of an intrinsic nature, falsely projecting it by way of apprehending something.
“They pay attention to ‘the eye empty of an inner subject,’ pay attention to ‘the eye empty of an outer object,’ pay attention to ‘the eye empty of subject and object,’ up to pay attention to ‘the eye empty of the nonexistence of intrinsic nature.’ They also apprehend those emptinesses, falsely projecting them by way of apprehending something. They pay attention to ‘the ear . . . the nose . . . the tongue . . . the body . . . and the thinking mind empty of an inner subject,’ pay attention to ‘the thinking mind empty of an outer object,’ pay attention to ‘the thinking mind empty of subject and object,’ up to pay attention to ‘the thinking mind empty of the nonexistence of intrinsic nature.’ They also apprehend those emptinesses, falsely projecting them by way of apprehending something.”
“Similarly, they pay attention to ‘eye consciousness’ and ‘ear, nose, tongue, body, and thinking-mind consciousness’; ‘eye contact’ and ‘ear, nose, tongue, body, and thinking-mind contact’; and ‘feeling that arises from the condition of eye contact’ and ‘feeling that arises from the condition of ear, nose, tongue, body, and thinking-mind contact,’ and they pay attention to them ‘empty of an inner subject,’ pay attention to them ‘empty of an outer object,’ pay attention to them ‘empty of subject and object,’ up to pay attention to them ‘empty of the nonexistence of intrinsic nature.’ They also apprehend those emptinesses, falsely projecting them by way of apprehending something.”
Connect this in the same way with “they pay attention to ‘ignorance,’ up to ‘old age and death empty of an inner subject,’ and they pay attention to them ‘empty of an outer object,’ pay attention to them ‘empty of subject and object,’ up to pay attention to them ‘empty of the nonexistence of intrinsic nature.’ They also apprehend those emptinesses, falsely projecting them by way of apprehending something.
“Furthermore, Subhūti, [F.107.b] bodhisattva great beings practicing the perfection of wisdom, because of lacking attention connected with the knowledge of all aspects cultivate the applications of mindfulness, also apprehend those applications of mindfulness, and falsely project them by way of apprehending them. Similarly, they cultivate the right efforts, legs of miraculous power, faculties, powers, limbs of awakening, eightfold noble path, ten powers of a tathāgata, four fearlessnesses, four detailed and thorough knowledges, and eighteen distinct attributes of a buddha, and they also apprehend them, and falsely project them by way of apprehending them.
“Subhūti, bodhisattva great beings thus practicing the perfection of wisdom unskilled in means tremble, feel frightened, and become terrified when they hear this exposition of the perfection of wisdom.”200
Subhūti then asked, “Lord, why does a bodhisattva great being fall into the clutches of a bad friend, and, mentored by that bad friend, tremble, feel frightened, and become terrified when they hear this exposition of the perfection of wisdom?”
The Lord replied, “Subhūti, here a bad friend of a bodhisattva great being dissuades them from the perfection of wisdom and dissuades them from the perfection of concentration, perfection of perseverance, perfection of patience, perfection of morality, and perfection of giving, saying, ‘Do not train in these, because they have not been said by the tathāgata, the worthy one, the perfectly complete Buddha; do not listen to these, because they are compositions made up by rhymesters; do not take them up, do not study them, do not bear them in mind, [F.108.a] do not recite them, do not cultivate them, do not properly pay attention to them, and do not teach them to others.’ Subhūti, you should know that this is a bad friend of a bodhisattva great being.
“Furthermore, Subhūti, a bad friend of a bodhisattva great being is someone who, when Māra the wicked one, disguised in the form of a buddha, approaches and dissuades them, saying, ‘Child of a good family, what use is cultivating the perfection of wisdom to you, what use is the perfection of concentration to you, what use is the perfection of perseverance to you, what use is the perfection of patience to you, what use is the perfection of morality to you, and what use is cultivating the perfection of giving to you?’ does not teach them it is the work of Māra and does not explain201 the faults of Māra. Subhūti, you should know that this is a bad friend of a bodhisattva great being.
“Furthermore, Subhūti,202 Māra the wicked one thus disguised in the form of a buddha approaches a bodhisattva great being and teaches, throws light on, reveals, illuminates, and makes clear a discourse, melodious narration, prediction, account, birth story, introduction, and tale connected with śrāvakas. A bad friend is someone who does not teach the bodhisattva great being that ‘such works of Māra as those will arise,’ that they are the works of Māra. Subhūti, you should know that this is a bad friend of a bodhisattva great being.
“Furthermore, Subhūti, a bad friend of a bodhisattva great being is someone who, when Māra the wicked one disguised in the form of a buddha approaches a bodhisattva [F.108.b] great being and says, ‘Child of a good family, you do not have the slightest thought of awakening. You are not irreversible from awakening. You are not able to awaken fully to perfect, complete awakening,’ does not explain and teach that such things are the work of Māra. Subhūti, you should know that this is a bad friend of a bodhisattva great being.
“Furthermore, Subhūti, about a bad friend of a bodhisattva great being—when Māra the wicked one disguised in the form of a buddha approaches a bodhisattva great being and says, ‘Child of a good family, the eyes are empty of self and what belongs to self, and the ears, nose, tongue, body, and thinking mind are empty of self and what belongs to self; a form is empty of self and what belongs to self, and a sound, a smell, a taste, a feeling, and dharmas are empty of self and what belongs to self; eye consciousness is empty of self and what belongs to self, and ear consciousness, nose consciousness, tongue consciousness, body consciousness, and thinking-mind consciousness are empty of self and what belongs to self; eye contact is empty of self and what belongs to self, and ear contact, nose contact, tongue contact, body contact, and thinking-mind contact is empty of self and what belongs to self; feeling that arises from the condition of eye contact is empty of self and what belongs to self, and feeling that arises from the condition of ear contact, feeling that arises from the condition of nose contact, feeling that arises from the condition of tongue contact, feeling that arises from the condition of body contact, and feeling that arises from the condition of thinking-mind contact is empty of self and what belongs to self; and similarly, the perfection of giving, perfection of morality, perfection of patience, perfection of perseverance, perfection of concentration, and [F.109.a] perfection of wisdom is empty of self and what belongs to self; the applications of mindfulness are empty of self and what belongs to self; the right efforts, legs of miraculous power, faculties, powers, limbs of awakening, path, up to the distinct attributes of a buddha are empty of self and what belongs to self, so what use is fully awakening to unsurpassed, perfect, complete awakening to you?’—it is someone who does not explain and teach to them that such things as those are the works of Māra. Subhūti, you should know that this is a bad friend of a bodhisattva great being.
“Furthermore, Subhūti, a bad friend of a bodhisattva great being is someone who, when Māra the wicked one disguised in the form of a buddha approaches a bodhisattva, a great being, and says, ‘Child of a good family, the eastern direction is empty of lord buddhas, bodhisattvas, and śrāvakas; there are no buddhas here, there are no bodhisattvas either, and there are no śrāvakas. Similarly, all the ten directions are empty of lord buddhas, bodhisattvas, and śrāvakas; there are no buddhas here, there are no bodhisattvas either, and there are no śrāvakas,’ does not teach and explain to them that such things as those are the works of Māra. Subhūti, you should know that this is a bad friend of a bodhisattva great being.
“Furthermore, Subhūti, when Māra the wicked one disguised in the form of a śrāvaka approaches a bodhisattva great being and dissuades them from attention connected with the knowledge of all aspects, and advises and instructs them in objects of attention connected with śrāvakas and pratyekabuddhas—someone who does not teach and explain to them that such things as those are works of Māra, Subhūti, you should know is a bad friend of a bodhisattva great being.
“Furthermore, Subhūti, when Māra the wicked one disguised in the form of a preceptor or [F.109.b] teacher of proper conduct approaches a bodhisattva great being and dissuades them from the career of a bodhisattva, dissuades them from attention connected with the knowledge of all aspects, and enjoins on them the applications of mindfulness, up to the eightfold noble path, enjoins on them the dharmas of emptiness, signlessness, and wishlessness, and says to them, ‘Child of a good family, you should meditate on these dharmas and directly realize them as a śrāvaka. What use is unsurpassed, perfect, complete awakening to you?’—someone who does not teach and explain to them that such things as those are works of Māra, Subhūti, you should know is a bad friend of a bodhisattva great being.
“Furthermore, Subhūti, when Māra the wicked one disguised in the form of a mother or father approaches a bodhisattva great being and says, ‘Child of a good family, what use is unsurpassed, perfect, complete awakening to you, for the sake of which you pass immeasurable, incalculable eons in saṃsāra experiencing an infinity of your arms, legs, and heads being cut off? Become absorbed in the yoga that effects direct realization of the result of stream enterer, become absorbed in the yoga that effects direct realization of the result of a worthy one’—someone who does not teach and explain to them that such things as those are works of Māra, Subhūti, you should know is a bad friend of a bodhisattva great being.
“Furthermore, Subhūti, when Māra the wicked one disguised in the form of a monk approaches a bodhisattva great being and teaches them ‘the eyes are impermanent’ by way of apprehending something, and similarly ‘the eyes are suffering,’ ‘selfless,’ ‘calm,’ ‘empty,’ ‘signless,’ ‘wishless,’ ‘do not occasion anything,’ and are ‘isolated’; teaches them ‘the ears, nose, tongue, body, and thinking-mind are impermanent,’ ‘suffering,’ ‘selfless,’ ‘calm,’ ‘empty,’ ‘signless,’ ‘wishless,’ [F.110.a] ‘do not occasion anything,’ and are ‘isolated’ by way of apprehending something; and similarly, teaches them ‘the applications of mindfulness are impermanent,’ ‘suffering,’ ‘selfless,’ ‘calm,’ ‘empty,’ ‘signless,’ ‘wishless,’ ‘do not occasion anything,’ and are ‘isolated,’ and ‘the right efforts, legs of miraculous power, faculties, powers, limbs of awakening, and path are impermanent,’ ‘selfless,’ ‘calm,’ ‘empty,’ ‘signless,’ ‘wishless,’ ‘do not occasion anything,’ and are ‘isolated’ by way of apprehending something, up to teaches them ‘the distinct attributes of a buddha are impermanent,’ ‘suffering,’ ‘selfless,’ ‘calm,’ ‘empty,’ ‘signless,’ ‘wishless,’ ‘do not occasion anything,’ and are not enacted,’ ‘isolated’ by way of apprehending something—someone who does not teach and explain to them that such things as those are works of Māra, Subhūti, they should know is a bad friend of a bodhisattva great being, and knowing that, they should shun them.”
This was the tenth chapter, “Illusion-Like,” of “The Perfection of Wisdom in Eighteen Thousand Lines.”