Then the venerable Subhūti inquired of the Blessed One, “Blessed Lord, suppose someone were to ask if this illusory person, after training in the perfection of wisdom, will be emancipated in all-aspect omniscience, or if he or she will attain all-aspect omniscience. Blessed Lord, how should I respond to that question? Suppose someone were to ask if this illusory person, after training in the perfection of meditative concentration, the perfection of perseverance, the perfection of tolerance, the perfection of ethical discipline, and the perfection of generosity, will be emancipated in all-aspect omniscience; or if this illusory person, after training in [the causal attributes], up to and including the factors conducive to enlightenment, will be emancipated in all-aspect omniscience; or if this illusory person, after training in [the fruitional attributes], up to and including the eighteen distinct qualities of the buddhas, will be emancipated in all-aspect omniscience, or if he or she will attain all-aspect omniscience. Blessed Lord, how should I respond to such questioning?”

“Subhūti,” replied the Blessed One, “in that case, I will ask you a counter-question, which you may answer as best you can. Subhūti, do you think that physical forms are one thing, and that illusions are another, or do you think that feelings, perceptions, formative predispositions, and consciousness are one thing, and that illusions are another?”

“No, Blessed Lord!” he replied.

The Blessed One then asked, “Subhūti, do you think that the eyes are one thing and that illusions are another; or do you think that the ears, nose, tongue, body, and mental faculty are one thing and illusions another; or do you think that sights are one thing and illusions another; or do you think that sounds, odors, tastes, tangibles, and mental phenomena are one thing and illusions another; or do you think that visual consciousness is one thing and illusions another; or do you think that auditory consciousness, olfactory consciousness, gustatory consciousness, tactile consciousness, and mental consciousness are one thing and illusions another; or do you think that visually compounded sensory contact is one thing and illusions another, or do you think that aurally compounded sensory contact, nasally compounded sensory contact, lingually compounded sensory contact, corporeally compounded sensory contact, and mentally compounded sensory contact are one thing and illusions another; or do you think that feelings conditioned by visually compounded sensory contact are one thing and illusions another; or do you think that feelings conditioned by aurally compounded sensory contact, feelings conditioned by nasally compounded sensory contact, feelings conditioned by lingually compounded sensory contact, feelings conditioned by corporeally compounded sensory contact, and feelings conditioned by mentally compounded sensory contact are one thing and illusions another?”

“No, Blessed Lord!” he replied.

“Subhūti, do you think that [the causal attributes], up to and including the factors conducive to enlightenment, are one thing and illusions another?” asked the Blessed One.

“No, Blessed Lord!” he replied.

“Subhūti, do you think that [the fruitional attributes], up to and including the eighteen distinct qualities of the buddhas, are one thing and illusions another?” asked the Blessed One.

“No, Blessed Lord!” he replied.

“Subhūti, do you think that enlightenment is one thing and illusions another?” asked the Blessed One.

“No, Blessed Lord!” he replied. “Blessed Lord, physical forms are not one thing and illusions another. Physical forms are themselves illusion, and illusion itself is physical forms. Blessed Lord, feelings, perceptions, formative predispositions, and consciousness are not one thing and illusions another. Consciousness [and the aforementioned aggregates] are themselves illusion, and illusion itself is consciousness [and the aforementioned aggregates]. Blessed Lord, the eyes are not one thing and illusions another. The eyes themselves are illusion, and illusion itself is the eyes. Blessed Lord, the ears, nose, tongue, body, and mental faculty are not one thing and illusions another. The mental faculty [and so forth] are themselves illusion, and illusion itself is the mental faculty [and so forth]. Blessed Lord, sights are not one thing and illusions another. Sights themselves are illusion, and illusion itself is sights. Blessed Lord, sounds, odors, tastes, tangibles, and mental phenomena are not one thing and illusions another. Mental phenomena [and so forth] are themselves illusion, and illusion itself is mental phenomena [and so forth]. Blessed Lord, visual consciousness is not one thing and illusions another. Visual consciousness itself is illusion, and illusion itself is visual consciousness. Blessed Lord, auditory consciousness, olfactory consciousness, gustatory consciousness, tactile consciousness, and mental consciousness are not one thing and illusions another. Mental consciousness [and so forth] are themselves illusion, and illusion itself is mental consciousness [and so forth]. Blessed Lord, visually compounded sensory contact is not one thing and illusions another. Visually compounded sensory contact is itself illusion, and illusion itself is visually compounded sensory contact. Blessed Lord, aurally compounded sensory contact, nasally compounded sensory contact, lingually compounded sensory contact, corporeally compounded sensory contact, and mentally compounded sensory contact are not one thing and illusions another. Mentally compounded sensory contact [and so forth] are themselves illusion, and illusion itself is mentally compounded sensory contact [and so forth]. Blessed Lord, feelings conditioned by visually compounded sensory contact are not one thing and illusions another. Feelings conditioned by visually compounded sensory contact are themselves illusion, and illusion itself is feelings conditioned by visually compounded sensory contact. Blessed Lord, feelings conditioned by aurally compounded sensory contact, feelings conditioned by nasally compounded sensory contact, feelings conditioned by lingually compounded sensory contact, feelings conditioned by corporeally compounded sensory contact, and feelings conditioned by mentally compounded sensory contact are not one thing and illusions another. Feelings conditioned by mentally compounded sensory contact [and so forth] are themselves illusion, and illusion itself is feelings conditioned by mentally compounded sensory contact [and so forth]. Blessed Lord, [the causal attributes], up to and including the factors conducive to enlightenment, are not one thing and illusions another. The factors conducive to enlightenment [and so forth] are themselves illusion, and illusion itself is the factors conducive to enlightenment [and so forth]. Blessed Lord, [the fruitional attributes], up to and including the eighteen distinct qualities of the buddhas, are not one thing and illusions another. The eighteen distinct qualities of the buddhas [and so forth] are themselves illusion, and illusion itself is the eighteen distinct qualities of the buddhas [and so forth]. Blessed Lord, [the attainments], up to and including enlightenment, are not one thing and illusions another. Enlightenment is itself illusion, and illusion itself is enlightenment.”

“Subhūti, do you think that there is arising or cessation with respect to that illusion?” asked the Blessed One.

“No, Blessed Lord!” he replied.

“Subhūti, do you think that there is affliction or purification with respect to that illusion?” asked the Blessed One.

“No, Blessed Lord!” he replied.

“Subhūti,” asked the Blessed One, “do you think that that which is without arising, cessation, affliction, or purification can train in the perfection of wisdom and be emancipated in all-aspect omniscience, or that it will [subsequently] attain all-aspect omniscience? Similarly, do you think that it can train in the perfections of meditative concentration, perseverance, tolerance, ethical discipline, and generosity, or in the emptiness of internal phenomena, and [the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities, or in [the causal and fruitional attributes], from the thirty-seven factors conducive to enlightenment up to the eighteen distinct qualities of the buddhas, and be emancipated in all-aspect omniscience, or that it will [subsequently] attain all-aspect omniscience?”

“No, Blessed Lord!” he replied.

“Subhūti,” asked the Blessed One, “do you think that the notion, symbol, designation, or term bodhisattva applies to these five acquisitive aggregates, or to [the causal and fruitional attributes], up to and including the eighteen distinct qualities of the buddhas?”

“No, Blessed Lord!” he replied.

“Subhūti,” asked the Blessed One, “do you think that on the basis of a mere notion, symbol, designation, or term one can apprehend arising, cessation, affliction, or purification with respect to these five acquisitive aggregates, or to [the causal and fruitional attributes], up to and including the eighteen distinct qualities of the buddhas?”

“No, Blessed Lord!” he replied.

“Subhūti,” asked the Blessed One, “do you think that that which is without notion, without symbol, without designation, without conventional expression, without name, without denomination, without corporeal form, without physical actions, without speech, without verbal actions, without mind, without mental actions, without arising, without ceasing, without affliction, and without purification can train in the perfection of wisdom and then be emancipated in all-aspect omniscience, or that it will [subsequently] attain all-aspect omniscience? Similarly, do you think that it can train in the perfections of meditative concentration, perseverance, tolerance, ethical discipline, and generosity, or in the emptiness of internal phenomena, and [the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities, or in [the causal and fruitional attributes], from the thirty-seven factors conducive to enlightenment up to the eighteen distinct qualities of the buddhas, and be emancipated in all-aspect omniscience, or that it will [subsequently] attain all-aspect omniscience?”

“No, Blessed Lord!” he replied.

“Subhūti, so it is that when bodhisattva great beings have trained in the perfection of wisdom, by way of not apprehending anything, they will be emancipated in all-aspect omniscience. They will attain all-aspect omniscience,” said the Blessed One.

“Blessed Lord, bodhisattva great beings who train in the perfection of wisdom accordingly should train in unsurpassed, complete enlightenment, in the manner of an illusory person. If one were to ask why, Blessed Lord, it is so that these five aggregates might be entirely understood to resemble an illusory person.”

“Subhūti, do you think that these five aggregates can train in the perfection of wisdom and be emancipated in all-aspect omniscience?” asked the Blessed One.

“No, Blessed Lord!” he replied. “And if one were to ask why, Blessed Lord, it is because the five aggregates have an intrinsic nature of nonentity, and the intrinsic nature of nonentity is nonapprehensible.”

“Subhūti, do you think that these five aggregates can, in a dreamlike manner, train in the perfection of wisdom and be emancipated in all-aspect omniscience?” asked the Blessed One.

“No, Blessed Lord!” he replied. “And if one were to ask why, Blessed Lord, it is because dreams have an intrinsic nature of nonentity, and the intrinsic nature of nonentity is nonapprehensible.”

“Subhūti, do you think that these five aggregates can, in the manner of a magical display, in the manner of an echo, in the manner of an optical aberration, in the manner of the moon in water, in the manner of a mirage, or in the manner of a phantom, train in the perfection of wisdom and be emancipated in all-aspect omniscience?” asked the Blessed One.

“No, Blessed Lord!” he replied. “And if one were to ask why, Blessed Lord, it is because magical displays have the intrinsic nature of nonentity, echoes have the intrinsic nature of nonentity, optical aberrations have the intrinsic nature of nonentity, the moon in water has the intrinsic nature of nonentity, mirages have the intrinsic nature of nonentity, phantoms have the intrinsic nature of nonentity, and the intrinsic nature of nonentity is nonapprehensible.”

The Blessed One said, “So it is, Subhūti, that physical forms are like a dream, feelings are like a dream, perceptions are like a dream, formative predispositions are like a dream, and consciousness is like a dream. What is true of consciousness is true of the six sense organs, and what is true of the six sense organs is true of the five aggregates. Subhūti, physical forms are like a magical display, and feelings, perceptions, formative predispositions, and consciousness are like a magical display. What is true of consciousness is true of the six sense organs, and what is true of the six sense organs is true of the five aggregates. Subhūti, physical forms are like an echo, and feelings, perceptions, formative predispositions, and consciousness are like an echo. What is true of consciousness is true of the six sense organs, and what is true of the six sense organs is true of the five aggregates. Subhūti, physical forms are like an optical aberration, and feelings, perceptions, formative predispositions, and consciousness are like an optical aberration. What is true of consciousness is true of the six sense organs, and what is true of the six sense organs is true of the five aggregates. Subhūti, physical forms are like the moon in water, and feelings, perceptions, formative predispositions, and consciousness are like the moon in water. What is true of consciousness is true of the six sense organs, and what is true of the six sense organs is true of the five aggregates. Subhūti, physical forms are like a mirage, and feelings, perceptions, formative predispositions, and consciousness are like a mirage. What is true of consciousness is true of the six sense organs, and what is true of the six sense organs is true of the five aggregates. Subhūti, physical forms are like a phantom, and feelings, perceptions, formative predispositions, and consciousness are like a phantom. What is true of consciousness is true of the six sense organs, and what is true of the six sense organs is true of the five aggregates. Owing to the emptiness of internal phenomena, these are not apprehended, and owing to [the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities, these are not apprehended.”

“Blessed Lord, in that case, will bodhisattva great beings who have newly embarked upon the [Great] Vehicle not be afraid, fearful, and terrified when they hear this teaching?”

“Subhūti,” replied the Blessed One, “bodhisattva great beings who newly embark on the [Great] Vehicle will be afraid, fearful, and terrified if they are unskilled in the perfection of wisdom, and if they are not taken in hand by a spiritual mentor.”

“Blessed Lord, when bodhisattva great beings hear this teaching, what is the skill in means that enables them to practice the perfection of wisdom without being afraid, without being fearful, and without being terrified?”

“Subhūti,” replied the Blessed One, “when bodhisattva great beings practice the perfection of wisdom, because their intention is directed toward all-aspect omniscience, while they discern that physical forms are impermanent they do not apprehend that. While they discern that feelings, perceptions, formative predispositions, and consciousness are impermanent they do not apprehend that. This, Subhūti, is the skill in means through which bodhisattva great beings practice the perfection of wisdom.

“Moreover, Subhūti, when bodhisattva great beings practice the perfection of wisdom, because their intention is directed toward all-aspect omniscience, while they discern that physical forms are imbued with suffering they do not apprehend that. While they discern that feelings, perceptions, formative predispositions, and consciousness are imbued with suffering they do not apprehend that. Because their intention is directed toward all-aspect omniscience, while they discern that physical forms are not a self they do not apprehend that. While they discern that feelings, perceptions, formative predispositions, and consciousness are not a self they do not apprehend that. Because their intention is directed toward all-aspect omniscience, while they discern that physical forms are at peace they do not apprehend that. While they discern that feelings, perceptions, formative predispositions, and consciousness are at peace they do not apprehend that. Because their intention is directed toward all-aspect omniscience, while they discern that physical forms are empty they do not apprehend that. While they discern that feelings, perceptions, formative predispositions, and consciousness are empty they do not apprehend that. Because their intention is directed toward all-aspect omniscience, while they discern that physical forms are signless they do not apprehend that. While they discern that feelings, perceptions, formative predispositions, and consciousness are signless they do not apprehend that. Because their intention is directed toward all-aspect omniscience, while they discern that physical forms are without aspirations they do not apprehend that. While they discern that feelings, perceptions, formative predispositions, and consciousness are without aspirations they do not apprehend that. Because their intention is directed toward all-aspect omniscience, while they discern that physical forms are unconditioned they do not apprehend that. While they discern that feelings, perceptions, formative predispositions, and consciousness are unconditioned they do not apprehend that. Because their intention is directed toward all-aspect omniscience, while they discern that physical forms are void they do not apprehend that. While they discern that feelings, perceptions, formative predispositions, and consciousness are void they do not apprehend that. This, Subhūti, is the skill in means of bodhisattva great beings who practice the perfection of wisdom.

“Moreover, Subhūti, when bodhisattva great beings practice the perfection of wisdom, because they focus their attention with all-aspect omniscience in mind, while they discern that physical forms are impermanent they do not apprehend that. Because they focus their attention with all-aspect omniscience in mind, while they discern that feelings, perceptions, formative predispositions, and consciousness are impermanent they do not apprehend that. Because they focus their attention with all-aspect omniscience in mind, while they discern that physical forms are imbued with suffering they do not apprehend that. Because they focus their attention with all-aspect omniscience in mind, while they discern that feelings, perceptions, formative predispositions, and consciousness are imbued with suffering they do not apprehend that. Because they focus their attention with all-aspect omniscience in mind, while they discern that physical forms are not a self they do not apprehend that. Because they focus their attention with all-aspect omniscience in mind, while they discern that feelings, perceptions, formative predispositions, and consciousness are not a self they do not apprehend that. Because they focus their attention with all-aspect omniscience in mind, while they discern that physical forms are at peace they do not apprehend that. Because they focus their attention with all-aspect omniscience in mind, while they discern that feelings, perceptions, formative predispositions, and consciousness are at peace they do not apprehend that. Because they focus their attention with all-aspect omniscience in mind, while they discern that physical forms are empty they do not apprehend that. Because they focus their attention with all-aspect omniscience in mind, while they discern that feelings, perceptions, formative predispositions, and consciousness are empty they do not apprehend that. Because they focus their attention with all-aspect omniscience in mind, while they discern that physical forms are signless they do not apprehend that. Because they focus their attention with all-aspect omniscience in mind, while they discern that feelings, perceptions, formative predispositions, and consciousness are signless they do not apprehend that. Because they focus their attention with all-aspect omniscience in mind, while they discern that physical forms are wishless they do not apprehend that. Because they focus their attention with all-aspect omniscience in mind, while they discern that feelings, perceptions, formative predispositions, and consciousness are wishless they do not apprehend that. Because they focus their attention with all-aspect omniscience in mind, while they discern that physical forms are unconditioned they do not apprehend that. Because they focus their attention with all-aspect omniscience in mind, while they discern that feelings, perceptions, formative predispositions, and consciousness are unconditioned they do not apprehend that. Because they focus their attention with all-aspect omniscience in mind, while they discern that physical forms are void they do not apprehend that. Because they focus their attention with all-aspect omniscience in mind, while they discern that feelings, perceptions, formative predispositions, and consciousness are void they do not apprehend that. This, Subhūti, is the skillful means through which bodhisattva great beings practice the perfection of wisdom.

“Subhūti, bodhisattva great beings, keeping that reflection in mind, teach to all beings the doctrine that physical forms are impermanent by way of not apprehending it, and teach the doctrine that feelings, perceptions, formative predispositions, and consciousness are impermanent, by way of not apprehending it. They teach the doctrine that physical forms are imbued with suffering, without a self, at peace, empty, signless, wishless, unconditioned, and void, by way of not apprehending it; and they teach the doctrine that feelings, perceptions, formative predispositions, and consciousness are imbued with suffering, without a self, at peace, empty, signless, wishless, unconditioned, and void, by way of not apprehending it. This, Subhūti, is the undiminished perfection of generosity that bodhisattva great beings have. By having it, bodhisattva great beings will not be afraid, fearful, or terrified.

“Moreover, Subhūti, when bodhisattva great beings practice the perfection of wisdom, since the direction of their attention is not that of śrāvakas or pratyekabuddhas, they focus their attention on the impermanent aspect of physical forms but do so by way of not apprehending it. Since the direction of their attention is not that of śrāvakas or pratyekabuddhas, they focus their attention on the impermanent aspect of feelings, perceptions, formative predispositions, and consciousness but do so by way of not apprehending it. Since the direction of their attention is not that of śrāvakas or pratyekabuddhas, they focus their attention on the aspect by which physical forms are imbued with suffering, without a self, at peace, empty, signless, wishless, unconditioned, and void, but do so by way of not apprehending it. Since the direction of their attention is not that of śrāvakas or pratyekabuddhas, they focus their attention on the aspect by which feelings, perceptions, formative predispositions, and consciousness are imbued with suffering, without a self, at peace, empty, signless, wishless, unconditioned, and void, but do so by way of not apprehending it. This, Subhūti, is the undiminished perfection of ethical discipline that bodhisattva great beings have. By possessing this, bodhisattva great beings will not be afraid, fearful, or terrified.

“Moreover, Subhūti, when bodhisattva great beings practice the perfection of wisdom, they discern, are receptive to, and observe that all those phenomena are impermanent, imbued with suffering, not a self, at peace, empty, signless, wishless, unconditioned, and void. This is the perfection of tolerance that bodhisattva great beings have. By having it, bodhisattva great beings will not be afraid, fearful, or terrified.

“Moreover, Subhūti, when bodhisattva great beings practice the perfection of wisdom, because they focus their attention with all-aspect omniscience in mind they discern that physical forms are impermanent, by way of not apprehending it; they also discern that feelings, perceptions, formative predispositions, and consciousness are impermanent, by way of not apprehending it. They discern that physical forms are imbued with suffering, that they are not a self, that they are at peace, that they are empty, that they are signless, that they are wishless, that they are unconditioned, and that they are void, by way of not apprehending it. They discern that feelings, perceptions, formative predispositions, and consciousness are impermanent, that they are imbued with suffering, that they are not a self, that they are at peace, that they are empty, that they are signless, that they are wishless, that they are unconditioned, and that they are void, by way of not apprehending it. Not to give up focusing their attention with all-aspect omniscience in mind and not to forsake perseverance is the bodhisattva great beings’ perfection of perseverance. By having it, bodhisattva great beings will not be afraid, fearful, or terrified.

“Moreover, Subhūti, when bodhisattva great beings practice the perfection of wisdom, because they focus their attention with all-aspect omniscience in mind they discern that physical forms are impermanent by way of not apprehending it, and deny any opportunity for the ways śrāvakas and pratyekabuddhas direct their attention, or for other nonvirtuous actions apart from those, to impede the attainment of enlightenment. They discern that physical forms are imbued with suffering, that they are not a self, that they are at peace, that they are empty, that they are signless, that they are wishless, that they are unconditioned, and that they are void, by way of not apprehending it, and deny any opportunity for the ways śrāvakas and pratyekabuddhas direct their attention, or for other nonvirtuous actions apart from those, to impede the attainment of enlightenment. They discern that feelings, perceptions, formative predispositions, and consciousness are impermanent, that they are imbued with suffering, that they are not a self, that they are at peace, that they are empty, that they are signless, that they are wishless, that they are unconditioned, and that they are void, by way of not apprehending it, and deny any opportunity for the ways śrāvakas and pratyekabuddhas direct their attention, or for other nonvirtuous actions apart from those, to impede the attainment of enlightenment. This is the perfection of meditative concentration that bodhisattva great beings have. By having it, bodhisattva great beings will not be afraid, fearful, or terrified.

“Moreover, Subhūti, when bodhisattva great beings practice the perfection of wisdom, because they focus their attention with all-aspect omniscience in mind they discern that physical forms are not empty of the emptiness of physical forms, but that the nature of physical forms is emptiness, and that emptiness is indeed physical forms. [They discern] that consciousness [and the other aggregates] are not empty of the emptiness of feelings, perceptions, formative predispositions, or consciousness, but that the nature of consciousness [and so forth] is emptiness, and that emptiness is indeed consciousness [and so forth]. [They discern] that the eyes are not empty of the emptiness of the eyes, but that the nature of the eyes is emptiness, and that emptiness is indeed the eyes. [They discern] that the mental faculty [and so forth] are not empty of the emptiness of the ears, nose, tongue, body, or mental faculty, but that the nature of the mental faculty [and so forth] is emptiness, and that emptiness is indeed the mental faculty [and so forth]. [They discern] that sights are not empty of the emptiness of sights, but that the nature of sights is emptiness, and that emptiness is indeed sights. [They discern] that mental phenomena [and so forth] are not empty of the emptiness of sounds, odors, tastes, tangibles, or mental phenomena, but that the nature of mental faculty [and so forth] is emptiness, and that emptiness is indeed mental phenomena [and so forth]. [They discern] that visual consciousness is not empty of the emptiness of visual consciousness, but that the nature of visual consciousness is emptiness, and that emptiness is indeed visual consciousness. [They discern] that mental consciousness [and so forth] are not empty of the emptiness of auditory consciousness, olfactory consciousness, gustatory consciousness, tactile consciousness, or mental consciousness, but that the nature of mental consciousness [and so forth] is emptiness, and that emptiness is indeed mental consciousness [and so forth]. [They discern] that visually compounded sensory contact is not empty of the emptiness of visually compounded sensory contact, but that the nature of visually compounded sensory contact is emptiness, and that emptiness is indeed visually compounded sensory contact. [They discern] that mentally compounded sensory contact [and so forth] are not empty of the emptiness of aurally compounded sensory contact, nasally compounded sensory contact, lingually compounded sensory contact, corporeally compounded sensory contact, or mentally compounded sensory contact, but that the nature of mentally compounded sensory contact [and so forth] is emptiness, and that emptiness is indeed mentally compounded sensory contact [and so forth]. [They discern] that feelings conditioned by visually compounded sensory contact is not empty of the emptiness of feelings conditioned by visually compounded sensory contact, but that the nature of feelings conditioned by visually compounded sensory contact is emptiness, and that emptiness is indeed feelings conditioned by visually compounded sensory contact. [They discern] that feelings conditioned by mentally compounded sensory contact [and so forth] are not empty of the emptiness of feelings conditioned by aurally compounded sensory contact, feelings conditioned by nasally compounded sensory contact, feelings conditioned by lingually compounded sensory contact, feelings conditioned by corporeally compounded sensory contact, or feelings conditioned by mentally compounded sensory contact, but that the nature of feelings conditioned by mentally compounded sensory contact [and so forth] is emptiness, and that emptiness is indeed feelings conditioned by mentally compounded sensory contact [and so forth].

“[They discern] that the applications of mindfulness are not empty of the emptiness of the applications of mindfulness, but that the nature of the applications of mindfulness is emptiness, and that emptiness is indeed the applications of mindfulness. [They discern] that the distinct qualities of the buddhas [and the other causal and fruitional attributes] are not empty of the emptiness of the distinct qualities of the buddhas [and so forth], but that the nature of the distinct qualities of the buddhas [and so forth] is emptiness, and that emptiness is indeed the distinct qualities of the buddhas [and so forth]. This, Subhūti, is the skillful means of bodhisattva great beings who practice the perfection of wisdom. Bodhisattva great beings who possess this skillful means will not be afraid, fearful, or terrified on hearing this teaching.”

Subhūti then asked, “Blessed Lord, who are the spiritual mentors by whom bodhisattva great beings are accepted and through whom they will not be afraid, fearful, or terrified on hearing this teaching?”

“Subhūti,” replied the Blessed One, “the spiritual mentors of bodhisattva great beings are those who, by way of not apprehending it, teach the doctrine that physical forms are impermanent, and who do not dedicate any of the roots of virtuous actions to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience. They are those who, by way of not apprehending it, teach the doctrine that feelings, perceptions, formative predispositions, and consciousness are impermanent, and who do not dedicate any of the roots of virtuous actions to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience. One should know these, Subhūti, to be the spiritual mentors of bodhisattva great beings.

“Moreover, Subhūti, the spiritual mentors of bodhisattva great beings are those who, by way of not apprehending it, teach the doctrine that physical forms are imbued with suffering, and who, by way of not apprehending it, teach the doctrine that feelings, perceptions, formative predispositions, and consciousness are imbued with suffering. They are those who, by way of not apprehending it, teach the doctrine that physical forms are not a self, and who, by way of not apprehending it, teach the doctrine that feelings, perceptions, formative predispositions, and consciousness are not a self. They are those who, by way of not apprehending it, teach the doctrine that physical forms are at peace, and who, by way of not apprehending it, teach the doctrine that feelings, perceptions, formative predispositions, and consciousness are at peace. They are those who, by way of not apprehending it, teach the doctrine that physical forms are empty, and who, by way of not apprehending it, teach the doctrine that feelings, perceptions, formative predispositions, and consciousness are empty. They are those who, by way of not apprehending it, teach the doctrine that physical forms are signless, and who, by way of not apprehending it, teach the doctrine that feelings, perceptions, formative predispositions, and consciousness are signless. They are those who, by way of not apprehending it, teach the doctrine that physical forms are wishless, and who, by way of not apprehending it, teach the doctrine that feelings, perceptions, formative predispositions, and consciousness are wishless. They are those who, by way of not apprehending it, teach the doctrine that physical forms are unconditioned, and who, by way of not apprehending it, teach the doctrine that feelings, perceptions, formative predispositions, and consciousness are unconditioned. They are those who, by way of not apprehending it, teach the doctrine that physical forms are void, and who, by way of not apprehending it, teach the doctrine that feelings, perceptions, formative predispositions, and consciousness are void. None of them dedicate any of the roots of virtuous actions to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience. One should know these, Subhūti, to be the spiritual mentors of bodhisattva great beings.

“Moreover, Subhūti, the spiritual mentors of bodhisattva great beings are those who, by way of not apprehending it, teach the doctrine that the eyes are impermanent, and who, by way of not apprehending it, teach the doctrine that the ears, nose, tongue, body, and mental faculty are impermanent. They are those who, by way of not apprehending it, teach the doctrine that the eyes are imbued with suffering, and who, by way of not apprehending it, teach the doctrine that the ears, nose, tongue, body, and mental faculty are imbued with suffering. They are those who, by way of not apprehending it, teach the doctrine that the eyes are not a self, and who, by way of not apprehending it, teach the doctrine that the ears, nose, tongue, body, and mental faculty are not a self. They are those who, by way of not apprehending it, teach the doctrine that the eyes are at peace, and who, by way of not apprehending it, teach the doctrine that the ears, nose, tongue, body, and mental faculty are at peace. They are those who, by way of not apprehending it, teach the doctrine that the eyes are empty, and who, by way of not apprehending it, teach the doctrine that the ears, nose, tongue, body, and mental faculty are empty. They are those who, by way of not apprehending it, teach the doctrine that the eyes are signless, and who, by way of not apprehending it, teach the doctrine that the ears, nose, tongue, body and mental faculty are signless. They are those who, by way of not apprehending it, teach the doctrine that the eyes are wishless, and who, by way of not apprehending it, teach the doctrine that the ears, nose, tongue, body, and mental faculty are wishless. They are those who, by way of not apprehending it, teach the doctrine that the eyes are unconditioned, and who, by way of not apprehending it, teach the doctrine that the ears, nose, tongue, body, and mental faculty are unconditioned. They are those who, by way of not apprehending it, teach the doctrine that the eyes are void, and who, by way of not apprehending it, teach the doctrine that the ears, nose, tongue, body, and mental faculty are void. None of these dedicate any of the roots of virtuous actions to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience.

“Moreover, Subhūti, the spiritual mentors of bodhisattva great beings are those who, by way of not apprehending it, teach the doctrine that sights are impermanent, and do not dedicate any of the roots of virtuous actions to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience. They are those who, by way of not apprehending it, teach the doctrine that sounds, odors, tastes, tangibles, and mental phenomena are impermanent, and do not dedicate any of the roots of virtuous actions to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience. They are those who, by way of not apprehending it, teach the doctrine that sights are imbued with suffering, and who, by way of not apprehending it, teach the doctrine that sounds, odors, tastes, tangibles, and mental phenomena are imbued with suffering. They are those who, by way of not apprehending it, teach the doctrine that sights are not a self, and who, by way of not apprehending it, teach the doctrine that sounds, odors, tastes, tangibles, and mental phenomena are not a self. They are those who, by way of not apprehending it, teach the doctrine that sights are at peace, and who, by way of not apprehending it, teach the doctrine that sounds, odors, tastes, tangibles, and mental phenomena are at peace. They are those who, by way of not apprehending it, teach the doctrine that sights are empty, and who, by way of not apprehending it, teach the doctrine that sounds, odors, tastes, tangibles, and mental phenomena are empty. They are those who, by way of not apprehending it, teach the doctrine that sights are signless, and who, by way of not apprehending it, teach the doctrine that sounds, odors, tastes, tangibles, and mental phenomena are signless. They are those who, by way of not apprehending it, teach the doctrine that sights are wishless, and who, by way of not apprehending it, teach the doctrine that sounds, odors, tastes, tangibles, and mental phenomena are wishless. They are those who, by way of not apprehending it, teach the doctrine that sights are unconditioned, and who, by way of not apprehending it, teach the doctrine that sounds, odors, tastes, tangibles, and mental phenomena are unconditioned. They are those who, by way of not apprehending it, teach the doctrine that sights are void, and who, by way of not apprehending it, teach the doctrine that sounds, odors, tastes, tangibles, and mental phenomena are void. None of these dedicate any of the roots of virtuous actions to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience.

“Moreover, Subhūti, the spiritual mentors of bodhisattva great beings are those who, by way of not apprehending it, teach the doctrine that visual consciousness is impermanent, and do not dedicate any of the roots of virtuous actions to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience. They are those who, by way of not apprehending it, teach the doctrine that auditory consciousness, olfactory consciousness, gustatory consciousness, tactile consciousness, and mental consciousness are impermanent, and do not dedicate any of the roots of virtuous actions to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience. They are those who, by way of not apprehending it, teach the doctrine that visual consciousness is imbued with suffering, and who, by way of not apprehending it, teach the doctrine that auditory consciousness, olfactory consciousness, gustatory consciousness, tactile consciousness, and mental consciousness are imbued with suffering. They are those who, by way of not apprehending it, teach the doctrine that visual consciousness is not a self, and who, by way of not apprehending it, teach the doctrine that auditory consciousness, olfactory consciousness, gustatory consciousness, tactile consciousness, and mental consciousness are not a self. They are those who, by way of not apprehending it, teach the doctrine that visual consciousness is at peace, and who, by way of not apprehending it, teach the doctrine that auditory consciousness, olfactory consciousness, gustatory consciousness, tactile consciousness, and mental consciousness are at peace. They are those who, by way of not apprehending it, teach the doctrine that visual consciousness is empty, and who, by way of not apprehending it, teach the doctrine that auditory consciousness, olfactory consciousness, gustatory consciousness, tactile consciousness, and mental consciousness are empty. They are those who, by way of not apprehending it, teach the doctrine that visual consciousness is signless, and who, by way of not apprehending it, teach the doctrine that auditory consciousness, olfactory consciousness, gustatory consciousness, tactile consciousness, and mental consciousness are signless. They are those who, by way of not apprehending it, teach the doctrine that visual consciousness is wishless, and who, by way of not apprehending it, teach the doctrine that auditory consciousness, olfactory consciousness, gustatory consciousness, tactile consciousness, and mental consciousness are wishless. They are those who, by way of not apprehending it, teach the doctrine that visual consciousness is unconditioned, and who, by way of not apprehending it, teach the doctrine that auditory consciousness, olfactory consciousness, gustatory consciousness, tactile consciousness, and mental consciousness are unconditioned. They are those who, by way of not apprehending it, teach the doctrine that visual consciousness is void, and who, by way of not apprehending it, teach the doctrine that auditory consciousness, olfactory consciousness, gustatory consciousness, tactile consciousness, and mental consciousness are void. None of these dedicate any of the roots of virtuous actions to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience. One should know these, Subhūti, to be the spiritual mentors of bodhisattva great beings.

“Moreover, Subhūti, the spiritual mentors of bodhisattva great beings are those who, by way of not apprehending it, teach the doctrine that visually compounded sensory contact is impermanent, and do not dedicate any of the roots of virtuous actions to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience. They are those who, by way of not apprehending it, teach the doctrine that aurally compounded sensory contact, nasally compounded sensory contact, lingually compounded sensory contact, corporeally compounded sensory contact, and mentally compounded sensory contact are impermanent, and do not dedicate any of the roots of virtuous actions to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience. They are those who, by way of not apprehending it, teach the doctrine that visually compounded sensory contact is imbued with suffering, and who, by way of not apprehending it, teach the doctrine that aurally compounded sensory contact, nasally compounded sensory contact, lingually compounded sensory contact, corporeally compounded sensory contact, and mentally compounded sensory contact are imbued with suffering. They are those who, by way of not apprehending it, teach the doctrine that visually compounded sensory contact is not a self, and who, by way of not apprehending it, teach the doctrine that aurally compounded sensory contact, nasally compounded sensory contact, lingually compounded sensory contact, corporeally compounded sensory contact, and mentally compounded sensory contact are not a self. They are those who, by way of not apprehending it, teach the doctrine that visually compounded sensory contact is at peace, and who, by way of not apprehending it, teach the doctrine that aurally compounded sensory contact, nasally compounded sensory contact, lingually compounded sensory contact, corporeally compounded sensory contact, and mentally compounded sensory contact are at peace. They are those who, by way of not apprehending it, teach the doctrine that visually compounded sensory contact is empty, and who, by way of not apprehending it, teach the doctrine that aurally compounded sensory contact, nasally compounded sensory contact, lingually compounded sensory contact, corporeally compounded sensory contact, and mentally compounded sensory contact are empty. They are those who, by way of not apprehending it, teach the doctrine that visually compounded sensory contact is signless, and who, by way of not apprehending it, teach the doctrine that aurally compounded sensory contact, nasally compounded sensory contact, lingually compounded sensory contact, corporeally compounded sensory contact, and mentally compounded sensory contact are signless. They are those who, by way of not apprehending it, teach the doctrine that visually compounded sensory contact is wishless, and who, by way of not apprehending it, teach the doctrine that aurally compounded sensory contact, nasally compounded sensory contact, lingually compounded sensory contact, corporeally compounded sensory contact, and mentally compounded sensory contact are wishless. They are those who, by way of not apprehending it, teach the doctrine that visually compounded sensory contact is unconditioned, and who, by way of not apprehending it, teach the doctrine that aurally compounded sensory contact, nasally compounded sensory contact, lingually compounded sensory contact, corporeally compounded sensory contact, and mentally compounded sensory contact are unconditioned. They are those who, by way of not apprehending it, teach the doctrine that visually compounded sensory contact is void, and who, by way of not apprehending it, teach the doctrine that aurally compounded sensory contact, nasally compounded sensory contact, lingually compounded sensory contact, corporeally compounded sensory contact, and mentally compounded sensory contact are void. None of these dedicate any of the roots of virtuous actions to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience.

“Moreover, Subhūti, the spiritual mentors of bodhisattva great beings are those who, by way of not apprehending it, teach the doctrine that feelings arising from visually compounded sensory contact are impermanent, and do not dedicate any of the roots of virtuous actions to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience. They are those who, by way of not apprehending it, teach the doctrine that feelings arising from aurally compounded sensory contact, feelings arising from nasally compounded sensory contact, feelings arising from lingually compounded sensory contact, feelings arising from corporeally compounded sensory contact, and feelings arising from mentally compounded sensory contact are impermanent, and do not dedicate any of the roots of virtuous actions to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience. They are those who, by way of not apprehending it, teach the doctrine that feelings arising from visually compounded sensory contact are imbued with suffering, and who, by way of not apprehending it, teach the doctrine that feelings arising from aurally compounded sensory contact, feelings arising from nasally compounded sensory contact, feelings arising from lingually compounded sensory contact, feelings arising from corporeally compounded sensory contact, and feelings arising from mentally compounded sensory contact are imbued with suffering. They are those who, by way of not apprehending it, teach the doctrine that feelings arising from visually compounded sensory contact are not a self, and who, by way of not apprehending it, teach the doctrine that feelings arising from aurally compounded sensory contact, feelings arising from nasally compounded sensory contact, feelings arising from lingually compounded sensory contact, feelings arising from corporeally compounded sensory contact, and feelings arising from mentally compounded sensory contact are not a self. They are those who, by way of not apprehending it, teach the doctrine that feelings arising from visually compounded sensory contact are at peace, and who, by way of not apprehending it, teach the doctrine that feelings arising from aurally compounded sensory contact, feelings arising from nasally compounded sensory contact, feelings arising from lingually compounded sensory contact, feelings arising from corporeally compounded sensory contact, and feelings arising from mentally compounded sensory contact are at peace. They are those who, by way of not apprehending it, teach the doctrine that feelings arising from visually compounded sensory contact are empty, and who, by way of not apprehending it, teach the Dharma that feelings arising from aurally compounded sensory contact, feelings arising from nasally compounded sensory contact, feelings arising from lingually compounded sensory contact, feelings arising from corporeally compounded sensory contact, and feelings arising from mentally compounded sensory contact are empty. They are those who, by way of not apprehending it, teach the doctrine that feelings arising from visually compounded sensory contact are signless, and who, by way of not apprehending it, teach the doctrine that feelings arising from aurally compounded sensory contact, feelings arising from nasally compounded sensory contact, feelings arising from lingually compounded sensory contact, feelings arising from corporeally compounded sensory contact, and feelings arising from mentally compounded sensory contact are signless. They are those who, by way of not apprehending it, teach the doctrine that feelings arising from visually compounded sensory contact are wishless, and who, by way of not apprehending it, teach the Dharma that feelings arising from aurally compounded sensory contact, feelings arising from nasally compounded sensory contact, feelings arising from lingually compounded sensory contact, feelings arising from corporeally compounded sensory contact, and feelings arising from mentally compounded sensory contact are wishless. They are those who, by way of not apprehending it, teach the doctrine that feelings arising from visually compounded sensory contact are unconditioned, and who, by way of not apprehending it, teach the doctrine that feelings arising from aurally compounded sensory contact, feelings arising from nasally compounded sensory contact, feelings arising from lingually compounded sensory contact, feelings arising from corporeally compounded sensory contact, and feelings arising from mentally compounded sensory contact are unconditioned. They are those who, by way of not apprehending it, teach the doctrine that feelings arising from visually compounded sensory contact are void, and who, by way of not apprehending it, teach the doctrine that feelings arising from aurally compounded sensory contact, feelings arising from nasally compounded sensory contact, feelings arising from lingually compounded sensory contact, feelings arising from corporeally compounded sensory contact, and feelings arising from mentally compounded sensory contact are void. None of these dedicate any of the roots of virtuous actions to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience.

“Moreover, Subhūti, the spiritual mentors of bodhisattva great beings are those who, by way of not apprehending it, teach the doctrine that [the causal attributes], up to and including the factors conducive to enlightenment, are impermanent, and who, by way of not apprehending it, teach the doctrine that these [causal attributes] are imbued with suffering, that they are not a self, that they are at peace, that they are empty, that they are signless, that they are wishless, that they are unconditioned, and that they are void. They, by way of not apprehending it, teach the doctrine in order that the factors conducive to enlightenment might be cultivated, and they do not dedicate any of the roots of virtuous actions to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience. They are those who, by way of not apprehending it, teach the doctrine that [the fruitional attributes], up to and including the distinct qualities of the buddhas, are impermanent, and who, by way of not apprehending it, teach the doctrine that these [fruitional attributes] are imbued with suffering, that they are not a self, that they are at peace, that they are empty, that they are signless, that they are wishless, that they are unconditioned, and that they are void.

“By way of not apprehending it, they teach the doctrine in order that the distinct qualities of the buddhas might be cultivated. By way of not apprehending it, they teach the doctrine in order that [the attainments], up to and including all-aspect omniscience, might be cultivated; and, by way of not apprehending it, they teach the doctrine in order that these [attainments], up to and including enlightenment, might be cultivated; and they do not dedicate any of the roots of virtuous actions to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience.

“One should know these, Subhūti, to be the spiritual mentors of bodhisattva great beings. These are the spiritual mentors by whom bodhisattva great beings are accepted and through whom they will not be afraid, fearful, or terrified on hearing this perfection of wisdom.”

Subhūti then asked, “Blessed Lord! How is it that when bodhisattva great beings practice the perfection of wisdom, they become afraid, fearful, and terrified on hearing this teaching on the perfection of wisdom? How do they, unskilled, fall into the clutches of evil associates and how are they abandoned by spiritual mentors?”

“Subhūti,” replied the Blessed One, “when bodhisattva great beings practice the perfection of wisdom without the attention they focus having all-aspect omniscience in mind, they will cultivate and apprehend that perfection of wisdom, and give rise to conceits on the basis of that perfection of wisdom. They will cultivate and apprehend the perfection of meditative concentration, and give rise to conceits on the basis of that perfection of meditative concentration. They will cultivate and apprehend the perfection of perseverance, and give rise to conceits on the basis of that perfection of perseverance. They will cultivate and apprehend the perfection of tolerance, and give rise to conceits on the basis of that perfection of tolerance. They will cultivate and apprehend the perfection of ethical discipline, and give rise to conceits on the basis of that perfection of ethical discipline. They will cultivate and apprehend the perfection of generosity, and give rise to conceits on the basis of that perfection of generosity. One should know, Subhūti, that such bodhisattva great beings are unskilled in the practice of the perfection of wisdom.

“Moreover, Subhūti, when bodhisattva great beings practice the perfection of wisdom without the attention they focus having all-aspect omniscience in mind, they focus attention on the notion that physical forms are the emptiness of internal phenomena. They focus attention on the notion that physical forms are the emptiness of external phenomena, they focus attention on the notion that physical forms are the emptiness of external and internal phenomena, and they focus attention on the notion that physical forms are [all the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities. They focus attention on the notion that feelings, perceptions, formative predispositions, and consciousness are the emptiness of internal phenomena. They focus attention on the notion that consciousness [and so forth] are the emptiness of external phenomena, they focus attention on the notion that consciousness [and so forth] are the emptiness of external and internal phenomena, and they focus attention on the notion that consciousness [and so forth] are [all the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities. And, by way of apprehending, they do indeed apprehend the emptiness of internal phenomena, they do indeed apprehend the emptiness of external phenomena, they do indeed apprehend the emptiness of external and internal phenomena, and they do indeed apprehend [all the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities, and they also give rise to conceits on the basis of those aspects of emptiness.

“They focus attention on the notion that the eyes are the emptiness of internal phenomena, they focus attention on the notion that the eyes are the emptiness of external phenomena, they focus attention on the notion that the eyes are the emptiness of external and internal phenomena, and they focus attention on the notion that the eyes are [all the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities. They focus attention on the notion that the ears, nose, tongue, body, and mental faculty are the emptiness of internal phenomena, they focus attention on the notion that the mental faculty [and so forth] are the emptiness of external phenomena, they focus attention on the notion that the mental faculty [and so forth] are the emptiness of external and internal phenomena, and they focus attention on the notion that the mental faculty [and so forth] are [all the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities. And, by way of apprehending, they do indeed apprehend the emptiness of internal phenomena, they do indeed apprehend the emptiness of external phenomena, they do indeed apprehend the emptiness of external and internal phenomena, and they do indeed apprehend [all the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities, and they also give rise to conceits on the basis of those aspects of emptiness.

“They focus attention on the notion that sights are the emptiness of internal phenomena, they focus attention on the notion that sights are the emptiness of external phenomena, they focus attention on the notion that sights are the emptiness of external and internal phenomena, and they focus attention on the notion that sights are [all the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities. They focus attention on the notion that sounds, odors, tastes, tangibles, and mental phenomena are the emptiness of internal phenomena, they focus attention on the notion that mental phenomena [and so forth] are the emptiness of external phenomena, they focus attention on the notion that mental phenomena [and so forth] are the emptiness of external and internal phenomena, and they focus attention on the notion that mental phenomena [and so forth] are [all the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities. And, by way of apprehending, they do indeed apprehend the emptiness of internal phenomena, they do indeed apprehend the emptiness of external phenomena, they do indeed apprehend the emptiness of external and internal phenomena, and they do indeed apprehend [all the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities, and they also give rise to conceits on the basis of those aspects of emptiness.

“They focus attention on the notion that visual consciousness is the emptiness of internal phenomena, they focus attention on the notion that visual consciousness is the emptiness of external phenomena, they focus attention on the notion that visual consciousness is the emptiness of external and internal phenomena, and they focus attention on the notion that visual consciousness is [all the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities. They focus attention on the notion that auditory consciousness, olfactory consciousness, gustatory consciousness, tactile consciousness, and mental consciousness are the emptiness of internal phenomena, they focus attention on the notion that mental consciousness [and so forth] are the emptiness of external phenomena, they focus attention on the notion that mental consciousness [and so forth] are the emptiness of external and internal phenomena, and they focus attention on the notion that mental consciousness [and so forth] are [all the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities. And, by way of apprehending, they do indeed apprehend the emptiness of internal phenomena, they do indeed apprehend the emptiness of external phenomena, they do indeed apprehend the emptiness of external and internal phenomena, and they do indeed apprehend [all the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities, and they also give rise to conceits on the basis of those aspects of emptiness.

“They focus attention on the notion that visually compounded sensory contact is the emptiness of internal phenomena, they focus attention on the notion that visually compounded sensory contact is the emptiness of external phenomena, they focus attention on the notion that visually compounded sensory contact is the emptiness of external and internal phenomena, and they focus attention on the notion that visually compounded sensory contact is [all the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities. They focus attention on the notion that aurally compounded sensory contact, nasally compounded sensory contact, lingually compounded sensory contact, corporeally compounded sensory contact, and mentally compounded sensory contact are the emptiness of internal phenomena, they focus attention on the notion that mentally compounded sensory contact [and so forth] are the emptiness of external phenomena, they focus attention on the notion that mentally compounded sensory contact [and so forth] are the emptiness of external and internal phenomena, and they focus attention on the notion that mentally compounded sensory contact [and so forth] are [all the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities. And, by way of apprehending, they do indeed apprehend the emptiness of internal phenomena, they do indeed apprehend the emptiness of external phenomena, they do indeed apprehend the emptiness of external and internal phenomena, and they do indeed apprehend [all the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities, and they also give rise to conceits on the basis of those aspects of emptiness.

“They focus attention on the notion that feelings conditioned by visually compounded sensory contact are the emptiness of internal phenomena, they focus attention on the notion that feelings conditioned by visually compounded sensory contact are the emptiness of external phenomena, they focus attention on the notion that feelings conditioned by visually compounded sensory contact are the emptiness of external and internal phenomena, and they focus attention on the notion that feelings conditioned by visually compounded sensory contact are [all the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities. They focus attention on the notion that feelings conditioned by aurally compounded sensory contact, feelings conditioned by nasally compounded sensory contact, feelings conditioned by lingually compounded sensory contact, feelings conditioned by corporeally compounded sensory contact, and feelings conditioned by mentally compounded sensory contact are the emptiness of internal phenomena, they focus attention on the notion that feelings conditioned by mentally compounded sensory contact [and so forth] are the emptiness of external phenomena, they focus attention on the notion that feelings conditioned by mentally compounded sensory contact [and so forth] are the emptiness of external and internal phenomena, and they focus attention on the notion that feelings conditioned by mentally compounded sensory contact [and so forth] are [all the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities. And, by way of apprehending, they do indeed apprehend the emptiness of internal phenomena, they do indeed apprehend the emptiness of external phenomena, they do indeed apprehend the emptiness of external and internal phenomena, and they do indeed apprehend [all the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities, and they also give rise to conceits on the basis of those aspects of emptiness.

“They focus attention on the notion that the earth element is the emptiness of internal phenomena, they focus attention on the notion that the earth element is the emptiness of external phenomena, they focus attention on the notion that the earth element is the emptiness of external and internal phenomena, and they focus attention on the notion that the earth element is [all the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities. They focus attention on the notion that the water element, the fire element, the wind element, the space element, and the consciousness element are the emptiness of internal phenomena, they focus attention on the notion that the consciousness element [and so forth] are the emptiness of external phenomena, they focus attention on the notion that the consciousness element [and so forth] are the emptiness of external and internal phenomena, and they focus attention on the notion that the consciousness element [and so forth] are [all the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities.

“They focus attention on the notion that ignorance is the emptiness of internal phenomena, they focus attention on the notion that ignorance is the emptiness of external phenomena, they focus attention on the notion that ignorance is the emptiness of external and internal phenomena, and they focus attention on the notion that ignorance is [all the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities. They focus attention on the notion that formative predispositions, consciousness, name and form, the six sense fields, sensory contact, sensation, craving, grasping, the rebirth process, actual birth, and aging and death are the emptiness of internal phenomena, they focus attention on the notion that aging and death [and so forth] are the emptiness of external phenomena, they focus attention on the notion that aging and death [and so forth] are the emptiness of external and internal phenomena, and they focus attention on the notion that aging and death [and so forth] are [all the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities. And, by way of apprehending, they do indeed apprehend the emptiness of internal phenomena, they do indeed apprehend the emptiness of external phenomena, they do indeed apprehend the emptiness of external and internal phenomena, and they do indeed apprehend [all the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities, and they also give rise to conceits on the basis of those aspects of emptiness.

“Moreover, Subhūti, when bodhisattva great beings practice the perfection of wisdom without the attention they focus having all-aspect omniscience in mind, they cultivate the applications of mindfulness, and also apprehend those applications of mindfulness by way of apprehending. They also give rise to conceits on the basis of those applications of mindfulness. They cultivate the correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, the noble eightfold path, the truths of the noble ones, the meditative concentrations, the immeasurable attitudes, the formless absorptions, the eight aspects of liberation, the nine serial steps of meditative absorption, emptiness, signlessness, wishlessness, the extrasensory powers, the gateways of the meditative stabilities and the dhāraṇīs, the ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, and the eighteen distinct qualities of the buddhas, and they do indeed apprehend those [causal and fruitional attributes], up to and including the distinct qualities of the buddhas, by way of apprehending. They also give rise to conceits on the basis of those distinct qualities of the buddhas [and so forth].

“Moreover, Subhūti, when bodhisattva great beings practice the perfection of wisdom, it is owing to this lack of skillful means that they will become afraid, fearful, and terrified on hearing this teaching on the perfection of wisdom.”

“Blessed Lord, how is it that bodhisattva great beings are enticed by evil associates, and how will they become afraid, fearful, and terrified on hearing this teaching on the perfection of wisdom? How will they fall into the clutches of evil associates?”

“Subhūti,” replied the Blessed One, “the evil associates of bodhisattva great beings are those who would dissuade and avert them from practicing the perfection of wisdom, and similarly those who would dissuade and avert them from practicing the perfection of meditative concentration, the perfection of perseverance, the perfection of tolerance, the perfection of ethical discipline, and the perfection of generosity, saying, ‘This is not taught by the tathāgatas! This is not the Dharma! This is not the Vinaya! So you should not train in this! These discourses are fabrications! You should not listen to them! You should not take them up! You should not uphold them! You should not recite them! You should not master them! You should not maintain your attention on them in that manner! You should not teach them to others!’ Subhūti, you should know such persons to be the evil associates of bodhisattva great beings.

“Moreover, Subhūti, the evil associates of bodhisattva great beings include malign māras who are able to transform themselves into the guise of a buddha, and approach bodhisattva great beings, averting and dissuading them from the six perfections with the following words: ‘O noble child, what will you achieve by cultivating this perfection of wisdom? What will you achieve by cultivating the perfection of meditative concentration? What will you achieve by cultivating the perfection of perseverance? What will you achieve by cultivating the perfection of tolerance? What will you achieve by cultivating the perfection of ethical discipline? What will you achieve by cultivating the perfection of generosity?’ In so saying, they will not reveal their demonic activity and will not show their demonic defects, but these, Subhūti, you should know to be the evil associates of bodhisattva great beings.

“Moreover, Subhūti, malign māras will transform themselves into the guise of a buddha, and approach bodhisattva great beings, saying, ‘You should teach, comment on, analyze, elucidate, and completely disclose the discourses, sayings in prose and verse, prophetic declarations, verses, aphorisms, contexts, quotations, tales of past lives, most extensive teachings, marvelous events, narratives, and established instructions that are all those [intended for] the śrāvakas.’ In so saying, they will not mention or reveal these aspects of their demonic activity, but these you should know to be the evil associates of bodhisattva great beings.

“Moreover, Subhūti, malign māras will transform themselves into the guise of a buddha, and approach bodhisattva great beings, saying, ‘O noble child, you are not in the slightest a bodhisattva! Your progress is not irreversible! You cannot attain consummate buddhahood in unsurpassed, complete enlightenment!’ In so saying, they will not mention or reveal these aspects of their demonic activity, but these, Subhūti, you should know to be the evil associates of bodhisattva great beings.

“Moreover, Subhūti, malign māras will transform themselves into the guise of a buddha, and approach bodhisattva great beings, saying, ‘O noble child, the eyes are empty of notions of “I” and “mine.” The ears, nose, tongue, body, and mental faculty are empty of notions of “I” and “mine.” Sights are empty of notions of “I” and “mine.” Sounds, odors, tastes, tangibles, and mental phenomena are empty of notions of “I” and “mine.” Visual consciousness is empty of notions of “I” and “mine.” Auditory consciousness, olfactory consciousness, gustatory consciousness, tactile consciousness, and mental consciousness are empty of notions of “I” and “mine.” Visually compounded sensory contact is empty of notions of “I” and “mine.” Aurally compounded sensory contact, nasally compounded sensory contact, lingually compounded sensory contact, corporeally compounded sensory contact, and mentally compounded sensory contact are empty of notions of “I” and “mine.” Feelings conditioned by visually compounded sensory contact are empty of notions of “I” and “mine.” Feelings conditioned by aurally compounded sensory contact, feelings conditioned by nasally compounded sensory contact, feelings conditioned by lingually compounded sensory contact, feelings conditioned by corporeally compounded sensory contact, and feelings conditioned by mentally compounded sensory contact are empty of notions of “I” and “mine.” The perfection of generosity is empty of notions of “I” and “mine.” The perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom are empty of notions of “I” and “mine.” [The causal attributes], up to and including the factors conducive to enlightenment, are empty of notions of “I” and “mine.” [The fruitional attributes], up to and including the distinct qualities of the buddhas, are empty of notions of “I” and “mine.” So what can you do to achieve consummate buddhahood in unsurpassed, complete enlightenment?’ In so saying they will not mention or reveal these aspects of their demonic activity, but these you should know to be the evil associates of bodhisattva great beings.

“Moreover, Subhūti, malign māras will transform themselves into the guise of a buddha, and approach bodhisattva great beings, saying, ‘O noble child, the eastern direction is empty of lord buddhas, bodhisattvas, and śrāvakas. In it there are indeed no lord buddhas, no bodhisattvas, and no śrāvakas. All the ten directions, including the southern, western, northern, northeastern, southeastern, southwestern, and northwestern directions, along with the nadir and the zenith, are also empty of lord buddhas, bodhisattvas, and śrāvakas. In them there are indeed no lord buddhas, no bodhisattvas, and no śrāvakas.’ In so saying they will not mention or reveal these aspects of their demonic activity, but these you should know to be the evil associates of bodhisattva great beings.

“Moreover, Subhūti, malign māras will transform themselves into the guise of a śrāvaka, and approach bodhisattva great beings, preventing them from focusing their attention with all-aspect omniscience in mind, and promoting and advocating the considerations of śrāvakas and pratyekabuddhas. They will not mention or reveal these aspects of their demonic activity, but these you should know to be the evil associates of bodhisattva great beings.

“Moreover, Subhūti, malign māras will transform themselves into the guise of a monastic preceptor or an authentic master, and approach bodhisattva great beings, averting them from the conduct of the bodhisattvas and preventing them from focusing their attention with all-aspect omniscience in mind while engaging with the applications of mindfulness, and engaging with the correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, and the noble eightfold path, and while engaging with [the fruitional attributes], up to and including emptiness, signlessness, and wishlessness, saying, ‘O noble child, if you cultivate these attributes, you will actualize the level of the śrāvakas! What will you achieve through unsurpassed, complete enlightenment?’ They will not mention or reveal these aspects of their demonic activity, but these you should know to be the evil associates of bodhisattva great beings.

“Moreover, Subhūti, malign māras will transform themselves into the guise of a parent, and approach bodhisattva great beings, saying, ‘What will you achieve through consummate buddhahood in unsurpassed, complete enlightenment? To what end do you roam in cyclic existence, for inestimable countless eons, afflicted by countless amputations of the hands and feet, and decapitations? You should persevere in those teachings that actualize the fruit of entering the stream to nirvāṇa, that actualize the fruit of being destined for only one more rebirth, that actualize the fruit of no longer being subject to rebirth, and that actualize the fruit of arhatship.’ They will not mention or reveal these aspects of their demonic activity, but these you should know to be the evil associates of bodhisattva great beings.

“Moreover, Subhūti, malign māras will transform themselves into the guise of a monk, and approach bodhisattva great beings, teaching, by way of apprehending, that physical forms are impermanent, and teaching, by way of apprehending, that physical forms are imbued with suffering, not a self, at peace, empty, signless, wishless, unconditioned, and void. They will teach, by way of apprehending, that feelings, perceptions, formative predispositions, and consciousness are impermanent, and teach, by way of apprehending, that consciousness [and the other aggregates] are imbued with suffering, not a self, at peace, empty, signless, wishless, unconditioned, and void. They will teach, by way of apprehending, that the eyes are impermanent, imbued with suffering, not a self, at peace, empty, signless, wishless, unconditioned, and void; and they will teach, by way of apprehending, that the ears, nose, tongue, body, and mental faculty are impermanent, imbued with suffering, not a self, at peace, empty, signless, wishless, unconditioned, and void. They will teach, by way of apprehending, that sights are impermanent, and that sights are imbued with suffering, not a self, at peace, empty, signless, wishless, unconditioned, and void; and they will teach, by way of apprehending, that sounds, odors, tastes, tangibles, and mental phenomena are impermanent, imbued with suffering, not a self, at peace, empty, signless, wishless, unconditioned, and void. They will teach, by way of apprehending, that visually compounded sensory contact is impermanent, imbued with suffering, not a self, at peace, empty, signless, wishless, unconditioned, and void; and they will teach, by way of apprehending, that aurally compounded sensory contact, nasally compounded sensory contact, lingually compounded sensory contact, corporeally compounded sensory contact, and mentally compounded sensory contact are impermanent, imbued with suffering, not a self, at peace, empty, signless, wishless, unconditioned, and void. They will teach, by way of apprehending, that feelings conditioned by visually compounded sensory contact are impermanent, imbued with suffering, not a self, at peace, empty, signless, wishless, unconditioned, and void; and they will teach, by way of apprehending, that feelings conditioned by aurally compounded sensory contact, feelings conditioned by nasally compounded sensory contact, feelings conditioned by lingually compounded sensory contact, feelings conditioned by corporeally compounded sensory contact, and feelings conditioned by mentally compounded sensory contact are impermanent, imbued with suffering, not a self, at peace, empty, signless, wishless, unconditioned, and void.

“They will teach, by way of apprehending, that the applications of mindfulness are impermanent, imbued with suffering, without a self, at peace, empty, signless, wishless, unconditioned, and void; and they will teach, by way of apprehending, that [all other causal and fruitional attributes], up to and including the eighteen distinct qualities of the buddhas, are impermanent, imbued with suffering, without a self, at peace, empty, signless, wishless, unconditioned, and void. They will not mention or reveal these aspects of their demonic activity, but these you should know to be the evil associates of bodhisattva great beings. So it is that bodhisattva great beings should know these evil associates. Having understood them in that manner, you should abandon them!”