摩訶般若波羅蜜幻品第十
Chapter 11: Sorcery
於是，賢者須菩提白佛言：「唯然，世尊！假使問者：『此幻士學般若波羅蜜，欲得薩芸若。』問者如此，以何報答？『又斯幻士，學檀波羅蜜、尸波羅蜜、羼波羅蜜、惟逮波羅蜜、禪波羅蜜，欲用逮得薩芸若慧；學四意止、四意斷、四神足、五根、五力、七覺意、八由行、欲用逮得薩芸若慧；又學薩芸若慧，欲以逮得薩芸若。』假使來問如此誼者，以何報答？」
Then the venerable Subhūti said to the Buddha: "Lord, suppose someone were to ask: 'Does this illusionist study the Perfection of Wisdom in order to attain omniscience (Sarvajñā)?' Or further ask: 'Does this illusionist study the Perfections of giving (Dāna), ethics (Śīla), patience (Kṣānti), effort (Vīrya), and meditation (Dhyāna) to attain omniscient wisdom? Does this illusionist study the Four Foundations of Mindfulness, the Four Right Efforts, the Four Bases of Psychic Power, the Five Faculties, the Five Powers, the Seven Factors of Enlightenment, and the Eightfold Path in order to attain omniscient wisdom? Does this illusionist also study omniscient wisdom itself to attain it?' If such questions were asked, how should one answer?"
佛告須菩提：「我故問汝。於須菩提意云何，從其所知而報答吾。於須菩提意云何？色異乎？幻異乎？痛痒思想生死識異乎幻異耶？」須菩提答曰：「不也，天中天！於須菩提意云何？幻為異乎？眼復異乎？耳鼻舌身意異乎？幻復異乎？眼色識、耳聲識、鼻香識、舌味識、身細滑識、意法識異乎？幻復異耶？所習因緣痛痒之樂異乎？幻復異耶？」
The Buddha said to Subhūti, "I ask you this. What do you think? Based on what you understand, answer me. In your view, is form different from illusion? Are feelings, perceptions, impulses, and consciousness different from illusion?"
Subhūti replied, "No, World-Honored One. In your view, is the illusion itself different from the eye? Or from the ear, nose, tongue, body, and mind? Is the illusion different from the eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, and mind-consciousness? Are the causes and conditions, along with the pleasant feelings they produce, different from the illusion?"
答曰：「不也，天中天！」
The Dharma King replied, "No, World-Honored One!"
「於須菩提意云何？四意止異乎？幻復異耶？四意斷、四神足、五根、五力、七覺意、八由行異乎？幻復異耶？空、無想、無願異乎？幻復異耶？」
"Subhuti, what do you think? Are the Four Foundations of Mindfulness different from illusion? Are the Four Right Exertions, the Four Bases of Psychic Power, the Five Faculties, the Five Powers, the Seven Factors of Enlightenment, and the Noble Eightfold Path different from illusion? Are emptiness, signlessness, and wishlessness different from illusion?"
答曰：「不也，天中天！」
The Dharma King replied, "No, World-Honored One!"
「於須菩提意云何？幻為異乎？十種力、四無所畏、四分別辯、十八不共諸佛之法，復為異耶？」
"Subhuti, what do you think? Is illusion something separate? Are the Ten Powers, the Four Fearlessnesses, the Four Discriminations, and the Eighteen Unique Qualities of a Buddha something separate?"
答曰：「不也，天中天！」
The Dharma King replied, "No, World-Honored One!"
「於須菩提意云何？幻為異乎？道復異耶？」
"What do you think, Subhuti? Is illusion one thing, and the Way something else?"
答曰：「不也，天中天！幻不為異，色亦不異；色則為幻，幻則為色。唯，天中天！幻不為異，痛痒思想生死識亦不為異，識則為幻，幻則為識。唯，天中天！幻不為異，眼耳鼻舌身心亦不為異，幻則為眼，眼則為幻。眼色識、耳聲識、鼻香識、舌味識、身細滑識、意法識，識則為幻，幻則為識。所習因緣痛痒之樂不為異也，痛樂則幻，幻則痛樂。唯，天中天！幻不為異，四意止亦不異，四意止則為幻，幻則四意止；意斷、神足、根、力、覺意、由行則為幻，幻則由行。唯，天中天！十種力、四無所畏、四分別辯、十八不共諸佛之法，法則為幻、幻則為法。」
They replied: "No, O Heaven-honored One! The illusion is not different from form, nor is form different from illusion; form itself is illusion, and illusion itself is form. Indeed, O Heaven-honored One! The illusion is not different from feeling, perception, mental formations, and consciousness, nor are they different from illusion; consciousness itself is illusion, and illusion itself is consciousness. Indeed, O Heaven-honored One! The illusion is not different from the eye, ear, nose, tongue, body, and mind, nor are they different from illusion; the mind itself is illusion, and illusion itself is the mind. The eye and visual objects, the ear and sounds, the nose and smells, the tongue and tastes, the body and tangible objects, the mind and mental objects—these are all illusion, and illusion is all of them. The pleasant sensations arising from conditioning factors are not different; painful and pleasurable sensations are illusion, and illusion is all sensations. Indeed, O Heaven-honored One! The illusion is not different from the Four Foundations of Mindfulness, nor are the Four Foundations of Mindfulness different from illusion; the Four Foundations of Mindfulness are illusion, and illusion is the Four Foundations of Mindfulness. The Four Right Efforts, the Four Bases of Psychic Power, the Five Spiritual Faculties, the Five Powers, the Seven Factors of Enlightenment, and the Eightfold Path—these are all illusion, and illusion is all of them. Indeed, O Heaven-honored One! The Ten Powers, the Four Fearlessnesses, the Four Discriminations, and the Eighteen Unshared Qualities of a Buddha—the Dharma itself is illusion, and illusion is the Dharma."
「於須菩提意云何？所謂幻者，為有塵垢及瞋恨乎？」
"Subhuti, what do you think? Does the so-called illusory being have any defilements or hatred?"
答曰：「不也，天中天！」
The Dharma King replied, "No, World-Honored One!"
「於須菩提意云何？所謂幻者，有所起、有所滅乎？」
"Subhuti, what do you think? Does what we call an illusion arise and then cease to exist?"
答曰：「不也，天中天！」
The Dharma King replied, "No, World-Honored One!"
「於須菩提意云何？其不起不滅者，彼學般若波羅蜜已，逮得薩芸若慧，獲致一切大哀乎？」
"Subhuti, what do you think? The one who neither arises nor ceases — after studying the perfection of wisdom, do they attain the wisdom of enlightenment and obtain great compassion?"
答曰：「不也，天中天！」
The Dharma King replied, "No, World-Honored One!"
「於須菩提意云何？於此興乎所知思想，從習俗教因五盛陰，為菩薩乎？」
"Subhuti, what do you think? Does the notion arise in you, from customary teachings based on the five aggregates of clinging, that this is a bodhisattva?"
答曰：「如是。唯，天中天！」
"Yes, that is so, O Lord of Heaven!"
「於須菩提意云何？有知思想，隨其習俗而發言教，以五盛陰，而有所起而有所滅，寧可復得塵勞瞋恨。」
"What do you think, Subhūti? When someone follows conventional ways of thinking and teaches according to worldly customs, basing everything on the five aggregates, which arise and cease, can we truly grasp attachment or resentment from that?"
答曰：「不也，天中天！」
The Dharma King replied, "No, World-Honored One!"
「於須菩提意云何？其無思想、無習俗、無所言教、無所興立、無有名號、無身無身事、無言無言事、無意無意事、不起不滅、無有塵勞、無有瞋恨，又以此事學般若波羅蜜，成薩芸若乎？」
“What do you think, Subhuti? Can we achieve complete enlightenment by studying the Perfection of Wisdom while clinging to the idea of no thoughts, no habits, no words, no activity, no names, no body or bodily actions, no speech or speech acts, no mind or mental acts, no arising or ceasing, no afflictions, no anger — and treating all this as a doctrine to learn?”
答曰：「不也，天中天！」
The Dharma King replied, "No, World-Honored One!"
佛言：「如是，須菩提！菩薩摩訶薩作是學般若波羅蜜，成薩芸若者，則無所有。」
The Buddha said: "So it is, Subhuti. When a great bodhisattva studies the perfection of wisdom in this way and attains enlightenment, it is like attaining nothing at all."
須菩提白佛言：「菩薩摩訶薩當作是學般若波羅蜜及學阿耨多羅三耶三菩。若欲學者，當如學幻。所以者何？唯，天中天！當觀五陰亦如幻士。」
Subhuti said to the Buddha, "A great bodhisattva should study Prajna Paramita and seek supreme enlightenment in this way: if one wishes to learn, one should study like an illusion. Why is that? World-Honored One, one should observe that the five aggregates are also like an illusion."
「於須菩提意云何？又此五陰學般若波羅蜜，成薩芸若慧乎？」
"In Subhuti's view, does the understanding of the Five Aggregates through the study of Prajna Paramita lead to the wisdom of omniscience?"
答曰：「不也，天中天！所以者何？其五陰者自然無所有；其有自然無所有者亦不可得。」
A response came: "No, O Deva of Devas. Why is that? The five aggregates are by nature without any inherent existence; what is by nature without inherent existence cannot be grasped or attained."
又問：「於須菩提意云何？自然之喻，五陰如夢，學般若波羅蜜成薩芸若乎？」
He further asked: "In your view, Subhūti, do the metaphors from nature—that the five aggregates are like dreams—lead one to realize perfect enlightenment through the study of prajñāpāramitā?"
答曰：「不也，天中天！所以者何？計於夢者自然無所有；其為自然無所有者，則不可得。」
The reply came: "No, O Lord of Heaven. Why is that? Because a dream, by its very nature, has no existence at all. And what has no existence by its very nature cannot be grasped or attained."
「於須菩提意云何？呼聲之響喻於五陰，又復譬如水影、野馬、所化之喻，譬如五陰學般若波羅蜜逮成薩芸若耶？」
"What do you think, Subhuti? Is it like the echo of a sound being compared to the five aggregates, or like a reflection of water, a mirage, or a magical illusion? Is it through studying the Perfection of Wisdom and treating the five aggregates in this way that one attains omniscience?"
答曰：「不也，天中天！所以者何？其呼聲響、水影、野馬、所化，自然無所有。其為自然無所有者，則不可得。所以者何？唯，天中天！分別了色猶如幻也，痛痒思想生死識及十八種、六根、五陰及五盛陰自然如夢。唯，天中天！色痛痒思想生死識、十八種、六根、五盛陰猶如夢也，於內則空，了不可得，而無自然則為空矣，了不可得。」
The disciple replied: "No, World-Honored One. Why is that? An echo, a reflection in water, a mirage, or something conjured—these have no inherent existence by themselves. What has no inherent existence cannot be grasped. Why is that? Because, World-Honored One, we see that physical form is like an illusion; feeling, perception, mental formations, and consciousness, along with the eighteen elements, the six sense faculties, and the five aggregates—these are all naturally like a dream. World-Honored One, physical form, feeling, perception, mental formations, consciousness, the eighteen elements, the six sense faculties, and the five aggregates are all like a dream. Within them, there is emptiness; they cannot be grasped at all. And because they lack inherent existence, they are empty—they cannot be grasped at all."
須菩提白佛言：「今說於此般若波羅蜜，新學大乘菩薩摩訶薩聞斯說者，得無恐懼畏難懷懅？」
佛告須菩提：「假使新學大乘菩薩摩訶薩於般若波羅蜜不解漚惒拘舍羅者，不親善師，或恐或怖或懷畏懅。」
The Buddha said to Subhuti: "If a novice bodhisattva—a great being—who studies the Great Vehicle does not understand the Perfection of Wisdom together with skillful means, and does not draw close to a good teacher, they may feel fear, terror, or great dread."
須菩提問佛言：「唯，天中天！何謂菩薩摩訶薩善師？行般若波羅蜜有漚惒拘舍羅，菩薩摩訶薩不恐不怖而不懷懅？」
Subhuti asked the Buddha, "O World-Honored One, what makes a good teacher for a great bodhisattva? When practicing the perfection of wisdom with skillful means, how does a great bodhisattva avoid fear, dread, and anxiety?"
佛言：「此菩薩摩訶薩行般若波羅蜜，志在專精，於薩芸若慧不觀色無常、色亦不可得，不觀痛痒思想生死識無常、識亦不可得；志觀薩芸若，不察無常亦不可得。是菩薩摩訶薩行般若波羅蜜有漚惒拘舍羅。
The Buddha said, "This great being, a bodhisattva, practices the perfection of wisdom with a focused and dedicated mind. They fix their intention on the wisdom of omniscience, and do not perceive form as impermanent—nor can it be grasped. They do not perceive feeling, perception, mental formations, or consciousness as impermanent—nor can these be grasped. Their attention is set on omniscience, without examining impermanence or seeking any obtainable object. This great being, a bodhisattva, practices the perfection of wisdom with skillful means."
「復次，須菩提！菩薩摩訶薩志在薩芸若慧，不觀色苦，亦不得色，不觀痛痒思想生死識苦，亦不得識。不觀色是我所，亦不得我所；不觀痛痒思想生死識是我所，亦不得我所。不觀色非我所，亦不得非我所；不觀痛痒思想生死識非我所，亦不得非我所。
Furthermore, Subhuti, when a great bodhisattva sets their mind on the attainment of all-knowing wisdom, they do not see form as a source of suffering, nor do they grasp at the concept of form itself. They do not see feeling, perception, mental formations, or consciousness as sources of suffering, nor do they grasp at any of them. They do not see form as belonging to a self, nor do they grasp at the idea of "mine" regarding form. They do not see feeling, perception, mental formations, or consciousness as belonging to a self, nor do they grasp at any of them as "mine." They do not see form as not belonging to a self, nor do they grasp at the idea of "not mine" regarding form. They do not see feeling, perception, mental formations, or consciousness as not belonging to a self, nor do they grasp at any of them as "not mine."
「復次，須菩提！菩薩摩訶薩志學薩芸若，觀於色空，亦不得空；觀痛痒思想生死識空，亦不得空。不觀色有常，亦不得常；不觀痛痒思想生死識有常，亦不得常。不觀色非常，亦不得無常；不觀痛痒思想生死識非常，亦不得無常。觀色寂寞，亦不得色寂寞；觀痛痒思想生死識寂寞，亦不得識寂寞。觀色虛無，亦不得色虛無；觀痛痒思想生死識虛無，亦不得識虛無。是為菩薩摩訶薩行般若波羅蜜有漚惒拘舍羅。
"Furthermore, Subhuti, a great bodhisattva who aspires to achieve full enlightenment observes that form is empty, yet does not cling to the concept of emptiness; observes that feeling, perception, impulse, and consciousness are empty, yet does not cling to the concept of emptiness.
They do not observe form as permanent, yet do not cling to the concept of permanence; they do not observe feeling, perception, impulse, and consciousness as permanent, yet do not cling to the concept of permanence. They do not observe form as impermanent, yet do not cling to the concept of impermanence; they do not observe feeling, perception, impulse, and consciousness as impermanent, yet do not cling to the concept of impermanence.
They observe form as still and serene, yet do not cling to form's stillness; they observe feeling, perception, impulse, and consciousness as still and serene, yet do not cling to consciousness's stillness. They observe form as insubstantial, yet do not cling to form's insubstantiality; they observe feeling, perception, impulse, and consciousness as insubstantial, yet do not cling to consciousness's insubstantiality.
This is how a great bodhisattva practices the perfection of wisdom with skillful means."
「復次，須菩提！菩薩摩訶薩不觀無常亦無所得，苦、空、無我非身亦無所得，不觀無常亦無所得。空、無想、無願寂寞虛無，亦無所得。痛痒思想生死識，不觀無常亦無所得。眼耳鼻舌身意、色聲香味細滑法，不觀無常亦無所得。非常、苦、空、無我非身，空、無想、無願寂然虛無，觀於斯事了無所得。彼為眾生如此意：『吾為一切眾生之類說無常法，為顛倒施令不迷惑。』又分別法，為苦、無我、空、無想、無願寂寞虛無，為顛倒者令不迷惑。是菩薩摩訶薩行般若波羅蜜有漚惒拘舍羅！
Furthermore, Subhuti, a great Bodhisattva does not fixate on impermanence as something to be attained, nor does he grasp at suffering, emptiness, or selflessness as things to be attained. He does not view the body as something to be attained, nor does he grasp at impermanence as an object of attainment. Emptiness, signlessness, and wishlessness—still and empty—are also not things to be attained. Feelings, perceptions, mental formations, and consciousness are not observed as impermanent nor grasped as attainments. The eyes, ears, nose, tongue, body, and mind; forms, sounds, smells, tastes, tangible objects, and mental objects—these are not observed as impermanent nor grasped as attainments. The absence of permanence, the presence of suffering, emptiness, and selflessness—the body is not self; emptiness, signlessness, and wishlessness are tranquil and empty. Observing all these phenomena, one finds nothing to be attained.
With this in mind, the Bodhisattva thinks: "I will teach the nature of impermanence to all beings, offering guidance to those caught in confusion, so they may no longer be deluded." He further explains the nature of suffering, selflessness, emptiness, signlessness, and wishlessness—the tranquil and empty—to those who are deluded, to free them from confusion. This is how a great Bodhisattva, practicing the Perfection of Wisdom, embodies skillful means.
「復次，須菩提！菩薩摩訶薩行般若波羅蜜學行薩芸若慧，思惟其誼，不觀色無常，不墮顛倒亦無所得；不觀痛痒思想生死識無常，不墮顛倒亦無所得。無苦、無我為空，空、無想、無願寂寞虛，無不令顛倒亦無所得。色痛痒思想生死識離四非常，空、無想願寂寞虛無。觀此諸事，不令顛倒亦無所得。假使在於薩芸若慧，念此不捨，此則菩薩摩訶薩惟逮波羅蜜。菩薩摩訶薩行般若波羅蜜時，志不思惟聲聞、辟支佛事，亦不聽志勸隨其行，是為菩薩摩訶薩行禪波羅蜜，不恐不怖亦不畏懅！
"Furthermore, Subhuti, when a great being (Bodhisattva-mahasattva) practices transcendent wisdom (prajnaparamita), they train in the wisdom of Buddhahood (sarvajna) and contemplate its true meaning. They do not perceive form as impermanent, nor do they fall into mistaken views, nor do they grasp at anything. They do not perceive feeling, perception, mental formations, or consciousness as impermanent, nor do they fall into mistaken views, nor do they grasp at anything. There is no suffering, no self—this is emptiness. Emptiness, signlessness, and wishlessness are still and empty. None of these cause one to fall into mistaken views, nor is anything grasped. Form, feeling, perception, mental formations, and consciousness are free from the four distortions. Emptiness, signlessness, wishlessness—these are still and empty. By observing all these things, one does not fall into mistaken views nor grasp at anything. If one dwells in the wisdom of Buddhahood, holding this awareness without wavering, this is the great being's practice of perfect virtue (paramita).
When a great being practices transcendent wisdom, their mind does not dwell on the concerns of hearers (sravakas) or solitary awakeners (pratyekabuddhas), nor do they encourage or follow such paths. This is the great being's practice of the perfection of meditation (dhyana paramita). They feel no fear, no dread, and no alarm!"
「復次，須菩提！菩薩摩訶薩行般若波羅蜜，當造斯觀，不用色空而為空也，色則為空，空者則色；痛痒思想生死識，不專為空，色者則空，識自然識，空者為識。眼不專空，眼自然空，眼者則空，空者則眼，不專為空。耳聲識、鼻香識、舌味識、身細滑識、意法識，不專空，識自然空，識者則空，空者則識。所習因緣痛痒之樂則為空矣，所習因緣痛痒之樂自然為空，所習因緣痛痒之樂觀之則空，其心自空，所習因緣痛痒之樂則亦為空。其四意止不專為空，四意止空故，由是為空，其四意止自然為空。四意斷、四神足、五根、五力、七覺意、八由行，不專為空，三十七品則自然，空者則三十七品，三十七品則空。十種力、四無所畏、四分別辯、十八不共諸佛之法，不專為空，則自然空。空者則為佛，法則空，空者則法，是為菩薩摩訶薩行般若波羅蜜不恐不怖亦不畏懅。」須菩提白佛言：「何所菩薩摩訶薩善師？」
"Furthermore, Subhuti, when a great bodhisattva practices transcendent wisdom, they should develop this insight: it is not that form is empty by being forced into emptiness—form itself is emptiness, and emptiness itself is form. The same holds for feeling, perception, impulse, and consciousness: they are not merely designated as empty; rather, form is inherently empty. Consciousness is naturally empty, and emptiness is consciousness.
The eye is not forced to be empty; the eye is naturally empty. The eye itself is emptiness, and emptiness is the eye. This applies equally to the ear and sound, the nose and scent, the tongue and taste, the body and touch, and the mind and mental objects. They are not forced to be empty; these faculties and objects are naturally empty. Consciousness is emptiness, and emptiness is consciousness.
The pleasant and unpleasant experiences that arise from conditioned causes and circumstances are also empty. These experiences are naturally empty, and when observed clearly, they are seen to be empty. The mind itself is empty; thus, the joys and pains resulting from causes and conditions are also empty.
The four foundations of mindfulness are not forced to be empty; they are empty by their very nature. Therefore, they are recognized as emptiness. The four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of enlightenment, and the eightfold path are likewise not forced to be empty. The thirty-seven factors of enlightenment are naturally empty; emptiness is these factors, and these factors are emptiness.
The ten powers, the four fearlessnesses, the four analytical knowledges, and the eighteen unique qualities of a buddha are not forced to be empty; they are naturally empty. Emptiness is the buddha, the teachings are emptiness, and emptiness is the teachings. This is how a great bodhisattva, practicing transcendent wisdom, remains without fear, dread, or anxiety."
Subhuti asked the Buddha, "What kind of teacher qualifies as a good guide for a great bodhisattva?"
「說般若波羅蜜有所擁護，聞之不恐不怖不懅不畏。於是，須菩提！菩薩摩訶薩善師為其說法，不論色不常，色亦不可得，亦無所著。以是德本，不以勸助令立聲聞、辟支佛地，唯學薩芸若慧，是菩薩摩訶薩善師。色痛痒思想生死識，不說無常，亦不可得亦無所著。以是德本，不用勸助令立聲聞、辟支佛地，常建立之薩芸若慧。
When speaking of the Perfection of Wisdom as a protective practice, those who hear it will not be alarmed, frightened, terrified, or afraid.
Therefore, Subhuti! A great bodhisattva's good teacher teaches the Dharma without speaking of form as impermanent—form itself cannot be grasped and has no attachment. Using this foundation of virtue, they do not urge others toward the attainment of the hearer's or the solitary buddha's level; instead, they only pursue enlightenment wisdom. Such is a great bodhisattva's good teacher.
Likewise, with feeling, perception, mental formations, and consciousness, they do not speak of them as impermanent—they too cannot be grasped and have no attachment. Using this foundation of virtue, they do not urge others toward the hearer's or solitary buddha's level; they always establish them in enlightenment wisdom.
「復次，須菩提！菩薩摩訶薩善師者，為說經法，不論色苦，色不可得亦無所著；痛痒思想生死識，不可得亦無所著。色我所非我所；痛痒思想生死識，我所非我所，不可得亦無所著。又為說法論色空、無想、無願，不可得亦無所著；痛痒思想生死識空、無想、無願，不可得亦無所著。眼耳鼻舌身意，不可得亦無所著，色聲香味細滑法及十八種，我所非我所，不可得亦無所著。
“Furthermore, Subhūti, when a great bodhisattva has a good teacher, that teacher explains the Dharma without focusing on physical form as suffering—physical form cannot be grasped and is not something to cling to. Feelings, perceptions, impulses, and consciousness cannot be grasped and are not something to cling to. Physical form is neither ‘mine’ nor ‘not mine’; feelings, perceptions, impulses, and consciousness are neither ‘mine’ nor ‘not mine’—they cannot be grasped and are not something to cling to. The teacher also explains that physical form is empty, devoid of fixed conceptions, and free from wishful thinking—it cannot be grasped and is not something to cling to. Feelings, perceptions, impulses, and consciousness are empty, devoid of fixed conceptions, and free from wishful thinking—they cannot be grasped and are not something to cling to. The eye, ear, nose, tongue, body, and mind cannot be grasped and are not something to cling to. Forms, sounds, smells, tastes, tangible objects, and mental objects, along with the eighteen elements, are neither ‘mine’ nor ‘not mine’—they cannot be grasped and are not something to cling to.
「復次，須菩提！菩薩摩訶薩善師者，為其說法論色寂寞虛無，不可得亦無所著；痛痒思想生死識寂寞空無，不可得亦無所著。以是德本，不用勸助於聲聞、辟支佛地，常以勸助薩芸若慧，是謂須菩提菩薩摩訶薩善師。又復講說眼寂寞虛無，不可得亦無所著；耳鼻舌身意寂寞虛無，不可得亦無所著。色聲香味細滑法寂寞虛無，不可得亦無所著，眼之所習因緣痛痒，說法無常，眼色識、耳聲識、鼻香識、舌味識、身細滑識、意法識，所習因緣痛痒之樂，說無常法，寂寞虛無，不可得亦無所著。以此德本，不用勸助於聲聞、辟支佛地，常以建立薩芸若慧，是菩薩摩訶薩善師。
Furthermore, Subhuti, a great Bodhisattva’s genuine teacher will explain to them that form is empty, still, and illusory—unattainable and not to be clung to. Likewise, feeling, perception, mental formations, and consciousness are empty, still, and void—unattainable and not to be clung to. With this foundation of virtue, they do not direct their efforts toward the states of the Hearers or the Solitary Realizers, but constantly direct them toward All-Knowing Wisdom. This, Subhuti, is what defines a genuine teacher of a great Bodhisattva.
Furthermore, they will teach that the eye is empty, still, and illusory—unattainable and not to be clung to; likewise the ear, nose, tongue, body, and mind are empty, still, and illusory—unattainable and not to be clung to. Forms, sounds, smells, tastes, tangible objects, and mental objects are empty, still, and illusory—unattainable and not to be clung to. All experiences arising from the eye and its conditions, including the sensations of contact and feeling, are taught as impermanent. The connections between eye and form, ear and sound, nose and smell, tongue and taste, body and tangibles, and mind and mental objects, along with all the pleasurable sensations arising from these interactions, are taught as impermanent—empty, still, void, unattainable, and not to be clung to.
With this foundation of virtue, they do not direct their efforts toward the states of the Hearers or the Solitary Realizers, but constantly establish themselves in All-Knowing Wisdom. This is what defines an authentic teacher of a great Bodhisattva.
「復次，須菩提！菩薩摩訶薩善師，為人說法不論無常；四意止、四意斷、四神足、五根、五力、七覺意、八由行，其所行者，無苦、無我為空，空、無想、無願寂寞虛無。雖說此法，不可得亦無所著。以此德本，不用勸助於聲聞、辟支佛地，常以建立薩芸若慧，是菩薩摩訶薩善師。
Furthermore, Subhuti, a great bodhisattva who is a good spiritual teacher teaches the Dharma to others without dwelling on impermanence. The practices they cultivate—the Four Foundations of Mindfulness, the Four Right Efforts, the Four Psychic Powers, the Five Faculties, the Five Powers, the Seven Factors of Enlightenment, and the Noble Eightfold Path—are all understood as being without a self, without a permanent self, empty, void, without characteristics, without wishes, tranquil, and insubstantial. Although they teach this Dharma, they neither grasp it nor become attached to it. With this foundation of virtue, they do not seek to encourage advancement toward the states of the hearers or solitary awakeners, but instead constantly establish themselves in the wisdom of Buddhahood. Such a person is a truly good spiritual teacher, a great bodhisattva.
「復次，須菩提！菩薩摩訶薩善師，為人說法，十種力、四無所畏、四分別辯、十八不共諸佛之法，不論無常、苦、空、非身，空、無想、無願寂寞虛無，而不可得亦無所著，是菩薩摩訶薩善師。以此德本，不用勸助於聲聞事、辟支佛地，常以建立薩芸然慧，是菩薩摩訶薩善師。
"Moreover, Subhuti: A great bodhisattva who is a good teacher teaches the Dharma to others. They teach the ten powers, the four kinds of fearlessness, the four analytical skills, and the eighteen unique qualities of a Buddha—without ever discussing impermanence, suffering, emptiness, or non-self; nor emptiness, signlessness, wishlessness, solitude, or emptiness itself as something to be grasped or clung to. Such a great bodhisattva is a good teacher.
With this foundation of virtue, they do not use their efforts to seek the states of a voice-hearer or a solitary buddha. They always establish themselves in the wisdom of the all-knowing. This great bodhisattva is a good teacher."
「復次，須菩提！菩薩摩訶薩善師者，為人講法，現說色無常、苦、空、非身；痛痒思想生死識無常、苦、空、非身。現說眼耳鼻舌身意無常、苦、空、非身；色聲香味細滑法無常、苦、空、非身；眼色識、耳聲識、鼻香識、舌味識、身細滑識、意法識，無常、苦、空、非身。現說無明無常、苦、空、非身，行、識、名色、六入、所更、痛、愛、受、有、生、老病死，無常、苦、空、非身。色我所非我所寂寞虛無，痛痒思想生死識我所非我所，空、無想、無願寂寞虛無。雖說此法以開化人，而無所得亦無所著。以此德本，不用勸助於聲聞事、辟支佛地，常以建立薩芸然慧，是菩薩摩訶薩善師。
Furthermore, Subhūti, a great Bodhisattva who is a good teacher teaches the Dharma to others by explaining that form is impermanent, suffering, empty, and not-self; that feeling, perception, mental formations, and consciousness are impermanent, suffering, empty, and not-self. He explains that the eye, ear, nose, tongue, body, and mind are impermanent, suffering, empty, and not-self; that sights, sounds, smells, tastes, tangible objects, and mental objects are impermanent, suffering, empty, and not-self; that the eye-consciousness and sights, ear-consciousness and sounds, nose-consciousness and smells, tongue-consciousness and tastes, body-consciousness and tangible objects, and mind-consciousness and mental objects are impermanent, suffering, empty, and not-self. He explains that ignorance is impermanent, suffering, empty, and not-self; that mental formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, grasping, becoming, birth, and aging-and-death are impermanent, suffering, empty, and not-self. He explains that form is neither mine nor not mine, still and empty; that feeling, perception, mental formations, and consciousness are neither mine nor not mine, empty, signless, and wishless, still and empty. Although he teaches this Dharma to transform people, he attains nothing and clings to nothing. With these roots of merit, he does not aim toward the matters of disciples or solitary buddhas, but always establishes himself in the wisdom of all-knowing. This is what makes a great Bodhisattva a good teacher.
「復次，須菩提！菩薩摩訶薩為人說經法，現論四意止、四意斷、四神足、五根、五力、七覺意、八由行，無常、苦、空、非身，空、無想、無願，是我所非我所寂寞虛無。以此德本，不用勸助於聲聞事、辟支佛地，常以建立薩芸若慧，是菩薩摩訶薩善師。
Furthermore, Subhuti, a bodhisattva-mahasattva who teaches the Dharma to others, explains the Four Foundations of Mindfulness, the Four Right Efforts, the Four Bases of Psychic Power, the Five Faculties, the Five Powers, the Seven Factors of Awakening, and the Noble Eightfold Path. He also teaches impermanence, suffering, emptiness, and non-self; emptiness, signlessness, and wishlessness; and that what is self and what belongs to self is still and empty. He dedicates this root of merit, not to the practices of the hearers or the solitary realizers, but always to the establishment of the wisdom of all-knowing. Such a bodhisattva-mahasattva is a true spiritual teacher.
「復次，須菩提！菩薩摩訶薩為人說法，現論十種力、四無所畏、四分別辯、十八不共諸佛之法，色無常、苦、空、非身，痛痒思想生死識無常、苦、空、非身，我所非我所空、無想、無願寂寞虛無。以此功德本，不用勸助於聲聞、辟支佛地，常以建立薩芸若慧，是菩薩摩訶薩善師。」
"Furthermore, Subhuti, when a great bodhisattva teaches the Dharma to others, they clearly explain the ten powers, the four fearlessnesses, the four types of discernment, and the eighteen unique qualities of a Buddha. They teach that form is impermanent, suffering, empty, and not-self. They teach that feeling, perception, mental formations, and consciousness are impermanent, suffering, empty, and not-self. They teach the emptiness of 'mine' and 'not mine,' the absence of concepts, the absence of wishes, and the peace of ultimate stillness. When dedicating the merit from this practice, they do not seek to attain the states of listeners or solitary realizers; instead, they always aim for the wisdom of complete enlightenment. This is how a great bodhisattva recognizes a good teacher."
於是，須菩提白佛言：「何謂菩薩摩訶薩於般若波羅蜜無漚惒拘舍羅，親近惡師，而聞說此般若波羅蜜或恐或怖而心畏懅？」
Then Subhuti said to the Buddha, "What does it mean that a great bodhisattva, who lacks skillful means in the Perfection of Wisdom and keeps company with unwholesome teachers, may hear this Perfection of Wisdom taught and feel fear, terror, or dread in their heart?"
世尊告須菩提曰：「是菩薩摩訶薩離薩芸若行而不親近般若波羅蜜，假使遇此般若波羅蜜，而心著念禪波羅蜜、惟逮波羅蜜、羼波羅蜜、尸波羅蜜，以檀波羅蜜逮得所施，而以念著檀波羅蜜，是菩薩摩訶薩惡師！
The World-Honored One said to Subhuti: "When a great bodhisattva turns away from the path of all-knowing wisdom and fails to draw near to the perfection of wisdom, even if they do encounter this perfection of wisdom, their mind clings to the perfection of meditation, the perfection of vigor, the perfection of patience, the perfection of moral discipline, and the perfection of generosity, holding onto their gifts because of the perfection of generosity—such a great bodhisattva has a harmful teacher!"
「復次，須菩提！菩薩摩訶薩離薩芸若而不思惟，念著內色而想為空，謂色無有自然，念之為空；痛痒思想生死識念著內空，而謂識無有自然，想念於空。又得內色無有自然，想著於空，已想著空謂有所得。念眼內空，自然無有，自然為空。又覩得空，想念逮致，是菩薩摩訶薩惡師！
"Furthermore, Subhuti, a great bodhisattva who strays from all-knowing wisdom and fixates on internal forms, thinking they are empty—saying that forms lack true existence and thinking of them as empty; who fixates on internal sensations, perceptions, impulses, and consciousness as empty, saying that consciousness lacks true existence and thinking of them as empty; who, by grasping that internal forms lack true existence and fixating on emptiness, then believes they have attained something—thinking 'the eye is internally empty, naturally lacking true existence, so it is empty'; and who, upon seeing emptiness, thinks they have achieved it—such a great bodhisattva has a harmful teacher!
「復次，須菩提！菩薩摩訶薩離於薩芸若，亦不肯於諸通慧，而反於內念色為空，色無所有，念著思惟色自然空；痛痒思想生死識念於內空，志於識想而無所有，念自然空，而於內空得內外空，至無所有自然之空，有所獲致想念所得，念眼內空至無所有自然為空，念逮於空，想有所得；耳鼻舌身意亦復如是，念於內空，思惟著想，於無所有自然得空，是菩薩摩訶薩惡師！
Again, Subhuti: If a bodhisattva-mahasattva turns away from omniscience and refuses all-knowing wisdom; instead, they focus internally on contemplating form as empty, as having no existence, thinking and clinging to the idea that form is naturally empty; and if they similarly contemplate feelings, perceptions, impulses, and consciousness as internally empty, directing their mind toward these as having no existence, thinking that they are naturally empty—and by means of this internal emptiness, they attain the emptiness of both internal and external, up to the emptiness of non-existence, and then grasp at this attainment with thoughts of gain; if they think of the eye as internally empty up to non-existence and naturally empty, and then grasp at the attainment of emptiness as something gained; and if they do the same with the ear, nose, tongue, body, and mind, contemplating internal emptiness, clinging to thoughts about it, and then grasping at the natural emptiness of non-existence as something attained—then such a bodhisattva-mahasattva has a harmful teacher.
「復次，須菩提！菩薩摩訶薩行般若波羅蜜，思四意止而得四意止，即自念著而獲於斯；四意斷、四神足、五根、五力、七覺意、八由行，得三十七品，即自念著而獲於斯，是菩薩摩訶薩惡師！
"Furthermore, Subhuti, when a great bodhisattva practices the perfection of wisdom, they contemplate the four foundations of mindfulness and attain them, then become attached to this achievement. Likewise, when they realize the four right efforts, the four bases of psychic power, the five faculties, the five powers, the seven factors of enlightenment, and the eightfold path, attaining the thirty-seven factors of enlightenment, they become attached to those attainments. Such a person is indeed a bad teacher for the great bodhisattva!"
「復次，須菩提！菩薩摩訶薩行十種力、四無所畏、四分別辯、十八不共諸佛之法，自謂逮得諸佛之法，已有望想，離薩芸若心所當惟念。是菩薩摩訶薩行般若波羅蜜無漚惒拘舍羅，聞說般若波羅蜜，或恐或怖而心懷懅。」
"Moreover, Subhuti, when a great bodhisattva practices the Ten Powers, the Four Fearlessnesses, the Four Discriminations, and the Eighteen Unique Qualities of a buddha, yet thinks they have already attained these buddha-qualities and holds onto expectations, this turns them away from the mind of all-knowing wisdom that they should be cultivating. Such a great bodhisattva, practicing transcendent wisdom without skillful means, upon hearing this teaching on transcendent wisdom, may become afraid, terrified, or filled with dread."
於是須菩提白佛言：「唯，天中天！云何菩薩摩訶薩而為惡師之所攝錄？隨惡師教？聞說般若波羅蜜，或恐或怖而心懷懅？」
Therefore, Subhuti spoke to the Buddha, saying: “Blessed One! How is a great bodhisattva seized by an evil teacher, following that teacher’s instruction? And when hearing the Perfection of Wisdom explained, why might they feel fear, terror, or anxiety?”
佛告須菩提：「於是，須菩提！菩薩摩訶薩惡師，制止行者令不得學般若波羅蜜、禪波羅蜜、惟逮波羅蜜、羼波羅蜜、尸波羅蜜、檀波羅蜜，而反教之：『不當教此六波羅蜜，是非怛薩阿竭、阿羅訶、三耶三佛所說。人所合禍橫作，此經不當聽，是不當受持諷誦，讀已不當思惟、為他人說。』是菩薩摩訶薩惡師。
The Buddha said to Subhuti: "Therefore, Subhuti, a great-being bodhisattva's bad spiritual teacher will stop practitioners from learning the Six Perfections—the perfection of wisdom, the perfection of meditative concentration, the perfection of perseverance, the perfection of patience, the perfection of ethical discipline, and the perfection of generosity. Instead, this teacher will say: 'You should not study these Six Perfections, for they are not taught by the Thus-Come One, the Worthy One, the Fully Enlightened One. They are merely harmful teachings created by people. You should not listen to these scriptures, should not receive, uphold, or recite them. Having read them, you should not contemplate them or explain them to others.' This is what defines a great-being bodhisattva's bad spiritual teacher."
「復次，須菩提！菩薩摩訶薩惡師者，而不肯為分別覺事，不令觀見魔之瑕穢。於是弊魔波旬化作佛像，而即往詣菩薩摩訶薩所，而抑制之，令不修學六波羅蜜，言：『善男子！用為學此般若波羅蜜？用為學此禪波羅蜜、惟逮波羅蜜、羼波羅蜜、尸波羅蜜、檀波羅蜜？何為奉行？』當知是菩薩摩訶薩惡師！
"Furthermore, Subhuti, when a great bodhisattva has a harmful teacher, that teacher refuses to help them understand what is true, and prevents them from seeing the flaws and dangers of demonic influences. At such times, the evil demon Mara may take on the appearance of a Buddha and approach the great bodhisattva, blocking their path. This false Buddha will say: 'Good person, why do you practice the Six Perfections? Why study the Perfection of Wisdom, the Perfection of Meditation, the Perfection of Patience, the Perfection of Ethical Conduct, and the Perfection of Generosity? What is the point of cultivating these?' Know this: such a teacher is a harmful teacher for the great bodhisattva."
「復次，須菩提！於時弊魔化作佛像，為菩薩摩訶薩說聲聞、辟支佛經，而為講論，當捐施與，為分別解誼理所趣，敷演美辭，令離菩薩摩訶薩大乘之法，墮於聲聞、辟支佛地。當知是菩薩摩訶薩惡師！
"Furthermore, Subhuti, at that time, the demon Mara may disguise himself as a Buddha and teach bodhisattvas texts meant for voice-hearers and solitary realizers. He will discuss and explain these teachings, giving them away, analyzing their meanings and logical directions, and presenting them with elegant words. His goal is to cause bodhisattvas to abandon the Great Vehicle path and fall into the lesser paths of voice-hearers or solitary realizers. You should know that such a being is a harmful teacher for a bodhisattva-mahasattva!"
「復次，須菩提！於是弊魔化作佛像，往詣菩薩摩訶薩所，而謂之言：『唯，善男子！今仁所學非為道心，非阿惟越致。卿之所學，終不逮阿耨多羅三耶三菩阿惟三佛！』如是色像魔之罪緣，不能觀察亦不覺了知，是菩薩摩訶薩惡師！
"Furthermore, Subhuti, an evil demon may take on the form of a Buddha and approach a great being (a Bodhisattva Mahasattva), saying: 'Listen, good man! What you are practicing now is not the true Bodhi-mind. You are not an Avalokiteshvara (a non-retrogressive Bodhisattva). The path you cultivate will never lead you to the highest, perfect enlightenment—Anuttara Samyaksambodhi!' When a Bodhisattva Mahasattva encounters such deceptive circumstances brought about by this demon's evil intentions, if they cannot recognize it or understand that this is a wicked teacher, they will be misled."
「復次，須菩提！菩薩摩訶薩為精進行，於時弊魔化作佛像，往詣菩薩摩訶薩所，而謂之言：『善男子！知眼則為空，便是吾許，亦是我身；耳鼻舌身意則亦為空，便是吾許，亦是我身。』為說經法：『色則為空，色是吾許，亦是我身；痛痒思想生死識是吾許，亦是我身。色聲香味細滑法是吾許，亦是我身；眼所習者因緣痛痒，計則為空，謂是吾許，亦是我身。耳鼻舌身意所習因緣痛痒之樂十八種，計則為空，謂是吾身許，亦是我身。檀波羅蜜、尸波羅蜜、羼波羅蜜、惟逮波羅蜜、禪波羅蜜、般若波羅蜜，計則為空，謂是吾許，亦是我身。四意止、四意斷、四神足、五根、五力、七覺意、八由行，計則為空，謂是吾許，亦是我身。十種力、四無所畏、四分別辯、十八不共諸佛之法，計則為空，謂是吾許，亦是我身。用此求慕阿耨多羅三耶三菩阿惟三佛乎？』其不分別如是色像，魔之所興，所分別說亦不覺了，如是菩薩摩訶薩惡師！
"Furthermore, Subhuti, when a great bodhisattva is practicing diligently, the demon Mara may transform himself into the image of a Buddha and approach the great bodhisattva, saying: 'Good man, know that the eye is empty—this is my domain, this is my very self. The ear, nose, tongue, body, and mind are also empty—this is my domain, this is my very self.' He then preaches the Dharma: 'Form is empty—form is my domain, this is my very self. Feeling, perception, intention, contact, and discernment are my domain, this is my very self. Sounds, smells, tastes, textures, and mental objects are my domain, this is my very self. The conditioned suffering that arises from the eye's contact is empty—call this my domain, this is my very self. The eighteen kinds of conditioned suffering arising from the contact of ear, nose, tongue, body, and mind are empty—call this my domain, this is my very self. Generosity, ethical conduct, patience, diligence, meditation, and wisdom are empty—call this my domain, this is my very self. The four foundations of mindfulness, the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of awakening, and the eightfold path are empty—call this my domain, this is my very self. The ten powers, the four fearlessnesses, the four analytical skills, and the eighteen unique qualities of a Buddha are empty—call this my domain, this is my very self. Do you seek unsurpassed, perfect enlightenment with such views?'
If a bodhisattva fails to recognize such forms as the work of Mara and does not understand what is being said, then such a bodhisattva has a harmful teacher!
「復次，須菩提！弊魔復變化作佛像，往詣菩薩摩訶薩所言：『善男子！東方諸佛世尊及諸菩薩、聲聞、辟支佛，亦無諸佛、聲聞、辟支佛及與十方世界。』其如是輩興魔事者，不能分別，亦不識知，不能覺了，當知是菩薩摩訶薩惡師。弊魔波旬復化作聲聞像，往詣菩薩摩訶薩所而謂之言：『此輩往古皆學精進薩芸若慧，思惟空事，亦復修學聲聞、辟支佛事，思惟分別而見教授。』不為分別如是魔事，當知是菩薩摩訶薩為惡師！
“Furthermore, Subhuti, a deceitful demon may transform into the form of a Buddha and approach a Bodhisattva-Mahasattva, saying: ‘Good man! The Buddhas, Bodhisattvas, Śrāvakas, and Pratyekabuddhas of the eastern quarter do not exist, nor do the Buddhas, Śrāvakas, Pratyekabuddhas, or even the worlds of the ten directions.’ Those who create such demonic disturbances lack the ability to discriminate, recognize, or truly understand. You should know that such a Bodhisattva-Mahasattva has an evil teacher. The demon Māra may also transform into the form of a Śrāvaka and approach a Bodhisattva-Mahasattva, saying: ‘These ones in the past all diligently practiced wisdom for attaining enlightenment, contemplated emptiness, and also cultivated the practices of Śrāvakas and Pratyekabuddhas, contemplating and discerning, thereby receiving instruction.’ When they fail to recognize such demonic acts as they truly are, you should realize that this Bodhisattva-Mahasattva has an evil guide.”
「復次，須菩提！弊魔波旬化作和上形體被服，往詣菩薩摩訶薩所，為菩薩行空寂，志於精進薩芸若慧，思空寂寞；色痛痒思想生死識為空寂寞；眼耳鼻舌身意亦空寂寞；十八種、十二因緣，四意止、四意斷、四神足、五根、五力、七覺意、八由行，亦復寂寞。十種力、四無所畏、四分別辯、十八不共諸佛之法，亦復寂寞；空、無想、無願而為教授：『善男子！覺了是法在聲聞地，何所造求？不如於是自求滅度，用阿耨多羅三耶三菩阿惟三佛乎？』當知是菩薩摩訶薩惡師！
"Furthermore, Subhuti, the evil Mara transforms into the form and attire of a spiritual teacher and approaches a great bodhisattva. He preaches to the bodhisattva about dwelling in emptiness, striving diligently for wisdom and enlightenment, and contemplating emptiness and stillness: 'Form, feeling, perception, volition, and consciousness are empty and still. The eyes, ears, nose, tongue, body, and mind are also empty and still. The eighteen dharmas, the twelve links of dependent origination, the four foundations of mindfulness, the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of enlightenment, and the eightfold path are likewise empty and still. The ten powers, the four fearlessnesses, the four analytical knowledges, and the eighteen unique qualities of a buddha are also empty and still.' He then teaches, 'Good man, if you awaken to these dharmas, you will be on the level of a disciple. What else do you need to seek? Would it not be better to simply seek your own liberation and attain nirvana, rather than pursue supreme, perfect enlightenment?'
You must recognize this as the evil teacher of a great bodhisattva!"
「復次，須菩提！菩薩摩訶薩惡師者，弊魔波旬化作父母形像，往詣菩薩摩訶薩所而謂之言：『此善男子已得證須陀洹果、斯陀含果、阿那含果、阿羅漢果，而精進行阿耨多羅三藐三菩提、阿惟三佛。乃往古世不可計會無央數劫，周旋生死布施手足而修精進。』不為分別如是色像無所益誼，當知是菩薩摩訶薩惡師。
「復次，須菩提！菩薩摩訶薩以是比像觀其惡師，已逮見者、以得見者而遠離之，為分別說苦、空、無常、非身、無想無願，則為寂寞，為其分別顛倒之事，有所思惟，四意止、四意斷、神足、根、力、覺意、由行，亦無所得。十種力、四無所畏、四分別、辯十八不共諸佛之法，不為解說。如是之法魔所興事，而不分別，當知是菩薩摩訶薩惡師。是菩薩摩訶薩所以惡師，有十二緣，常當棄之，何況其餘。」
光讚經卷第四