atha khalu sadāprarudito bodhisattvo mahāsattvaḥ punar api śabdam aśrauṣīt |
evaṃ cāśrauṣīt - śūnyatānimittāpraṇihiteṣu ca tvayā kulaputra sarvadharmeṣv adhimuktim utpādya prajñāpāramitā paryeṣṭavyā |
nimittaparivarjitena bhāvaparivarjitena sattvadṛṣṭiparivarjitena ca tvayā bhavitavyam |
pāpamitrāṇi ca tvayā kulaputra parivarjayitavyāni |
kalyāṇamitrāṇi ca tvayā sevitavyāni bhaktavyāni paryupāsitavyāni, yāni ca śūnyatānimittāpraṇihitānutpādājātāniruddhābhāvāḥ sarvadharmā iti dharmaṃ deśayanti |
evaṃ tvaṃ kulaputra pratipadyamāno nacireṇa prajñāpāramitāṃ śroṣyasi pustakagatāṃ vā dharmabhāṇakasya bhikṣoḥ kāyagatām |
yasya ca tvaṃ kulaputrāntikāt prajñāpāramitāṃ śṛṇuyāḥ śāstṛsaṃjñā tvayā tatrotpādayitavyā |
kṛtajñena ca tvayā bhavitavyaṃ kṛtavedinā ca - eṣa mama kalyāṇamitraṃ yasyemāṃ prajñāpāramitām antikāc chṛṇomi |
yām ahaṃ śṛṇvan (239) kṣipram evāvinivartanīyo bhaviṣyāmy anuttarāyāḥ samyaksaṃbodheḥ, āsannaś ca bhaviṣyāmi tathāgatānām arhatāṃ samyaksaṃbuddhānām |
tathāgatāvirahiteṣu buddhakṣetreṣūpapatsye |
akṣaṇāṃś ca vivarjayiṣyāmi |
kṣaṇasaṃpadaṃ ca ārāgayiṣyāmīti |
imās tvayā kulaputrānuśaṃsāḥ paritulayamānena dharmabhāṇake bhikṣau śāstṛsaṃjñotpādayitavyā |
na ca tvayā kulaputra lokāmiṣapratisaṃyuktayā cittasaṃtatyā dharmabhāṇako bhikṣur anubaddhavyaḥ |
dharmārthikena ca tvayā dharmagauraveṇa dharmabhāṇako bhikṣur anubaddhavyaḥ |
mārakarmāṇi ca tvayā avaboddhavyāni |
asti hi kulaputra māraḥ pāpīyān dharmabhāṇakasya bodhisattvasya mahāsattvasya rūpaśabdagandharasasparśānupasaṃharati sevituṃ bhaktuṃ paryupāsitum |
tāṃś cāsāv abhibhūya upāyakauśalyena parisevate bhajate paryupāste |
tatra ca tvayā kulaputra dharmabhāṇake bhikṣau nāprasādacittam utpādayitavyam |
api tvevaṃ cittam utpādayitavyam - nāhaṃ tad upāyakauśalyaṃ jāne, yad eṣa upāyakauśalyaṃ prajānāti |
eṣa sattvavinayena sattvānāṃ kuśalamūlaparigraham upādāya enān dharmān pratisevate bhajate paryupāste |
na hi kvacid bodhisattvānāṃ mahāsattvānāṃ saṅgo vā ārambaṇaṃ vā saṃvidyate |
tatkṣaṇaṃ ca tvayā kulaputra dharmāṇāṃ bhūtanayaḥ pratyavekṣitavyaḥ |
katamaś ca kulaputra dharmāṇāṃ bhūtanayaḥ? yad uta sarvadharmā asaṃkleśā avyavadānāḥ |
tat kasya hetoḥ? sarvadharmā hi svabhāvena śūnyāḥ |
sarvadharmā hi niḥsattvā nirjīvā niṣpoṣā niṣpuruṣā niṣpudgalā māyopamāḥ svapnopamāḥ pratiśrutkopamāḥ pratibhāsopamāḥ |
evaṃ tvaṃ kulaputra sarvadharmāṇāṃ bhūtanayaṃ pratyavekṣamāṇo dharmabhāṇakam anubadhnan nacireṇa prajñāpāramitāyāṃ niryāsyasi |
aparam api tvaṃ kulaputra mārakarma samanvāhareḥ |
sacet kulaputra dharmabhāṇakaḥ prajñāpāramitārthikaṃ kulaputram avasādayati, na samanvāharati, tatra tvayā kulaputra na prativāṇiḥ kartavyā |
api tu dharmārthikenaiva dharmagauraveṇaivānirviṇṇamānasena dharmabhāṇako bhikṣur anubaddhavyaḥ ||
..
..
..
..
..
..
..
..
..
..
..
..
..
..
..
..
..
..
..
..
..
..
..
..
..
..
..
..
..
..
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
Thereupon the Bodhisattva Sadaprarudita again listened to the voice,
and what he heard was this: Son of good family, you should search for perfect wisdom after you have produced the firm conviction that all dharmas are void, signless and wishless.
You must shun signs, existence, and the false view that there are beings.
You must shun bad friends.
Good friends, however, you should tend, love and honour. They are those who demonstrate dharma, and who teach that “all dharmas are void, signless and wishless, not produced, not stopped and non-existent.”
When you progress like this, you shall before long be able to study the perfection of wisdom either from a book, or from the mouth of a monk who preaches dharma.
And you should treat as the Teacher that person from whom you may come to hear the perfection of wisdom,
you should be grateful and thankful, and you should think (483,1): “This is my good friend.
When I have heard the perfection of wisdom from him, I shall soon become irreversible from full enlightenment, shall be quite near the Tathagatas,
shall be reborn in Buddha-fields in which Tathagatas are not lacking,
and, avoiding the unfortunate rebirths,
I shall accomplish an auspicious rebirth!”
When you weigh up these advantages, you are bound to treat that monk who preaches dharma as the Teacher.
You should not follow him with motives of worldly gain,
but from desire for dharma, out of respect for dharma.
You must also see through Mara’s deeds.
For there is always Mara, the Evil One, who may suggest that your teacher tends, enjoys and honours things that can be seen, heard, smelled, tasted or touched,
when in actual fact he does so from skill in means, and has really risen above them.
You should therefore not lose confidence in him,
but say to yourself: “I do not know that skill in means as he wisely knows it.
He tends, enjoys and honours those dharmas, in order to discipline beings, in order to win wholesome roots for them.
For no attachment to objective supports exists in Bodhisattvas.”
After that you should contemplate the true reality of dharmas,
i.e. that all dharmas are without defilement and purification.
For all dharmas are empty in their own-being (484,1),
they have none of the properties of a living being, they have no life, no individuality, no personality, they are like an illusion, a dream, an echo, a reflected image.
When you thus contemplate the true reality of all dharmas, and follow the preacher of dharma, you shall before long go forth into the perfection of wisdom.
But you must watch out for yet another deed of Mara.
If the preacher of dharma should dishearten you by what he says, that should not make you averse to the perfection of wisdom;
but with a mind that desires only dharma, that respects only dharma, you should, unwearied, follow the monk who preaches dharma.