大般若波羅蜜多經

XXXVI. CHAPTER ON ATTACHMENT

AND NON-ATTACHMENT TO CHARACTERISTICS

02

Furthermore, Sariputra! If good men and good women who abide in the Great Vehicle take attainment as an expedient means, then from the moment they first arouse the mind of enlightenment, they conceive attachment to prajnaparamita and practice accordingly; they conceive attachment to the perfections of pure morality, patience, diligence, meditative concentration, and prajnaparamita, and practice accordingly; or they conceive attachment to the emptiness of the internal and practice accordingly;

they conceive attachment to the emptiness of the external, the emptiness of the internal and external, the emptiness of emptiness, great emptiness, the emptiness of ultimate meaning, the emptiness of the conditioned, the emptiness of the unconditioned, ultimate emptiness, boundless emptiness, the emptiness of dispersion, the emptiness of nonchange, the emptiness of intrinsic nature, the emptiness of individual characteristics, the emptiness of common characteristics, the emptiness of all dharmas, the emptiness of the ungraspable, the emptiness of nonexistence, the emptiness of self-nature, and the emptiness of the self-nature of nonexistence, and practice accordingly; or they conceive attachment to suchness and practice accordingly;

they conceive attachment to the dharma-dhatu, dharma-nature, the nature free from falsity, the nature free from change, the nature of equality, the nature of freedom from arising, the certainty of dharmas, the abiding of dharmas, the limit of reality, the realm of space, and the inconceivable realm, and practice accordingly; or they conceive attachment to the noble truth of suffering and practice accordingly; they conceive attachment to the noble truths of the origin, cessation, and path, and practice accordingly; or they conceive attachment to the four meditative absorptions and practice accordingly; they conceive attachment to the four immeasurables and the four formless attainments, and practice accordingly; or they conceive attachment to the eight liberations and practice accordingly;

they conceive attachment to the eight spheres of mastery, the nine successive meditative attainments, and the ten spheres of totality, and practice accordingly; or they conceive attachment to the four foundations of mindfulness and practice accordingly; they conceive attachment to the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of enlightenment, and the eightfold noble path, and practice accordingly; or they conceive attachment to the liberation gateway of emptiness and practice accordingly; they conceive attachment to the liberation gateways of signlessness and wishlessness, and practice accordingly; or they conceive attachment to the ten bodhisattva bhumis and practice accordingly;

or they conceive attachment to the five kinds of eyes and practice accordingly; they conceive attachment to the six superknowledges and practice accordingly; or they conceive attachment to the ten powers of a Buddha and practice accordingly; they conceive attachment to the four fearlessnesses, the four unobstructed understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen distinctive qualities of a Buddha, and practice accordingly; or they conceive attachment to the Dharma of never losing mindfulness and practice accordingly; they conceive attachment to the nature of perpetual equanimity and practice accordingly; or they conceive attachment to the knowledge of all things and practice accordingly;

they conceive attachment to the knowledge of the aspects of the paths and the knowledge of all aspects, and practice accordingly; or they conceive attachment to all dharani gateways and practice accordingly; they conceive attachment to all samadhi gateways and practice accordingly; or they conceive attachment to the fruit of stream-entry and practice accordingly; they conceive attachment to the fruits of once-returning, non-returning, and arhatship, and practice accordingly; or they conceive attachment to the attainment of a pratyekabuddha and practice accordingly; or they conceive attachment to all the practices of great bodhisattvas and practice accordingly; or they conceive attachment to the unsurpassed perfect enlightenment of the Buddhas and practice accordingly.

Sariputra, when a great bodhisattva practices prajnaparamita without skillful means, taking attainment as an expedient means and conceiving attachment to dharmas such as these, this is called attachment to characteristics.

Furthermore, Shariputra! As you asked before, how does a great bodhisattva, when practicing prajnaparamita, remain unattached to characteristics? Shariputra, when a great bodhisattva practices prajnaparamita, endowed with skillful means, he does not conceive of form as empty or nonempty; nor does he conceive of feeling, perception, formations, or consciousness as empty or nonempty.

He does not conceive of the eye ayatana as empty or nonempty; nor does he conceive of the ear, nose, tongue, body, or mind ayatana as empty or nonempty. He does not conceive of the form ayatana as empty or nonempty; nor does he conceive of the sound, odor, taste, tangible object, or dharma ayatana as empty or nonempty. He does not conceive of the eye dhatu as empty or nonempty; nor does he conceive of the form dhatu, the eye-consciousness dhatu, eye-contact, or the feelings arising with eye-contact as condition as empty or nonempty.

He does not conceive of the ear dhatu as empty or nonempty; nor does he conceive of the sound dhatu, the ear-consciousness dhatu, ear-contact, or the feelings arising with ear-contact as condition as empty or nonempty. He does not conceive of the nose dhatu as empty or nonempty; nor does he conceive of the odor dhatu, the nose-consciousness dhatu, nose-contact, or the feelings arising with nose-contact as condition as empty or nonempty.

He does not conceive of the tongue dhatu as empty or nonempty; nor does he conceive of the taste dhatu, the tongue-consciousness dhatu, tongue-contact, or the feelings arising with tongue-contact as condition as empty or nonempty. He does not conceive of the body dhatu as empty or nonempty; nor does he conceive of the tangible-object dhatu, the body-consciousness dhatu, body-contact, or the feelings arising with body-contact as condition as empty or nonempty.

He does not conceive of the mind dhatu as empty or nonempty; nor does he conceive of the dharma dhatu, the mind-consciousness dhatu, mind-contact, or the feelings arising with mind-contact as condition as empty or nonempty. He does not conceive of the earth dhatu as empty or nonempty; nor does he conceive of the water, fire, wind, space, or consciousness dhatu as empty or nonempty. He does not conceive of ignorance as empty or nonempty; nor does he conceive of formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, clinging, existence, birth, aging and death, sorrow, lamentation, suffering, grief, or distress as empty or nonempty.

He does not conceive of the perfection of generosity as empty or nonempty; nor does he conceive of the perfections of pure morality, patience, diligence, meditation, or prajnaparamita as empty or nonempty. He does not conceive of the emptiness of internal phenomena as empty or nonempty;

nor does he conceive of the emptiness of external phenomena, the emptiness of internal and external phenomena, the emptiness of emptiness, great emptiness, the emptiness of ultimate meaning, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, ultimate emptiness, boundless emptiness, the emptiness of dispersion, the emptiness of nonchange, the emptiness of intrinsic nature, the emptiness of individual characteristics, the emptiness of common characteristics, the emptiness of all phenomena, the emptiness of the ungraspable, the emptiness of nonbeing, the emptiness of self-nature, or the emptiness of the self-nature of nonbeing as empty or nonempty.

He does not conceive of suchness as empty or nonempty; nor does he conceive of the dharma dhatu, the nature of phenomena, the nature free from falsity, the nature free from change, the nature of equality, the nature beyond arising, the certainty of phenomena, the abiding of phenomena, the ultimate reality, the realm of space, or the inconceivable realm as empty or nonempty. He does not conceive of the Noble Truth of suffering as empty or nonempty; nor does he conceive of the Noble Truths of origin, cessation, or the path as empty or nonempty.

He does not conceive of the four meditative absorptions as empty or nonempty; nor does he conceive of the four immeasurables or the four formless concentrations as empty or nonempty. He does not conceive of the eight liberations as empty or nonempty; nor does he conceive of the eight spheres of mastery, the nine successive concentrations, or the ten spheres of totality as empty or nonempty. He does not conceive of the four foundations of mindfulness as empty or nonempty; nor does he conceive of the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of awakening, or the eightfold noble path as empty or nonempty.

He does not conceive of the liberation gateway of emptiness as empty or nonempty; nor does he conceive of the liberation gateways of signlessness or wishlessness as empty or nonempty. He does not conceive of the ten bodhisattva bhumis as empty or nonempty. He does not conceive of the five kinds of eyes as empty or nonempty; nor does he conceive of the six superknowledges as empty or nonempty.

He does not conceive of the ten powers of a Buddha as empty or nonempty; nor does he conceive of the four fearlessnesses, the four unobstructed understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, or the eighteen unique qualities of a Buddha as empty or nonempty. He does not conceive of the quality of being free from forgetfulness as empty or nonempty; nor does he conceive of the nature of constant equanimity as empty or nonempty.

He does not conceive of the knowledge of all things as empty or nonempty; nor does he conceive of the knowledge of the aspects of the paths or the knowledge of all aspects as empty or nonempty. He does not conceive of any dharani gateway as empty or nonempty; nor does he conceive of any samadhi gateway as empty or nonempty. He does not conceive of the fruit of stream-entry as empty or nonempty; nor does he conceive of the fruits of once-returning, non-returning, or arhatship as empty or nonempty.

He does not conceive of the attainment of a pratyekabuddha as empty or nonempty. He does not conceive of any practice of a great bodhisattva as empty or nonempty. He does not conceive of the supreme awakening of the Buddhas as empty or nonempty.

He does not conceive of past phenomena as empty or nonempty; nor does he conceive of future or present phenomena as empty or nonempty.

Furthermore, Shariputra! When a great bodhisattva practices prajnaparamita, taking nonattainment as skillful means, he does not think: “I give; that person receives; this is the gift, and this is the significance of giving.” He does not think: “I observe morality; this is the morality being observed.” He does not think: “I cultivate patience; this is the phenomenon I patiently endure.” He does not think: “I practice diligently; this is the practice of diligence.” He does not think: “I enter concentration; this is the phenomenon of concentration.” He does not think: “I cultivate wisdom; this is the phenomenon of wisdom.” He does not think: “I plant merit;

this is the merit being planted, and this is the fruit attained.” He does not think: “I enter the bodhisattva's certainty of the nonarising of phenomena.” He does not think: “I bring sentient beings to maturity.” He does not think: “I adorn and purify a Buddha-land.” He does not think: “I attain the wisdom of omniscience.” He does not think: “I abide in emptiness and realize the true nature of phenomena.” He does not think: “I cultivate the bodhisattva practices.” He does not think: “I fully realize the qualities of a Buddha.”

Śāriputra! If a great bodhisattva possesses skillful means, then, when practicing prajnaparamita, taking non-attainment as skillful means, that bodhisattva has none of these deluded conceptualizations, discriminations, attachments, and clinging. This is because the bodhisattva skillfully comprehends the emptiness of internal dharmas, the emptiness of external dharmas, the emptiness of internal and external dharmas, the emptiness of emptiness, great emptiness, the emptiness of ultimate meaning, the emptiness of conditioned dharmas, the emptiness of unconditioned dharmas, ultimate emptiness, boundless emptiness, the emptiness of dispersion, the emptiness of non-change, the emptiness of essential nature, the emptiness of own characteristics, the emptiness of common characteristics,

the emptiness of all dharmas, the emptiness of non-apprehension, the emptiness of nonexistence, the emptiness of self-nature, and the emptiness of the nonexistence of self-nature.

Therefore, Śāriputra, this is called a great bodhisattva who, when practicing prajnaparamita, possesses skillful means, takes non-attainment as skillful means, and is free from attachment to characteristics.

At that time, Śakra, Lord of the Devas, asked the Venerable Subhūti:

“Venerable sir! When good men and good women abiding in the bodhisattva vehicle cultivate prajnaparamita, in what manner do they become attached to characteristics?”

Subhūti replied:

“Kauśika! When good men and good women abiding in the bodhisattva vehicle cultivate prajnaparamita without skillful means and take attainment as their skillful means, they give rise to perceptions of attachment and clinging to mind; they give rise to perceptions of attachment and clinging to the perfection of generosity; they give rise to perceptions of attachment and clinging to the perfections of pure morality, patient acceptance, diligence, meditation, and prajnaparamita.

They give rise to perceptions of attachment and clinging to the emptiness of internal dharmas; they give rise to perceptions of attachment and clinging to the emptiness of external dharmas, the emptiness of internal and external dharmas, the emptiness of emptiness, great emptiness, the emptiness of ultimate meaning, the emptiness of conditioned dharmas, the emptiness of unconditioned dharmas, ultimate emptiness, boundless emptiness, the emptiness of dispersion, the emptiness of non-change, the emptiness of essential nature, the emptiness of own characteristics, the emptiness of common characteristics, the emptiness of all dharmas, the emptiness of non-apprehension, the emptiness of nonexistence, the emptiness of self-nature, and the emptiness of the nonexistence of self-nature.

They give rise to perceptions of attachment and clinging to suchness; they give rise to perceptions of attachment and clinging to the dharma realm, dharma-nature, the nature free from falsity, the unchanging nature, the nature of equality, the nature of freedom from arising, the certainty of dharmas, the abiding of dharmas, the limit of reality, the realm of space, and the inconceivable realm. They give rise to perceptions of attachment and clinging to the noble truth of suffering; they give rise to perceptions of attachment and clinging to the noble truths of its origin, cessation, and the path.

They give rise to perceptions of attachment and clinging to the four meditative absorptions; they give rise to perceptions of attachment and clinging to the four immeasurables and the four formless concentrations. They give rise to perceptions of attachment and clinging to the eight liberations; they give rise to perceptions of attachment and clinging to the eight spheres of mastery, the nine successive concentrations, and the ten totalities.

They give rise to perceptions of attachment and clinging to the four foundations of mindfulness; they give rise to perceptions of attachment and clinging to the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of awakening, and the eight factors of the noble path. They give rise to perceptions of attachment and clinging to the liberation gateway of emptiness; they give rise to perceptions of attachment and clinging to the liberation gateways of signlessness and wishlessness.

They give rise to perceptions of attachment and clinging to the ten bodhisattva grounds. They give rise to perceptions of attachment and clinging to the five kinds of eyes; they give rise to perceptions of attachment and clinging to the six superknowledges. They give rise to perceptions of attachment and clinging to the Buddha’s ten powers; they give rise to perceptions of attachment and clinging to the four fearlessnesses, the four unobstructed understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen distinctive qualities of a Buddha.

They give rise to perceptions of attachment and clinging to the Dharma of never losing mindfulness; they give rise to perceptions of attachment and clinging to the nature of constant equanimity. They give rise to perceptions of attachment and clinging to the knowledge of all things; they give rise to perceptions of attachment and clinging to the knowledge of the aspects of the path and the knowledge of all aspects. They give rise to perceptions of attachment and clinging to all dharani gateways; they give rise to perceptions of attachment and clinging to all samadhi gateways.

They give rise to perceptions of attachment and clinging to the fruit of stream-entry; they give rise to perceptions of attachment and clinging to the fruits of once-returning, non-returning, and arhatship. They give rise to perceptions of attachment and clinging to the fruit of a pratyekabuddha. They give rise to perceptions of attachment and clinging to all the practices of great bodhisattvas.

They give rise to perceptions of attachment and clinging to the unsurpassed awakening of the Buddhas. They give rise to perceptions of attachment and clinging to great bodhisattvas. They give rise to perceptions of attachment and clinging to Tathagatas, Arhats, Perfectly and Completely Awakened Ones.

They give rise to perceptions of attachment and clinging concerning the wholesome roots planted by the Buddhas. They give rise to perceptions of attachment and clinging to combining and dedicating such planted wholesome roots toward unsurpassed awakening. Kauśika, this is called the attachment to characteristics possessed by good men and good women abiding in the bodhisattva vehicle who, when cultivating prajnaparamita, lack skillful means and take attainment as their skillful means.

“Kauśika! Because of these perceptions of attachment and clinging, good men and good women abiding in the bodhisattva vehicle are unable to cultivate prajnaparamita without attachment or to dedicate it toward unsurpassed awakening. Why is this?

Kauśika! It is because the essential nature of form cannot be dedicated; the essential nature of feeling, perception, formations, and consciousness cannot be dedicated. The essential nature of the eye ayatana cannot be dedicated; the essential nature of the ear, nose, tongue, body, and mind ayatanas cannot be dedicated.

The essential nature of the form ayatana cannot be dedicated; the essential nature of the sound, odor, taste, tangible-object, and mental-object ayatanas cannot be dedicated. The essential nature of the eye dhatu cannot be dedicated; the essential nature of the form dhatu, the eye-consciousness dhatu, eye-contact, and the feelings arising with eye-contact as condition cannot be dedicated. The essential nature of the ear dhatu cannot be dedicated; the essential nature of the sound dhatu, the ear-consciousness dhatu, ear-contact, and the feelings arising with ear-contact as condition cannot be dedicated.

The essential nature of the nose dhatu cannot be dedicated; the essential nature of the odor dhatu, the nose-consciousness dhatu, nose-contact, and the feelings arising with nose-contact as condition cannot be dedicated. The essential nature of the tongue dhatu cannot be dedicated; the essential nature of the taste dhatu, the tongue-consciousness dhatu, tongue-contact, and the feelings arising with tongue-contact as condition cannot be dedicated.

The essential nature of the body dhatu cannot be dedicated; the essential nature of the tangible-object dhatu, the body-consciousness dhatu, body-contact, and the feelings arising with body-contact as condition cannot be dedicated. The essential nature of the mind dhatu cannot be dedicated; the essential nature of the mental-object dhatu, the mind-consciousness dhatu, mind-contact, and the feelings arising with mind-contact as condition cannot be dedicated.

The essential nature of the earth dhatu cannot be dedicated; the essential nature of the water, fire, wind, space, and consciousness dhatus cannot be dedicated. The essential nature of ignorance cannot be dedicated; the essential nature of formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, clinging, becoming, birth, aging and death, sorrow, lamentation, pain, grief, and despair cannot be dedicated.”

O Kausika! It is not the intrinsic nature of the perfection of generosity that can be dedicated; nor is it the intrinsic nature of the perfection of pure morality, patience, diligence, meditative concentration, or prajnaparamita that can be dedicated. It is not the intrinsic nature of inner emptiness that can be dedicated;

nor is it the intrinsic nature of outer emptiness, inner-and-outer emptiness, the emptiness of emptiness, great emptiness, the emptiness of ultimate meaning, the emptiness of the conditioned, the emptiness of the unconditioned, ultimate emptiness, boundless emptiness, the emptiness of dispersion, the emptiness of nonchange, the emptiness of intrinsic nature, the emptiness of individual characteristics, the emptiness of common characteristics, the emptiness of all dharmas, the emptiness of the ungraspable, the emptiness of nonexistence, the emptiness of self-nature, or the emptiness of the self-nature of nonexistence that can be dedicated.

It is not the intrinsic nature of suchness that can be dedicated; nor is it the intrinsic nature of the dharmadhatu, the nature of dharmas, the nature free from falsity, the unchanging nature, the nature of equality, the nature of freedom from arising, the certainty of dharmas, the abiding of dharmas, the realm of reality, the realm of space, or the inconceivable realm that can be dedicated. It is not the intrinsic nature of the Noble Truth of suffering that can be dedicated; nor is it the intrinsic nature of the Noble Truths of the origin, cessation, or path that can be dedicated.

It is not the intrinsic nature of the four meditative concentrations that can be dedicated; nor is it the intrinsic nature of the four immeasurables or the four formless absorptions that can be dedicated. It is not the intrinsic nature of the eight liberations that can be dedicated; nor is it the intrinsic nature of the eight spheres of mastery, the nine successive absorptions, or the ten spheres of totality that can be dedicated.

It is not the intrinsic nature of the four foundations of mindfulness that can be dedicated; nor is it the intrinsic nature of the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of awakening, or the Noble Eightfold Path that can be dedicated. It is not the intrinsic nature of the Dharma gateway of emptiness to liberation that can be dedicated; nor is it the intrinsic nature of the Dharma gateways of signlessness or wishlessness to liberation that can be dedicated.

It is not the intrinsic nature of the ten bodhisattva bhumis that can be dedicated. It is not the intrinsic nature of the five kinds of eyes that can be dedicated; nor is it the intrinsic nature of the six superknowledges that can be dedicated. It is not the intrinsic nature of the Buddha’s ten powers that can be dedicated; nor is it the intrinsic nature of the four fearlessnesses, the four unobstructed understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, or the eighteen distinctive qualities of a Buddha that can be dedicated.

It is not the intrinsic nature of the Dharma of freedom from forgetfulness that can be dedicated; nor is it the intrinsic nature of perpetual equanimity that can be dedicated. It is not the intrinsic nature of the knowledge of all things that can be dedicated; nor is it the intrinsic nature of the knowledge of the aspects of the path or the knowledge of all aspects that can be dedicated. It is not the intrinsic nature of any dharani Dharma gateway that can be dedicated; nor is it the intrinsic nature of any samadhi Dharma gateway that can be dedicated.

It is not the intrinsic nature of the fruit of stream-entry that can be dedicated; nor is it the intrinsic nature of the fruits of once-returning, non-returning, or arhatship that can be dedicated. It is not the intrinsic nature of the fruit of a pratyekabuddha that can be dedicated. It is not the intrinsic nature of any great bodhisattva practice that can be dedicated.

It is not the intrinsic nature of the unsurpassed awakening of the Buddhas that can be dedicated.

Furthermore, Kausika! If great bodhisattvas wish to reveal, instruct, encourage, and praise unsurpassed perfect enlightenment to other sentient beings, they should reveal, instruct, encourage, and praise it in accordance with true reality. They should further reveal, instruct, encourage, and praise it in this way: When practicing the perfection of generosity, they should not discriminate, “I am practicing generosity”; when practicing the perfection of pure ethical discipline, they should not discriminate, “I am observing the precepts”; when practicing the perfection of patient endurance, they should not discriminate, “I am cultivating patience”; when practicing the perfection of diligence, they should not discriminate, “I am being diligent”;

when practicing the perfection of meditative concentration, they should not discriminate, “I am entering meditative absorption”; when practicing the perfection of prajna, they should not discriminate, “I am cultivating wisdom”; when practicing inner emptiness, they should not discriminate, “I am abiding in inner emptiness”;

when practicing outer emptiness, inner-and-outer emptiness, the emptiness of emptiness, great emptiness, the emptiness of ultimate meaning, the emptiness of the conditioned, the emptiness of the unconditioned, ultimate emptiness, boundless emptiness, the emptiness of dispersion, the emptiness of nonchange, the emptiness of intrinsic nature, the emptiness of individual characteristics, the emptiness of common characteristics, the emptiness of all dharmas, the emptiness of the unattainable, the emptiness of nonexistence, the emptiness of self-nature, and the emptiness of the self-nature of nonexistence, they should not discriminate, “I am abiding in outer emptiness,” through “I am abiding in the emptiness of the self-nature of nonexistence”;

when practicing suchness, they should not discriminate, “I am abiding in suchness”; when practicing the dhatu of Dharma, the nature of dharmas, the nature free from falsity, the nature free from change, the nature of equality, the nature of freedom from arising, the certainty of dharmas, the abiding of dharmas, the ultimate reality, the realm of space, and the inconceivable realm, they should not discriminate, “I am abiding in the dhatu of Dharma,” through “I am abiding in the inconceivable realm”; when practicing the Noble Truth of suffering, they should not discriminate, “I am abiding in the Noble Truth of suffering”; when practicing the Noble Truths of the origin, cessation, and path, they should not discriminate, “I am abiding in the Noble Truths of the origin, cessation, and path”;

when practicing the four meditative concentrations, they should not discriminate, “I am cultivating the four meditative concentrations”; when practicing the four immeasurables and the four formless absorptions, they should not discriminate, “I am cultivating the four immeasurables and the four formless absorptions”; when practicing the eight liberations, they should not discriminate, “I am cultivating the eight liberations”; when practicing the eight spheres of mastery, the nine successive absorptions, and the ten totality spheres, they should not discriminate, “I am cultivating the eight spheres of mastery, the nine successive absorptions, and the ten totality spheres”;

when practicing the four foundations of mindfulness, they should not discriminate, “I am cultivating the four foundations of mindfulness”; when practicing the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of enlightenment, and the eightfold noble path, they should not discriminate, “I am cultivating the four right efforts,” through “I am cultivating the eightfold noble path”; when practicing the gateway to liberation of emptiness, they should not discriminate, “I am cultivating the gateway to liberation of emptiness”; when practicing the gateways to liberation of signlessness and wishlessness, they should not discriminate, “I am cultivating the gateways to liberation of signlessness and wishlessness”;

when practicing the ten bodhisattva grounds, they should not discriminate, “I am cultivating the ten bodhisattva grounds”; when practicing the five kinds of eyes, they should not discriminate, “I am cultivating the five kinds of eyes”; when practicing the six superknowledges, they should not discriminate, “I am cultivating the six superknowledges”; when practicing the ten powers of a Buddha, they should not discriminate, “I am cultivating the ten powers of a Buddha”;

when practicing the four fearlessnesses, the four unhindered understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen unique qualities of a Buddha, they should not discriminate, “I am cultivating the four fearlessnesses,” through “I am cultivating the eighteen unique qualities of a Buddha”; when practicing the quality of never losing mindfulness, they should not discriminate, “I am cultivating the quality of never losing mindfulness”; when practicing the nature of constant equanimity, they should not discriminate, “I am cultivating the nature of constant equanimity”; when practicing the knowledge of all things, they should not discriminate, “I am cultivating the knowledge of all things”;

when practicing the knowledge of the aspects of the paths and the knowledge of all aspects, they should not discriminate, “I am cultivating the knowledge of the aspects of the paths and the knowledge of all aspects”; when practicing all dharani gateways, they should not discriminate, “I am cultivating all dharani gateways”; when practicing all samadhi gateways, they should not discriminate, “I am cultivating all samadhi gateways”; when practicing the dharmas resembling the fruit of Stream-entry, they should not discriminate, “I am cultivating the dharmas resembling the fruit of Stream-entry”;

when practicing the dharmas resembling the fruits of Once-returning, Non-returning, and arhatship, they should not discriminate, “I am cultivating the dharmas resembling the fruits of Once-returning, Non-returning, and arhatship”; when practicing the dharmas resembling the fruit of a pratyekabuddha, they should not discriminate, “I am cultivating the dharmas resembling the fruit of a pratyekabuddha”; when practicing all the practices of great bodhisattvas, they should not discriminate, “I am cultivating all the practices of great bodhisattvas”; when practicing the unsurpassed perfect enlightenment of the Buddhas, they should not discriminate, “I am cultivating the unsurpassed perfect enlightenment of the Buddhas.”

Kausika! Great bodhisattvas should thus reveal, instruct, encourage, and praise unsurpassed perfect enlightenment to other sentient beings. If great bodhisattvas always reveal, instruct, encourage, and praise unsurpassed perfect enlightenment in this way to the various kinds of sentient beings, they harm neither themselves nor others, just as the Tathagatas have sanctioned revealing, instructing, encouraging, and praising it to the various kinds of sentient beings.

Kausika! If good men and good women abiding in the bodhisattva vehicle always reveal, instruct, encourage, and praise in this way, the various kinds of sentient beings who aspire to the bodhisattva vehicle will then be able to abandon all notions of attachment.

At that time, the Blessed One praised the Venerable Subhuti, saying, “Excellent! Excellent! Just as you have said, you are now able skillfully to explain the characteristics of attachment for the bodhisattvas.

“Subhuti! There is also this subtle characteristic of attachment. I shall explain it to you; you should listen attentively and reflect upon it carefully.”

Subhuti said, “Yes! Please, Blessed One, speak! We wish to hear!”

The Buddha said, “Subhuti! If good men and good women abiding in the bodhisattva vehicle aspire to attain unsurpassed perfect enlightenment but apprehend characteristics in and recollect the Tathagata, the Worthy One, the Perfectly Enlightened One, this is attachment. Or if they apprehend characteristics in and recollect the unattached merits of all Tathagatas, Worthy Ones, Perfectly Enlightened Ones of the past, future, and present, as well as the roots of virtue accumulated by them from their initial generation of the aspiration until their abiding in the Dharma, and, after recollecting them, dedicate them to unsurpassed perfect enlightenment, all such apprehending of characteristics and recollection is called attachment.

Or if they apprehend characteristics in and recollect the wholesome dharmas cultivated by all disciples of the Tathagatas and by other sentient beings, and dedicate them to unsurpassed perfect enlightenment, all of this is also called attachment. Why? Because one should neither apprehend characteristics in nor recollect the unattached merits and accumulated roots of virtue of all Tathagatas, Worthy Ones, Perfectly Enlightened Ones; nor should one apprehend characteristics in or recollect the wholesome dharmas accumulated by the Buddha’s disciples and other sentient beings, for every apprehension of characteristics is false and illusory.”

At that time, the Venerable Subhuti said to the Buddha:

“Blessed One! Prajnaparamita such as this is exceedingly profound.”

The Buddha said, “It is so because the intrinsic nature of all dharmas is utterly transcendent.”

The Venerable Subhuti again said to the Buddha:

“Blessed One! Prajnaparamita such as this should be reverently venerated.”

The Buddha said: Thus, much merit is gained; yet this prajnaparamita is a dharma that is uncreated, unproduced, and unknowable.

The Venerable Subhuti again addressed the Buddha: Blessed One! The nature of all dharmas is indeed difficult to know.

The Buddha said: So it is, because all dharmas are of one nature, not two. Subhuti! You should know that the one nature of all dharmas is precisely non-nature, and the non-nature of all dharmas is precisely their one nature. Thus, the one nature and non-nature of all dharmas are uncreated and unproduced. If a great bodhisattva is able to know, in accordance with reality, that all existing dharmas are of one nature and non-nature, uncreated and unproduced, that bodhisattva can become utterly free from all attachments.

The Venerable Subhuti again addressed the Buddha:

Blessed One! Such prajnaparamita is difficult to comprehend clearly.

The Buddha said: So it is! For this prajnaparamita is a dharma that cannot be seen, cannot be heard, cannot be known, and cannot be understood; it is free from the characteristic of attainment.

The Venerable Subhuti again addressed the Buddha:

Blessed One! Such prajnaparamita is inconceivable.

The Buddha said: “So it is! Why? Such prajnaparamita cannot be known through the mind, because it is free from the characteristic of mind.

Such prajnaparamita cannot be known through form, because it is free from the characteristic of form; it cannot be known through feeling, perception, formations, or consciousness, because it is free from the characteristics of feeling, perception, formations, and consciousness. Such prajnaparamita cannot be known through the eye ayatana, because it is free from the characteristic of the eye ayatana; it cannot be known through the ear, nose, tongue, body, or mind ayatana, because it is free from the characteristics of the ear, nose, tongue, body, and mind ayatanas.

Such prajnaparamita cannot be known through the form ayatana, because it is free from the characteristic of the form ayatana; it cannot be known through the sound, odor, taste, tangible-object, or dharma ayatana, because it is free from the characteristics of the sound, odor, taste, tangible-object, and dharma ayatanas. Such prajnaparamita cannot be known through the eye dhatu, because it is free from the characteristic of the eye dhatu; it cannot be known through the form dhatu, the eye-consciousness dhatu, eye-contact, or the feelings arising with eye-contact as condition, because it is free from the characteristic of the form dhatu through the characteristics of the feelings arising with eye-contact as condition.

Such prajnaparamita cannot be known through the ear dhatu, because it is free from the characteristic of the ear dhatu; it cannot be known through the sound dhatu, the ear-consciousness dhatu, ear-contact, or the feelings arising with ear-contact as condition, because it is free from the characteristic of the sound dhatu through the characteristics of the feelings arising with ear-contact as condition. Such prajnaparamita cannot be known through the nose dhatu, because it is free from the characteristic of the nose dhatu;

it cannot be known through the odor dhatu, the nose-consciousness dhatu, nose-contact, or the feelings arising with nose-contact as condition, because it is free from the characteristic of the odor dhatu through the characteristics of the feelings arising with nose-contact as condition.

Such prajnaparamita cannot be known through the tongue dhatu, because it is free from the characteristic of the tongue dhatu; it cannot be known through the taste dhatu, the tongue-consciousness dhatu, tongue-contact, or the feelings arising with tongue-contact as condition, because it is free from the characteristic of the taste dhatu through the characteristics of the feelings arising with tongue-contact as condition.

Such prajnaparamita cannot be known through the body dhatu, because it is free from the characteristic of the body dhatu; it cannot be known through the tangible-object dhatu, the body-consciousness dhatu, body-contact, or the feelings arising with body-contact as condition, because it is free from the characteristic of the tangible-object dhatu through the characteristics of the feelings arising with body-contact as condition.

Such prajnaparamita cannot be known through the mind dhatu, because it is free from the characteristic of the mind dhatu; it cannot be known through the dharma dhatu, the mind-consciousness dhatu, mind-contact, or the feelings arising with mind-contact as condition, because it is free from the characteristic of the dharma dhatu through the characteristics of the feelings arising with mind-contact as condition. Such prajnaparamita cannot be known through the earth dhatu, because it is free from the characteristic of the earth dhatu; it cannot be known through the water, fire, wind, space, or consciousness dhatu, because it is free from the characteristics of the water, fire, wind, space, and consciousness dhatus.

Such prajnaparamita cannot be known through ignorance, because it is free from the characteristic of ignorance; it cannot be known through formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, grasping, existence, birth, aging and death, sorrow, lamentation, pain, grief, or distress, because it is free from the characteristic of formations through the characteristics of aging and death, sorrow, lamentation, pain, grief, and distress.

Such prajnaparamita cannot be known through the perfection of generosity, because it is free from the characteristic of the perfection of generosity; it cannot be known through the perfections of pure discipline, patient acceptance, diligence, meditation, or prajnaparamita, because it is free from the characteristic of the perfection of pure discipline through the characteristic of prajnaparamita. Such prajnaparamita cannot be known through the emptiness of the internal, because it is free from the characteristic of the emptiness of internal dharmas;

it cannot be known through the emptiness of the external, the emptiness of the internal and external, the emptiness of emptiness, great emptiness, the emptiness of ultimate meaning, the emptiness of the conditioned, the emptiness of the unconditioned, ultimate emptiness, boundless emptiness, the emptiness of dispersion, the emptiness of nonchange, the emptiness of fundamental nature, the emptiness of individual characteristics, the emptiness of common characteristics, the emptiness of all dharmas, the emptiness of the unobtainable, the emptiness of nonexistence, the emptiness of self-nature, or the emptiness of the self-nature of nonexistence,

because it is free from the characteristic of the emptiness of the external through the characteristic of the emptiness of the self-nature of nonexistence.

Such prajnaparamita cannot be known through suchness, because it is free from the characteristic of suchness; it cannot be known through the dharma realm, dharma-nature, the nature of nonfalsity, the nature of nonchange, the nature of equality, the nature of freedom from arising, the certainty of dharmas, the abiding of dharmas, the reality-limit, the realm of space, or the inconceivable realm, because it is free from the characteristic of the dharma realm through the characteristic of the inconceivable realm.

Such prajnaparamita cannot be known through the Noble Truth of suffering, because it is free from the characteristic of the Noble Truth of suffering; it cannot be known through the Noble Truths of the origin, cessation, or path, because it is free from the characteristics of the Noble Truths of the origin, cessation, and path. Such prajnaparamita cannot be known through the four meditative absorptions, because it is free from the characteristic of the four meditative absorptions; it cannot be known through the four immeasurables or the four formless attainments, because it is free from the characteristics of the four immeasurables and the four formless attainments.

Such prajnaparamita cannot be known through the eight liberations, because it is free from the characteristic of the eight liberations; it cannot be known through the eight spheres of mastery, the nine successive meditative attainments, or the ten universal spheres, because it is free from the characteristics of the eight spheres of mastery, the nine successive meditative attainments, and the ten universal spheres. Such prajnaparamita cannot be known through the four foundations of mindfulness, because it is free from the characteristic of the four foundations of mindfulness;

it cannot be known through the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of awakening, or the Noble Eightfold Path, because it is free from the characteristic of the four right efforts through the characteristic of the Noble Eightfold Path.

Such prajnaparamita cannot be known through the emptiness gateway to liberation, because it is free from the characteristic of the emptiness gateway to liberation; it cannot be known through the signless or wishless gateways to liberation, because it is free from the characteristics of the signless and wishless gateways to liberation. Such prajnaparamita cannot be known through the ten bodhisattva grounds, because it is free from the characteristic of the ten bodhisattva grounds.

Such prajnaparamita cannot be known through the five kinds of eyes, because it is free from the characteristic of the five kinds of eyes; it cannot be known through the six superknowledges, because it is free from the characteristic of the six superknowledges. Such prajnaparamita cannot be known through the ten powers of a Buddha, because it is free from the characteristic of the ten powers of a Buddha; it cannot be known through the four fearlessnesses, the four unobstructed understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, or the eighteen distinctive qualities of a Buddha, because it is free from the characteristic of the four fearlessnesses through the characteristic of the eighteen distinctive qualities of a Buddha.

Such prajnaparamita cannot be known through the dharma of unfailing mindfulness, because it is free from the characteristic of the dharma of unfailing mindfulness; it cannot be known through the nature of constant equanimity, because it is free from the characteristic of the nature of constant equanimity. Such prajnaparamita cannot be known through the knowledge of all things, because it is free from the characteristic of the knowledge of all things; it cannot be known through the knowledge of the aspects of the paths or the knowledge of all aspects, because it is free from the characteristics of the knowledge of the aspects of the paths and the knowledge of all aspects.

Such prajnaparamita cannot be known through any dharani gateway, because it is free from the characteristic of all dharani gateways; it cannot be known through any samadhi gateway, because it is free from the characteristic of all samadhi gateways.”

Such prajnaparamita cannot be known through the fruit of stream-entry, because it is free from the characteristic of the fruit of stream-entry; it cannot be known through the fruits of once-returning, non-returning, or arhatship, because it is free from the characteristics of the fruits of once-returning, non-returning, and arhatship. Such prajnaparamita cannot be known through the fruit of a pratyekabuddha, because it is free from the characteristic of the fruit of a pratyekabuddha.

Such prajnaparamita cannot be known through any of the practices of great bodhisattvas, because it is free from the characteristics of all the practices of great bodhisattvas. Such prajnaparamita cannot be known through the unsurpassed awakening of the Buddhas, because it is free from the characteristic of the unsurpassed awakening of the Buddhas.

At that time, the Venerable Subhuti again addressed the Buddha: “Blessed One! Such prajnaparamita is without fabrication.”

The Buddha said: “So it is! For all fabrications cannot be apprehended.

“Subhuti! Because form cannot be apprehended, fabrication cannot be apprehended; because feeling, perception, formations, and consciousness cannot be apprehended, fabrication cannot be apprehended.

“Subhuti! Because the eye ayatana cannot be apprehended, fabrication cannot be apprehended; because the ear, nose, tongue, body, and mind ayatanas cannot be apprehended, fabrication cannot be apprehended.

“Subhuti! Because the form ayatana cannot be apprehended, fabrication cannot be apprehended; because the sound, odor, taste, tangible-object, and dharma ayatanas cannot be apprehended, fabrication cannot be apprehended.

“Subhuti! Because the eye dhatu cannot be apprehended, fabrication cannot be apprehended; because the form dhatu, the eye-consciousness dhatu, eye-contact, and the feelings arising with eye-contact as condition cannot be apprehended, fabrication cannot be apprehended.

“Subhuti! Because the ear dhatu cannot be apprehended, fabrication cannot be apprehended; because the sound dhatu, the ear-consciousness dhatu, ear-contact, and the feelings arising with ear-contact as condition cannot be apprehended, fabrication cannot be apprehended.

“Subhuti! Because the nose dhatu cannot be apprehended, fabrication cannot be apprehended; because the odor dhatu, the nose-consciousness dhatu, nose-contact, and the feelings arising with nose-contact as condition cannot be apprehended, fabrication cannot be apprehended.

“Subhuti! Because the tongue dhatu cannot be apprehended, fabrication cannot be apprehended; because the taste dhatu, the tongue-consciousness dhatu, tongue-contact, and the feelings arising with tongue-contact as condition cannot be apprehended, fabrication cannot be apprehended.

“Subhuti! Because the body dhatu cannot be apprehended, fabrication cannot be apprehended; because the tangible-object dhatu, the body-consciousness dhatu, body-contact, and the feelings arising with body-contact as condition cannot be apprehended, fabrication cannot be apprehended.

“Subhuti! Because the mind dhatu cannot be apprehended, fabrication cannot be apprehended; because the dharma dhatu, the mind-consciousness dhatu, mind-contact, and the feelings arising with mind-contact as condition cannot be apprehended, fabrication cannot be apprehended.

“Subhuti! Because the earth dhatu cannot be apprehended, fabrication cannot be apprehended; because the water, fire, wind, space, and consciousness dhatus cannot be apprehended, fabrication cannot be apprehended.

“Subhuti! Because ignorance cannot be apprehended, fabrication cannot be apprehended; because formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, clinging, becoming, birth, aging and death, sorrow, lamentation, suffering, grief, and distress cannot be apprehended, fabrication cannot be apprehended.

“Subhuti! Because the perfection of generosity cannot be apprehended, fabrication cannot be apprehended; because the perfections of pure conduct, patient acceptance, diligence, meditation, and prajnaparamita cannot be apprehended, fabrication cannot be apprehended.

“Subhuti! Because inner emptiness cannot be apprehended, fabrication cannot be apprehended; because outer emptiness, inner-and-outer emptiness, the emptiness of emptiness, great emptiness, emptiness of ultimate meaning, emptiness of the conditioned, emptiness of the unconditioned, ultimate emptiness, boundless emptiness, emptiness of dispersion, emptiness of nonchange, emptiness of intrinsic nature, emptiness of individual characteristics, emptiness of common characteristics, emptiness of all dharmas, emptiness of the unapprehensible, emptiness of nonbeing, emptiness of self-nature, and emptiness of the nonbeing of self-nature cannot be apprehended, fabrication cannot be apprehended.

“Subhuti! Because suchness cannot be apprehended, fabrication cannot be apprehended; because the dharma dhatu, the nature of dharmas, the nature free from falsity, the unchanging nature, the nature of equality, the nature of freedom from arising, the certainty of dharmas, the abiding of dharmas, the true limit, the realm of space, and the inconceivable realm cannot be apprehended, fabrication cannot be apprehended.

“Subhuti! Because the noble truth of suffering cannot be apprehended, fabrication cannot be apprehended; because the noble truths of origin, cessation, and the path cannot be apprehended, fabrication cannot be apprehended.

“Subhuti! Because the four meditative absorptions cannot be apprehended, fabrication cannot be apprehended; because the four immeasurables and the four formless attainments cannot be apprehended, fabrication cannot be apprehended.

“Subhuti! Because the eight liberations cannot be apprehended, fabrication cannot be apprehended; because the eight spheres of mastery, the nine successive attainments, and the ten spheres of totality cannot be apprehended, fabrication cannot be apprehended.

“Subhuti! Because the four foundations of mindfulness cannot be apprehended, fabrication cannot be apprehended; because the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of awakening, and the eightfold noble path cannot be apprehended, fabrication cannot be apprehended.

“Subhuti! Because the emptiness gateway to liberation cannot be apprehended, fabrication cannot be apprehended; because the signless and wishless gateways to liberation cannot be apprehended, fabrication cannot be apprehended.

“Subhuti! Because the ten bodhisattva bhumis cannot be apprehended, fabrication cannot be apprehended.

“Subhuti! Because the five kinds of eyes cannot be apprehended, fabrication cannot be apprehended; because the six superknowledges cannot be apprehended, fabrication cannot be apprehended.

“Subhuti! Because the ten powers of a Buddha cannot be apprehended, fabrication cannot be apprehended; because the four fearlessnesses, the four unhindered understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen distinctive qualities of a Buddha cannot be apprehended, fabrication cannot be apprehended.

“Subhuti! Because the Dharma of nonforgetfulness cannot be apprehended, fabrication cannot be apprehended; because the nature of perpetual equanimity cannot be apprehended, fabrication cannot be apprehended.

“Subhuti! Because the knowledge of all things cannot be apprehended, fabrication cannot be apprehended; because the knowledge of the aspects of the paths and the knowledge of all aspects cannot be apprehended, fabrication cannot be apprehended.

“Subhuti! Because all dharani gateways cannot be apprehended, fabrication cannot be apprehended; because all samadhi gateways cannot be apprehended, fabrication cannot be apprehended.”

Subhuti! Because the fruit of stream-entry cannot be apprehended, activity cannot be apprehended; because the fruits of once-returning, non-returning, and arhatship cannot be apprehended, activity cannot be apprehended.

Subhuti! Because the fruit of a pratyekabuddha cannot be apprehended, activity cannot be apprehended.

Subhuti! Because all the practices of great bodhisattvas cannot be apprehended, activity cannot be apprehended.

Subhuti! Because the supreme enlightenment of all Buddhas cannot be apprehended, activity cannot be apprehended.

Subhuti! Because all activities and all dharmas, such as form and so forth, cannot be apprehended, such prajnaparamita is without activity.

Fascicle 288

THE END