Mahāyāna — Northern Canon · Linh Sơn Vietnamese Mahāyāna Canon

大般若波羅蜜多經

Chinese title:大般若波羅蜜多經

📖8,640 words · ~35 min read

Interpreted by Inti AI (English)

🪷 AI interpretation

– Subhuti! How does a great bodhisattva cultivate mindfulness of the Dharma?

Subhuti! When cultivating the prajnaparamita, that great bodhisattva should not contemplate wholesome dharmas, should not contemplate unwholesome dharmas, should not contemplate indeterminate dharmas, should not contemplate worldly dharmas, should not contemplate supramundane dharmas, should not contemplate dharmas associated with attachment, should not contemplate dharmas unassociated with attachment, should not contemplate contentious dharmas, should not contemplate noncontentious dharmas, should not contemplate noble dharmas, should not contemplate ignoble dharmas, should not contemplate conditioned dharmas, should not contemplate unconditioned dharmas, should not contemplate dharmas belonging to the Desire Realm, should not contemplate dharmas belonging to the Form Realm,

should not contemplate dharmas belonging to the Formless Realm, should not contemplate dharmas that lead to downfall, should not contemplate dharmas that do not lead to downfall, should not contemplate compounded dharmas, and should not contemplate uncompounded dharmas.

Why? Subhuti! Because all such dharmas are devoid of intrinsic nature.

If a dharma is devoid of intrinsic nature, it has no existence; if it has no existence, it cannot be recollected. Why? Subhuti!

Because when there is neither recollection nor contemplation, this is mindfulness of the Dharma.

Subhuti! When practicing the prajnaparamita, a great bodhisattva should cultivate mindfulness of the Dharma in this way. If one cultivates mindfulness of the Dharma in this way, this is a great bodhisattva undertaking practices in due sequence, training in due sequence, and cultivating in due sequence.

Subhuti! When that great bodhisattva thus undertakes practices in due sequence, trains in due sequence, and cultivates in due sequence, the bodhisattva can perfect the four establishments of mindfulness and can also perfect 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; can perfect the gateway to liberation through emptiness and can also perfect the gateways to liberation through signlessness and wishlessness; can perfect the four dhyanas and can also perfect the four immeasurables and the four formless absorptions; can perfect the eight liberations and can also perfect the eight spheres of mastery, the nine successive absorptions, and the ten spheres of totality;

can perfect all gateways of samadhi and can also perfect all gateways of dharani; can perfect the prajnaparamita of generosity and can also perfect the prajnaparamitas of pure morality, patient acceptance, diligence, meditative concentration, and wisdom;

can perfect inner emptiness and can also perfect 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, and the emptiness of the self-nature of nonexistence;

can perfect suchness and can also perfect the dharmadhatu, 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 true limit, the realm of space, and the inconceivable realm; can perfect the five kinds of eyes and can also perfect the six superknowledges; can perfect the ten powers of a Buddha and can also perfect the four fearlessnesses, the four unobstructed understandings, and the eighteen unique qualities of a Buddha; can perfect great loving-kindness and can also perfect great compassion, great sympathetic joy, and great equanimity; can perfect the quality of never losing mindfulness and can also perfect the nature of perpetual equanimity;

can perfect the knowledge of all things and can also perfect the knowledge of the aspects of the path and the knowledge of all aspects.

Thereby, the bodhisattva realizes the knowledge of omniscience.

Subhuti! Through the power of skillful means, that great bodhisattva takes absence of intrinsic nature as intrinsic nature and therefore knows that all dharmas are devoid of intrinsic nature; therein, there is neither perception nor absence of perception.

Subhuti! A great bodhisattva cultivates mindfulness of the Dharma in this way: therein, there is not even the slightest recollection, much less any recollection of the Dharma!

Subhuti! How does a great bodhisattva cultivate mindfulness of the Sangha?

Subhuti! When cultivating the prajnaparamita, that great bodhisattva does not think: “The community of the Buddha's disciples is endowed with the aggregate of pure morality, the aggregate of concentration, the aggregate of wisdom, the aggregate of liberation, and the aggregate of knowledge and vision of liberation. The pudgalas comprising the four pairs and eight individuals are all clearly devoid of intrinsic nature and all take absence of intrinsic nature as their intrinsic nature.” For this reason, they should not be contemplated.

Why? Subhuti! Because the community of the Buddha's disciples is entirely devoid of intrinsic nature.

If a dharma is devoid of intrinsic nature, it has no existence; if it has no existence, it cannot be recollected. Why? Subhuti!

Because when there is neither recollection nor contemplation, this is mindfulness of the Sangha.

Subhuti! When cultivating the prajnaparamita, a great bodhisattva should practice mindfulness of the Sangha in this way. If one cultivates mindfulness of the Sangha in this way, this is a great bodhisattva undertaking practices in due sequence, training in due sequence, and cultivating in due sequence.

can perfect the knowledge of all things and can also perfect the knowledge of the aspects of the path and the knowledge of all aspects.

Thereby, the bodhisattva realizes the knowledge of omniscience.

Subhuti! A great bodhisattva should cultivate mindfulness of the Sangha in this way: therein, there is not even the slightest thought, much less any thought of the Sangha!

Subhuti, how does a great bodhisattva cultivate the recollection of morality?

Subhuti, when this great bodhisattva practices prajnaparamita, from the initial arising of the aspiration until seated upon the wondrous seat of bodhi, the bodhisattva constantly abides in pure morality that is neither deficient nor impaired, neither flawed nor defiled, and free from attachment; that is worthy of offerings, praised by the wise as wondrous and wholesome, perfectly upheld as wondrous and wholesome, and conducive to supreme concentration.

The bodhisattva contemplates this morality as having nonexistence of intrinsic nature for its intrinsic nature. For this reason, it should not be contemplated. Why?

Subhuti, such pure morality is entirely without intrinsic nature. If a dharma has no intrinsic nature, it possesses nothing; if it possesses nothing, it cannot be recollected. Why?

Subhuti, because when there is neither recollection nor contemplation, this is the recollection of morality.

Subhuti, when a great bodhisattva cultivates prajnaparamita, the bodhisattva should recollect morality in this way. If the bodhisattva cultivates the recollection of morality in this way, this is a great bodhisattva who undertakes practices in due sequence, trains in due sequence, and proceeds in due sequence.

Subhuti, when this great bodhisattva undertakes practices in due sequence, trains in due sequence, and proceeds in due sequence in this way, the bodhisattva can perfect the four establishments of mindfulness and can also perfect the four right efforts, the four bases of supernormal power, the five faculties, the five powers, the seven factors of awakening, and the Noble Eightfold Path; can perfect the gateway to liberation through emptiness and can also perfect the gateways to liberation through signlessness and wishlessness; can perfect the four dhyanas and can also perfect the four immeasurables and the four formless concentrations; can perfect the eight liberations and can also perfect the eight spheres of mastery, the nine successive concentrations, and the ten totalities;

can perfect all gateways of samadhi and can also perfect all gateways of dharani; can perfect the paramita of generosity and can also perfect the paramitas of pure morality, patience, diligence, dhyana, and prajnaparamita;

can perfect inner emptiness and can also perfect outer emptiness, inner-and-outer emptiness, the emptiness of emptiness, great emptiness, ultimate emptiness, the emptiness of the conditioned, the emptiness of the unconditioned, absolute 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 intrinsic nature, and the emptiness of the intrinsic nature of nonexistence;

can perfect suchness and can also perfect the dharma realm, 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 reality limit, the realm of space, and the inconceivable realm; can perfect the five kinds of eyes and can also perfect the six superknowledges; can perfect the ten powers of a Buddha and can also perfect the four fearlessnesses, the four unobstructed understandings, and the eighteen unique qualities of a Buddha; can perfect great loving-kindness and can also perfect great compassion, great sympathetic joy, and great equanimity; can perfect the quality of never forgetting and can also perfect the nature of constant equanimity;

can perfect the knowledge of all things and can also perfect the knowledge of the aspects of the paths and the knowledge of all aspects.

Through this, the bodhisattva realizes the knowledge of all-knowing wisdom.

Subhuti, because this great bodhisattva, through the power of skillful means, takes nonexistence of intrinsic nature as intrinsic nature, the bodhisattva knows that all dharmas are without intrinsic nature; therein there is neither perception nor absence of perception.

Subhuti, a great bodhisattva should cultivate the recollection of morality in this way: therein not even the slightest recollection exists, much less a recollection of morality!

Subhuti, how does a great bodhisattva cultivate the recollection of relinquishment?

Subhuti, when this great bodhisattva practices prajnaparamita, the bodhisattva, through the power of skillful means, takes nonexistence of intrinsic nature as intrinsic nature and thus cultivates the recollection of relinquishment. Whether relinquishing wealth or relinquishing the Dharma, the bodhisattva never gives rise to the thought, “I give,” or “I do not give”; “I relinquish,” or “I do not relinquish.” Even when relinquishing limbs and parts of the body, the bodhisattva never gives rise to the thought, “I give,” or “I do not give”; “I relinquish,” or “I do not relinquish.” Nor does the bodhisattva contemplate the object relinquished or given, or the merit arising from that relinquishment and giving.

Why? Subhuti, because all such dharmas are without intrinsic nature. If a dharma has no intrinsic nature, it possesses nothing; if it possesses nothing, it cannot be recollected.

Why? Subhuti, because when there is neither recollection nor contemplation, this is the recollection of relinquishment.

Subhuti, when a great bodhisattva cultivates prajnaparamita, the bodhisattva should cultivate the recollection of relinquishment in this way. If the bodhisattva cultivates the recollection of relinquishment in this way, this is a great bodhisattva who undertakes practices in due sequence, trains in due sequence, and proceeds in due sequence.

can perfect the knowledge of all things and can also perfect the knowledge of the aspects of the paths and the knowledge of all aspects.

Through this, the bodhisattva realizes the knowledge of all-knowing wisdom.

Subhuti, a great bodhisattva should cultivate the recollection of relinquishment in this way: therein not even the slightest recollection exists, much less a recollection of relinquishment!

Subhuti, how does a great bodhisattva cultivate the recollection of deities?

Subhuti! When that great bodhisattva practices prajnaparamita, through the power of skillful means, taking the absence of intrinsic nature as intrinsic nature, he cultivates the recollection of the devas. Contemplating stream-enterers and so forth, although they are born among the devas of the Four Great Kings, the Thirty-Three, Yama, Tusita, Delight in Transformation, or Mastery over Others’ Transformations, they cannot be apprehended and should not be conceptualized.

Contemplating non-returners and so forth, although they are born among the devas of the Form Realm or the Formless Realm, they cannot be apprehended and should not be conceptualized. Why is this? Subhuti!

It is because such devas are all devoid of intrinsic nature. If a dharma is devoid of intrinsic nature, it has no existence; if it has no existence, it cannot be recollected. Why is this?

Subhuti! If there is neither recollection nor conceptualization, that is the recollection of the devas.

Subhuti! When a great bodhisattva cultivates prajnaparamita, he should recollect the devas in this way. If he cultivates the recollection of the devas in this way, then that great bodhisattva undertakes activities in due sequence, trains in due sequence, and practices in due sequence.

Subhuti! When that great bodhisattva thus undertakes activities in due sequence, trains in due sequence, and practices in due sequence, he can perfect the four foundations of mindfulness; he can also perfect 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. He can perfect the gateway to liberation through emptiness; he can also perfect the gateways to liberation through signlessness and wishlessness.

He can perfect the four dhyanas; he can also perfect the four immeasurables and the four formless absorptions. He can perfect the eight liberations; he can also perfect the eight spheres of mastery, the nine successive absorptions, and the ten totalities. He can perfect all gateways of samadhi; he can also perfect all gateways of dharani.

He can perfect the paramita of generosity; he can also perfect the paramitas of pure ethical discipline, patience, diligence, dhyana, and prajnaparamita. He can perfect inner emptiness; he can also perfect outer emptiness, inner-and-outer emptiness, the emptiness of emptiness, great emptiness, ultimate emptiness, the emptiness of the conditioned, the emptiness of the unconditioned, final emptiness, boundless emptiness, the emptiness of dispersion, the emptiness of non-transformation, the emptiness of essential nature, the emptiness of individual characteristics, the emptiness of common characteristics, the emptiness of all dharmas, the emptiness of the unapprehensible, the emptiness of nonbeing, the emptiness of intrinsic nature, and the emptiness of the intrinsic nature of nonbeing.

He can perfect suchness; he can also perfect the dharmadhatu, 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 realm of reality, the realm of space, and the inconceivable realm. He can perfect the five kinds of eyes; he can also perfect the six superknowledges. He can perfect the ten powers of a Buddha; he can also perfect the four fearlessnesses, the four unhindered understandings, and the eighteen unique qualities of a Buddha.

He can perfect great loving-kindness; he can also perfect great compassion, great sympathetic joy, and great equanimity. He can perfect the Dharma of never forgetting; he can also perfect the nature of constant equanimity. He can perfect the knowledge of all things; he can also perfect the knowledge of the aspects of the path and the knowledge of all aspects.

Thereby, he attains the knowledge of omniscience.

Subhuti! Because that great bodhisattva, through the power of skillful means, takes the absence of intrinsic nature as intrinsic nature, he knows that all dharmas are devoid of intrinsic nature; within them there is neither perception nor the absence of perception.

Subhuti! A great bodhisattva should cultivate the recollection of the devas in this way: within it there is not even the slightest recollection, much less any recollection of the devas!

Subhuti! This is how a great bodhisattva, relying upon the cultivation of the recollection of the devas, undertakes activities in due sequence, trains in due sequence, and practices in due sequence.

Furthermore, Subhuti! Although a great bodhisattva practices prajnaparamita, in order to undertake activities in due sequence, train in due sequence, and practice in due sequence, through the power of skillful means, taking the absence of intrinsic nature as intrinsic nature, he should train in inner emptiness;

he should train in outer emptiness, inner-and-outer emptiness, the emptiness of emptiness, great emptiness, ultimate emptiness, the emptiness of the conditioned, the emptiness of the unconditioned, final emptiness, boundless emptiness, the emptiness of dispersion, the emptiness of non-transformation, the emptiness of essential nature, the emptiness of individual characteristics, the emptiness of common characteristics, the emptiness of all dharmas, the emptiness of the unapprehensible, the emptiness of nonbeing, the emptiness of intrinsic nature, and the emptiness of the intrinsic nature of nonbeing.

Through the power of skillful means, taking the absence of intrinsic nature as intrinsic nature, he should train in suchness; he should train in the dharmadhatu, 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 realm of reality, the realm of space, and the inconceivable realm.

Through the power of skillful means, taking the absence of intrinsic nature as intrinsic nature, he should train in the four foundations of mindfulness; he should train in 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. Through the power of skillful means, taking the absence of intrinsic nature as intrinsic nature, he should train in the Noble Truth of suffering; he should train in the Noble Truths of the origin of suffering, cessation, and the path.

Through the power of skillful means, taking the absence of intrinsic nature as intrinsic nature, he should train in the four dhyanas; he should train in the four immeasurables and the four formless absorptions. Through the power of skillful means, taking the absence of intrinsic nature as intrinsic nature, he should train in the eight liberations; he should train in the eight spheres of mastery, the nine successive absorptions, and the ten totalities.

Through the power of skillful means, taking the absence of intrinsic nature as intrinsic nature, he should train in the gateway to liberation through emptiness; he should train in the gateways to liberation through signlessness and wishlessness. Through the power of skillful means, taking the absence of intrinsic nature as intrinsic nature, he should train in the paramita of generosity; he should train in the paramitas of pure ethical discipline, patience, diligence, dhyana, prajnaparamita, skillful means, aspiration, power, and knowledge.

Through the power of skillful means, taking the absence of intrinsic nature as intrinsic nature, he should train in the stage of Great Joy; he should train in the stages of Stainlessness, Luminousness, Blazing Wisdom, Hard to Conquer, Manifest Presence, Far-Reaching, Immovability, Excellent Wisdom, and Dharma Cloud. Through the power of skillful means, taking the absence of intrinsic nature as intrinsic nature, he should train in the five kinds of eyes; he should train in the six superknowledges.

Through the power of skillful means, taking the absence of intrinsic nature as intrinsic nature, he should train in the ten powers of a Buddha; he should train in the four fearlessnesses, the four unhindered understandings, and the eighteen unique qualities of a Buddha. Through the power of skillful means, taking the absence of intrinsic nature as intrinsic nature, he should train in great loving-kindness; he should train in great compassion, great sympathetic joy, and great equanimity.

Through the power of skillful means, taking the absence of intrinsic nature as intrinsic nature, he should train in the Dharma of never forgetting; he should train in the nature of constant equanimity. Through the power of skillful means, taking the absence of intrinsic nature as intrinsic nature, he should train in the knowledge of all things; he should train in the knowledge of the aspects of the path and the knowledge of all aspects.

Through the power of skillful means, taking the absence of intrinsic nature as intrinsic nature, he should train in all gateways of samadhi; he should train in all gateways of dharani.

Subhuti, when that great bodhisattva trains in the bodhisattva path in this way, he learns that all dharmas take non-nature as their own nature. Within this, not even the slightest thought can be apprehended, much less a thought of form, a thought of feeling, perception, volitional formations, or consciousness; much less a thought of the eye ayatana, a thought of the ear, nose, tongue, body, or mind ayatana; much less a thought of the form ayatana, a thought of sound, odor, taste, touch, or the dharma ayatana; much less a thought of the eye dhatu, a thought of the ear, nose, tongue, body, or mind dhatu; much less a thought of the form dhatu, a thought of sound, odor, taste, touch, or the dharma dhatu;

much less a thought of the eye-consciousness dhatu, a thought of the ear-, nose-, tongue-, body-, or mind-consciousness dhatu; much less a thought of eye-contact, a thought of ear-, nose-, tongue-, body-, or mind-contact; much less a thought of the feelings that arise conditioned by eye-contact, or a thought of the feelings that arise conditioned by ear-, nose-, tongue-, body-, or mind-contact; much less a thought of the earth dhatu, a thought of the water, fire, wind, space, or consciousness dhatu; much less a thought of the causal condition, a thought of the immediately antecedent condition, the objective condition, or the predominant condition;

much less a thought of ignorance, a thought of volitional formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, grasping, existence, birth, aging and death, sorrow, lamentation, pain, grief, or distress; much less a thought of the perfection of generosity, a thought of the perfection of pure morality, patience, diligence, meditation, or prajnaparamita;

much less a thought of the emptiness of internal dharmas, a thought of 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 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 unapprehensible, the emptiness of non-nature, the emptiness of own-nature, or the emptiness of the own-nature of non-nature;

much less a thought of the four establishments of mindfulness, a thought of the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of enlightenment, or the eightfold noble path; much less a thought of the Noble Truth of suffering, a thought of the Noble Truths of its origin, cessation, or the path; much less a thought of the four meditative absorptions, a thought of the four immeasurables or the four formless concentrations; much less a thought of the eight liberations, a thought of the eight spheres of mastery, the nine successive concentrations, or the ten spheres of totality; much less a thought of all samadhi gateways, or a thought of all dharani gateways;

much less a thought of the gateway of liberation through emptiness, or a thought of the gateways of liberation through signlessness or wishlessness; much less a thought of the Ground of Great Joy, a thought of the Ground of Stainlessness, the Ground of Luminous Radiance, the Ground of Blazing Wisdom, the Ground Most Difficult to Conquer, the Ground of Manifest Presence, the Far-Going Ground, the Immovable Ground, the Ground of Excellent Wisdom, or the Dharma-Cloud Ground; much less a thought of the five kinds of eyes, or a thought of the six superknowledges; much less a thought of the Buddha’s ten powers, or a thought of the four fearlessnesses, the four unobstructed understandings, or the eighteen distinctive qualities of a Buddha;

much less a thought of great loving-kindness, or a thought of great compassion, great sympathetic joy, or great equanimity; much less a thought of the quality of never losing mindfulness, or a thought of the nature of constant equanimity; much less a thought of the knowledge of all things, or a thought of the knowledge of the aspects of the path or the knowledge of all aspects; much less a thought of the fruit of stream-entry, or a thought of the fruits of once-returning, non-returning, arhatship, or the state of a pratyekabuddha; much less a thought of all the practices of great bodhisattvas, or a thought of the unsurpassed perfect enlightenment of the Buddhas.

If there were even the slightest real existence in such thoughts or the dharmas that are their objects, that would be impossible.

Subhuti, when a great bodhisattva practices prajnaparamita in this way, although he undertakes activities in sequence, trains in sequence, and practices in sequence, within this all mental activity of undertaking, all mental activity of training, and all mental activity of practice do not arise, because all dharmas take non-nature as their own nature.

At that time, the Venerable Subhuti addressed the Buddha:

“Blessed One, if all dharmas take non-nature as their own nature, then there should be no form, nor should there be feeling, perception, volitional formations, or consciousness; there should be no eye ayatana, nor should there be an ear, nose, tongue, body, or mind ayatana; there should be no form ayatana, nor should there be sound, odor, taste, touch, or the dharma ayatana; there should be no eye dhatu, nor should there be an ear, nose, tongue, body, or mind dhatu; there should be no form dhatu, nor should there be sound, odor, taste, touch, or the dharma dhatu; there should be no eye-consciousness dhatu, nor should there be an ear-, nose-, tongue-, body-, or mind-consciousness dhatu; there should be no eye-contact, nor should there be ear-, nose-, tongue-, body-, or mind-contact;

there should be no feelings arising conditioned by eye-contact, nor should there be feelings arising conditioned by ear-, nose-, tongue-, body-, or mind-contact; there should be no earth dhatu, nor should there be the water, fire, wind, space, or consciousness dhatu; there should be no causal condition, nor should there be the immediately antecedent condition, the objective condition, or the predominant condition; there should be no ignorance, nor should there be volitional formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, grasping, existence, birth, aging and death, sorrow, lamentation, pain, grief, or distress;

there should be no perfection of generosity, nor should there be the perfection of pure morality, patience, diligence, meditation, or prajnaparamita; there should be no emptiness of internal dharmas, nor should there be 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 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 unapprehensible, the emptiness of non-nature,

the emptiness of own-nature, or the emptiness of the own-nature of non-nature; there should be no four establishments of mindfulness, nor should there be the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of enlightenment, or the eightfold noble path; there should be no Noble Truth of suffering, nor should there be the Noble Truths of its origin, cessation, or the path; there should be no four meditative absorptions, nor should there be the four immeasurables or the four formless concentrations; there should be no eight liberations, nor should there be the eight spheres of mastery, the nine successive concentrations, or the ten spheres of totality;

there should be no gateways to all samadhis, nor should there be gateways to all dharanis; there should be no gateway of liberation through emptiness, nor should there be the gateways of liberation through signlessness or wishlessness; there should be no Ground of Great Joy, nor should there be the Ground of Stainlessness, the Ground of Luminous Radiance, the Ground of Blazing Wisdom, the Ground Most Difficult to Conquer, the Ground of Manifest Presence, the Far-Going Ground, the Immovable Ground, the Ground of Excellent Wisdom, or the Dharma-Cloud Ground; there should be no five kinds of eyes, nor should there be the six superknowledges;

there should be no Buddha’s ten powers, nor should there be the four fearlessnesses, the four unobstructed understandings, or the eighteen distinctive qualities of a Buddha; there should be no great loving-kindness, nor should there be great compassion, great sympathetic joy, or great equanimity; there should be no quality of never losing mindfulness, nor should there be the nature of constant equanimity; there should be no knowledge of all things, nor should there be the knowledge of the aspects of the path or the knowledge of all aspects; there should be no fruit of stream-entry, nor should there be the fruits of once-returning, non-returning, arhatship, or the state of a pratyekabuddha;

there should be no practices of great bodhisattvas, nor should there be the unsurpassed perfect enlightenment of the Buddhas; there should be no Buddha, nor should there be Dharma or Sangha; there should be no path, nor should there be any fruit; there should be no defilement, nor should there be purification; there should be no practice, nor should there be attainment; there should be no direct realization; indeed, should not all dharmas likewise be nonexistent?”

The Buddha said:

“Subhuti, what do you think? Among all dharmas that take non-nature as their own nature, can the nature of existence or the nature of nonexistence be apprehended?”

Subhuti said:

“World-Honored One! No. Sugata! No. Since all dharmas take non-nature as their own nature, neither the nature of existence nor the nature of nonexistence can be apprehended.”

The Buddha said:

“Subhuti, if all dharmas take non-nature as their own nature, and neither the nature of existence nor the nature of nonexistence can be apprehended, why do you now ask: If all dharmas take non-nature as their own nature, then there should be no form, nor should there be feeling, perception, formations, or consciousness; there should be no eye ayatana, nor should there be ear, nose, tongue, body, or mind ayatana; there should be no form ayatana, nor should there be sound, odor, taste, touch, or dharma ayatana; there should be no eye dhatu, nor should there be ear, nose, tongue, body, or mind dhatu; there should be no form dhatu, nor should there be sound, odor, taste, touch, or dharma dhatu;

there should be no eye-consciousness dhatu, nor should there be ear-, nose-, tongue-, body-, or mind-consciousness dhatu; there should be no eye-contact, nor should there be ear-, nose-, tongue-, body-, or mind-contact; there should be no feelings arising with eye-contact as condition, nor should there be feelings arising with ear-, nose-, tongue-, body-, or mind-contact as condition; there should be no earth dhatu, nor should there be water, fire, wind, space, or consciousness dhatu; there should be no causal condition, nor should there be immediately antecedent condition, objective condition, or dominant condition;

there should be no ignorance, nor should there be formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, grasping, existence, birth, aging and death, sorrow, lamentation, pain, grief, or distress; there should be no perfection of generosity, nor should there be perfection of pure morality, patience, diligence, meditation, or prajnaparamita;

there should be no emptiness of internal dharmas, nor should there be emptiness of external dharmas, emptiness of internal and external dharmas, emptiness of emptiness, great emptiness, emptiness of ultimate meaning, emptiness of conditioned dharmas, emptiness of unconditioned dharmas, ultimate emptiness, boundless emptiness, emptiness of dispersion, emptiness of the unchanging, emptiness of intrinsic nature, emptiness of individual characteristics, emptiness of common characteristics, emptiness of all dharmas, emptiness of the unapprehensible, emptiness of non-nature, emptiness of own-nature, or emptiness of the own-nature of non-nature;

there should be no four foundations of mindfulness, nor should there be four right efforts, four bases of spiritual power, five faculties, five powers, seven factors of awakening, or Noble Eightfold Path; there should be no Noble Truth of suffering, nor should there be Noble Truth of its origin, cessation, or path; there should be no four meditative absorptions, nor should there be four immeasurables or four formless attainments; there should be no eight liberations, nor should there be eight spheres of mastery, nine successive meditative attainments, or ten spheres of totality; there should be no gateways of samadhi, nor should there be any gateways of dharani;

there should be no gateway of liberation through emptiness, nor should there be gateways of liberation through signlessness or wishlessness; there should be no Stage of Great Joy, nor should there be Stage of Stainlessness, Stage of Luminous Radiance, Stage of Blazing Wisdom, Stage of Utmost Difficulty to Conquer, Stage of Manifest Presence, Stage of Far-Reaching, Stage of Immovability, Stage of Excellent Wisdom, or Stage of Dharma Cloud; there should be no five kinds of eyes, nor should there be six superknowledges; there should be no ten powers of a Buddha, nor should there be four fearlessnesses, four unobstructed understandings, or eighteen distinctive qualities of a Buddha;

there should be no great loving-kindness, nor should there be great compassion, great sympathetic joy, or great equanimity; there should be no quality of never losing mindfulness, nor should there be the nature of constant equanimity; there should be no knowledge of all things, nor should there be knowledge of the aspects of the path or knowledge of all aspects; there should be no fruit of stream-entry, nor should there be fruit of once-returning, non-returning, arhatship, or the state of a pratyekabuddha; there should be no practices of great bodhisattvas, nor should there be the unsurpassed perfect awakening of the Buddhas; there should be no Buddha, nor should there be Dharma or Sangha; there should be no path, nor should there be fruit;

there should be no defilement, nor should there be purification; there should be no practice, nor should there be attainment or direct realization; indeed, all dharmas should be nonexistent?”

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

“World-Honored One! Regarding this Dharma, I have neither doubt nor perplexity. Yet in a future age, there will be bhiksus and others who seek the Sravaka Vehicle, the Pratyekabuddha Vehicle, or the Great Bodhisattva Vehicle, and they will say: ‘The Buddha taught that all dharmas take non-nature as their own nature.

If all dharmas take non-nature as their own nature, then who is defiled, who is purified, who is bound, and who is liberated?’ Because they do not clearly understand defilement and purification, bondage and liberation, they will violate morality, corrupt their views and rules of conduct, and destroy pure livelihood. Because they violate morality, corrupt their views and rules of conduct, and destroy pure livelihood, they will fall into the hells, the animal realm, or the realm of ghosts, undergo intense suffering, and revolve through birth and death, finding liberation difficult to attain.

I perceive that such fearful events will occur in the future, and therefore I ask the Tathagata, the Arhat, the Perfectly Awakened One, about this profound meaning. Yet regarding this matter, I have neither doubt nor perplexity.”

The Buddha said:

“Excellent! Excellent, Subhuti! So it is! So it is! It is exactly as you have said. Since all dharmas take non-nature as their own nature, neither the nature of existence nor the nature of nonexistence can be apprehended. Here one should grasp neither the nature of existence nor the nature of nonexistence.”

LXVI. CHAPTER ON SIGNLESSNESS AND NON-ATTAINMENT

Then the Venerable Subhuti said to the Buddha:

“World-Honored One! If all dharmas take non-nature as their own nature, what meanings do great bodhisattvas perceive that cause them, wishing to benefit sentient beings, to seek unsurpassed perfect awakening?”

The Buddha said:

“Subhuti, because all dharmas take non-nature as their own nature, great bodhisattvas seek unsurpassed perfect awakening in order to benefit sentient beings. Why is this? Subhuti, sentient beings of various kinds who hold views of annihilation or permanence and abide in the apprehension of something attainable are difficult to tame. Deluded and confused, they are difficult to liberate.

“Subhuti, those who abide in the apprehension of something attainable, because they conceive of something attainable, have neither direct realization nor unsurpassed perfect awakening.”

The Venerable Subhuti said to the Buddha:

“World-Honored One! Do those who apprehend nothing attain anything, have direct realization, and possess unsurpassed perfect awakening?”

The Buddha said:

“Subhuti, if there is no apprehension of anything, that itself is attainment, that itself is direct realization, and that itself is unsurpassed perfect awakening, because it does not destroy the dharma-dhatu.

“Subhuti, if anyone, amid non-apprehension, wishes to apprehend something, wishes to obtain direct realization, or wishes to attain unsurpassed perfect awakening, you should know that such a person wishes to destroy the dharma-dhatu.”

The Venerable Subhuti said to the Buddha:

“Blessed One! If non-attainment itself is attainment, direct realization, and the highest fruit of awakening, then within non-attainment there is no attainment, no direct realization, and no highest fruit of awakening. Why, then, is there attainment of the bodhisattva stages of Utmost Joy, Stainlessness, Luminousness, Radiant Wisdom, Difficult to Conquer, Manifest Presence, Far-Reaching, Immovability, Excellent Wisdom, and Dharma Cloud?

Why is there attainment of the bodhisattva’s patient acceptance of the non-arising of dharmas? Why is there attainment of supernormal powers born of karmic maturation? Why is there attainment of generosity, pure ethical discipline, patient acceptance, diligence, meditative concentration, and prajnaparamita born of karmic maturation?

Why do bodhisattvas attain and abide in such dharmas born of karmic maturation, mature sentient beings, purify Buddha-fields, and reverently make offerings to the Buddhas of food and drink, clothing, garlands, ointments, powdered incense, vehicles, necklaces, banners, canopies, dwellings, bedding, music, lamps, and every kind of supremely exquisite requisite of devas and humans? Why do the roots of goodness thereby acquired, together with their inexhaustible fruits, endure until unsurpassed, complete awakening and continue successively even after their entry into nirvana, so that their relics and disciples still receive all manner of reverent offerings while the power of those roots of goodness remains unexhausted?”

The Buddha said:

“Subhuti! Because all dharmas are without attainment, there is attainment of the bodhisattva stages of Utmost Joy, Stainlessness, Luminousness, Radiant Wisdom, Difficult to Conquer, Manifest Presence, Far-Reaching, Immovability, Excellent Wisdom, and Dharma Cloud. Because of this, there is attainment of supernormal powers born of karmic maturation.

Because of this, there is attainment of generosity, pure ethical discipline, patient acceptance, diligence, meditative concentration, and prajnaparamita born of karmic maturation. Because of this, bodhisattvas attain and abide in such dharmas born of karmic maturation, mature sentient beings, purify Buddha-fields, and reverently make offerings to the Buddhas of food and drink, clothing, garlands, ointments, powdered incense, vehicles, necklaces, banners, canopies, dwellings, bedding, music, lamps, and every kind of supremely exquisite requisite of devas and humans.

Their roots of goodness remain inexhaustible, and even after their entry into nirvana, their relics and disciples still receive all manner of reverent offerings while the power of those roots of goodness remains unexhausted.”

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

“Blessed One! If all dharmas are without attainment, what distinction is there among generosity, pure ethical discipline, patient acceptance, diligence, meditative concentration, prajnaparamita, and the supernormal powers?”

The Buddha said:

“Subhuti! Since there is no attainment, generosity, pure ethical discipline, patient acceptance, diligence, meditative concentration, prajnaparamita, and the supernormal powers are all without distinction. In order to cause those who cling to attainment to abandon their defiled attachments, these are provisionally taught as generosity, pure ethical discipline, patient acceptance, diligence, meditative concentration, prajnaparamita, and the supernormal powers, each possessing distinctive characteristics.”

The Venerable Subhuti said to the Buddha:

“Blessed One! For what reason, when there is no attainment, are generosity, pure ethical discipline, patient acceptance, diligence, meditative concentration, prajnaparamita, and the supernormal powers all without distinction?”

The Buddha said:

“Subhuti! When bodhisattvas cultivate prajnaparamita, they practice generosity without attachment to the act of giving, the giver, the recipient, or the gift. They observe pure ethical discipline without attachment to pure ethical discipline; cultivate patient acceptance without attachment to patient acceptance; cultivate diligence without attachment to diligence; cultivate meditative concentration without attachment to meditative concentration; cultivate prajna without attachment to prajna; and cultivate the supernormal powers without attachment to the supernormal powers.

They cultivate the four establishments of mindfulness without attachment to the four establishments of mindfulness; and cultivate the four right efforts, four bases of supernormal power, five faculties, five powers, seven factors of awakening, and Noble Eightfold Path without attachment to the four right efforts, four bases of supernormal power, five faculties, five powers, seven factors of awakening, or Noble Eightfold Path.

They cultivate the liberation gateway of emptiness without attachment to the liberation gateway of emptiness; and cultivate the liberation gateways of signlessness and wishlessness without attachment to the liberation gateways of signlessness or wishlessness. They cultivate the four meditative concentrations without attachment to the four meditative concentrations; and cultivate the four immeasurables and four formless absorptions without attachment to the four immeasurables or four formless absorptions.

They cultivate the eight liberations without attachment to the eight liberations; and cultivate the eight spheres of mastery, nine successive absorptions, and ten spheres of totality without attachment to the eight spheres of mastery, nine successive absorptions, or ten spheres of totality. They cultivate all samadhi gateways without attachment to any samadhi gateway, and cultivate all dharani gateways without attachment to any dharani gateway.

They cultivate the ten bodhisattva stages without attachment to the ten bodhisattva stages. They cultivate the five kinds of eyes without attachment to the five kinds of eyes, and cultivate the six supernormal powers without attachment to the six supernormal powers. They cultivate the Buddha’s ten powers without attachment to the Buddha’s ten powers; and cultivate the four fearlessnesses, four unobstructed knowledges, and eighteen unique qualities of a Buddha without attachment to the four fearlessnesses, four unobstructed knowledges, or eighteen unique qualities of a Buddha.

They cultivate great loving-kindness without attachment to great loving-kindness; and cultivate great compassion, great sympathetic joy, and great equanimity without attachment to great compassion, great sympathetic joy, or great equanimity. They cultivate the Dharma of never losing mindfulness without attachment to the Dharma of never losing mindfulness, and cultivate the nature of perpetual equanimity without attachment to the nature of perpetual equanimity.

They cultivate the knowledge of all phenomena without attachment to the knowledge of all phenomena; and cultivate the knowledge of the aspects of the path and the knowledge of all aspects without attachment to the knowledge of the aspects of the path or the knowledge of all aspects. They mature sentient beings without attachment to sentient beings, and purify Buddha-fields without attachment to Buddha-fields. They realize the highest fruit of awakening without attachment to any of the Buddha-Dharmas.

“Subhuti! Bodhisattvas should cultivate prajnaparamita without attainment in this way.

“Subhuti! If bodhisattvas can cultivate prajnaparamita without attainment in this way, then no evil mara or any of their retinues can harm them.”

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

– Blessed One! How is it that, when a great bodhisattva practices prajnaparamita, with one-pointed mind they fully encompass the paramitas of generosity, pure conduct, patience, diligence, meditation, and prajnaparamita; can also fully encompass the four dhyanas, the four immeasurables, and the four formless absorptions; can also fully encompass 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 noble path; can also fully encompass the liberation gateways of emptiness, signlessness, and wishlessness; can also fully encompass the Noble Truths of suffering, its origin, its cessation, and the path; can also fully encompass the eight liberations, the eight spheres of mastery, the nine successive absorptions, and the ten universal spheres; can also fully encompass all samadhi gateways and all dharani gateways; can also fully encompass internal emptiness, external emptiness, internal-and-external emptiness, the emptiness of emptiness, great emptiness, ultimate emptiness, the emptiness of the conditioned, the emptiness of the unconditioned, absolute 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; can also fully encompass suchness, the Dharma realm, the nature of dharmas, the nature free from falsity, the unchanging nature, the nature of equality, the nature of freedom from arising, the fixed order of Dharma, the abiding of Dharma, the reality-limit, the realm of space, and the inconceivable realm; can also fully encompass the five kinds of eyes and the six superknowledges; can also fully encompass the ten powers of a Buddha, the four fearlessnesses, the four unhindered understandings, and the eighteen distinctive qualities of a Buddha; can also fully encompass great loving-kindness, great compassion, great sympathetic joy, and great equanimity; can also fully encompass the quality of never losing mindfulness and the nature of constant equanimity; can also fully encompass knowledge of all things, knowledge of the aspects of the paths, and knowledge of all aspects; and can also fully encompass the thirty-two marks of a great being and the eighty subsidiary characteristics?

The Buddha said:

– Subhuti! When a great bodhisattva practices prajnaparamita, their practice of the paramita of generosity does not depart from prajnaparamita and is entirely encompassed by prajnaparamita; their cultivation of the paramitas of pure conduct, patience, diligence, meditation, and prajnaparamita does not depart from prajnaparamita and is entirely encompassed by prajnaparamita. Their cultivation of the four dhyanas does not depart from prajnaparamita and is entirely encompassed by prajnaparamita; their cultivation of the four immeasurables and the four formless absorptions does not depart from prajnaparamita and is entirely encompassed by prajnaparamita. Their cultivation of the four foundations of mindfulness does not depart from prajnaparamita and is entirely encompassed by prajnaparamita; their cultivation of 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 does not depart from prajnaparamita and is entirely encompassed by prajnaparamita. Their cultivation of the liberation gateway of emptiness does not depart from prajnaparamita and is entirely encompassed by prajnaparamita; their cultivation of the liberation gateways of signlessness and wishlessness does not depart from prajnaparamita and is entirely encompassed by prajnaparamita. Their abiding in the Noble Truth of suffering does not depart from prajnaparamita and is entirely encompassed by prajnaparamita; their abiding in the Noble Truths of its origin, its cessation, and the path does not depart from prajnaparamita and is entirely encompassed by prajnaparamita. Their cultivation of the eight liberations does not depart from prajnaparamita and is entirely encompassed by prajnaparamita; their cultivation of the eight spheres of mastery, the nine successive absorptions, and the ten universal spheres does not depart from prajnaparamita and is entirely encompassed by prajnaparamita. Their cultivation of all samadhi gateways does not depart from prajnaparamita and is entirely encompassed by prajnaparamita; their cultivation of all dharani gateways does not depart from prajnaparamita and is entirely encompassed by prajnaparamita.

Fascicle 373

END

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Translation source: Linh Sơn Pháp Bảo Đại Tạng KinhLicense: Linh Sơn Pháp Bảo Đại Tạng Kinh (Việt dịch) · nguồn: rongmotamhon.net (Liên Phật Hội) · EN: AI translation from Vietnamese source, awaiting source English

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