大般若波羅蜜多經

XXXVI. CHAPTER ON ATTACHMENT AND

NON-ATTACHMENT TO CHARACTERISTICS

02

Furthermore, Shariputra! If good men and good women abiding in the Great Vehicle take apprehension as an expedient means, and from the time they first arouse the mind, give rise to perceptions of attachment and practice with regard to prajnaparamita; give rise to perceptions of attachment and practice with regard to the perfection of pure morality, patience, diligence, meditative concentration, and prajnaparamita;

or give rise to perceptions of attachment and practice with regard to inner emptiness, outer emptiness, inner-and-outer emptiness, the emptiness of emptiness, great emptiness, ultimate-truth emptiness, conditioned emptiness, unconditioned emptiness, 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 nonexistence, emptiness of self-nature, and emptiness of the self-nature of nonexistence;

or give rise to perceptions of attachment and practice with regard to suchness, the dharma-dhatu, the nature of dharmas, the nature free from falsity, the unchanging nature, the nature of equality, the nature detached from arising, the certainty of dharmas, the abiding of dharmas, the true limit, the realm of space, and the inconceivable realm; or give rise to perceptions of attachment and practice with regard to the Noble Truth of suffering and the Noble Truths of its origin, cessation, and the path; or give rise to perceptions of attachment and practice with regard to the four meditative concentrations, the four immeasurables, and the four formless attainments;

or give rise to perceptions of attachment and practice with regard to the eight liberations, the eight spheres of mastery, the nine successive attainments, and the ten totalities; or give rise to perceptions of attachment and practice with regard to the four foundations of mindfulness, the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of awakening, and the eightfold noble path; or give rise to perceptions of attachment and practice with regard to the Dharma gateway of emptiness as liberation, and the Dharma gateways of signlessness and wishlessness as liberation; or give rise to perceptions of attachment and practice with regard to the ten bodhisattva grounds;

or give rise to perceptions of attachment and practice with regard to the five kinds of eyes and the six superknowledges; or give rise to perceptions of attachment and practice with regard to the Buddha’s ten powers, 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; or give rise to perceptions of attachment and practice with regard to the Dharma of never forgetting and the nature of perpetual equanimity; or give rise to perceptions of attachment and practice with regard to all-knowledge, knowledge of the aspects of the paths, and knowledge of all aspects;

or give rise to perceptions of attachment and practice with regard to all dharani Dharma gateways and all samadhi Dharma gateways; or give rise to perceptions of attachment and practice with regard to the fruit of stream-entry and the fruits of once-returning, non-returning, and arhatship; or give rise to perceptions of attachment and practice with regard to the realization of a pratyekabuddha; or give rise to perceptions of attachment and practice with regard to all the practices of great bodhisattvas; or give rise to perceptions of attachment and practice with regard to the unsurpassed perfect awakening of all Buddhas.

Shariputra, when great bodhisattvas practice prajnaparamita, if they lack skillful means, take apprehension as their expedient means, and give rise to perceptions of attachment toward dharmas such as these, this is called attachment to characteristics.

Furthermore, Śāriputra! As you asked before, how does a great bodhisattva, when practicing prajnaparamita, remain unattached to characteristics? Śāriputra, 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 their 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 their 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 their 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 their 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 their 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 their 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, grasping, existence, birth, aging and death, sorrow, lamentation, pain, 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, patient acceptance, 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 immutability, the emptiness of intrinsic nature, the emptiness of individual characteristics, the emptiness of common characteristics, the emptiness of all phenomena, the emptiness of the unobtainable, 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 realm, the nature of dharmas, the nature free from falsity, the immutable nature, the nature of equality, the nature transcending birth, the certainty of dharmas, the abiding of dharmas, the limit of 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 the origin of suffering, 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 totality spheres 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 grounds 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 never forgetting as empty or nonempty; nor does he conceive of the nature of perpetual 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 unsurpassed 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, Śāriputra! 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 meaning of giving.” He does not think: “I observe morality, and this is the morality observed.” He does not think: “I cultivate patience, and this is the phenomenon I patiently accept.” He does not think: “I practice diligence, and this is the practice of diligence.” He does not think: “I enter concentration, and this is the concentration.” He does not think: “I cultivate wisdom, and this is the wisdom.” He does not think: “I plant merit,

and this is the merit planted and the fruit attained.” He does not think: “I enter the bodhisattva’s certainty of the true nature that transcends birth.” He does not think: “I bring sentient beings to maturity.” He does not think: “I adorn and purify a Buddha-field.” He does not think: “I attain the knowledge of all-knowing wisdom.” He does not think: “I abide in emptiness and realize the true nature of dharmas.” He does not think: “I cultivate the practices of a bodhisattva.” He does not think: “I fully realize the qualities of a Buddha.”

Śāriputra! If a great bodhisattva possesses skillful means and, when practicing prajnaparamita, takes non-attainment as the means, then that bodhisattva has none of these deluded discriminations and attachments. This is because that bodhisattva thoroughly comprehends the emptiness of internal phenomena, 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 the unchanging, the emptiness of fundamental nature, the emptiness of individual characteristics, the emptiness of common characteristics,

the emptiness of all phenomena, the emptiness of the ungraspable, the emptiness of nonexistence, the emptiness of intrinsic nature, and the emptiness of the intrinsic nature of nonexistence.

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

At that time, Śakra, Lord of the Gods, 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 the means, they give rise to perceptions of attachment in their minds. They give rise to perceptions of attachment to the perfection of generosity; they give rise to perceptions of attachment to the perfections of pure morality, patient endurance, diligence, meditative concentration, and prajnaparamita.

They give rise to perceptions of attachment to the emptiness of internal phenomena; they give rise to perceptions of attachment to 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 the unchanging, the emptiness of fundamental nature, the emptiness of individual characteristics, the emptiness of common characteristics, the emptiness of all phenomena, the emptiness of the ungraspable, the emptiness of nonexistence, the emptiness of intrinsic nature, and the emptiness of the intrinsic nature of nonexistence.

They give rise to perceptions of attachment to suchness; they give rise to perceptions of attachment to the dharma-dhatu, Dharma-nature, the nature free from falsity, the unchanging nature, the nature of equality, the nature transcending arising, the fixed order of phenomena, the abiding order of phenomena, the ultimate reality, the realm of space, and the inconceivable realm. They give rise to perceptions of attachment to the noble truth of suffering; they give rise to perceptions of attachment to the noble truths of the origin of suffering, cessation, and the path.

They give rise to perceptions of attachment to the four meditative absorptions; they give rise to perceptions of attachment to the four immeasurables and the four formless attainments. They give rise to perceptions of attachment to the eight liberations; they give rise to perceptions of attachment to the eight spheres of mastery, the nine successive attainments, and the ten spheres of totality. They give rise to perceptions of attachment to the four establishments of mindfulness; they give rise to perceptions of attachment to the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of awakening, and the Noble Eightfold Path.

They give rise to perceptions of attachment to the liberation gateway of emptiness; they give rise to perceptions of attachment to the liberation gateways of signlessness and wishlessness. They give rise to perceptions of attachment to the ten bodhisattva bhūmis. They give rise to perceptions of attachment to the five kinds of eyes; they give rise to perceptions of attachment to the six superknowledges.

They give rise to perceptions of attachment to the ten powers of a Buddha; they give rise to perceptions of attachment to 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. They give rise to perceptions of attachment to the Dharma of never losing mindfulness; they give rise to perceptions of attachment to the nature of constant equanimity.

They give rise to perceptions of attachment to the knowledge of all things; they give rise to perceptions of attachment to the knowledge of the aspects of the paths and the knowledge of all aspects. They give rise to perceptions of attachment to all dharani gateways; they give rise to perceptions of attachment to all samadhi gateways. They give rise to perceptions of attachment to the fruit of stream-entry; they give rise to perceptions of attachment to the fruits of once-returning, non-returning, and arhatship.

They give rise to perceptions of attachment to the attainment of a pratyekabuddha. They give rise to perceptions of attachment to all the practices of great bodhisattvas. They give rise to perceptions of attachment to the supreme awakening of all Buddhas.

They give rise to perceptions of attachment to great bodhisattvas. They give rise to perceptions of attachment to Tathagatas, Arhats, Perfectly Awakened Ones. They give rise to perceptions of attachment concerning the wholesome roots planted by the Buddhas.

They give rise to perceptions of attachment to combining all such planted wholesome roots and dedicating them to supreme 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 the means.

“Kauśika! Because of their perceptions of attachment, good men and good women abiding in the bodhisattva vehicle cannot cultivate the unattached prajnaparamita and dedicate it to supreme awakening. Why is this?

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

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

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

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

The intrinsic nature of the earth dhatu cannot be dedicated; the intrinsic nature of the water, fire, wind, space, and consciousness dhatus cannot be dedicated. The intrinsic nature of ignorance cannot be dedicated; the intrinsic 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 perfections of pure ethical conduct, patient endurance, diligence, meditative concentration, and 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 non-dispersal, the emptiness of non-change, the emptiness of intrinsic nature, the emptiness of individual characteristics, the emptiness of common characteristics, the emptiness of all dharmas, the emptiness of non-apprehensibility, the emptiness of nonexistence, the emptiness of self-nature, or the emptiness of the nonexistence of self-nature 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, 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 ultimate 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, and 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 eightfold noble path that can be dedicated. It is not the intrinsic nature of the Dharma gateway of liberation through emptiness that can be dedicated; nor is it the intrinsic nature of the Dharma gateways of liberation through signlessness and wishlessness 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 knowledges, great loving-kindness, great compassion, great sympathetic joy, great equanimity, or the eighteen unique qualities of a Buddha that can be dedicated.

It is not the intrinsic nature of the Dharma of non-forgetfulness that can be dedicated; nor is it the intrinsic nature of the ever-present disposition toward relinquishment 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 paths or the knowledge of all aspects that can be dedicated. It is not the intrinsic nature of all dharani gateways that can be dedicated; nor is it the intrinsic nature of all samadhi gateways 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 fruition of a pratyekabuddha that can be dedicated. It is not the intrinsic nature of all the practices of great bodhisattvas 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 the true nature of reality. They should further reveal, instruct, encourage, and praise it in this way: When practicing the perfection of giving, they should not discriminate, “I am practicing giving.” When practicing the perfection of pure ethical discipline, they should not discriminate, “I am guarding 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 concentration.” 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 immutability, the emptiness of intrinsic 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, and the emptiness of the self-nature of nonexistence, they should not discriminate, “I am abiding in outer emptiness,” up to “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 dharmadhatu, the nature of dharmas, the nature free from falsity, the nature free from change, the nature of equality, the nature separated from arising, the certainty of dharmas, the abiding of dharmas, the reality-limit, the realm of space, and the inconceivable realm, they should not discriminate,

“I am abiding in the dharmadhatu,” up to “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 absorptions, they should not discriminate, “I am cultivating the four meditative absorptions.” When practicing the four immeasurables and the four formless concentrations, they should not discriminate, “I am cultivating the four immeasurables and the four formless concentrations.” 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 concentrations, and the ten totalities, they should not discriminate, “I am cultivating the eight spheres of mastery, the nine successive concentrations, and the ten totalities.” 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 Noble Eightfold Path, they should not discriminate, “I am cultivating the four right efforts,” up to “I am cultivating the Noble Eightfold Path.” When practicing the liberation gateway of emptiness,

they should not discriminate, “I am cultivating the liberation gateway of emptiness.” When practicing the liberation gateways of signlessness and wishlessness, they should not discriminate, “I am cultivating the liberation gateways 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 unobstructed understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen distinctive qualities of a Buddha, they should not discriminate, “I am cultivating the four fearlessnesses,” up to “I am cultivating the eighteen distinctive qualities of a Buddha.” When practicing the Dharma of never losing mindfulness, they should not discriminate, “I am cultivating the Dharma of never losing mindfulness.” When practicing the nature of perpetual equanimity, they should not discriminate, “I am cultivating the nature of perpetual 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 path and the knowledge of all aspects, they should not discriminate, “I am cultivating the knowledge of the aspects of the path 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 dharmas resembling the fruit of stream-entry, they should not discriminate, “I am cultivating dharmas resembling the fruit of stream-entry.” When practicing dharmas resembling the fruits of once-returning, non-returning, and arhatship, they should not discriminate,

“I am cultivating dharmas resembling the fruits of once-returning, non-returning, and arhatship.” When practicing dharmas resembling the fruit of a pratyekabuddha, they should not discriminate, “I am cultivating 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 constantly reveal, instruct, encourage, and praise unsurpassed perfect enlightenment in this way to various other sentient beings, they harm neither themselves nor others, just as the Tathagatas have sanctioned the revealing, instructing, encouraging, and praising of it to various sentient beings.

Kausika! If good men and good women abiding in the bodhisattva vehicle constantly reveal, instruct, encourage, and praise it in this way, the various sentient beings who aspire to the bodhisattva vehicle will then be able to leave behind all conceptions of attachment.

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

“Subhuti! There are further these subtle characteristics of attachment. I shall explain them to you, so listen attentively and reflect carefully.”

Subhuti said: “Yes! Please teach us, Blessed One! We wish to hear!”

The Buddha said: “Subhuti! If good men and good women abiding in the bodhisattva vehicle, wishing to attain unsurpassed perfect enlightenment, apprehend the characteristics of a Tathagata, Worthy One, Perfectly Enlightened One and recollect them, that is attachment. Or if they apprehend the characteristics of and recollect the unattached merits of all Tathagatas, Worthy Ones, Perfectly Enlightened Ones of the past, future, and present, together with the roots of virtue they acquired from their first arousal of the aspiration until their abiding in the Dharma, and, having recollected them, dedicate them toward unsurpassed perfect enlightenment, then all such apprehending of characteristics and recollection is called attachment.

Or if they apprehend the characteristics of and recollect the wholesome dharmas cultivated by all disciples of the Tathagata and by other sentient beings, and dedicate them toward unsurpassed perfect enlightenment, all such activity is also called attachment. Why? Because one should neither apprehend characteristics nor engage in recollection regarding the unattached merits and roots of virtue acquired by all Tathagatas, Worthy Ones, Perfectly Enlightened Ones.

Nor should one apprehend characteristics or engage in recollection regarding the wholesome dharmas acquired 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! Such prajnaparamita is extremely profound.”

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

The Venerable Subhuti again said to the Buddha:

“Blessed One! Such prajnaparamita should in every respect 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 exceedingly difficult to know.”

The Buddha said: “So it is, because all dharmas have one nature, not two. Subhuti, you should know that the one nature of all dharmas is precisely no-nature, and the no-nature of all dharmas is precisely their one nature. Thus, the one nature and no-nature of all dharmas are uncreated and unproduced. If a great bodhisattva is able to know, as they truly are, that all existing dharmas have one nature and no-nature and are uncreated and unproduced, that bodhisattva can utterly transcend all attachments.”

The Venerable Subhuti again addressed the Buddha:

“Blessed One! Such prajnaparamita is difficult to comprehend clearly.”

The Buddha said: “Indeed! 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 characteristics of attainment.”

The Venerable Subhuti again addressed the Buddha:

“Blessed One! Such prajnaparamita is inconceivable.”

The Buddha said: So it is! Why is this? Such prajnaparamita cannot be known by means of the mind, because it is free from the characteristic of mind; such prajnaparamita cannot be known by means of form, because it is free from the characteristic of form, nor can it be known by means of feeling, perception, formations, or consciousness, because it is free from the characteristics of feeling, perception, formations, and consciousness; such prajnaparamita cannot be known by means of the eye ayatana, because it is free from the characteristic of the eye ayatana, nor can it be known by means of 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 by means of the form ayatana, because it is free from the characteristic of the form ayatana, nor can it be known by means of 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 by means of the eye dhatu, because it is free from the characteristic of the eye dhatu, nor can it be known by means of 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 by means of the ear dhatu, because it is free from the characteristic of the ear dhatu, nor can it be known by means of 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 by means of the nose dhatu, because it is free from the characteristic of the nose dhatu, nor can it be known by means of 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 by means of the tongue dhatu, because it is free from the characteristic of the tongue dhatu, nor can it be known by means of 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 by means of the body dhatu, because it is free from the characteristic of the body dhatu, nor can it be known by means of 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 by means of the mind dhatu, because it is free from the characteristic of the mind dhatu, nor can it be known by means of 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 by means of the earth dhatu, because it is free from the characteristic of the earth dhatu, nor can it be known by means of 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 by means of ignorance, because it is free from the characteristic of ignorance, nor can it be known by means of formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, clinging, becoming, 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 by means of the perfection of generosity, because it is free from the characteristic of the perfection of generosity, nor can it be known by means of the perfections of pure moral discipline, patience, diligence, meditation, or prajnaparamita, because it is free from the characteristic of pure moral discipline through the characteristic of prajnaparamita;

such prajnaparamita cannot be known by means of inner emptiness, because it is free from the characteristic of inner emptiness, nor can it be known by means of outer emptiness, inner-and-outer emptiness, the emptiness of emptiness, great emptiness, ultimate emptiness, 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 unobtainable, the emptiness of nonexistence, the emptiness of self-nature, or the emptiness of the nonexistence of self-nature,

because it is free from the characteristic of outer emptiness through the characteristic of the emptiness of the nonexistence of self-nature; such prajnaparamita cannot be known by means of suchness, because it is free from the characteristic of suchness, nor can it be known by means of the dharma-dhatu, dharma-nature, the nature of nonfalsity, the nature of immutability, the nature of equality, the nature of freedom from arising, the certainty of dharmas, the abiding of dharmas, reality-limit, the realm of space, or the inconceivable realm, because it is free from the characteristic of the dharma-dhatu through the characteristic of the inconceivable realm;

such prajnaparamita cannot be known by means of the Noble Truth of suffering, because it is free from the characteristic of the Noble Truth of suffering, nor can it be known by means of 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 by means of the four meditative absorptions, because it is free from the characteristic of the four meditative absorptions, nor can it be known by means of the four immeasurables or the four formless absorptions, because it is free from the characteristics of the four immeasurables and the four formless absorptions;

such prajnaparamita cannot be known by means of the eight liberations, because it is free from the characteristic of the eight liberations, nor can it be known by means of the eight spheres of mastery, the nine successive absorptions, or the ten spheres of totality, because it is free from the characteristics of the eight spheres of mastery, the nine successive absorptions, and the ten spheres of totality;

such prajnaparamita cannot be known by means of the four establishments of mindfulness, because it is free from the characteristic of the four establishments of mindfulness, nor can it be known by means of the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of enlightenment, 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 by means of the liberation gateway of emptiness, because it is free from the characteristic of the liberation gateway of emptiness, nor can it be known by means of the liberation gateways of signlessness or wishlessness, because it is free from the characteristics of the liberation gateways of signlessness and wishlessness; such prajnaparamita cannot be known by means of the ten bodhisattva grounds, because it is free from the characteristic of the ten bodhisattva grounds; such prajnaparamita cannot be known by means of the five kinds of eyes, because it is free from the characteristic of the five kinds of eyes, nor can it be known by means of the six superknowledges, because it is free from the characteristic of the six superknowledges;

such prajnaparamita cannot be known by means of the Buddha’s ten powers, because it is free from the characteristic of the Buddha’s ten powers, nor can it be known by means of the four fearlessnesses, the four unobstructed knowledges, great loving-kindness, great compassion, great sympathetic joy, great equanimity, or the eighteen exclusive qualities of a Buddha, because it is free from the characteristic of the four fearlessnesses through the characteristic of the eighteen exclusive qualities of a Buddha;

such prajnaparamita cannot be known by means of the Dharma of nonforgetfulness, because it is free from the characteristic of the Dharma of nonforgetfulness, nor can it be known by means of the nature of constant equanimity, because it is free from the characteristic of the nature of constant equanimity; such prajnaparamita cannot be known by means of the knowledge of all things, because it is free from the characteristic of the knowledge of all things, nor can it be known by means of 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 by means of any dharani gateway, because it is free from the characteristic of all dharani gateways, nor can it be known by means of 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.

Then the Venerable Subhuti again addressed the Buddha: “Blessed One! Such prajnaparamita is without activity.”

The Buddha said: “So it is! For all activities are unapprehendable.

“Subhuti! Because form is unapprehendable, activity is unapprehendable; because feeling, perception, formations, and consciousness are unapprehendable, activity is unapprehendable.

“Subhuti! Because the eye ayatana is unapprehendable, activity is unapprehendable; because the ear, nose, tongue, body, and mind ayatanas are unapprehendable, activity is unapprehendable.

“Subhuti! Because the form ayatana is unapprehendable, activity is unapprehendable; because the sound, odor, taste, tangible-object, and dharma ayatanas are unapprehendable, activity is unapprehendable.

“Subhuti! Because the eye dhatu is unapprehendable, activity is unapprehendable; because the form dhatu, the eye-consciousness dhatu, eye-contact, and the feelings arising with eye-contact as condition are unapprehendable, activity is unapprehendable.

“Subhuti! Because the ear dhatu is unapprehendable, activity is unapprehendable; because the sound dhatu, the ear-consciousness dhatu, ear-contact, and the feelings arising with ear-contact as condition are unapprehendable, activity is unapprehendable.

“Subhuti! Because the nose dhatu is unapprehendable, activity is unapprehendable; because the odor dhatu, the nose-consciousness dhatu, nose-contact, and the feelings arising with nose-contact as condition are unapprehendable, activity is unapprehendable.

“Subhuti! Because the tongue dhatu is unapprehendable, activity is unapprehendable; because the taste dhatu, the tongue-consciousness dhatu, tongue-contact, and the feelings arising with tongue-contact as condition are unapprehendable, activity is unapprehendable.

“Subhuti! Because the body dhatu is unapprehendable, activity is unapprehendable; because the tangible-object dhatu, the body-consciousness dhatu, body-contact, and the feelings arising with body-contact as condition are unapprehendable, activity is unapprehendable.

“Subhuti! Because the mind dhatu is unapprehendable, activity is unapprehendable; because the dharma dhatu, the mind-consciousness dhatu, mind-contact, and the feelings arising with mind-contact as condition are unapprehendable, activity is unapprehendable.

“Subhuti! Because the earth dhatu is unapprehendable, activity is unapprehendable; because the water, fire, wind, space, and consciousness dhatus are unapprehendable, activity is unapprehendable.

“Subhuti! Because ignorance is unapprehendable, activity is unapprehendable; because formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, grasping, becoming, birth, aging and death, sorrow, lamentation, suffering, grief, and distress are unapprehendable, activity is unapprehendable.

“Subhuti! Because the paramita of generosity is unapprehendable, activity is unapprehendable; because the paramitas of pure morality, patience, diligence, meditation, and prajnaparamita are unapprehendable, activity is unapprehendable.

“Subhuti! Because the emptiness of the internal is unapprehendable, activity is unapprehendable; because 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 unapprehendable, the emptiness of nonexistence, the emptiness of self-nature, and the emptiness of the self-nature of nonexistence are unapprehendable, activity is unapprehendable.

“Subhuti! Because suchness is unapprehendable, activity is unapprehendable; because the dharma dhatu, dharma-nature, the nature free from falsity, the unchanging nature, the nature of equality, the nature beyond arising, the certainty of dharmas, the abiding of dharmas, the true limit, the realm of space, and the inconceivable realm are unapprehendable, activity is unapprehendable.

“Subhuti! Because the Noble Truth of suffering is unapprehendable, activity is unapprehendable; because the Noble Truths of the origin of suffering, its cessation, and the path are unapprehendable, activity is unapprehendable.

“Subhuti! Because the four meditative absorptions are unapprehendable, activity is unapprehendable; because the four immeasurables and the four formless concentrations are unapprehendable, activity is unapprehendable.

“Subhuti! Because the eight liberations are unapprehendable, activity is unapprehendable; because the eight spheres of mastery, the nine successive attainments, and the ten spheres of totality are unapprehendable, activity is unapprehendable.

“Subhuti! Because the four foundations of mindfulness are unapprehendable, activity is unapprehendable; because the four right efforts, four bases of spiritual power, five faculties, five powers, seven factors of awakening, and eight factors of the Noble Path are unapprehendable, activity is unapprehendable.

“Subhuti! Because the liberation gateway of emptiness is unapprehendable, activity is unapprehendable; because the liberation gateways of signlessness and wishlessness are unapprehendable, activity is unapprehendable.

“Subhuti! Because the ten bodhisattva bhumis are unapprehendable, activity is unapprehendable.

“Subhuti! Because the five kinds of eyes are unapprehendable, activity is unapprehendable; because the six superknowledges are unapprehendable, activity is unapprehendable.

“Subhuti! Because the ten powers of a Buddha are unapprehendable, activity is unapprehendable; because the four fearlessnesses, four unobstructed understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen distinctive qualities of a Buddha are unapprehendable, activity is unapprehendable.

“Subhuti! Because the dharma of never-failing mindfulness is unapprehendable, activity is unapprehendable; because the nature of perpetual equanimity is unapprehendable, activity is unapprehendable.

“Subhuti! Because the knowledge of all things is unapprehendable, activity is unapprehendable; because the knowledge of the aspects of the paths and the knowledge of all aspects are unapprehendable, activity is unapprehendable.

“Subhuti! Because all dharani gateways are unapprehendable, activity is unapprehendable; because all samadhi gateways are unapprehendable, activity is unapprehendable.”

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 awakening of all Buddhas cannot be apprehended, activity cannot be apprehended.

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

Fascicle 288

THE END