佛說聖法印經

Thus have I heard.

At one time the Buddha was dwelling in the Garden of the Jeta Grove and Anāthapiṇḍada (Jeṭavaṇe'nāthapiṇḍadasyārāma) in the country of Śrāvastī (Śrāvastya).

At that time the Buddha addressed the Bhikṣus: "Listen attentively! O Bhikṣus, comply and receive this instruction."

The Buddha said: "I shall, for your sake, expound the fitting majestic deportment of the Noble Dharma Seal (Ārya-dharma-mudra), made manifest as the Pure Conduct. Listen most carefully! Reflect upon it well!"

The Buddha said: "O Bhikṣus! Suppose there is a person who declares that, without seeking Emptiness (Śūnya: void), without employing No-Perception (Asaṃjñā: the state in which there is no perceptual thought, or the entering into the Concentration of Cessation whereby one attains the fruit of No-Perception), he yet wishes to cause arousing and flourishing, leading even to that which does not proceed from the Karma of the Great Meditative Concentration—it should be known that this is not possible.

Suppose there is a person who admires and delights in the Dharma of Emptiness (Śūnya-dharma: the Dharma of the void), whose resolve is set upon No-Perception (Asaṃjñā), who arouses and brings forth the Essential Purport (the cardinal purport of phenomena and principle, or of learning), who eradicates his own Mind of Great Arrogance and Conceit, and who cultivates the Karma of Meditative Concentration—then this person is able to attain it, ever in accord with the Vow of the Path, possessing insight throughout. Why is this so? Because, by admiring and delighting in Emptiness (Śūnya: the void), by desiring to obtain No-Perception (Asaṃjñā), and by being without the view of arrogance and self-aggrandizement, he is therefore able to attain, with respect to the Karma of Wisdom, in every case.

What then is called the Bhikṣu's Noble Dharma Seal? As for that Noble Dharma Seal, if one is able to cultivate and study it in unbroken succession until mastery, it will lead to the pure view (the vision of purity).

Suppose a Bhikṣu, abiding in a place of Quiet Dwelling, or seated beneath a tree, in a place of Empty Solitude (Araṇya), clearly discerns that form and color (Rūpa: Form) is Impermanent (Anitya: without permanence), and sees that form and color is fundamentally non-existent (Non-being: Abhava). Having clearly discerned Impermanence, he analyzes it clearly down to Emptiness (Śūnya: the void); both Emptiness and Non-being (Abhava: non-existence) are forms of swift transformation, without a Self (Anātman), without Greed and Desire. Therefore the Mind straightaway comes to rest, naturally becomes pure, and attains liberation (Vimukti). This is called Emptiness (Śūnya: the void).

If one has not yet been able to relinquish Arrogance and Self-aggrandizement, one then comes to the Karma of the pure insight of Meditative Concentration. Even so, this leads to the Concentration of pliant compliance, and immediately one sees: having removed the Perceptions of Form (the recollective thought of form and color), the Perceptions of Sound (the recollective thought of sounds), and the Perceptions of Scent (the recollective thought of smells), it is therefore said that one comes to No-Perception. For this reason it is called Desirelessness (without greed and desire).

If one has not yet been able to eradicate arrogance and self-aggrandizement, one then comes to the pure view of Meditative Concentration. That Mind continues to retain the Concentration of pliant compliance, and such a one immediately sees: having removed all lustful craving, anger, and delusion. Precisely for this reason it is called the Concentration of Desirelessness (without greed and longing).

If one has not yet been able to remove arrogance and self-aggrandizement, one then comes to the pure view of Meditative Concentration. The Mind reflects to itself thus: "The Self and what belongs to the Self (the I and mine) arise and cease. From what place has there arisen this thinking and cognizing of the Self and what belongs to the Self? If it be by way of flavors, by which one distinguishes the various Consciousnesses (Vijñāna: knowing, cognition), then all of these arise from Causes and Conditions which lead to this Karma; and from these Causes and Conditions there is led forth the Spirit-Consciousness."

He again reflects to himself thus: "Are these Causes and Conditions Permanent (Nitya)? Or are they Impermanent (Anitya)?"

He again reflects to himself thus: "The Causes and Conditions, having conjoined, lead forth the Spirit-Consciousness; this is Impermanent, without root or foundation. This Spirit-Consciousness, relying upon and depending upon Impermanence, gives rise to deluded imaginings. Therefore the twelve Causes of Dependent Origination all return wholly to Impermanence (Anitya), Suffering (Duḥkha), Emptiness (Śūnya: the void), to ruin, to separation and parting, to the leaving of Desire and to utter cessation."

Penetrating this thoroughly, one straightaway knows that there is no root, attains to Subjugation, eradicates all Arising, and gains entry into the Conduct of the Path. This thereupon catches up to and leads to the removal of Self-aggrandizement; and when there is no haughtiness or heedlessness, then by the Karma of Meditative Concentration the Pure Conduct is made manifest.

This then is what is called: that by reason of the Noble Dharma Seal, the Pure Karma, from beginning to end, in root and branch, is brought to ultimate completion."

When the Buddha had spoken thus, the Bhikṣus, having heard it, were all joyful; they paid homage and withdrew.

THE BUDDHA SPEAKS THE SŪTRA OF THE NOBLE DHARMA SEAL