The first volume of the Buddha's Sutra on the Prajna Paramita of Enlightenment

Translation of scriptures by the Sanzang Dynasty, the Sanzang Dynasty, examined the examination of the Honglu Master Guangfan, the Minister of the Zisha Men Weijing, and others, who were given the edict to translate it.

So I heard:

For a time, the Buddha was in the Jifeng Mountain in the city of Ragshe City, with the Dabichu people and the Bodhisattva Mahasattvas. At that time, the Buddha told the Venerable Subhuti: "Subhuti! Color, asexual, false, real ； Feeling, thinking, volition, and consciousness, non-nature, false nature, and real nature. Subhuti! In this way, even the eyes, color, eye consciousness, ear, sound, ear consciousness, nose, fragrance, nose consciousness, tongue, taste, tongue consciousness, body, touch, body consciousness, mind, law, consciousness, assumption, false nature, and real nature.

“Again, Subhuti! Form is redirected in the three natures of such nature. Fool is what you do, and you should know that it is the right practice of the Bodhisattva. Those who practice this way will quickly attain the fruit of Anuttara Samyaksambodhi.

“Subhuti! The same is true for feeling, thinking, doing, and consciousness. If the Bodhisattva Mahasattva understands the Dharma without form in all consciousnesses, suffering will stop itself and all forms will be quiet. If you do this, you should know that this is the correct practice of the Bodhisattva. Those who practice this way will quickly attain the fruit of Anuttara Samyaksambodhi. ”

At that time, the world respected the saying:

“If you understand the law of formlessness, all sufferings will stop at your own end.

All appearances are silent, which is what the Bodhisattva does.

“Again, Subhuti! Among all colors, the darkness and the brightness are equally dependent. If a Bodhisattva can understand and understand this truthfully, the same will be true for all dharmas. This Bodhisattva quickly attained the fruit of Anuttara Samyaksambodhi.

“Subhuti! The same is true for feeling, thinking, doing, and consciousness. Among all consciousnesses, the blind and the clear depend on equality. If a Bodhisattva can understand and understand this truthfully, the same will be true for all dharmas. This Bodhisattva quickly attained the fruit of Anuttara Samyaksambodhi. ”

At that time, the world respected the saying:

“If the Dharma is bright and clear, equality is like this,

By relying on and understanding, we know that we have attained Bodhi.

“Again, Subhuti! If the Bodhisattva Mahasattva, feeling, thinking, doing, and consciousness in all forms, and the three natures of Subhuti, if a wise person truly understands it, he will not be born and taken or revolved in his consciousness, and his mind will be enlightened. Because of the inability to arise and attachment to consciousness and the mind is enlightened, he can escape from the Mahayana Dharma, let alone in the Śrāvakas and Pratyekabuddhas! Because of this kind of non-birth and enlightenment, one will not suffer from the suffering of life and death in the hell, animals, hungry ghosts, humans, and heaven for a long time.

“Again, Subhuti! Color, to produce evil? To destroy evil? If color is born, that color is born without ； If it is said that form is not born, that form is the self-nature without birth. If the Bodhisattva truly understands that the other form is the nature of no birth, so there is no birth in form.

“Subhuti! The same is true for feeling, thinking, doing, and consciousness. Consciousness is to generate evil? To destroy evil? If consciousness is born, that consciousness is born without ； If consciousness is not born, that consciousness is the self-nature of non-birth. If the Bodhisattva truly understands that the other knowledge is the nature of non-birth, so there is no birth in consciousness.

“Again, Subhuti! If someone says: 'Sex is me, my place. ’Those who say this are the external and the ignorant people are divided into different evil views.

“Subhuti! If someone says: "Welcome, think, act, and consciousness are me and my things." ’Those who say this are the external and the ignorant people are divided into different evil views.

“Again, Subhuti! If someone says: 'Sex is the result of the ancestors ； Or the cause of the great freedom heaven ； Or no cause and condition. ’Those who say this are the external and the ignorant people are divided into different evil views.

“Subhuti! If someone says: 'Welcome, thinking, action, and consciousness are the works of the past generations ； Or the cause of the great freedom heaven ； Or no cause and condition. ’Those who say this are the external and the ignorant people are divided into different evil views.

“Again, Subhuti! If someone says: "Form takes form as its appearance, receive as its acceptance as its appearance, think of omniscience as its appearance, act as its creation as its appearance, and consciousness as its distinction as its appearance. ’Those who say this are the external and the ignorant people are divided into different evil views.

“Again, Subhuti! If someone says: "The suffering is not silence ； If that color is destroyed, this joy will be quiet. ’Those who say this are the external and the ignorant people are divided into different evil views.

“Subhuti! If someone says: "The feeling, thinking, doing, and consciousness are the same, and suffering is not silence ； If that consciousness is destroyed, this joy will be quiet. ’Those who say this are the external and the ignorant people are divided into different evil views.

“Again, Subhuti! If someone says: "That form is nothing, and feelings, thoughts, actions, and consciousness are all nothing." ’Those who say this are the external and the ignorant people are divided into different evil views.

“Again, Subhuti! If someone says: 'As the Buddha said, "Form has no self-nature, neither born nor destroyed, it is originally quiet, and its own nature is Nirvana. ”’The one who speaks this - there is no harmony or desire for all dharmas, and follows the words and says this knowledge and understanding - I say that he is outside the outside world, and the foolish man is a part of the wrong view of the different generations.

“Subhuti! If someone says: "Welcome, thinking, action, and consciousness are also the same. As the Buddha said, they all have no self-nature, neither born nor destroyed, they are originally quiet, and their own nature is Nirvana. ’The one who speaks this - he has no harmony or desire for all dharmas, and follows his words to make this knowledge and understanding - I say that he is outside the outside world, and the foolish man has different evil views and views.

“Again, Subhuti! If someone plans to be there, he takes the form to be there, and he will follow the words and revolve ； It is also considered that the color is present, which means that it depends on the color of impurities, and the appearance of existence follows ； He also plans to be present, that is, to practice the Pure Dharma in that form, and to achieve the following transformation.

“Subhuti! Feeling, thinking, doing, and consciousness are the same ； If someone plans to be aware of the existence, he takes it from the existence of consciousness and revolves according to the words ； He also plans to be aware of existence, which means that the impurities of that consciousness are based on, and the existence forms follow. He also planned to be aware of existence, which means that he practiced the Pure Dharma in that consciousness, and established the following transformation.

“Again, Subhuti! If all Bodhisattvas plan to be possessed, and have interruptions and knowledge in that form, and have done things in great joy and deeds, and have some changes. ； In addition, the Bodhisattvas plan to be possessed, and there is a break and knowledge in that color, which means that it is done and changes with some changes. ； In addition, the Bodhisattvas plan to exist in the form, and can understand that the Dharma is complete in that form, which means that they can be free and able to follow the action of great happiness.

“Subhuti! The same is true for feeling, thinking, doing, and consciousness. If all Bodhisattvas plan to experience, think, act, and consciousness as existence, and have interruptions and knowledge in that consciousness, and have done things in great joy and words, and have some changes in their actions. ； In addition, the Bodhisattvas plan to have consciousness, and have interruptions and knowledge in that consciousness, which means that they are done and change accordingly. ； In addition, the Bodhisattvas also plan to have consciousness, and can understand the completeness of the Dharma in that consciousness, which means that they can be free from all dharmas and can follow the great joy.

“Again, Subhuti! If someone has all the components of color in color and all the components of suffering and suffering, and cannot truly and equally view it, I will gain something from color ； If I gain something in color, I gain something in color ； If you gain something from the self-view in the form, you gain something from the sentient beings who see it in the form ； If there is something gained in the form of sentient beings, there is nothing gained in the form of sentient beings. ； If the sentient beings in the form see nothing gained, then the sentient beings will not gain anything. If there is a form of gain in the Dharma, there is a form of gain and a basis for it. Therefore, it cannot escape from the Śrāvakas and Pratyekabuddhas, let alone the Mahayana.

“Subhuti! The same is true for feeling, thinking, doing, and consciousness. If someone can recognize all the components in consciousness and all the components in suffering and cannot truly and equally observe them, then I will gain something in consciousness ； If I gain something in consciousness, I gain something in consciousness. ； If you gain something from the self-view in consciousness, you gain something from the sentient beings in consciousness. ； If you have gained something from the sentient beings in consciousness, you have gained nothing from the sentient beings in consciousness. ； If there is nothing to gain in consciousness, then there is nothing to gain. If there is a form of gain in the Dharma, there is a form of gain and a basis for it. Therefore, it cannot escape from the Śrāvakas and Pratyekabuddhas, let alone the Mahayana.

“Again, Subhuti! If someone can observe all the components of color in color and all the components of suffering in pain, and can truly and equally, I will gain nothing in color ； If I have nothing to gain in color, I have nothing to gain in color ； If you see nothing in the form of self, you will see nothing in the form of sentient beings. ； If there is nothing to gain in the form of sentient beings, then there is something to gain in the form of sentient beings ； If the sentient beings in the form have gained something, then the sentient beings will also gain something. If there is a form of gain in the Dharma, there is a form of gain and a basis for it. Therefore, it cannot escape from the Śrāvakas and Pratyekabuddhas, let alone the Mahayana.

“Subhuti! The same is true for feeling, thinking, doing, and consciousness. If someone can truly see all the components in consciousness and all the components in suffering, and can see them equally, I will gain nothing in consciousness ； If I have nothing to gain in consciousness, I have nothing to gain in consciousness. ； If you see nothing in the consciousness, you will gain nothing in the sight of sentient beings in the consciousness. ； If there is nothing to gain in the consciousness of sentient beings, then there is something to gain in the consciousness of sentient beings ； If the sentient beings in consciousness gain something, they gain something. If there is a form of gain in the Dharma, there is a form of gain and a basis for it. Therefore, it cannot escape from the Śrāvakas and Pratyekabuddhas, let alone the Mahayana.

“Again, Subhuti! If a person cannot observe the color in truth and equality, and does not distinguish the weight and the power of the body, he will gain something from the color in color. ； If you gain something from color in color, you will gain something from color in color. ； If you have gained something from color in color, you will gain something from all living beings in color. ； If sentient beings gain something in color, they gain something in color. ； If everything is gained, nothing is gained. If there is a form of gain in the Dharma, there is a form of gain and a basis for it. Therefore, it cannot escape from the Śrāvakas and Pratyekabuddhas, let alone the Mahayana.

“Subhuti! If a person cannot observe the truth and equality in feeling, thinking, action, and consciousness, and does not truly distinguish the weight and the power of doubt, he will gain something from the consciousness. ； If there is something gained in consciousness, then there is something gained in consciousness. ； If there is something gained in consciousness and insight, then there is something gained in sentient beings in consciousness. ； If sentient beings in consciousness gain something, then everything in consciousness gains something ； If everything in consciousness is gained, nothing is gained. If there is a form of gain in the Dharma, there is a form of gain and a basis for it. Therefore, it cannot escape from the Śrāvakas and Pratyekabuddhas, let alone the Mahayana.

The first volume of the Buddha's Sutra on the Prajna Paramita of Enlightenment