14. A Mind Without Attachments
Upon hearing this sermon, Subhuti was moved to tears, having deeply understood its meaning and significance. He said to the Buddha: “How remarkable, World Honored One! You have taught us such a profound sutra. Even though I have long attained the Wisdom Eye, I have never heard such a teaching before. World Honored One, if someone who hears this sutra gives rise to pure faith, and thus perceives the true nature of reality, we should know that this person has achieved the most extraordinary virtue. World Honored One, the true nature of reality is empty. This is what the Tathagata calls the true nature of reality.
“World Honored One, having just heard this sutra, I have no difficulty in believing, comprehending, and following it. But in the ages to come, in the last five hundred years, if there are sentient beings who hear this sutra, believe, comprehend, and follow it, they will be most remarkable beings. Why? These beings do not abide in the notions of a self, a person, a sentient being, or a life span. Why? Because a self is not a self. The appearances of a person, a sentient being, and a life span are likewise illusory. Why? Those who relinquish all appearances and notions are called buddhas.”
The Buddha said to Subhuti: “So it is, so it is. You should know that if someone who hears the teaching of this sutra is neither shocked, frightened, nor disturbed, this person is extremely rare. And why? Subhuti, the Tathagata says that the foremost paramita is not the foremost paramita. Therefore it is called the foremost paramita. Subhuti, the Tathagata teaches that tolerance paramita is not tolerance paramita. Therefore it is called tolerance paramita. Why? Subhuti, in a former lifetime my body was mutilated by King Kalinga. At that time, I had no notions of a self, a person, a sentient being, or a life span. Why not? If I had held to the notions of a self, a person, a sentient being, or a life span, when my body was dismembered limb after limb, I would have given rise to feelings of resentment and hatred.
“Subhuti, I also recall that for five hundred lifetimes I was a rishi of tolerance. At that time, I was also free from the notions of a self, a person, a sentient being, or a life span. Therefore, Subhuti, bodhisattvas should relinquish all appearances and notions in their resolve to attain unsurpassed complete enlightenment. They should not give rise to any thought attached to form, sound, smell, taste, touch, or dharma. They should give rise to a mind without any attachments. Any attachment of the mind is errant. Therefore the Buddha says that a bodhisattva should practice charity with a mind unattached to form. Subhuti, to benefit all sentient beings, a bodhisattva should practice charity in this way. The Tathagata teaches that all appearances and notions are not appearances and notions, and that all sentient beings are not sentient beings.
“Subhuti, what the Tathagata speaks is true, real, and as it is. His words are neither deceptive nor contradictory. Subhuti, the Truth that the Tathagata has attained is neither real nor unreal. Subhuti, if a bodhisattva practices charity with attachments, he is like a person in the dark who cannot see anything. If a bodhisattva practices charity without any attachments, he is like a person under the bright sun with eyes open, seeing all things clearly. Subhuti, if in a future time there are good men and women who are able to recite, remember, comprehend, and follow this sutra, the Tathagata, with his Buddha-wisdom, will clearly perceive and recognize each one of them as they all achieve immeasurable and infinite virtues.”
離 相 寂 滅 分 第 十 四
爾時須菩提•聞說是經•深解義趣•涕淚悲泣•而白 佛言•希有世尊•佛說如是甚深經典•我從昔來•所 得慧眼•未曾得聞如是之經•世尊•若復有人•得聞 是經•信心清淨•即生實相•當知是人•成就第一希 有功德•世尊•是實相者•即是非相•是故如來說名 實相•世尊•我今得聞如是經典•信解受持•不足為 難•若當來世•後五百歲•其有眾生•得聞是經•信 解受持•是人即為第一希有•何以故•此人無我相• 無人相•無眾生相•無壽者相•所以者何•我相即是 非相•人相•眾生相•壽者相•即是非相•何以故• 離一切諸相•即名諸佛•
佛告須菩提•如是如是•若復有人•得聞是經•不驚 不怖不畏•當知是人•甚為希有•何以故•須菩提• 如來說第一波羅蜜•即非第一波羅蜜•是名第一波羅 蜜•須菩提•忍辱波羅蜜•如來說非忍辱波羅蜜•是 名忍辱波羅蜜•何以故•須菩提•如我昔為歌利王割 截身體•我於爾時•無我相•無人相•無眾生相•無 壽者相•何以故•我於往昔節節支解時•若有我相• 人相•眾生相•壽者相•應生瞋恨•
須菩提•又念過去於五百世•作忍辱仙人•於爾所 世•無我相•無人相•無眾生相•無壽者相•是故須 菩提•菩薩應離一切相•發阿耨多羅三藐三菩提心• 不應住色生心•不應住聲香味觸法生心•應生無所住 心•若心有住•即為非住•是故佛說菩薩心•不應住 色布施•須菩提•菩薩為利益一切眾生故•應如是布 施•如來說一切諸相•即是非相•又說一切眾生•即 非眾生•須菩提•如來是真語者•實語者•如語者• 不誑語者•不異語者•須菩提•如來所得法•此法無 實無虛•須菩提•若菩薩心住於法•而行布施•如人 入闇•即無所見•若菩薩心不住法•而行布施•如人 有目•日光明照•見種種色•須菩提•當來之世•若有 善男子善女人•能於此經受持讀誦•即為如來以佛智 慧•悉知是人•悉見是人•皆得成就無量無邊功德•
