..续本文上一页asserted that there will not be. At present there are none, they are merely termed ”sentient beings.” And as to any one being saved: how can there be one to find it by seeking, or to know it if it is ever found

　　 One cannot gain self-realisation of Prajna Paramita without transcending the conscious faculty. To fully realise emptiness, egolessness, imagelessness by the use of the discriminating mind is futile. It is only by practising the Dhyana Paramita, by identifying oneself with emptiness and egolessness, that emptiness and egolessness is to be realised. In the exercise of the Dhyana Paramita, unless the mind of the enlightened disciple is independent of all phenomena, he is like a person lost in impenetrable darkness, to whom every object is invisible and himself helpless. But an enlightened disciple practising the Paramita with a mind independent of every phenomena, is like unto a person to whom suddenly the power of vision is restored, and he sees every thing as in the meridian glory of the sunlight."

　　The Lord Buddha said:

　　"Not by means of visible form,

　　Not by audible sound,

　　Is Buddha to be perceived;

　　Only in the solitude and purity of Dhyana

　　Is one to realise the blessedness of Buddha."

　　p. 201

　　PRAJNA PARAMITA--IDEAL WISDOM

　　The Lord Buddha addressing Subhuti, said: "What think you

　　 When in a previous life I was a disciple of Dipankara Buddha, did I eventually become a Buddha because of some prescribed teaching or system of doctrine

　　"

　　Subhuti replied: "No, Blessed One. When the Lord Buddha was a disciple of Dipankara Buddha neither prescribed teaching nor system of doctrine was communicated to him, whereby he eventually became a Buddha."

　　The Lord Buddha continued, saying: "In my discourses have I presented a system of doctrine that can be specifically formulated

　　"

　　Subhuti replied: "As I understand the meaning of the Blessed One”s discourses, he has no system of doctrine that can be specifically formulated. And why

　　 Because, what the Blessed One adumbrates in the terms of the Dharma is, in reality, inscrutable and inexpressible. Being a purely spiritual concept, it is neither consonant with the Dharma, nor synonymous with anything apart from the Dharma; but it is exemplified in the manner in which Bodhisattvas and holy Buddhas have regarded intuitive self-realisation as the highest law of their minds and by it have severally attained to different planes of spiritual wisdom."

　　The Lord Buddha endorsed these words, saying: "True it is; Subhuti! True it is. There is no dharma by means of which Buddhas attain supreme spiritual wisdom. Wisdom is attained only by self-realisation through the practice of the Dhyana Paramita. If there had been such a Dharma, Dipankara would not have

　　p. 202

　　prophesied when I was a disciple of his: ”In future ages, my boy, you will become Shakyamuni Buddha.” And why

　　 Because in the concept Buddha every dharma is wholly and intelligibly comprehended. How could there be a Dharma by which that all-inclusive state could be attained

　　 The supreme spiritual wisdom to which Buddhas attain, cannot, in its essence, be defined as either real or unreal. That which is commonly spoken of as the Buddha Dharma is synonymous with every moral and spiritual dharma. Subhuti, what are spoken of as ”systems of dharma,” including even the so-called Buddha Dharma, are not in reality systems of dharma, they are merely termed ”systems of dharma.”"

　　(Regarding the Prajna Paramita--Ideal Wisdom--really, there is no such thing. Prajna Paramita transcends all ideation, all knowledge, all wisdom; It is Noble Wisdom in its "suchness" and its self-nature is manifested in the transformation-bodies of the Tathagatas.)

　　Subhuti enquired of the Lord Buddha: "In attaining supreme spiritual wisdom did the Lord Buddha, then, attain no…

《The Diamond Sutra - The Diamond Scripture》全文未完，请进入下页继续阅读…